Two Washings for the Child of God

 Text: Ephesians 5:25-27; Titus 3:5

In the Prison Epistles (Eph.-Col., 1 Tim.-Phile.), the pinnacle of the Pauline revelation, we read of two washings for the child of God. While not equating with those mentioned by Jesus in John 13:8-10 (before the cross) and by Paul in 1 Cor. 6:11 (Acts period, preceding the revelation of the one-body mystery), the principles are the same. A positional washing is followed by a practical, daily washing. 

The "washing of regeneration" (Tit. 3:5) occurs at the moment a sinner trusts Christ as his Saviour. Note carefully that "regeneration" is the subject here, not the object. In other words, regeneration (= "quickened" or made alive in Eph. 2:1) washes a sinner; not the other way around. Some have misread this verse to affirm that washing, as in baptism, regenerates a sinner, which we know is false in this age. Paul makes it very clear in the same verse that works like baptism have nothing to do with our salvation and that it's wholly a work of a loving God's kindness (v. 4), mercy (v. 5) and grace (v. 6). 

The "washing of water by the word" (Eph. 5:26) is a figurative way of saying that the word of God applied to our lives removes spots and blemishes (v. 27) from us spiritually like water does our bodies physically. This occurs after our salvation (Eph. 5:25) with a view to preparing us for union with Christ in heaven when he appears (Col. 3:4). Positionally we are prepared to meet him the moment that we're saved (Tit. 3:5), but practically we are not ready to meet him, i.e., without shame, if our lives are defiled and not in subjection to his word, which, if obeyed, would cleanse us. 

These two washings remind us how pure and holy our God is, since he not only washes us positionally when we're saved, but makes that washing practical by giving us his word to cleanse us daily in preparation for our appearance with him in glory, where we will be utterly cleansed, both positionally and practically. Hallelujah!

(At Least) Three Things that Dante Got Right

Although I have not read the entire Divine Comedy by the Italian poet Dante Alighieri, I am familiar with some of its contents, especially those of the first part of the poem, Inferno (Hell).  From what I have read of Inferno and the third part of the poem, Paradiso (Purgatorio being the second), I find at least three things that Dante had right about the underworld and afterlife.  The first two are more commonly agreed upon than the third.

1. There are degrees of damnation in hell and, ultimately, in the lake of fire (Rev. 20:14-15).  When Christ rebukes the scribes and Pharisees in Mt. 23, he warns them about the "greater damnation" in store for them (v. 14).  In Mt. 23:15, he also says that someone can be "twofold more the child of hell than" someone else (viz., the scribes and Pharisees themselves).  Dante's depiction of hell, though not scripturally accurate in many respects, does portray degrees of punishment for the damned, from lighter torment in the upper levels to greater torment in the lower ones.  Literal levels of hell are also something described in scripture (cf. Deut. 32:22; Ps. 86:13).

2. There are degrees of glory in heaven for the saints and contentment with the state of bliss given. A touching scene in Paradiso that highlights this truth is Dante's interview with Piccarda Donati in the outermost sphere of heaven (Canto III, ll. 49-90). Dante enquires about her contentment with this level of glory, to which she meekly replies, "His will is our peace." 

3.  Paradise in the heart of the earth is still occupied, not vacant. Eph. 4:8 is not a fulfillment of Ps. 68:18, since the prophets did not speak of the one-body mystery (Eph. 3:9), but rather used as an illustration that when Christ ascended, gifts were given (Eph. 4:11). The prophets saw Calvary, but not what God would do through Calvary in this mystery age. Peter confirms this truth in Acts 2:34, where he affirms, while filled with the Holy Ghost (Acts 2:4ff.), that David "is not ascended..." even though Christ is. Finally, there is no evidence that the saints who rose immediately following Christ's resurrection (Mt. 27:50-53) were taken up to heaven. The passage simply says that they "went into the holy city, and appeared unto many" (v. 53), but no further details are given as to the aftermath. Here's a possible scenario, however: if those who saw these risen saints connected their appearing with the other miracles attending Christ's death, it would serve as further testimony of his divinity (27:54), since no prophet's death resulted in an event like this. I think that this was the purpose of the risen saints' appearing, and I'm not sure they said a word to those who saw them. Their mere presence was to set people thinking as to why such a thing was happening and...lead their thoughts to Christ's recent death. 

So regardless of whether one agrees with Dante's theology in full, his great poem illustrates the three truths above, something we should greatly appreciate today, considering the advanced Biblical light that we have 700 years later (the Comedy was published in 1320!). 

Forgotten Hymns (Pending Project)

From time to time, as the Lord leads, I plan to post the lyrics of edifying hymns that I have found here and there that are no longer commonly sung, at least in the various churches I have attended in multiple denominations.  It bothers me to see so many fine hymns of yesteryear drop into oblivion, often because modern congregations don't have a taste for their contents. 

Please stay tuned!