Topical Studies
What the Bible says about
Walking as a Metaphor for Agreement
(From Forerunner Commentary)
|
Hebrews 11:5
The fact that Paul states Enoch walked with God suggests a relationship had been established between them. Enoch had thus already experienced what Abel's example teaches. Enoch's example takes us to the next logical step in a faithful person's movement toward glorification. In his arrangement of examples of faith, Paul is emphasizing, not chronological, but experiential order, that is, faith as experienced in practical life. In a true life of faith, walking with God follows justification. "Walk" and "walking" are the Bible's most frequently used metaphors for two related concepts. Depending upon the translation, they are used almost three hundred times to indicate interaction with another and making progress toward a destination. Somewhat related but used to a lesser extent, "walk" or "walking" indicates the passage of time as a person continues in a chosen direction of life and lifestyle. For example: » Psalm 1:1: "Blessed is the man who walks not in the counsel of the ungodly." » Proverbs 4:14: "Do not enter the path of the wicked, and do not walk in the way of evil." » Daniel 4:37: "And those who walk in pride He is able to abase." » Micah 6:8: "And what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?" » Psalm 119:45: "And I will walk at liberty, for I seek Your precepts." Scores of similar descriptions are scattered throughout the Bible. They provide a composite picture of the wide variety of the facets of the godly person's and the evil person's manners of life. Since Amos 3:3 shows that two cannot walk together unless they agree, a person walking with God illustrates that the two are in agreement. This does not mean the person is perfect, but it does imply God's acceptance of him at that stage of his life.
John W. Ritenbaugh
The Christian Fight (Part Four)
|
|
Hebrews 11:5-6
The world generally interprets the statements regarding Enoch being translated (as in the KJV and other translations) to mean that Enoch was taken to heaven. That is simply untrue, as it contradicts other scriptures. For instance, Hebrews 9:27 states, "And it is appointed for men to die once." In context, this is showing Christ's commonality with mankind: Even as it is appointed for men to die once because of sin, so the perfect Christ died once as a sacrifice in mankind's behalf to pay for sin. If what the world says about Enoch's translation is true, Enoch did not die, creating a contradiction in Scripture. Jesus makes an authoritative declaration regarding what happens after death in John 3:13, "No one has ascended to heaven but He that came down from heaven," meaning Himself. Who would know better than Jesus? "No one" certainly includes Enoch. Peter declares in Acts 2:29-34 that one as great as David has not risen to heaven either, but is still in the grave. Hebrews 11:32 lists several other significant people of faith who served God with zeal. The section concludes, "And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us" (verses 39-40). These and many more unnamed saints are awaiting the resurrection of the dead and glorification in God's Kingdom. This also applies to Enoch. The term taken away (NKJV) or translated (KJV) in Hebrews 11:5 simply means "transferred." Enoch was transferred or conveyed from one place on earth to another to escape violence aimed against him. In this other earthly place, he died like all men. We experience a spiritual form of this, as Colossians 1:13 shows: "He has delivered us from the power of darkness, and conveyed (translated, KJV) us into the kingdom of the Son of His love." Because we are justified and therefore reconciled to God through faith in the blood of Jesus Christ, our true spiritual citizenship is now transferred to the Kingdom of God. The implication of this is that with this transfer comes the obligation to live and walk representing the Kingdom of God's way of life. Enoch's walk by faith tells us that he set aside his own carnal preferences and will, bowing in obedience before God's will and submitting his life to God's desires for him. Enoch did so by faith, which is why he pleased God. Jude 14-16 adds a factor that needs consideration: Now Enoch, the seventh from Adam, prophesied about these men also, saying, "Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him." These are murmurers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage. Abel was a keeper of sheep and suffered a violent death. Enoch, however, was a preacher and undoubtedly walked to the beat of a different drummer than those around him. As a preacher, he probably gave messages that made others feel ill at ease with him, and it appears that this put him in danger of a violent death, precipitating his miraculous transfer to a safer place.
