The creation itself also will be set free from its slavery to decay and death into the freedom of the glory of the children of God. Romans 8:21
Our online dictionary includes this definition for the word “Hebrew”:
ORIGIN: from Old French Ebreu, via Latin from late Greek Hebraios, from Aramaic ‛i b ray, based on Hebrew ‛i b rî — understood to mean ‘one from the other side (of the river).’
Abraham’s descendants’ escaping from Egypt and, with divine Providence, rushing across the “parted” Red Sea certainly do come to mind. Hebrew = one from the other side — or, as this is sometimes expressed, “one who crossed over.” The Red Sea is a long, narrow, land-locked sea; in some ways it is more like a river. Further, Joshua would much later lead the Israelis into the Land by crossing the Jordan River near Jericho.
When we visited Israel a couple of years back, we learned that “Bethlehem” means in Hebrew “house of bread.” He who has been referred to as “Panis Angelicus,” Bread of Angels, the ultimate “manna,” the one who illustrated His “body, broken for you” with bread — was born in the House of Bread!
Yeshua’s kind of “bread” differs from the ordinary kind, however. When we eat ordinary bread, it becomes us, so to speak. But when we appropriate Christ, we become increasingly like Him through the new birth.
Jesus spoke of the importance of being “born again” to Nicodemus, who was a Pharisee and had come to Him at night in the hope of not being seen by his own colleagues. When we think about the definition of “Hebrew” meaning essentially “one who crossed over,” the word itself seems to speak of this new birth — in addition to Israel’s exodus. Consider Abraham, Rahab, and Ruth. They left their very different former lives to become Israelis — to “cross over” to a new and unknown life; they somehow summoned the faith to move toward this new life in preference to what was familiar. They sensed something better; they crossed over.
In Isaiah we find the stirring words, “Behold, I am doing a new thing; can you not perceive it?” We find a paraphrase of the first part of this statement in Revelation: “Behold, I make all things new.”
Astrophysicists tell us that more than 200 finely-tuned characteristics of Earth reveal that the universal stage was set in advance for us — for billions of years. And that Earth is in a unique place and time parameter that enables us to observe these exquisite elements of design. A personal Creator had you and me in mind.
Scientists who have also studied Scripture recognize in it a setting forth in several texts — not only in those in Genesis 1 — of the astonishingly-unique process of setting the stage for our world for the very purpose of creating — not suns, but sons.
When He was physically present with us, Jesus often referred to Himself as “the Son of man.” He is described this way in the fiery-furnace story in the book of Daniel in the Old Testament as well. But after the resurrection His description, in the epistles for example, consistently becomes “the Son of God.”
“Dear friends, we are already God’s children, but He has not yet shown us what we will be like when Christ appears. But we do know that we will be like Him, because we will see Him as He really is. And all who have this hope will keep themselves pure, just as He is pure.” (1 John 3:2,3)
The goal that Jesus put before Nicodemus is the same one He puts before you and me — to become citizens of the newer creation that “eye has not seen and ear has not heard.” The one in which weapons will have been transformed into garden tools that facilitate life. In which there will be no more killing or evil or death. No animal predation. No sickness or sorrow or night. The perfect creation — as God would design it.
“You must be born again,” Jesus told Nicodemus, the apparently wise, older man.
“Pursue peace with everyone, and holiness — without it no one will see the Lord.” (Hebrews 12:14)
God’s love and mercy are freely extended to all. He waits as long as He can. His desire is that as many as possible will enter the Kingdom of all things new.
The events of the week that began with Jesus’ humble-but-triumphant entry into Jerusalem and culminated with the crucifixion are unspeakably precious.
The overturning of the moneychangers’ tables in the Temple apparently followed His arrival in Jerusalem. Every one of His recorded acts during this pivotal week is spotlighted by the world-changing events that would subsequently unfold. This story of the cleansing of the Temple comes to our ears and hearts on its surface as revealing Jesus’ desire to re-establish God’s sacred intent for the Temple. To put the emphasis back on prayer and take it away from financial gain. “It is written: ‘My house shall be a house of prayer.’ — but you have turned it into a den of thieves.”
This level of purpose comes across clearly. Perhaps nothing is more important in this world than prayer. But Yeshua was accomplishing more than this with His decisive and fearless disruption of the status quo.
