Where peace matters more than truth,
Where prosperity matters more than virtue,
Where pleasure matters more than love,
Where present matters more than the future,
Where power matters more than brokenness,
Where pride matters more than remorse,
Where profit matters more than grace,
Where the poor matter less and the rich matter more,
Where persona matters more than character,
Where products matter more than God,
There the Kingdom of Hell has come!
Dreams
A little boy plays with his little toy; I see in his eyes, dreams. A little girl gazes at her little pearl; I see in her eyes, dreams. A hungry kid lifts up a garbage lid; I see in his eyes, dreams. A shivering child stares at the winter wild; I see in her eyes, dreams. A young lass looks herself in the glass; I see in her eyes, dreams. A young lad peruses through the latest fad; I see in his eyes, dreams. A young man thinks of them all and the call; I see in his eyes, dreams. |
Elasticity and Stress in Trials
Texts to Read:
2Cor.1:8; 1Cor.10:13; James 1:2-4; Rom.5:3-5; 1Jn.4:4; Rom.8:28-39
"God is faithful, who will not allow you to be tempted beyond what you are able..." (1Co 10:13 NKJ)
Physics defines elasticity as the ability of a body to regain its original shape and size after deforming force is withdrawn; in other words, it is "resistance to change". Stress is nothing but the resisting or restoring force acting proportionately against the deforming force. When the deforming force is overwhelming over the elasticity limit, the body will either break under strain or be crushed under pressure. The good news is that the Bible promises us that God will not allow the test to exceed our resistance limit; secondly, God also assures us that He that is within us (to give us the resisting power) is greater than he that is in the world (the deforming force). No doubt, stress is the condition of being disturbed (it is a state of resistance); therefore, we must be careful how we relate to someone who is in stress (not to be like Job's foolish friends). At the same time, we must remember that the deforming force will have to stop at a point in time because it will be spent away; and, we will have rest for a while. But, then physics also teaches us that there is nothing perfectly elastic or plastic. Trials don't leave us the same; but, God who is our potter uses everything for our good to conform us to His image. One final thought: Remember, steel is more elastic than rubber. We don't need to be rubber Christians.
2Cor.1:8; 1Cor.10:13; James 1:2-4; Rom.5:3-5; 1Jn.4:4; Rom.8:28-39
"God is faithful, who will not allow you to be tempted beyond what you are able..." (1Co 10:13 NKJ)
Physics defines elasticity as the ability of a body to regain its original shape and size after deforming force is withdrawn; in other words, it is "resistance to change". Stress is nothing but the resisting or restoring force acting proportionately against the deforming force. When the deforming force is overwhelming over the elasticity limit, the body will either break under strain or be crushed under pressure. The good news is that the Bible promises us that God will not allow the test to exceed our resistance limit; secondly, God also assures us that He that is within us (to give us the resisting power) is greater than he that is in the world (the deforming force). No doubt, stress is the condition of being disturbed (it is a state of resistance); therefore, we must be careful how we relate to someone who is in stress (not to be like Job's foolish friends). At the same time, we must remember that the deforming force will have to stop at a point in time because it will be spent away; and, we will have rest for a while. But, then physics also teaches us that there is nothing perfectly elastic or plastic. Trials don't leave us the same; but, God who is our potter uses everything for our good to conform us to His image. One final thought: Remember, steel is more elastic than rubber. We don't need to be rubber Christians.
New Hindi Christian Mp3s Download
| Audio Files | VBR MP3 | Ogg Vorbis |
|---|---|---|
| Din ba Din (Das Privileg Cover) | 7.7 MB | 2.1 MB |
| Har Pal Har Vakt | 6.7 MB | 1.8 MB |
| Song Holy Angels Cannot Sing | 4.4 MB | 2.0 MB |
| Jeevan Ke Andheron May (Cover) | 5.6 MB | 3.1 MB |
| Jitna Tujhe Dhoondun (Phebe & Domenic) | 9.3 MB | |
| Jitna Tujhe Dhoondun (The More I Seek Cover) | 6.1 MB | 1.6 MB |
| Miley Mujhe Aisa Yaar (First Prayer Cover) | 2.7 MB | 1.4 MB |
| Sari Mahima (Cover) | 6.1 MB | 3.0 MB |
| The Greatest is Love (1Cor 13) - English | 11.3 MB | 3.6 MB |
| The Praying Man - Instrumental | 2.5 MB | 1.2 MB |
| Tujhko Miley (Ngi Ai Shame Cover) | 4.1 MB | 2.0 MB |
| Vachan Se | 4.2 MB | 2.2 MB |
| Yessu Mera (Acoustic Guitar Solo) - Punjabi | 6.2 MB | 3.1 MB |
25 Things Christ Accomplished on the Cross
- Sins remitted (Heb.9:22; 10:18)
- Writing of Law against us cancelled (Col.2:14)
- Old man crucified (Rom.6:6)
- Sin's power destroyed (Rom.6:14)
- Sting of death removed (1Cor.15:55)
- Principalities and powers disarmed (Col.2:15)
- Principalities and powers triumphed upon (Col.2:15)
- Principalities and powers made public spectacle of (Col.2:15)
- Devil's works destroyed (1Jn.3:8)
- Fear of death removed (Heb.2:14,15)
- World crucified to self and self to the world - separation (Gal.6:14)
- Way into the Holiest paved (Heb.10:20) - Access
- Flesh crucified with its lusts (Gal.5:24)
- Man in his sin embraced (justice and love kissed each other) (1Jn.4:10; Rev.1:5)
- Believer justified (Rom.5:9; 8:1)
- Believer sanctified (Heb.13:12)
- Christian given victory power over devil (Rev.12:11)
- Christ lifted up as a sign (Jn.3:14)
- Christ becomes the vision of Christian race (Heb.12:2)
- Christian made possession of heaven (1Cor.6:19,20; 1Pt.1:19)
- Peace with God (Eph.2:16; Ro.5:1; Col.1:20)
- Peace with each other (Eph.2:14-16)
- Believer redeemed from curse of the Law (Gal.3:13)
- New Covenant (Testament) enforced by death of Testator (Heb.9:16)
- Believers perfected (Heb.10:14)
7 Purposes of Clothing
- To cover nakedness, not expose it (Gen.3:21)
- To protect shame, not promote shamelessness (Gen.3:7,21)
- To honor, not rebel (not rebellious dress forms, not for attracting through shock or provocation) (e.g. dress to honor various occasions like wedding. Jesus mentioned in his parable of the rich man's banquet that the man who didn't wear the wedding garment was thrown out, because he didn't honor the occasion, Matt.22:11; Gen.24:65)
- To aid the body, not violate it (There are different clothing for different seasons - winter, summer, rainy; different clothing for different purposes: to protect against sun or wind or rain - hats, headgears, etc, 2Tim.4:13,21)
- To celebrate fidelity, not become feast to the eyes of everyone (Sol.4:12).
