The human makeup is miraculous yet complex.

A person consists of a lot of things.  We often think of him as having a “body,” a “mind” and a “spirit.”  We can see a body, and we know he has a mind because he can communicate.  We’re also convinced everyone has a spirit.

But if you ask a dozen people what a person’s spirit is, you’ll likely get as many opinions.

Since we like to keep things simple and easy to remember, our approach to clarifying this term normally begins by looking in the Bible.  And the NASB translation records the English word “spirit” over five-hundred times.

It’s also no coincidence that both the Hebrew and Greek manuscripts recognized this term primarily in the same light:

[רוּחַ (ruach): breath, wind, spirit]

[πνεῦμα (pneuma): wind, spirit, breath, Spirit (of God), inner life, self, disposition, state of mind]

So, can I paint the definition of a spirit with a broad brush?  Probably not.  But I could illustrate it with a series of wide strokes.  That being said, there are two things about the human “spirit” the serious Bible reader would do well to recognize.  No author ever used this noun to describe anything tangible, that is, something you could see or put your finger on.

Nor did any ever perceive it to exist in perpetuity.

Even though we understand the essence of God the Father to be invisible [Col. 1:15], it’s unfortunate that many overlook the lexical significance [see definitions above] of the term “breath,” especially as it was first used in the second sentence of the Bible:

“The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was hovering over the surface of the waters.”  [Gen. 1:2]

I wouldn’t suggest that the meaning of “the Spirit of God” in this passage was exclusive to His “breath” only.  However, the sentences which followed indicate that He spoke the universe into existence by virtue of that Spirit—or Breath.

He also personally breathed the breath of life into the first man [Gen. 2:7; ח: (naphach) to breathe, blow].  That same miraculous breath of life has somehow also been “breathed” into every form of life since then.

I can’t logically separate the Spirit of God from His life-giving Breath.  From His Spirit, He has given me a spirit—from His Breath, my breath.  But He’s also given me the freedom to choose how I use and reflect that spirit.  The Scriptures record human “spirits” as having been all over the spectrum of temperament.  Some were joyful.  Others were deceitful, troubled, etc.

Of course, part of Jesus Christ’s good news was that the Spirit of God now desires to cohabit with the willing mortal spirit, Who, with every Breath, leads, encourages and heals the crippling effects of inhaling worldly carcinogens.

I was given a spirit [breath] when I was born.  I felt the presence of the Lord’s Breath [Spirit] when I began to repent and believe on Him.  As a result, my general attitude [spirit] might—or might not—be suggested as something to be “continuing to live on” at my funeral.

However, at that point, my spirit [breath] will have returned to the One Who gave it to me. [Ecc. 12:7]

How’s that for four wide strokes of the brush?

This word is such a hot potato today.

But it probably didn’t used to be.  The patriarch Jacob surely didn’t raise any eyebrows on his deathbed when he said:

“For Your salvation I wait, O Lord.” [Gen. 49:18]   [יְשׁוּעָה (yeshuah), salvation]

I’d be willing to bet everybody there was on the same page about what he was saying.

But just ask any Christian today if he already has his salvation and see how he responds. When you’re standing back up on your feet, you might want to skip arguing about the relevance of cognitive semantics and just recite some Bible passages which seem to speak for themselves.

For example:

“Blessed be the God and Father of our Lord Jesus Christ, who, according to His great mercy has given [to] us new birth [as a] living hope through the resurrection of Jesus Christ from the dead,[in order to obtain] an inheritance which is imperishable and undefiled and will not fade away, having been guarded in the heavens for you all, who are shielded by the power of God by the means of [your] faith for salvation prepared to be revealed in the last time.“  [1Pet. 1: 3-5]  [my emphasis]

[σωτηρία: (sōteria] salvation, deliverance, preservation, release]

“For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus every knee would bow, [of those] of the heavens and on earth and under the earth, and that every tongue would confess that Jesus Christ is Lord, to the glory of God the Father.  So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling, for it is God who is at work in you, both to will and to work for His good pleasure.”  [Phil. 2: 9-13]  [my emphasis]

[κατεργάζομαι: do, accomplish; produce, bring about, work out; prepare, make ready; overcome, conquer]

So what does Jesus Christ’s disciple have if he doesn’t already have his salvation?

