manna: more than bread

SHORTLY AFTER THE LORD set them free from Pharaoh, the Israelites started to grumble against Moses in the desert, saying, “What shall we drink?” for the water was bitter. God told Moses to throw a log into the water, and instantly the water became sweet (see Exo. 15:22). People then complained of having nothing to eat, saying, “Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger” (Exo. 16:2-3).

Manna is a white coriander type of seed that tastes like wafers and honey. The word manna means, “What is that?”

God heard the grumblings of the Israelites and said to Moses, “Behold, I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not” (Exo. 16:4). In the morning, dew lay around the camp. When it dried, there was a fine, flake-like frosting on the ground, which the Hebrews called manna, literally meaning, “What is that?” They survived on manna till they came to the border of the land of Canaan, the land of promise.

Although manna was a physical manifestation, it is also meant to remind us that God is the source of all our needs. Manna is about receiving provision from God. The instruction to gather enough manna for each day was meant to build trust in God for provision and care. If a person tried to collect more than needed or to store the manna for the future, it would grow wormy and foul (see Exo 16:20).

In speaking about the manna God provided from heaven, Jesus said, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven. For the bread of God is he who comes down from heaven and gives life to the world” (John 6:32-33). He added, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (6:35). Jesus is the living bread. If anyone eats of this bread, he will live forever. Jesus said, “And the bread that I will give for the life of the world is my flesh” (6:51).

Steven Barto, BS Psy, ThM

Unless otherwise indicated, all Scripture references contained herein are from the English Standard Version (ESV).

salvation

AT ITS CORE, SALVATION means “deliverance,” especially of humanity, from sin’s power and effects.¹ From a biblical perspective, its root-meaning encompasses “width,” “spaciousness,” “freedom from constraint,” “deliverance,” and more. The Exodus of the Jews from Egypt can be considered an example of salvation. Relative to New Testament references, salvation (sotēria) also indicates deliverance, preservation, hints of wholeness, soundness, and health.

Much of God’s grace is ongoing and touches on countless areas of daily existence, from restraint over runaway evil to inspiring and life-saving creativity; from governmental and other institutions in human society to numerous examples of love and kindness; from the selfless actions of our emergency first-responders to the soldiers who stand between us and our mortal enemies.

It is the endless and unmerited grace of God that fuels each of these interventions and benevolent actions. Goodness begins with God. God wishes all to prosper and to come to forgiveness. Although God’s grace restrains sin in this present age, this does not change anyone’s foundational disposition to sin, nor does it in any significant manner purify fallen human nature or negate the consequences of sin.²

God pours out grace on undeserving sinners because He wishes that no one should suffer eternal death and damnation. David recognized the compassion God has for all He has made, and His forbearance of judgment proves He clearly takes no pleasure in doling out punishment. Ezekiel 33:11: “As I live, says the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways; for why will you die, O house of Israel” (italics mine).

scope and intention

Salvation began to work in us the moment we recognized our need for a Savior and came to believe in the atoning death and resurrection of Jesus Christ. Our old self died with Jesus, and we rose with him as new creations. Salvation moves outward, operating through election, regeneration, and conversion. God’s plan of redemption that puts salvation into motion—an incredibly perfect and powerful plan for redemption built on the death and resurrection of Jesus Christ.

Now, responsibility changes hands. We become answerable to God relative to the plan of salvation.

Regeneration in its simplest definition is moving from the state of being dead in trespasses and sins to being made alive in Christ unto righteousness. J.I. Packer describes regeneration (i.e., “new birth”) as an inner recreation of fallen human nature through the power of the Holy Spirit.³ This new birth necessarily involves effective change in our disposition from sin and lawlessness to one of obedience, trust, and love. When there is true repentance (a “turning away from” past rebelliousness, unbelief, and abject disobedience) there is opportunity for spiritual growth.

God, being rich in mercy and possessing great love for us, makes us “alive” together with Christ, to the extent that He shows us the immeasurable riches of His grace and kindness in Christ (Eph. 2:4-7).

There must be a decisiveness in our putting on this “new birth.” Assuming we have admitted to our lost state, we must now choose complete renewal. This involves recognizing that we were buried with Christ by baptism into death. When Christ walked out of the grave we walked out with Him. We have been raised from the dead by the glory of the Father so that we too might walk in newness of life. In deciding to live “a new life” through Christ, we are choosing righteousness. And yet, this choice must be made new each day as we go forth in obedience.

Steven Barto, BS Psy, ThM

Unless otherwise indicated, all Scripture references contained herein are from the English Standard Version (ESV).