- To display modesty and humility, not trot out arrogance and pride (Isaiah 3:17-23; 1Pet.3:3,4)
- To focus on inner beauty, not distract with or compensate with outer one (1Pet.3:3,4; Prov.31:30; Jer.2:33; 2Kings 9:30)
The 7 Sayings on the Cross and New Testament Law of Love
In His 7 Sayings on the Cross, the Lord also established the New Testament ethics or Law of Love for Christian life.
We understand that the Ten Commandments of the Old Testament had the following structure:
1. Love the Lord your God with all your strength... (The first 4 commands)
2. Honor your parents (5th Command)
3. Love your neighbor as yourself (Last 5 commands)
Jesus went a step further when He taught:
"You have heard that it was said,`You shall love your neighbor and hate your enemy.'But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you,that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. (Mat 5:43-45 NKJ)
Now, in His Sayings from the Cross, Jesus establishes the 3 commands of the Old Testament (whose real intent He had earlier uncovered in His Sermon on the Mount), and establishes also the New Testament Gospel of Peace and Reconciliation that is explicit in the doctrine of forgiveness and love for the enemies.
Interestingly, while the OT Commandment began with Love for God, Christ's example begins with the enemies, then progresses to the neighbor, then to His earthly mother, and then to God to whom He surrenders His spirit. Certainly, how can one love the invisible God if he is unable to love his visible brother? (1 John 4:20)
Notice the progression below:
We understand that the Ten Commandments of the Old Testament had the following structure:
1. Love the Lord your God with all your strength... (The first 4 commands)
2. Honor your parents (5th Command)
3. Love your neighbor as yourself (Last 5 commands)
Jesus went a step further when He taught:
"You have heard that it was said,`You shall love your neighbor and hate your enemy.'But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you,that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. (Mat 5:43-45 NKJ)
Now, in His Sayings from the Cross, Jesus establishes the 3 commands of the Old Testament (whose real intent He had earlier uncovered in His Sermon on the Mount), and establishes also the New Testament Gospel of Peace and Reconciliation that is explicit in the doctrine of forgiveness and love for the enemies.
Interestingly, while the OT Commandment began with Love for God, Christ's example begins with the enemies, then progresses to the neighbor, then to His earthly mother, and then to God to whom He surrenders His spirit. Certainly, how can one love the invisible God if he is unable to love his visible brother? (1 John 4:20)
Notice the progression below:
- Luke 23:34: Father, forgive them, for they do not know what they do. [LOVE YOUR ENEMIES]
- Luke 23:43: Truly, I say to you today, you will be with me in paradise. [LOVE YOUR NEIGHBOR]
- John 19:26–27: Woman, behold your son. Behold your mother. [HONOR YOUR FATHER AND YOUR MOTHER]
- Matthew 27:46 & Mark 15:34 My God, My God, why have you forsaken me? [LOVE YOUR GOD] - (Can't live without Him!)
- John 19:28: I thirst. [LOVE YOUR GOD] - (Meat is to do will of Father. He only became aware of His thirst after He knew everything was done)
- John 19:29-30: It is finished. [LOVE YOUR GOD] - (Completion of Assignment)
- Luke 23:46: Father, into your hands I commit my spirit. [LOVE YOUR GOD] - (Final Destiny)
Peace WITH God; Peace OF God
The world has lost a number of important things. There are a few things that it is desperately searching for. One of them is peace.
The world has certainly gained a lot of other things in the process of the search for peace. But, they are too artificial to meet the need. For instance, they invented weapons to find peace; but, weapons only increased fear and loss of peace. They invented alcohol and all kinds of drugs; but, these have wrecked lives and destroyed homes. They invented psychological and sociological theories that either denied God or denied His authority, they invented ways to justify infidelity in marriage, pre-marital sex, and the porn industry; the result, more broken hearts, broken health, and broken homes. It seems that whatever man tries to do to find peace only worsens the situation.
The rich man lacks peace; the poor man lacks it as well. The religious man lacks peace; the irreligious man lacks it as well. The policeman lacks peace; the criminal lacks it as well. The viewers of a comedy show lack peace; the comedian lacks it as well.
What is the problem?
The laborer is returning back home with the day’s wages. He feels no peace and instead turns to a pub and drinks all his money up. He still doesn’t have peace. Back at home, his wife and children have been waiting for him to bring home some money. The wife has no peace. The wife sends her children to the pub because she knows their father will be there. They go there. They too have no peace.