Well, in his letter to “the saints who [were] at Ephesus and who [were] faithful in Christ Jesus,” the apostle Paul wrote that “In [Christ, they had] redemption through His blood, the forgiveness of [their] trespasses, according to the riches of His grace…” [Eph. 1:7]  In other words, they’d been released from the penalty for stepping outside of the bounds of God’s laws.

As a result of their redemption, they’d been saved from the bondage of sin.

[What does “redemption” mean?  see: Different fruit, Same Good News.]

But nothing Paul wrote here suggests that any of the saints in Ephesus had salvation in the bag.  They were, however, “sealed” in Christ as a result of having believed in the good news about their salvation.  [Eph. 1:13]   This was good news because the Ephesians could look forward to it just as his ancestor Jacob did!

Of the over 50 recorded uses of the word σωτηρία [salvation] in the Greek New Testament, none ever defined a human condition specific to any event in time.  Since the beginning of creation, a full appreciation of salvation has always transcended anything a man could get his head around living in this life.  It was perceived as an ultimate, yet incomprehensible presence in guardianship of the Lord, set wholly apart from the temporal hazards of the present age.

While the patriarch Jacob was still waiting for his salvation on the day he died, some in Jesus Christ’s Body today choose to think of their redemption as their salvation.  They perceive being “saved” as being “delivered” from the powerful influence of sin.  That’s OK with me, because I see it that way as well.

So, it’s not always necessary to split hairs—that is, of course, until someone raises the question of whether or not “salvation” can be “lost.”

In such cases, the context must be established.  Because the Greek verb ἐσφραγίσθητε [meaning you all were sealed] used in Eph. 1:13 suggests that being “sealed” in Christ is comparable to the Lord branding His name on those He’s redeemed—something that will never wear off. Some also think of that as “salvation.”

On the other hand, the apostle Peter was convinced that the integrity of the readers’ faith had a lot to do with their eventually receiving “salvation:”

“In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, in order that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, might be found to result in praise and glory and honor at the revelation of Jesus Christ, whom not having seen, you love, in whom now not seeing, but are believing, you greatly rejoice with joy inexpressible and full of glory, receiving the result of your faith—salvation of souls.”  [1Pet. 1:6-9] [my emphasis]

The proof of Christ’s disciples’ faith will be tested, and shall be rewarded in proportion to the outcome of that testing when He returns.  Those who demonstrate continuity in their faith—that is, those who are believing, shall be repaid accordingly.  Peter called that salvation.

That might also be why the author of the Hebrews Letter described the Lord’s messengers [or angels] as those who were sent out to serve the ones who “were about to inherit salvation.” [Heb.1:14]

Inherit?  Imagine that.

Talking about what salvation is can quickly evolve into a “Who’s on first?” dialog.  It always helps to name the players wisely before you start broadcasting the first inning.

“He [David] will cry to Me, ‘You are my Father, My God, and the rock of my salvation.’”  [Psa. 89:26]

I used to think I needed to be able to recognize some level of prominence in someone before I could consider him to be a disciple of Jesus Christ, such as professional clergy, or someone having a popular identity with religion.  In my mind, he needed to have credentials.

But a disciple is defined Biblically only as one engaged in the learning process.

[μαθητής: (mâthātāys) disciple, pupil, follower]

Interestingly enough though, when I realized that Christ’s disciple is simply a follower who learns to apply what He taught to his own life, I realized that he does indeed need to have “credentials.”  

Just not the kind I was thinking of.  