References
¹ R.E.O. White, “Salvation,” in the Evangelical Dictionary of Theology (Grand Rapids: Baker Academic, 2017), 768.
² Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 1994), 663.
³ J.I.Packer, “Regeneration,” in the Evangelical Dictionary of Theology (Grand Rapids: Baker Academic, 2017), 734-35.

romans 12: transforming power of the gospel

WHEN THE APOSTLE PAUL says “…Do not be conformed to this world” (Rom. 12:2), he is using the Greek word aion, which means “space of time” or “present time.” The Aramaic word alma has a deeper meaning: “surrounded in time.” Paul is warning us not to be squeezed into the mold of the present age.

Stop imitating the ideals and opinions of the culture around you, but be inwardly transformed by the Holy Spirit through a total reformation of how you think. This will empower you to discern God’s will as you live a beautiful life, satisfying and perfect in His eyes” (Rom 12:2, Passion translation).

According to The Moody Bible Commentary, Romans 12:1 through 15:33 discusses the implications of being right with God, which necessarily begins with the implications of a believer’s spiritual commitment to the gospel (12:1-2).¹ Right off the top, we are told to present our bodies as a living sacrifice, holy and acceptable to God, which is our spiritual worship. “Present” is an essential command to stand before God in service to Him (see Rom. 6:13). This is meant to be a lifetime commitment, suggesting completeness; one of full and far-reaching implications.

Marks of the True Believer in Christ

Paul told the Ephesians, “[I] urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Eph. 4:1). This is what Everett Harrison calls “the necessity of a lived-out righteousness in those who are justified.”² In fact, Harrison says our spiritual service is the practice of righteousness. It is this crucial element that has been missing in my Christian walk, which called for a fearless and rigorous look at my temperament and habits.

Just to be clear, we are not asked to practice righteousness under our own power. Frankly, that would be impossible. “Being” precedes “actions.” The indicative is what God has done for us; the imperative is what Paul calls our “reasonable” service. This is an exhortation. Matthew Henry identifies this as “godliness.”³ Again, this refers to important gospel principles. Henry writes, “Let us render ourselves; all we are, all we have, all we can do.”⁴ Martin Luther writes, “The true sacrifice which belongs to God is not outside us nor outside that which belongs to us… but we ourselves are this (sacrifice).”⁵

Not surprisingly, Paul brings righteousness full circle in the final chapters of Romans. He writes, “For the kingdom of God is not a matter of rules… but is the realm of the Holy Spirit, filled with righteousness, peace, and joy” (Rom 14:17, Passion translation). We are also called to right relationship with fellow believers, toward society, and toward our government. We are not to conform to this present age, but we are called to walk in godliness. It is our proper worship. It boils down to rendering ourselves completely to God.

Steven Barto, BS Psy, ThM

Unless otherwise indicated, all Scripture contained herein is from the English Standard Version (ESV).

References

¹ The Moody Bible Commentary, “Romans” (Chicago: Moody Publications, 2014), 1765.
² Everett F. Harrison, “Romans,” The Expositor’s Bible Commentary, Revised Ed., Vol. 11 (Grand Rapids: Zondervan, 2008), 181.
³ Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible (Nashville: Thomas Nelson, Inc., 1997), 1086.
⁴ Ibid., 1087.
⁵ Martin Luther, Commentary on Romans (Grand Rapids: Zondervan, 1954), 167.

whoever makes a practice of sinning

WE ARE CALLED TO be righteous. In his first epistle, John says, “Whoever practices righteousness is righteous, as he is righteous” (1 John 3:7). We have been given a covering of righteous before God because of the work Jesus did on the cross. Paul writes, “I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith” (Rom. 1:16-17). Although we have been set free from the bondage of sin, we have not yet been delivered from temptation. And so, we must work out our salvation daily, yearning after righteousness.

His Spirit in us produces righteousness as a part of the process of sanctification.

We have not been left powerless against the lust of the flesh. Paul says, “…the law of the Spirit of life has set us free in Christ Jesus from the law of sin and death” (Rom. 8:2). By sending His Son in the likeness of sinful flesh, the Father has done for us what the Law was not able to do—condemn sin in the flesh in order that the righteous requirement of the law might be fulfilled in us through Jesus. To better explain this, Paul says, “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit” (Rom. 8:5). John tells us in chapter two of his first epistle that every person who lives a consistently righteous life give evidence that he or she is born of God.

John tells us whoever makes a practice of sinning is of the devil. No one born of God makes a practice of sinning. Why? Because “…God’s seed abides in him, and he cannot keep on sinning because he has been born of God” (1 John 3:9). Not wanting to leave us with a lopsided equation, John adds, “…whoever does not practice righteousness is not of God, nor is the one who does not love his brother” (3:10b). The Greek word “practice” is ποιῶν (poiōn), a present-tense active participle, suggesting a conscious choice. One who practices sin acts, brings about, commits, considers, does, exercises, observes, performs, sows, works, or produces sin. Such person continues to be dominated by the devil.