The rich man has amassed much gain and invests his money in different businesses. He returns home in the night to sleep, but he cannot sleep. His mind thinks of how he can escape paying the taxes, how he has to protect his money from looters, and issues dealing with dishonesty and untrustworthiness in his own business. There he lies on his soft bed with his head sunk into the soft pillow; but he has no peace.
Now, there are many people who have various answers to this issue. Some say that the problem is bad government; others say that the problem is bad culture; a few others say that the problem is economical. But, let me tell you what the Bible says is the real problem.
1. Raging Passions Inside (James 4:1; 1Pet.2:11). James tells us that the root problem is within us. There is lack of peace in the world (2Chr.15:5) because there is lack of peace within us (James 4:1). Man’s sinful tendencies are too strong for him to escape without the help of God – how can he remain separated from the source of all good, God, and still aim to be good? That is the paradox of the human situation. His autonomy from God (the godless determination of good and evil) separates him from the real Good (because only God is perfect and the perfection of what can be called “good”). At the same time, however, man still craves for the good because the Spirit of God strives with the spirit of man (Gen.6:3) to convict him of sin, righteousness, and judgement. However, in his state of alienation, man is victimized, pulverized, and destroyed by the raging passions within him; increasing his peacelessness in this world, and if not redeemed from such wretchedness, to perpetual peacelessness in the lake of fire.
2. Mental Enmity with God (Col.1:21; Gen.6:5-7). The way man thinks and the things that he imagines are in rebellion against the law of heaven, and because of his evil works he is an enemy of God in his mind. Therefore, the Gospel call is a call to change one’s way of thinking sinfully to thinking according to the will of God (repent, Gk. metanoiea).
What is the Answer?
1. Peace With God (Rom.5:1). The answer is to have peace with God. But, man cannot make peace with God; so, God Himself initiated the peace process by sending His only begotten Son to become our peace, to bring us back to God. Jesus, by means of His eternal sacrifice on the cross, embraced sinful humanity (that crucified Him) with His unfailing love. On the Cross, God’s love kissed God’s justice and Christ provided the ground for our forgiveness and return to God. Jesus became our Peace.
2. Peace Of God (Phil.4:7). Once we have peace with God, God pours out His peace into our hearts which guards and governs our heart, frees us from all condemnation, gives us assurance of salvation, and helps us to know God’s will and purposes and obey the promptings of the Holy Spirit.
Conclusion
God is a God of peace and He wishes His children to also be peacemakers. However, peace cannot be forced on man; man has to make the decision to accept the peace with God through Jesus Christ; then, His peace will guard and govern our hearts and help us walk strongly in the faith that God cares for us, controls all things, and works together all things for good to those who love Him.
The world has certainly gained a lot of other things in the process of the search for peace. But, they are too artificial to meet the need. For instance, they invented weapons to find peace; but, weapons only increased fear and loss of peace. They invented alcohol and all kinds of drugs; but, these have wrecked lives and destroyed homes. They invented psychological and sociological theories that either denied God or denied His authority, they invented ways to justify infidelity in marriage, pre-marital sex, and the porn industry; the result, more broken hearts, broken health, and broken homes. It seems that whatever man tries to do to find peace only worsens the situation.
The rich man lacks peace; the poor man lacks it as well. The religious man lacks peace; the irreligious man lacks it as well. The policeman lacks peace; the criminal lacks it as well. The viewers of a comedy show lack peace; the comedian lacks it as well.
What is the problem?
The laborer is returning back home with the day’s wages. He feels no peace and instead turns to a pub and drinks all his money up. He still doesn’t have peace. Back at home, his wife and children have been waiting for him to bring home some money. The wife has no peace. The wife sends her children to the pub because she knows their father will be there. They go there. They too have no peace.
The rich man has amassed much gain and invests his money in different businesses. He returns home in the night to sleep, but he cannot sleep. His mind thinks of how he can escape paying the taxes, how he has to protect his money from looters, and issues dealing with dishonesty and untrustworthiness in his own business. There he lies on his soft bed with his head sunk into the soft pillow; but he has no peace.
Now, there are many people who have various answers to this issue. Some say that the problem is bad government; others say that the problem is bad culture; a few others say that the problem is economical. But, let me tell you what the Bible says is the real problem.
1. Raging Passions Inside (James 4:1; 1Pet.2:11). James tells us that the root problem is within us. There is lack of peace in the world (2Chr.15:5) because there is lack of peace within us (James 4:1). Man’s sinful tendencies are too strong for him to escape without the help of God – how can he remain separated from the source of all good, God, and still aim to be good? That is the paradox of the human situation. His autonomy from God (the godless determination of good and evil) separates him from the real Good (because only God is perfect and the perfection of what can be called “good”). At the same time, however, man still craves for the good because the Spirit of God strives with the spirit of man (Gen.6:3) to convict him of sin, righteousness, and judgement. However, in his state of alienation, man is victimized, pulverized, and destroyed by the raging passions within him; increasing his peacelessness in this world, and if not redeemed from such wretchedness, to perpetual peacelessness in the lake of fire.
2. Mental Enmity with God (Col.1:21; Gen.6:5-7). The way man thinks and the things that he imagines are in rebellion against the law of heaven, and because of his evil works he is an enemy of God in his mind. Therefore, the Gospel call is a call to change one’s way of thinking sinfully to thinking according to the will of God (repent, Gk. metanoiea).
What is the Answer?
1. Peace With God (Rom.5:1). The answer is to have peace with God. But, man cannot make peace with God; so, God Himself initiated the peace process by sending His only begotten Son to become our peace, to bring us back to God. Jesus, by means of His eternal sacrifice on the cross, embraced sinful humanity (that crucified Him) with His unfailing love. On the Cross, God’s love kissed God’s justice and Christ provided the ground for our forgiveness and return to God. Jesus became our Peace.