He knew that He would fulfill the Passover later that week, once and for all, as the sacrificial Lamb for whom God had been preparing the way through the Temple’s sacrificial system. God had instructed Abraham to sacrifice animals. And the specific practice of sacrificing a spotless lamb at Passover had been divinely instructed as the Israelites prepared to depart from captivity in Egypt for the Promised Land. We remember John the Baptist’s clarion announcement: “Behold the Lamb of God who takes away the sins of the world!” And Revelation’s describing Yeshua as “the Lamb slain before the foundation of the world.”
His overturning the tables that had been used for the business of selling doves and pigeons to Jews wanting to make ritual sacrifices signaled the end of the centuries-old sacrificial system. Fully knowing the price He would very soon pay to deliver Himself up to redeem lost humanity and restore us to His Father and our Father, no one was more appropriately qualified to upset these tables — notwithstanding the indignation of the Temple elites who stood by. This was His way of signaling the new and better covenant; the new dispensation of grace that He, the spotless Lamb, would provide through His voluntary sacrifice of His own sinless blood. He showed us in a way that we cannot forever miss how profoundly God loves every one of us. “For God so loved the world . . .”
Matthew 9:13 is a wonderful, instructive verse. The Torah teachers or scribes had just asked Jesus’ disciples why their teacher ate with marginal people like tax collectors and sinners. Yeshua the great communicator replied, “Now go and learn the meaning of this Scripture: ‘I want you to show mercy, not offer sacrifices.’ For I have come to call not those who think they are righteous, but those who know they are sinners.” (NLT; italics added) This is a direct reference to Hosea 6:6, among other passages. Jesus revealed that God never liked the idea of killing animals to sacrifice their blood. But He instituted this practice to paint a picture of Yeshua’s ultimate atonement. Down the long centuries God had worked through a concrete example that He hoped would provide the clear insight to enable Israel, forever the beloved seed of Abraham, to recognize Yeshua.
In Dr. Brown’s The Real Kosher Jesus, he provides several rabbinic texts that speak of the atoning sacrifice of a tsadik (righteous one) as a means of saving the people. He points out that this concept is not a Christian construct; it had for centuries been part of Judaism. As one example, “. . . the Zohar states, ‘As long as Israel dwelt in the Holy Land, the rituals and the sacrifices they performed [in the Temple] removed all . . . diseases from the world; now the Messiah removes them from the children of the world.’ ”
In addition to providing several rabbinic sources for this fundamental Jewish teaching, Dr. Brown details discussions from rabbinic literature associating the deaths of righteous people with atonement. Miriam and the sons of Aaron are examples.
These insights help to clarify the initially-opaque John 18:14, among other verses, which indicates that Caiphas, because he was “high priest that year,” explained the need for one person to die for the people — as the dark events surrounding Jesus’ illegal trials unfolded. While Caiphas undoubtedly had his own misguided reasons for citing this Jewish teaching in support of the outcome of the bogus hearing that was perfunctorily extended to Jesus, Caiphas’ doing so clearly reflects that an understanding of the power of the death of a single person to benefit all the people was present in Temple instruction.
Dr. Brown’s life-long focus on sacred content that matters is deeply appreciated. Its power to enlighten our understanding is considerable.
Who has heard such a thing? Who has ever seen such things? Can a country be born in a day or a nation be brought forth in a moment? Yet no sooner is Zion in labor than she gives birth to her children. (Isaiah 66:8)
This is what the Lord God says: Look, I will lift up My hand to the nations, and raise My banner to the peoples. They will bring your sons in their arms, and your daughters will be carried on their shoulders. (Isaiah 49:22)
They will bring all your brothers from all the nations as a gift to the Lord on horses and chariots, in litters, and on mules and camels, to My holy mountain Jerusalem,” says the Lord, “just as the Israelites bring an offering in a clean vessel to the house of the Lord.” (Isaiah 66:20)
“However, take note! The days are coming”—the Lord’s declaration—“when it will no longer be said, ‘As the Lord lives who brought the Israelites from the land of Egypt,’ but rather, ‘As the Lord lives who brought the Israelis from the land of the north and from all the other lands where He had banished them.’ For I will return them to their land that I gave to their ancestors.” (Jeremiah 16:14,15)
“ . . . the nations will know that I am the Lord. For I will gather you up from all the nations and bring you home again to your land.” (Ezekiel 36:23,24)
Rabbi Shmuley Boteach appeared recently on a Sid Roth television debate with Dr. Brown (Viewable at: http://www.sidroth.org/site/News2?news_iv_ctrl=-1&abbr=tv_&page=NewsArticle&id=11373&security=1041).