The Bible tells is that with every temptation to sin comes a way of escape. This is a good thing, because as we mature in Christ, the battle with sin does not get easier. Rather, it tends to get harder. Our resolve not to sin is made stronger by striving to grow in the stature of Christ, not in exercising our I shall not sin! muscles. In fact, the harder I tried not to watch pornography, the more I thought about pornography. Dangerous liaisons formed between me and the devil. “Well, it’s been a long time since I last watched porn, so at least I’m getting better.” Victory over habitual sin comes not from “trying” to avoid sin, but from setting our eyes on Christ and practicing righteous living.

Evan Milton said in his blog, “There’s a difference between committing sin and practicing sin. Committing sin is when you occasionally stumble in your walk with Christ into sin. Practicing sin is sinning on a repeated, ongoing basis without any care at all about whether or not what you’re doing is evil or immoral.”¹ We must not deliberately go out of our way to sin, but we are prone to falling into sin. For some individuals, their “go to” sin is an addiction or mental stronghold. Others tend to return to old coping skills when stressed or troubled. But those who turn to sin on a daily basis without a sense of regret or conviction do not have the Spirit of Christ in them.

If, when we sin, we confess our sins to God, He will forgive us (1 John 1:9). I remember hearing the lyrics to a song by the Goads years ago that said, “A man who falls by the side of the road can pick himself up, dust himself off, and start all over again.” So, get back up and try again. Focus on the victory we have in Christ through his death and resurrection. Do not focus on “not sinning.” We no longer have to be slaves to sin. But if we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, Jesus is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (see 1 John 1:8-9).

Steven Barto, BS Psy, ThM

Unless otherwise noted, all Scripture contained herein is from the English Standard Version (ESV).

Footnotes
¹ Evan Milton, “Does Repetitive Sin Mean We Are Not Saved?” Cerebral Faith (a blog), retrieved Feb. 2, 2024, https://cerebralfaith.net/does-repetitive-sin-mean-we-arent-saved/

worship is more than singing

MANY OF US BELIEVE worship means praising God in song and dance. We call singing the worship portion of the service; the musician are called the worship team. For the most part, this is a harmless distinction. However, worship is much more than this. To limit the definition of worship to singing can cause us to limit or compartmentalize our worship. We can avoid this by having a full understanding of the word worship. Certainly, worship means to giving praise, glory, honor, and service to God. But, in addition to singing, we must also worship God by living in obedience to Christ, emulating His life and teachings.

Our worship, regardless of its form, must be wholehearted!

Jesus told the woman at the well, “…the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth” (John 4:23-24). We should worship from our position in Christ. Part of taking up our cross is identifying the center cross as our cross. When we do this, we identify with Christ as our proxy; our substitute; our propitiation; the very sacrifice for our sins. Carrying this through to the end, we realize we have also been resurrected to new life in Christ.

Peter said we are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, called out of darkness into His marvelous light (see 1 Pet. 2:9). As such, we are “set aside” by God to worship and serve Him. Paul tells us the gifts and the calling of God are irrevocable (Rom. 11:29). The depth of the riches and wisdom and knowledge of God are unsearchable. From Him and through Him and to Him are all things (Rom. 11:36). Paul writes, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship (Rom. 12:1).

In the original Greek, the phrase “your bodies” is not merely a paraphrase for the word “yourselves,” but emphatically commands that we dedicate to God the very part of us which has an occasion to sin. Moreover, Paul is speaking about our bodies, hearts, and minds. We are called to serve God with our physical capabilities and with our intellectual and spiritual faculties. I believe the phrase “living sacrifice” includes being healthy and fit for service; being a good steward of the financial resources and assets with which God has blessed us in our present circumstances. Ready to go forth in obedience to God.

In closing, our worship must be comprehensive. God loves to hear us rejoicing in song, praising His name with dancing, making melody to him with tambourine and lyre (see Psa. 149). David wrote, “Be exalted, O God, above the heavens! I will sing and make melody! Awake, my glory! Awake, O harp and lyre! I will awake the dawn!” (Psa. 57:5a, 7b, 8). When we acknowledge the fulfillment of God’s promise to send a Savior to His people, we pause and worship Him. We worship God when we pray: Our Father in heaven, hallowed be Your name. Paul writes, “For from him and through him and to him are all things. To him be glory forever” (Rom. 11:36). It is after this that he tells us to present our bodies as a living sacrifice, holy and acceptable to God, which is our spiritual worship.

Remember, as you go forth each day, to strive for bringing honor and glory to God in all you say and do.

Steven Barto, BS Psy, ThM

Unless otherwise indicated, all Scripture references contained herein are from the English Standard Version (ESV).