His credentials are his exhibited life skills.  Because, just like any other skill which needs to be developed, the role of a disciple needs to first be learned, then practiced and refined before it can be effectively demonstrated. 

Those who claim to serve the Lord in a professional capacity may or may not be faithful disciples.  But one thing is certain, the ones who are didn’t expand their knowledge and the skill to teach, shepherd or serve in some other way by sitting around waiting for Him to give them a thumbs up.

They sought to become aware of their gifts, and learned how to develop them into effective skills.

I’m also convinced that the most powerful testimony to the productivity of Christ’s disciples is revealed in the lives and stories of everyday people doing all kinds of different jobs.  The zeal they have to accomplish good works in His name parallels the enthusiasm they have in their occupations.  And the skills they’ve developed to become credible disciples are the same ones they’ve developed to achieve the targets of their careers.

I’m also persuaded that my potential to teach or encourage any member of the Body of Christ has never hinged upon my having been stricken down blind while traveling on a road in Syria.

The apostle Paul was a tentmaker by trade.

What are you?

When I made a decision to follow the Lord Jesus Christ, the call to repent sounded like just one more sweet deal with no strings attached.  

However, I don’t ever recall being encouraged through a sermon or by congregational elders to repent further from any one of my character flaws that were still obvious to both them and the rest of the world.  Because in my mind, the fact that my sins were covered through the death and resurrection of Jesus Christ was somehow sufficient enough for my “salvation.”

[Is there more than one meaning for “salvation? see: Playing to Win the Salvation Game]

However, somewhere along the line, I started reading.

And I came across a New Testament letter which claimed to be an eye-opener to its readers. It stated its purpose to be that of “stirring up [their] sincere mind[s] by way of reminder” in order for them to remember the promise given by God to the Jewish prophets as well as the commandment of [their] Lord and Savior spoken by His disciples.

[Do you know what the Lord promised Abraham and the Jewish prophets? see: Common Threads are Common, It’s All About Also.]

But one sentence had me scratching my head:

“The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.”  [2 Pet. 3:9]  [my emphasis]

This was written …to those who [had] received a faith of the same kind as [the author], by the righteousness of [their] God and Savior, Jesus Christ…  They were already “saved!”

[What does “saved” mean?  See: Different fruit, Same Good News.]

So, in the mind of the apostle Peter, the issue of sin had been covered, but the problem of sin remained.  Otherwise, there’d be no need for those who were saved to continue in the act of making lifestyle changes by repenting.

I used to assume that the word translated in the Bible as “repent” meant to be sorry or show regret. However, this Greek verb μετανοέω actually means “to change one’s mind or purpose,” and calls for a lifestyle change, not just in attitude, but in behavior as well.     

So, if I seriously look forward to inheriting what the Lord has promised me, perhaps I should also think seriously about both the context and the Biblical definition of the word “perish” Peter used above:

[ἀπόλλυμι:  to destroy (an inanimate object); to kill (by taking a life); cause to lose (especially a life); to die or perish; violence and strife is often the associative meaning related to this word]

I can’t expect to be found “spotless and blameless” before the Lord someday simply because I confessed I was living an ungodly life ten years ago.  

Being a disciple of Jesus Christ demands a conscious commitment to recurrent change.  

I heard a wise man once say, “The Gospel requires a changed life.” 

I’m not finding any Biblical provision for an idle existence in old age for God’s people.  

Sure, we quit our jobs and collect a pension or Social Security check and retire from our occupations. But where is it written that, by virtue of age or physical limitation, Jesus Christ’s disciple has somehow reached a sufficient enough stature of holiness the Lord has planned for him?  