John W. Ritenbaugh
The Christian Fight (Part Four)
|
|
Hebrews 11:5-7
We are responsible for maintaining our fellowship with Him by doing the works that He has appointed for us to do. For instance, there must be continuous exercise of prayer, study into His Word, and seeking to be like Him. We seek Him because we grow to admire—indeed respect—His love and character, appreciate the purpose He has brought into our lives, desire His merciful forgiveness, and realize He is our Benefactor in every aspect of life. However, we must do all of these things in faith. Notice Paul's counsel in II Corinthians 5:7: "For we walk by faith, not by sight." Like life, walking is a continuous process. Thus, when Hebrews 11:6 says, "He who comes to Him must believe that He is," it means far more than just assenting to a vague idea of a "First Cause." Under the New Covenant, we are dealing with a living Personality working within His creation. To walk by faith is a practical responsibility. It results from believing in His character and His works as revealed in His Word to the extent that we trust Him and submit to His commands in every area of life. His character is a major reason why we must continue to seek Him: so that our knowledge of Him is continually sharpened and refined to inform our imitation of Him in our lives. Otherwise, we will be pursuing a phantom designed by our own imaginations. We need to grasp as much of His transcendent holiness, supreme sovereignty, almighty power, and perfect justice, as well as His abundant mercy and wonderful grace. Hebrews 11:6 emphasizes that He is a Rewarder, a Benefactor to those who come to Him and consistently walk with Him by faith. He rewards those who, as a way of life, seek Him in anticipation of His treating them with patient, respectful kindness, even abundance, as He works to create us in the image of Jesus Christ. Hebrews 11:5-7 balances reward with duty. Together, these verses show that, to be rewarded, we must walk with Him and seek Him. Walking and seeking are where "works" come into play, troubling those who believe in the incomplete Eternal Security doctrine. In summary, walking with God and seeking Him by faith require keeping God in mind combined with making the efforts of obedience and any sacrifices of time, energy, and rejection by worldly family, friends, and business associates. Nevertheless, these result in being rewarded by God.
John W. Ritenbaugh
The Christian Fight (Part Five)
|
|
2 Peter 2:9
It is obvious that those who do not walk God's way (that is, they are not living God's way, according to His law) will receive God's judgment. The positive side is that God does know how to save His people. Clearly, they are distinguished from the others by the way they live. Remember Ephesians 2:10: We were created in Christ Jesus for good works, and we are to walk in them. We are also, according to Philippians 2:12, to work out our own salvation. The doing of works proves that one is "with the program." He is growing and changing.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Sixteen)
|
|
1 John 1:7
We know what walk means. It implies how we conduct our lives. I John is a letter written to a church congregation, and he is instructing church members that fellowship hinges on walking in the light. This is how we are to have fellowship with one another. The context of this instruction is quite interesting. Protestantism focuses heavily on the initial forgiveness of sin that takes place upon belief at the beginning of salvation. Thus, their evangelists have altar calls. People come down before the altar and confess their sins and accept Christ as their Savior. Once they do this, these people are considered "saved" and "born again." Their doctrine—that of eternal salvation—continues in this vein, that is, once that occurs, salvation is basically assured. So a great deal of emphasis is put on the initial repentance and forgiveness of sin. However, notice this verse in its context. John writes, "If we walk in the light. . . ." An individual cannot walk inthe light until he is called and converted. This walking occurs after conversion. He continues, "If we walk in the light, as He is in the light, we have fellowship. . . ." The fellowship depends on what we do after the initial repentance. Amos writes, "Can two walk together, unless they are agreed?" (Amos 3:3). It cannot be done. We do not have fellowship with people that we do not agree with. Agreement is shown by the way that we conduct our lives—by the way that we behave under our belief system. ". . . and the blood of Jesus Christ His Son cleanses us from all unrighteousness." This phrase, in context, is the game-breaker. The apostle is teaching that further cleansing, further forgiveness, hinges on our obedience to God after we are converted, for "walking in the light" is synonymous to being obedient or living righteously. Forgiveness after conversion works exactly the same way as the forgiveness we were given before we were converted. It hinged on whether we had repented and had begun obeying God. Clearly, salvation is a process! What we must understand here is that forgiveness, cleansing, and even fellowship is not a once-for-all act; but it is a process—even as growing in the grace and knowledge is a process, even as the writing of God's law on our heart is a process. Cleansing is a process. The quality of the fellowship depends upon all of these things. So, if we walk in the light, we have fellowship and His blood cleanses us.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twelve)
|
|
 |
The Berean: Daily Verse and Comment
Sign up for the Berean: Daily Verse and Comment, and have Biblical truth delivered to your inbox. This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over 155,000 subscribers are already receiving each day.
Email Address:
|
We respect your privacy. Your email address will not be sold, distributed, rented, or in any way given out to a third party. We have nothing to sell. You may easily unsubscribe at any time. |
|
|