Shmuley recited a list of reasons that Jesus “can’t” be the Jewish Messiah that was, to say the least, less than persuasive. One of his “reasons” seemed particularly strange; Shmuley cited the “unfulfilled” Messianic prophecy that Israel’s Messiah would “restore the kingdom to Israel.” He asked, with his characteristically-intense, rising volume, pitch, and speed, whether anyone thought this prophecy has been fulfilled.
Surely Shmuley is aware of the massive return to Israel in recent decades of people of Jewish ancestry from Russia, Africa, the U.S., and other parts of the world. Christians (and perhaps other people of faith from around the world) have financially supported the return of those who couldn’t have “made aliyah” otherwise. Even if Shmuley refers to the restoration of military power and superiority to Israel, rather than the restoration of its lost tribes and scattered citizenry, these military objectives have also been accomplished by tiny Israel in recent decades!
Yes, Rabbi Shmuley, many viewers are absolutely certain that these amazing prophecies have been — and are still being — fulfilled before our eyes.
The prophetic verses above (and there are many more on this topic) become so powerful and precious in light of recent history, with regard to the return of the lost tribes or scattered citizenry of Israel. But the statement at the end of Isaiah 66:20, which is about Israel’s children being brought back to her in every possible type of conveyance, is deeply intriguing: “as the Israelites bring an offering in a clean vessel to the house of the Lord.”
Could the “clean vessel” be a new Israel (“Messianic” Israelis), whose citizens’ eyes will increasingly be freed from the “scales” that have blinded them (also foretold in prophecy), and whose people will at long last see the One who has so long been obscured from her understanding and recognition — and finally requite to the Lord the offering of love and recognition that He so richly deserves?
May it increasingly come into manifestation before all rejoicing hearts. Maranatha!
Zola Levitt taught that while the Book of Job tells the story of a man — his story parallels the larger story of the country of Israel.
We remember early glimmerings of the important ideas in Job. For example, its raising the question “Why do the righteous suffer?”
And that most-beautiful statement of faith that Job managed to voice in the midst of his grievous trials: “I know that my Redeemer lives.”
As we read to see if there was anything in Job that opened the door for dark experiences, we consider his realization “The things that I have greatly feared have come upon me.”
We might even have gone so far as to look deeply at why God, rejoicing in Job’s righteousness, more or less paraded Job before Satan for him to consider — and ultimately take aim at. We heard one analyst observe that God’s boasting over Job to Satan was done with the hope that after Satan had taken all of his best shots, God would then be able to bless Job even more. We appreciate this opinion, because it arrives at the same enormously-loving Father that Jesus “walked” before us.
But Zola’s teaching that in Job, as in other scriptural stories, there is a parallel between the central figure’s story and Israel’s story is particularly helpful.
God knew that while Satan’s worst arrows would bring Job — and Israel — very low, even close to despairing — that Job and the Jewish people would never turn their backs on God. He knew that the crusades, the pogroms, World War II — all the horrific anti-Semitic experiences — would leave Israel an emaciated, disenfranchised state of “dry bones.” But He also knew, and even prophesied for Satan to see, that the dry bones would come together again, the scales would fall from Israel’s eyes; that the second time Yeshua appears, His own beloved brethren would run to embrace Him. That like Job, God’s beloved Israel will finally come into her own.
“They loved not their lives unto death…”(Revelation 12.11)
What is it about that rare kind of Christian, who in the core of his being burns with the desire to impact his generation with the power of the Holy Spirit and leave a legacy that will haunt the complacent till they breathe their last? As if he has genuinely been issued a divine call, he chooses to live it, breathe it and empty every ounce of his life upon that which he has directed his heart toward.
What happened to him to cause him to exchange his natural desires of governing his own path, creating his own reputation and living in the common self-preservation current of life, for a courageous, relentless zeal that drives him to seek God with all his heart and pour his life out for the gospel? He lives to maintain a steady, uncompromising stance and continual pursuit of God and souls.
Why is it that this is so attractive, so inspiring and challenging? Is it not because all of us Christians have tucked away inside of ourselves such an abandonment no matter how hidden, yet no less real?