On what basis is he ever entitled to conclude the process of becoming transformed into a “priest of God and Christ?” [see: Rev. 20:6]

Even the Psalmist anticipated an essential purpose to life as an old man:

“…even when I am old and gray, O God, do not forsake me, until I declare Your strength to this generation—Your power to all who are to come.”  [Psa. 71:18]  [my emphasis]

And, after leading His people Israel out of bondage and providing them with life-sustaining miracles, the Lord shared his reasons for their redemption:

“Now then, if you all shall indeed obey My voice and keep My covenant, then you all shall be My own possession among all the peoples.  For all the earth is Mine, and you all shall be to Me a royal priesthood and a holy nation.  These are the words that you shall speak to the sons of Israel.”  [Exod. 19:5-6]  [my emphasis]

[Redemption meant the same thing then as it does now. see: Different fruit, Same Good News.]

Even in spite of this evidence in the texts, some would suggest that Jesus Christ’s New Covenant abolished God’s royal priesthood. But it certainly did not.

It only enhanced it.

This recurrent theme throughout the Bible is revealed again when the apostle John wrote his letter of Revelation to the seven churches in Asia. He conveys the ultimate goal the Lord still had to make priests out of those He has redeemed:

“Blessed and holy is the one who has a part in the first resurrection—over these, the second death has no power, but they shall be priests of God and of Christ and shall reign with Him for a thousand years.  [Rev. 20:6]   [my emphasis]

So, in what way could I ever expect to become a priest of God and Jesus Christ?

Although it originally operated that way, God’s royal priesthood wasn’t created to be a caste system.  His law, given to the Jews, acted as a tutor to lead them and the world to Christ. [Gal. 3:24] However, the idea of being a priest was always built around a vision of attaining to to a state of ideal sanctification, or of being set apart from the world.

The Lord God has permanently established His High Priest in the Person of Jesus Christ.  [see: Heb. Chapters 7-10]  But He’s always had a plan to transform Christ’s disciples into priests—that is, to be learners, teachers and ministers in His service.  

They’ve been both duly created and continually refined since the beginning of time.

They’re still being set apart, cleansed and purified as I write.

“The righteous man will flourish like the palm tree.  He will grow like a cedar in Lebanon planted in the house of the Lord.  They will flourish in the courts of our God.  They will still yield fruit in old age.  They shall be full of sap and very green, to declare that the Lord is upright…” [Psa. 92:12-15a]   [my emphasis]

I watched two of my grandsons practice their wrestling moves during a team workout a couple of weeks ago.

And it didn’t take long to recognize that a familiar form of perversion had once again breached the boundaries of sexual distinction.  Some young girls were also participating in the session, grappling, one-on-one, with other prepubescent boys.

Now, before I submit any moral reservations about what I saw, let me submit, from personal experience, what are some unintended natural consequences of ignoring those boundaries.

When my son was a nine or ten year old boy, he wrestled regularly in tournaments with a local club.  He was very aggressive and loved being competitive.  He also won many of his matches as a result.  But during one event, he was bracketed to compete with a little girl in a first round match.

At the time, I remember thinking that something didn’t seem right about it.

However, I kept my feelings to myself as I stood and witnessed every ounce of that confidence and zeal evaporate while confusion consumed him.

He rolled over and let her whip him.

I was furious.  And so were a few spectators—including some of the coaches.  I’m sure I was embarrassed as well, but that’s not the point.  I’d taught my son from a very early age that physical aggression was never permissable toward the opposite sex.  It wasn’t about losing the match.  It was, rather, about invalidating every attempt I’d ever made to try to teach him to respect a female’s body and her integrity.

Normally, I would’ve said,  “What happened, Son?”  This time, I didn’t have to ask.

But I’m not writing to try to convince any father that allowing girls to wrestle boys can create a moral dilemma.  Because if he needs to persuaded that males and females are quite capable of somehow grasping each other’s hot spots in a wholesome manner while mutually engaged in a body-contact sport, he’d probably have quit reading by now and gone back to streaming mud wrestling competition online.

So I write to those of you who might see things like I once did—someone who should have known better.

Before my son’s match even began, I should’ve refused to let him participate.  I should’ve listened to the voice which cautioned me that it really wasn’t okay for him to clutch a female by the crotch or forcefully bear down on her chest with his own.