2. Peace Of God (Phil.4:7). Once we have peace with God, God pours out His peace into our hearts which guards and governs our heart, frees us from all condemnation, gives us assurance of salvation, and helps us to know God’s will and purposes and obey the promptings of the Holy Spirit.
Conclusion
God is a God of peace and He wishes His children to also be peacemakers. However, peace cannot be forced on man; man has to make the decision to accept the peace with God through Jesus Christ; then, His peace will guard and govern our hearts and help us walk strongly in the faith that God cares for us, controls all things, and works together all things for good to those who love Him.
Doing Theology With Relevance
Remembering this story from Dr. K.C. Abraham at the CFCC Graduation:
A man ventured on an helicopter to a deserted area, soon lost control and crashed on to a tree. As he hung there, he saw a man passing by and asked in desperation, "Sir, can you tell me where I am?" The man looked up and replied, "You are on the tree." Puzzled, he asked again, "Are you a theologian?" "Yes, how did you know?" came the reply. "Because you speak the truth, but it is irrelevant to my situation." Moral: Do Theology with Relevance!
A man ventured on an helicopter to a deserted area, soon lost control and crashed on to a tree. As he hung there, he saw a man passing by and asked in desperation, "Sir, can you tell me where I am?" The man looked up and replied, "You are on the tree." Puzzled, he asked again, "Are you a theologian?" "Yes, how did you know?" came the reply. "Because you speak the truth, but it is irrelevant to my situation." Moral: Do Theology with Relevance!
Peace
The Bible teaches us that peace is not just the absence of enmity, conflict, or war; peace is a positive grace and gift of Christ (Jn.14:27); it is the fruit of the Spirit (Gal.5:22). In fact, it tells us that peace is inseparable from the person of Jesus Christ, who is our peace (Eph.2:14).
Peace Described As
1. Cancellation of Enmity and Reconciliation with God (Col.2:14; 1:20)
2. Gift of Christ (Jn.14:27)
3. Fruit of the Spirit (Gal.5:22; Rom.14:17)
4. Beyond Understanding (Phil.4:7)
Four Facts About Peace
1. It can be Given (Jn.14:27; Rom.15:13)
2. It can Guard (Phil.4:7)
3. It can Govern (Col.3:15)
4. It can Grow (1Pet.1:2)
Two Aspects of Peace
1. Objective Peace - The fact of being at peace or the state or condition of peace. (External) (1Chr.5:12)
2. Subjective Peace - The experience of having/knowing peace. (Internal) (Phil.4:7)
Two Experiences of Peace
1. Having Peace WITH God (Rom.5:1)
2. Having Peace OF God (Phil.4:7)
Peace with God is the basis for God giving us the peace of God.
Lack of Peace Described As
1. State of Mental Enmity with God (Col.1:21; Gen.6:5-7)
2. Great Turmoil (Heb. mehuwmah, tumult, confusion, disturbance, turmoil, disquietude, panic, discomfiture, 2Chr.15:5)
3. Alienation from the Good (Jer.8:15)
4. Presence of Fear and Terror (Jer.30:5; 2Tim.1:7)
Loss of Peace With/Of God
1. Through Sin (Col.1:21)
2. By entertaining cares, riches, and pleasures of life (Luke 8:14)
3. Because of the love of money (1Tim.6:10)
Source of Peace
1. God the Father (Rom.15:33; 1Cor.1:3)
2. God the Son (Jn.14:27; 16:33; Eph.2:14)
3. God the Spirit (Gal.5:22; Rom.14:17)
Price of Peace With God
1. What Christ Paid: The Incarnation and Atoning Death of Jesus Christ - by His blood (Eph.2:14-16; Col.1:20-22)
2. What the Christian Pays: Loss of Friendship with the World (Matt.10:34-36; James 4:4)
Peace Involves
1. Negotiation (Isa.1:18)
2. Mediation (Job 33:23; Heb.12:24)
3. Propitiation - appeasement of justice (Rom.3:25)
4. Expiation - removal of guilt (Rom.8:1)
5. Forgiveness of sins (Eph.1:7)
6. Reconciliation (Col.1:20; Heb.2:17)
7. Filling the heart with peace (John 14:27; Rom.15:13)
8. Producing fruit of peace in us through the Spirit (Gal.5:22)
9. Guarding the heart and the mind by peace (Phil.4:7)
Effects of Peace
Boldness of Access (Eph.2:17,18)
Unity and Harmony (Eph.4:3)
Freedom to grow (Acts 9:31)
Finding Peace By
1. Faith in Jesus (Rom.5:1)
2. Casting all Cares on Jesus (Phil.4:6,7)
3. Loving God's Word (Psa.119:165; Jn.16:33)
Seeking Peace
1. In Greeting (Luke 10:5)
2. Peacemaking (Matt.5:9; James 3:18)
3. Peaceful Co-existence (2Cor.13:11; Heb.12:14; 1Pet.3:9-11)
4. Moral Non-interference; "mind own business" (1Thess.4:11; Prov.26:17)
5. Fight for Justice (Zech.8:16)
6. Pursue things that make for peace; not contention, controversy, and unnecessary babblings (Rom.14:19,20)
7. Forgiving each other (Col.3:13,15)
Mission of Peace
1. Christ, the Prince of Peace and His Mission of Peace (Isa.9:6,7; Col.1:20)
2. Gospel of Peace (Romans 10:15)
3. Ambassadors of Peace and the Ministry of Reconciliation with God (2Cor.5:18,20)
a. The Ministry is ethical (1Thess.2:3-6)
b. The Ministry is sincere (1Thess.2:7-10)
c. The Ministry is free (Matt.10:8)
Titles of Peace
1. God of Peace (Rom.15:33; 16:20)
2. Thoughts of Peace (Jer.29:11)
3. Prince of Peace - Jesus (Isa.9:6)
4. Covenant of Peace (Num.25:12; Isa.54:10; Eze.34:25; 37:26)
5. Way of Peace (Rom.3:17)
6. Gospel of Peace (Rom.10:15; Eph.6:15)
7. Son of Peace - The one who receives the Gospel of peace (Luke 10:6)
Peace Described As
1. Cancellation of Enmity and Reconciliation with God (Col.2:14; 1:20)
2. Gift of Christ (Jn.14:27)
3. Fruit of the Spirit (Gal.5:22; Rom.14:17)
4. Beyond Understanding (Phil.4:7)
Four Facts About Peace
1. It can be Given (Jn.14:27; Rom.15:13)
2. It can Guard (Phil.4:7)
3. It can Govern (Col.3:15)
4. It can Grow (1Pet.1:2)
Two Aspects of Peace
1. Objective Peace - The fact of being at peace or the state or condition of peace. (External) (1Chr.5:12)
2. Subjective Peace - The experience of having/knowing peace. (Internal) (Phil.4:7)
Two Experiences of Peace
1. Having Peace WITH God (Rom.5:1)
2. Having Peace OF God (Phil.4:7)
Peace with God is the basis for God giving us the peace of God.