Is it not that you desire to live wholeheartedly set on such a fixed end, so that in your last moments having apprehended it or facing death for it, you know deep inside you have invested sincerely, truthfully and completely in the only thing worthy to live and die for?
The most dangerous men are those whose lives are lost in the abyss of absolute surrender!
Is this not the mentality of the martyr, looked on at the time of his death as a fool, but honored in the future as a man who has chosen not to hide that abandonment that every Christian has inside?
Here I am, you as well, with the opportunity before us to choose to continue to be haunted by the lives of those who gave themselves for their cause, or to choose as they have, to give our lives to the only thing worth the liquid soul in our veins. Every man will one day have his final thoughts; he will turn around on life’s path and see where his blood has been spent. There, in that moment will undoubtedly be the true test of a man’s soul.
We all only have one life.
One life made up of time, consisting of moments, and even as you read this now, your life heads toward its end.
So, as the martyr smiles at the axe, for in its shine he sees his legacy, the coward weeps at his past, for in his tears he sees his lethargy, complacency and decadence. He sees a weak, lost life, blown away in the wind and eternally worthless.
Why write such thoughts? To what end or conclusion do such sobering thoughts bring us to?
Well read them well and let them resound with an ever-lasting echo which walks by your side down a crowded road or haunts you in the silence of solitude.
Who are you, dear reader, today?
Will you stay that way?
Think on this.
2 Corinthians 5:9-11 Therefore also we have as our ambition…to be pleasing to Him. For we must all appear before the judgment seat of Christ, that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. Therefore knowing the fear of the Lord, we persuade men.
1 Peter 1:17 And if you address as Father the One who impartially judges according to each man’s work, conduct yourselves in fear during the time of your stay upon earth;
Romans 14:12 So then each one of us shall give account of himself to God.
Matthew 16:24-27 Then Jesus said to His disciples, “If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. “For whoever wishes to save his life shall lose it; but whoever loses his life for My sake shall find it. “For what will a man be profited, if he gains the whole world, and forfeits his soul? Or what will a man give in exchange for his soul? “For the Son of Man is going to come in the glory of His Father with His angels; and will then recompense every man according to his deeds.
I issue a challenge to you, in light of such a coming day, fearfully conduct yourselves as Christians heading toward an impartial day of judgment. It will not be a day to take a written examination to test your knowledge nor a day to look over your resume’ of service, but a day in which God will contrast your image with the image of His Son.
Take a serious look at your… Mind (thought life) Motives (the why behind your actions) Mouth (the idle words/preaching) Money (stewardship of substance) Ministry (what is God doing through you?) Message (what you are teaching) Marriage (what your spouse has to say about you) Minutes (how you spend your time?)
Seriously ask yourself if they are worthy of the call (1 Thess. 2.12).
Now is not the time to sit back and coast, now is the time to press in!
“Now is the time where we either seize the moment, or look back with everlasting shame that we missed it.”
~Dr. Michael L. Brown
Surrender everything! Go After Him!
Eric Gilmour is an Associate Editor for Voice of Revolution, overseeing Revival & Evangelism. Visit his website at agonypress.podbean.com
“… He awoke from his sleep and thought, ‘I’ll go out as before and shake myself free,’ but he did not know that the Lord had left him. It’s a picture of so much of the charismatic church of America. It’s a picture of so much of the ministry that is going on, ‘we’re going to go on with our show, just as we have done it in the past … but we don’t realize that God’s left us…”
“The Lord our God is merciful and forgiving, even though we have rebelled against Him…” -Dan. 9.9
The mercifulness of God is so contrary to the revenge-driven nature of humanity, that if we see Him rightly in light of the Gospel message we are overcome by His kindness and shocked to the core with how delightful He is.
We ought to be suspicious of a brand of Christianity that is so solemn that it removes us from the joy of His salvation, puts us under the weight of religious performance, and causes our souls to be continually downcast. There is a valid place for the burden of the Lord, and for weeping after His great intentions, but the mainstay of sonship, the foundation of our union with Him must always be found in a vital and active union with the God who is merciful.
Eugene Peterson has written:
“If we get our information from the biblical material there is no doubt that the Christian life is a dancing, leaping, daring life.”