To have questioned whether or not young children were normally aroused sexually through close contact shouldn’t have been an issue to consider.  Nor should any argument suggesting that they had neither knowledge nor respect for the boundaries created by gender have been raised either.

The only issue to have been considered should have been, “What were the young wrestlers being taught?”

The objectives of those who push to blur the lines of sexual definition go far beyond its present-day repercussions.  It’s not about attempting to initiate sweeping changes overnight.

Depravity thrives in its capacity to be subtle.

And the Evil One is a master at peddling perversion through incrementalism.  There’s no better way to incubate the seeds of lust and indecency in innocent children than to instill doubt and vacillation about where purity begins in the hearts and minds of the ones to whom that knowledge has been entrusted.

That’d be me and you.

One of Satan’s most effective means of separating Jesus Christ’s disciples from Him is to synthesize God’s miraculous gift of sexual distinction.

How long will we continue to allow him to do that?

Solomon certainly had the creds to preach about wisdom.

But it wasn’t as if the Lord God just decided to lay it on him one day.  He asked for it, and he got it! Not only that, he was also obliged to share it.  [see: 1Kg. 3:5-13]  Maybe that’s why he chose to jot down some of his thoughts:

“To know wisdom and instruction…to discern the sayings of understanding…a wise man will hear and increase in learning…to understand a proverb and a figure, the words of the wise and their riddles.” [Prov. 1:1, 5a, 6] [my emphasis]

And wisdom is certainly not without an Origin:

“The fear of the Lord is the beginning of knowledge.  Fools despise wisdom and instruction.”  [Prov. 1:7]

“The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding.”  [Prov. 9:10] 

So, even if I have doubts about the origin of wisdom, or feel like I can’t benefit from Solomon’s collection of proverbs, I could surely acknowledge one important principle after reading them:  It doesn’t just happen. In order to have it, I need to look for it—or “her,” as the “teacher” sometimes suggested:

“If you seek her (wisdom) as silver and search for her as for hidden treasures, then you will discern the fear of the Lord and discover the knowledge of God.” [Prov. 2:4-5]

I’m certainly no authority on why the feminine pronoun was commonly used to describe an inanimate topic in ancient Hebraic dialog, but I can make an educated guess. That’s because I’m a male.  I’m naturally predisposed to modify an object of my affection into a more familiar image of gratification.

When did you ever hear a female say something like, “Mary, come look at my new pearl necklace, ain’t she a thing of beauty?”

But a man can’t help it.  He correlates the beauty of a woman with his restored ’49 Roadster Coupe, or his new fiberglass bass boat, or his old burnished Winchester over/under 12 gauge shotgun.

The most remarkable wisdom that Solomon imparted to the reader of his proverbs was that a man’s most precious object of affection is realized in the Word of God Itself—or rather, Herself.

And I don’t have to look that far to find Her.

“Wisdom shouts in the street, She lifts her voice in the square.  At the head of the noisy streets She cries out.  At the entrance of the gates in the city She utters Her sayings: ‘How long, O naive ones, will you love being simple-minded—and scoffers delight themselves in scoffing—and fools hate knowledge?'” [Prov. 1:20-22]

But just like your new bass boat, She comes with a price tag.  For Solomon, that cost was paid with humility and reverence. These human attributes were commonly expressed by the Jewish patriarchs as a fear of the Lord.

It’s interesting that he seemed wise enough to ask God only for wisdom to lead His people even before the Lord granted him the capacity to do so.  He didn’t ask for a new horse, or greater authority, or a long and healthy life.  [1Kg. 3:5-13]

He perceived the majesty of God’s sovereign wisdom and just character as something comparable to the glory and elegance of a righteous woman. [Prov. 31:10-31]

It was priceless.

“So teach us to number our days, that we may present to You a heart of wisdom.”  [Psa. 90:12, the words of Moses]