Lack of Peace Described As
1. State of Mental Enmity with God (Col.1:21; Gen.6:5-7)
2. Great Turmoil (Heb. mehuwmah, tumult, confusion, disturbance, turmoil, disquietude, panic, discomfiture, 2Chr.15:5)
3. Alienation from the Good (Jer.8:15)
4. Presence of Fear and Terror (Jer.30:5; 2Tim.1:7)
Loss of Peace With/Of God
1. Through Sin (Col.1:21)
2. By entertaining cares, riches, and pleasures of life (Luke 8:14)
3. Because of the love of money (1Tim.6:10)
Source of Peace
1. God the Father (Rom.15:33; 1Cor.1:3)
2. God the Son (Jn.14:27; 16:33; Eph.2:14)
3. God the Spirit (Gal.5:22; Rom.14:17)
Price of Peace With God
1. What Christ Paid: The Incarnation and Atoning Death of Jesus Christ - by His blood (Eph.2:14-16; Col.1:20-22)
2. What the Christian Pays: Loss of Friendship with the World (Matt.10:34-36; James 4:4)
Peace Involves
1. Negotiation (Isa.1:18)
2. Mediation (Job 33:23; Heb.12:24)
3. Propitiation - appeasement of justice (Rom.3:25)
4. Expiation - removal of guilt (Rom.8:1)
5. Forgiveness of sins (Eph.1:7)
6. Reconciliation (Col.1:20; Heb.2:17)
7. Filling the heart with peace (John 14:27; Rom.15:13)
8. Producing fruit of peace in us through the Spirit (Gal.5:22)
9. Guarding the heart and the mind by peace (Phil.4:7)
Effects of Peace
Boldness of Access (Eph.2:17,18)
Unity and Harmony (Eph.4:3)
Freedom to grow (Acts 9:31)
Finding Peace By
1. Faith in Jesus (Rom.5:1)
2. Casting all Cares on Jesus (Phil.4:6,7)
3. Loving God's Word (Psa.119:165; Jn.16:33)
Seeking Peace
1. In Greeting (Luke 10:5)
2. Peacemaking (Matt.5:9; James 3:18)
3. Peaceful Co-existence (2Cor.13:11; Heb.12:14; 1Pet.3:9-11)
4. Moral Non-interference; "mind own business" (1Thess.4:11; Prov.26:17)
5. Fight for Justice (Zech.8:16)
6. Pursue things that make for peace; not contention, controversy, and unnecessary babblings (Rom.14:19,20)
7. Forgiving each other (Col.3:13,15)
Mission of Peace
1. Christ, the Prince of Peace and His Mission of Peace (Isa.9:6,7; Col.1:20)
2. Gospel of Peace (Romans 10:15)
3. Ambassadors of Peace and the Ministry of Reconciliation with God (2Cor.5:18,20)
a. The Ministry is ethical (1Thess.2:3-6)
b. The Ministry is sincere (1Thess.2:7-10)
c. The Ministry is free (Matt.10:8)
Titles of Peace
1. God of Peace (Rom.15:33; 16:20)
2. Thoughts of Peace (Jer.29:11)
3. Prince of Peace - Jesus (Isa.9:6)
4. Covenant of Peace (Num.25:12; Isa.54:10; Eze.34:25; 37:26)
5. Way of Peace (Rom.3:17)
6. Gospel of Peace (Rom.10:15; Eph.6:15)
7. Son of Peace - The one who receives the Gospel of peace (Luke 10:6)
Dr. Billy Graham on Boredom
Excerpted from Peace With God (1984)
The Breadth of Boredom
America is said to have the highest per capita boredom of any spot on earth! We know that because we have the greatest variety and greatest number of artificial amusements of any country.
People have become so empty that they can't even entertain themselves. They have to pay other people to amuse them, to make them laugh, to try to make them feel warm and happy and comfortable for a few minutes, to try to lose that awful, frightening, hollow feeling — that terrible, dreaded feeling of being lost and alone.
You may think that boredom is a minor matter. Everyone gets bored sometimes, it's only natural. But let me tell you something about boredom, and this dangerous apathy that is creeping over the land and over the minds and hearts of the people. Man is the only one of God's creatures who is capable of being bored, although I've seen animals in a zoo that look very bored! No other living thing except man can ever be bored with itself or its surroundings. This is very significant, for the Creator never does anything without a purpose, and if He gave man the capacity for boredom, He did it for a purpose.