There is something dubious about a version of the faith which lacks the spontaneous joy that results from the reality of salvational experience. If we are gripped with a burden in prayer, it is meant to be unburdened right there, in the place of intercession. The burdens are not always to be carried in a public way or placed on the shoulders of other saints. There may be times when the Lord calls you to communicate that burden as the prophets of old, but if you carry it in such a way that the Lord has not intended, you will convey something in the name of God that is not marked with the Spirit of God. If the Lord gave it to you in the place of prayer, enjoin your soul immediately with His until the burden lifts and you have done your part as His co-laborer. If you parade the burden before men, and fail to pray it through to the satisfaction of God’s heart, you will defeat the purpose of the burden itself.
The Church is in a radically anemic place, and while much of the lack can be traced back to a casual, irreverent corporate disposition toward the Lord, one great source of our malnourishment is that we are not rightly receiving His good mercy and holy affection. We are in great need of the Spirit of the fear of the Lord, and we need ever to live in a consciousness of the judgment to come, but there is great need also for new and fresh immersions in the mercies of God.
We chase after material possessions, the preservation of our reputations, or religious and ministerial status improvements only because we are still functioning on carnal grounds, and we have not adequately received and delighted in the God who is merciful.
Consider these words from the great Puritan writer, Richard Sibbes (1577-1635):
Among the things that are to be taken heed of, there is among ordinary Christians a bold usurpation of censure towards others, not considering their temptations.
… we should not smite one another by hasty censures…
… Christ, for the good aims He sees in us, overlooks any ill in them, so far as not to lay it to our charge. Men must not be too curious in prying into the weaknesses of others. We should labour rather to see what they have that is for eternity, to incline our heart to love them, than into that weakness which the Spirit of God will in time consume, to estrange us. Some think it strength of grace to endure nothing in the weaker, whereas the strongest are readiest to bear with the infirmities of the weak.
… The Holy Ghost is content to dwell in smoky, offensive souls. Oh, that that Spirit would breathe into our spirits the same merciful disposition!
(The Bruised Reed by Richard Sibbes; Banner of Truth Trust: Carlisle, PA; pp. 32-33)
When we lose touch with the merciful nature of God and His distinct kindness, immediately we become that brand of Christian that receives power (albeit a false power) by searching out the shortcomings of others. The evidence that our smiting of “one another by hasty censures” is not prompted by the Lord is shown in the fact that rather than giving ourselves to secret intercession on the behalf of the weak ones, we harbor thoughts of superiority against them. If we are more apt to speak negatively about men, or to think ourselves superior to them, rather than giving ourselves to merciful prayer on their behalf, we can be sure that we are operating under the influence of darkness.
Yet if the “Holy Ghost is content to dwell in smoky, offensive souls,” and if “the Lord our God is merciful and forgiving, even though we have rebelled against Him,” far be it from us to reject a brother in his struggle and inconsistency! This is not to make light of sin, for we are called to purity, and to “speak the truth to one another in love.” Rather, we are to make much of His mercy, and we need to remember that His kindness is itself an expression of His holiness. His righteousness and His gentleness are not in opposition to one another, but are intrinsically linked attributes of the only true God. If He were not a merciful God, neither would He be a holy God.
Has your experience of “faith” driven you into a continually solemn place, where there is no longer any “dancing, leaping, or daring” in your spirit? Is the garden of your life overgrown with the weeds of criticism, superiority, and the continual examination of others? Dear saint, He did not save you to induct you into a life of lackluster seriousness, suspicion and censure, or depressive discipleship. His desire at the time of your salvation, and His desire today, is that “your joy may be full.” (Jn. 15.11b)
Delight in His goodness then, weary soul! Lay down your chapped and calloused frame of mind regarding yourself and those around you. Let it die and go into the ground, that new life and a God-centered perception might be your portion. Bask in the His mercies, for they have been extended to you. They are intensely available to all who would call on the name of the Lord.