Boredom is one of the sure ways to measure your own inner emptiness! It's as accurate as a thermometer for telling just how hollow your inner spirit really is. The person who is thoroughly bored is living and working in a vacuum. His inner self is a vacuum, and there is nothing that nature resents more than a vacuum. It is one of the unfailing rules of this universe that all vacuums must be filled, and filled immediately
Related Post
Boredom, Topical Notes
The Breadth of Boredom
America is said to have the highest per capita boredom of any spot on earth! We know that because we have the greatest variety and greatest number of artificial amusements of any country.
People have become so empty that they can't even entertain themselves. They have to pay other people to amuse them, to make them laugh, to try to make them feel warm and happy and comfortable for a few minutes, to try to lose that awful, frightening, hollow feeling — that terrible, dreaded feeling of being lost and alone.
You may think that boredom is a minor matter. Everyone gets bored sometimes, it's only natural. But let me tell you something about boredom, and this dangerous apathy that is creeping over the land and over the minds and hearts of the people. Man is the only one of God's creatures who is capable of being bored, although I've seen animals in a zoo that look very bored! No other living thing except man can ever be bored with itself or its surroundings. This is very significant, for the Creator never does anything without a purpose, and if He gave man the capacity for boredom, He did it for a purpose.
Boredom is one of the sure ways to measure your own inner emptiness! It's as accurate as a thermometer for telling just how hollow your inner spirit really is. The person who is thoroughly bored is living and working in a vacuum. His inner self is a vacuum, and there is nothing that nature resents more than a vacuum. It is one of the unfailing rules of this universe that all vacuums must be filled, and filled immediately
Related Post
Boredom, Topical Notes
Feasts Of The Lord & Their Significance
1.
Nisan 14
Pesah/Passover
Reading: Song of Solomon
Commemoration: Deliverance from Egyptian Bondage
Ritual:
10 – Selecting and taking an umblemished 1st year male lamb according to household, each.
14 – Slaying of the lamb between the two evenings. Do not break its bone. Sprinkle blood with hyssop on lintel of the front door. Eat it roasted, with unleavened bread and with bitter herbs in haste
Typical Significance: The death of Christ our Sacrificial Lamb
2.
Nisan 15-21
Massot/Unleavened Bread (7 Days)
Reading: Continue Song of Solomon
Commemoration: Hardships of the hurried flight from Egypt
Ritual:
Unleavened Bread. 7 Days no leaven.
1st Day and 7th Day Holy
Convocation. No manner of work except eating.
Burnt Offerings (2 bullocks, 1 ram,7 lambs)
A Sin Offering (1 Goat)
Typical Signicance: Life Separated from Sin
3.
Nisan 16
Omer, Bikkurim (Day After Sabbath)/ First Fruits
Commemoration: Coming into the Land of Promise
Ritual:
Bring a sheaf of the first fruits of harvest unto priest. The priest is to wave the sheaf before YHWH.
Burnt Offering (1 he lamb of 1st year)
Grain Offering (2/10 fine flour + oil)
Drink Offering (wine, 1/4th of an hin)
Eat neither bread nor parched corn,nor green earl
Typical Significance: Resurrection of Christ
4.
Ziv 6
Shabuot/ Weeks (7, 7s) Pentecost (Fiftieth)
Reading: Ruth
Commemoration: Celebration of the Harvest Dedication of First Fruits of Wheat Harvest
Ritual:
A Holy Convocation (as Sabbath)
Wave Offering (2 leavened loaves of wheat flour)
Burnt Offering (7 lambs, 1 bullock,2 rams)
Sin Offering (he goat)
Peace Offering (2 male lambs)
Additional Burnt Offering and Sin
Offering at the Convocation Itself (Num.28:27)
Typical Significance: Coming of the Holy Spirit
5.
Tishri 1
Yom Terua, Rosh Hashanah/ Trumpets
Commemoration: Blowing of Trumpets
Ritual:
A Holy Convocation (no servile work)
Burnt Offering (1 bullock, 1 ram, 7 lambs)
Meat Offering (flour mingled with oil, 3/10 deals for bullock; 2/10 for a ram; 1/10 for each lamb)
Sin Offering (1 kid of goats or male goat)
Typical Significance: Rapture or Second Coming of Christ
6.
Tishri 10
Yom Kippur/Atonement
Commemoration: Sacrifices for Sins of the Nation
Ritual:
Holy Convocation (afflict souls; no work)
Burnt Offering (1 bullock, 1 ram, 7 lambs)
Meat Offering (flour with oil; 3/10 deals for bullock; 2/10 for a ram; 1/10 for each lamb)
Sin Offering (1 goat kid/male goat)
Scape Goat (Lev.16:3-10, 20-28)
Typical Significance: Pardon of God’s People(Zechariah 12:10-14)
7.
Tishri 15-22
Sukkot/Tabernacle(7 Days/ Ingathering)
Reading: Ecclesiastes
Commemoration: Wanderings in the Wilderness & Celebration of End of Harvest
Ritual:
Convocations on 15th and 22nd
Burnt Offering (13-7 bullocks day by day. On 1st day 13, second day 12, so on.. 2 rams, 14 lambs Num.29:13-38)
Sin Offering (1 goat)
Celebrants to live in booths,celebrating the week with fruits)
Typical Signicance: Fellowship of God’s people dwelling together in peace Prophetic of the entire Millennial Kingdom, the celebration of the completion of the harvest.