Learn much of the Lord Jesus. For every look at yourself take ten looks at Christ. He is altogether lovely . . . . Live much in the smiles of God. Bask in his beams. Feel his all-seeing eye settled on you in love. And repose in his almighty arms. -Robert Murray McCheyne
Editor’s Note: The text below was written by Adolph Saphir in his work Christ Crucified; Lectures on 1 Corinthians
“…To know “Jesus Christ and Him crucified” is not the minimum of knowledge but the maximum of knowledge; it is not to know little, but to know all; that here is not a descent from a loftier region, but an elevation into the highest sanctuary; that “in Jesus Christ and Him crucified” all doctrines, all God’s teachings, and man’s experiences culminate; and from “Jesus Christ and Him crucified” all duties, all works all ministries are to emanate and to be evolved. Here is the hidden, the perfect wisdom of God. No doctrine is seen clearly and truly unless it leads to the cross; no work is God-pleasing, no experience or attainment genuine and vital, unless it has its source, root and strength in the cross; no waiting for the second Advent is healthy and purifying unless it is called forth by the contemplation of the great God and Savior, who gave Himself for us, and redeemed us from all iniquity. He who longs after wisdom, deep and broad, profound and comprehensive, lofty and real, heavenly and entering into the earthly life, let him learn from the Apostle Paul, that to know Jesus Christ and Him crucified is Alpha and Omega, that here are hid all treasures of wisdom, and knowledge, and spiritual understanding. No other fervor or activity is pleasing to God, and useful on earth, but that which proceeds from beholding the Lamb that was slain. That which appears to the world as an obstacle is a channel, for the weakness of God is stronger than man.
Idolatry substitutes ideas and things for the Divine Person. The world speaks of the true, the good, the beautiful; an element, an abstraction. This is not the language of revelation. The Pagan asks, “What?” The God-taught ask, “Who?” Ideas however sublime, laws, however pure, cannot bring peace to the heart and life to the soul. Salvation can only come through a Savior; life can only be given from the source of life, the living God. And this is the greatest mystery of Godliness, that God Himself has come down to earth; that God Himself has visited His people; that the Son of God became man. “God manifest in the flesh.” Higher than this we cannot rise. Greater gift that this God could not bestow on us. The Eternal has allied Himself with our finite existence.” (Adolph Saphir, “Christ Crucified” Lectures on 1 Corinthians chapter 2, page 13)
“…. let every person be quick to listen, slow to speak….” -Jacob 1.19
“…. Whoever speaks, is to do so as one who is speaking the utterances of God….” -1 Pet. 4.11a
We are far too verbose of a people, and this is one of the characteristic signs that we have not been living as priests in the household of God. When we are quick to speak and always wanting to be heard by men there is little or no room for hearing the voice of God, and this affects the manner in which we hear men as well. Hearing is a great pastoral quality, but in our blabbing generation where everyone feels entitled to opinions and sees it as their self-serving right to make themselves known, we are suffering from a real famine of true hearing.
Hear Watchman Nee:
No worker of the Lord can do a good job if he can only speak to others but cannot listen to them. A worker is of little use to God if he can only speak to others, if he can only blast incessantly at others like a firecracker. No worker of the Lord can be an incessant talker. If he can only speak to others, but cannot listen to them and realize their problems through conversation, his usefulness is very limited.
….. This is a serious problem among many people; they simply cannot listen to others. They cannot discern what others have kept within themselves because they are too insensitive. It is impossible to expect such ones to “give…. food at the proper time” (Matt. 24.45).
…. If we cannot understand the audible words from men, how can we understand the words that God speaks to us in our spirit?
(Watchman Nee, The Character of the Lord’s Worker; Living Stream Ministry, pp. 2-5)
It is unfortunately the case that many saints simply talk too much. We need to remove our souls from the busy and boisterous tenor of this age, and to crucify our thoughts and our tongues. We need to clear the way for the voice of the Lord, that we might stand as priests in His house, sounding forth notes that ascend as worship unto Him, and witness unto men. Our innermost parts need to be stilled and our excessive speech truncated, that we might hear His voice, and thus rightly listen to those who are so in need of true bread from heaven.
We cannot speak from heaven unless we have circumcised our hearts and learned to listen to the Lord, and if we are hyper and opinionated rather than speaking with the life and authority of God, it has everything to do with the fact that we have yet to come into a life of authentic surrender and circumspection before Him. This soul sickness will inevitably manifest itself through an inability to listen to others, for if we cannot honor and hear those whom we can see, how can we live as priests before the invisible God?
The measure of holy power in our speaking is intricately linked to the quality of our hearing.
Our opinions may be correct, but they cannot produce life in men. For that holy dynamic to take place, we have got to be priests before God, standing single-eyed in the holy place, with hearts unmoved by the winds of this age. We have got to see Him high and lifted up, recognizing the uncleanness of our own lips- even our correct religious jargon- that He might purge our hearts, tame our tongues, and make us into servants who are fit to preach and bear witness to the resurrection of Jesus Christ.