Feasts of Israel
POSITION OF MONTH IN SACRED YEAR | MONTH | MODERN EQUIVALENT | FESTIVALS | SEASONS AND PRODUCTIONS |
1 | Nisan/Abib | March-April | 14. Passover, Pesah (Ex.12:1-13, 21-27; Lev.23:4-5; Dt.16:1-3, 5-7) 15-21. Unleavened Bread, Haghammassot (Ex.12:14-20; Lev.23:6-8; Dt. 16:4,8) Day After Sabbath (16) First Fruits, Wave-Sheaf, Bikkurim, Omer (Lev.23:10-14) | Spring Rains (Dt.11:14) Floods (Josh 3:5) Barley Ripe (April – June: Harvest) |
3 | Sivan | May-June | Fifty Days After First-Fruits (5) Pentecost, Shabuoth, Feast of Weeks, Feast of Harvest (Ex.23:16; 34:22; Num.28:26; Lev.23:16-21; Dt.16:9- 12) | Wheat Harvest Vine Tending |
7 | Tishri | Sept – Oct | 1. Trumpets, Rosh Hashanah, Yom T’rua (Num.29:1-6; Lev.23:24-25; Num.28:11-15) 10. Day of Atonement, Yom Kippur (Lev.16:1-34; Num.29:7-11; Lev.23:26-31; Ex.30:10- 20) 15-21. Tabernacles, Hag Hassukkot (Lev.23:34; Num.29:12-38; Ex.23:16; 34:22; Dt.16:13) | Seed Time Former or Early Rains Begin (Joel 2:23) Plowing and Sowing Begins |
Dealing with Denial
“Denial” may be defined as the act of asserting that something alleged is not true. Such assertion may either be verbal or behavioral, or both. The denial may be of the reality of a fact or of the seriousness of it, or of both. In many cases, it also appears as a mechanism to avoid responsibility in a given situation. Though, lying is a direct form of denial, there are still others like false justification, caricaturizing, and minimizing that also fall into the category of denial. In this article, we’ll look at denial with regard to leadership situations.
Few examples of denial are as follows:
Often times, the act of denial leads to a kind of self-deception in which memory itself begins to get conformed to the false tendencies of the will. In such cases, a return is almost impossible since the imagination has already overshadowed reasonability. While denial may be looked at as a defense mechanism of the organism; yet, one must be careful to not deny the role of will in deciding for or against any ideas arising from a situation. One must remember that falsehood is never beneficial at the end.
Voluntary and Involuntary Denial
Voluntary denial refers to that denial which is willful and persistent. It persists in falsehood despite evidences contrary to it. Involuntary denial refers to that in which the decision of the will is absent or delayed. It is mechanical in nature and often is an initial response through a defense mechanism of the organism that seeks to avoid the unpleasant. For instance, when someone hears of the death of a beloved one, the initial response might be disbelief or denial. Such initial response of the organism prevents against hasty shock and might be preparative and directive in the ascertaining of truth. Such denial doesn’t fall under the purview of morality since the will has not yet been brought into rational accountability in it.
Hamartiological Analysis
Spiritual Roots
In John 8: 44, Jesus declares the Pharisees to be the offspring of the devil. He says, “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies” (RSV).
Obviously, the devil was not their genetic father but a father in the sense of their being part of the rebellion of falsehood began by him. Falsehood and lying are natural to the devil since, by rejection of the truth of God, he has turned his back on all truth-values. The demonic kingdom operates basically on falsehood and influences the kingdoms of the world to do so. Worldly politics, religions, and businesses use falsehood as an instrument to gain and retain power over human minds. Jesus categorizes all such leadership practices as demonic in origin. Tendencies towards falsehood are sharp in any intellect that refuses the rule of the Spirit of God.
The Pharisees were incapable of acknowledging Jesus as the Christ of God because their inclinations were in favor of the devil’s desires – “Your will is to do your father’s desires,” He said. All rejection of God-given leadership is an instance of demonic rebellion (1Jn. 3:12; Jude 1:11; 1Sam. 19:9ff). Even within Christian leadership, Paul asks Timothy to not include a novice as a candidate for leadership; for it is possible that he become lifted up in pride and fall into the condemnation of the devil (1Tim. 3:6). Similarly, Christians who haven’t matured and are still carnal can’t properly accept or acknowledge the value of the other in the family of God since they are ruled by worldly standards of acceptance and egotistic desires for self-aggrandizement (cf. 1 Cor. 3:1ff) after the manner of the devil (Isa. 14:12-14).
Spirits of Deception
The tendency to reject demonic influence in hamartiological analysis (or analysis of sinful instances) is a mark left by secular theologies. Of course, there is the danger of extremism in both cases and one need to draw a line of balance. In the preface of his The Screwtape Letters, C.S. Lewis writes:
There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight.[1]
The Bible clearly states that “in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron” (1Tim. 4:1,2). The warning is against those who renounce the truth by embracing falsehood. This is one way in which cults arise claiming hold over some particularly distinct truth unsupported by the Scriptures. The elements of deception in the world that keep people blinded from the truth of God also fall into the purview of the kingdom of darkness.
The Bible, therefore, exhorts one to be watchful (1Pt. 5:8), never give an occasion to the devil through prideful or resentful anger (Eph. 4:26), and to beware of the wiles and deception of the devil (Eph. 6:11; 2 Cor. 11:13-15) who attempts to destroy the Body of Christ.
Selfish Carnal Passions
Jude talks about mockers in the last days (those who deride the things and offices of God) as those “who separate themselves, sensual, having not the Spirit” (Jude 19). The psalmist draws a picture of their departure from truth in Psalm 1:1:
Step 1: Walking after counsel of the ungodly: Placing worldly wisdom and views above the Scripture.
Step 2: Standing in the way of sinners: Expressing one’s approval of or neutral opinion regarding things that the Bible expressly calls “sin”.
Step 3: Sitting in the seat of the scornful: Assuming the position and the role of the rebel, the derider and opposer of all God’s truth.
Jesus taught His disciples to pray “Lead us not into temptation but deliver us from the evil one” because it’s evident that the enemy of our souls can easily use situations in life to distort reality and confuse decisions. Such followers of sinful flesh easily rebel against all truth. The temptation to give in slowly to the current of worldly opinion is strong and leaders must beware of that.
Dealing with Denial in the Self
Jesus gave the first code of examination when He stipulated, “Judge not, that ye be not judged” (Matt. 7:1). He told the hypocrite to first remove the beam in his eye before he could remove the mote out of his brother’s eye (v. 5). Self-examination is crucial for a leader’s spiritual health.
Following are some questions that can help ascertain if one is a denier:
1. Do I try to justify some action of mine that my conscience accuses me of (1Jn. 1:8-10)?
2. Am I angry with someone for some fault of mine (Gen. 4:5-8)?
3. Do I feel threatened by someone’s progress (1Sam. 18:7-9)?
4. Do I have doubts regarding the Bible, God, and ministry (Ex. 32:1ff; Pro.30:9; 1Tim. 4:13-16)?
5. Am I doing or saying things to make people think of me what is not really true of me (2Cor. 12:6)?
6. Do I regard the Biblical warnings as not very serious, particularly in connection with my situation (Jer. 7:10)?
7. Do I consider someone as inferior to or less important than me (Phil. 2:3)?
8. Do I try to defame or slander someone (behind his back or openly) without regard to any proof in favor of him/her (Prov. 19:5,9)?
9. Do I wish to be safe, regardless of what happens to others (2Sam. 23:16)?
Following are some ways to deal with denial in one’s self:
1. Examine oneself in the light of Scriptures (1 Cor. 9:27; Ps.1:2).
2. Confess and renounce all sin and false justifications (1Jn.1:9).
3. Be committed to the truth in every situation (2Cor.13:8).
4. Deny self and seek to please Christ alone in every situation (Matt. 16:24; Gal. 1:10).
5. Encourage others and invest in them for the glory of God (1Thess.5:11).
6. Confront sin in others; this guards against compromise (Eph. 5:11; 1Cor. 5:2; 1Tim.5:20).
7. Make prayer, hearing from God, and fellowship a priority (1Thess. 5:17; Prov. 28:5; Heb.10:25).
Dealing with Denial in Others
One must beware of the following things when confronting denial in others:
1. Do not be hasty in confrontation (Pro. 14:29; 29:20).
2. Do not let hearsay cloud your opinion about the other. In fact, do not even let appearance influence your view of the other person for in doing that you can be partner in evil (Jn. 7:24; Pro. 17:4).
3. Before confronting someone, make sure that you’re first of all in the right (Matt. 7:1-5).
4. Do not confront unless you’re certain that you need to (Acts 24:25).
5. Do not confront unless you’re confident that you’re equipped for it (1Tim. 3:16; Tit.1:9).
6. Listen to the Holy Spirit before you’re going to confront and speak (Jn. 16:7, 8).
The steps of confrontation may be as follows:
1. Recognize the individuality, dignity, and freedom of the other as given by God (Gen. 1:26).
2. Be updated about the denier’s latest position. This is important since it’s possible that the denier might already have been feeling remorseful and has repented of his falsehood. One way to do that is to ask questions in that direction. Jesus provides a classic approach to this when He confronts Peter without talking about the three denials he made. On the contrary, He just asks him if he loved Him more than the other things; and when he replied in the affirmative, Christ asked him to work for Him (Jn.21:15-17).
3. Be confident of your authority from God, not to destroy but to construct (2Cor. 13:10).
4. Be gentle and caring (Matt.11:29; 2Tim. 2:24; Jas. 3:17)
5. Only proceed if you’re sure that the person is open to reason, to a fair discussion (Isa. 1:18; Jas.3:17; Prov. 1:5; 10:8).
6. Remember that God is the one in total control of the situation (Acts 5:34).
7. Gently show the person the facts of his/her situation and give space for his/her approval or denial of them (Jn. 4:9-19).
8. Remember that the person reserves the final decision to accept or reject the truth and God oversees it all (Prov. 16:1,2).
9. Provide answers as long as you’re sure that the denier is honest about his/her questions (1Pt. 3:15).
10. If you’re unable to answer sufficiently, do not fail to express your disapproval of falsehood in any case (Jn. 9:24-33).
11. Seek the help of other leaders if necessary (Matt. 18:17).
12. Aim at restoration (2Cor. 2:4-11).
Few examples of denial are as follows:
- Adam denied his responsibility in the crime at Eden. He projected the blame on Eve, instead, to somehow escape divine censure.
- Pharaoh denied the greatness of Jehovah despite being struck by the plagues. His political obsession with keeping Israelites as slaves made him minimize the seriousness of God’s command.
- Saul refused to recognize the choice of David by God for the throne. He imagined that, somehow, what had been prophesied against him wouldn’t happen and that he would retain the throne.
- The worshippers of Baal kept on hurting themselves in hope that their god would respond.
- Gehazi denied being elsewhere when he had really gone after Naaman. His memory somehow denied the prophetic ability of Elisha as he succumbed to greed.
- The Israelites kept doing things against the Law, despite the warnings of the prophets, saying “the Temple is here, the Temple is here”. They were denying God’s definition of holiness and used the Temple as a shield behind which they could do their works of darkness.
- The people in the days of Haggai refused to build the Temple since they didn’t consider it to be very important.
- The Pharisees and the Sadducees rejected the claims of Christ despite Scriptural and providential (miraculous) proofs.
- Peter denied any relationship with Christ in face of persecution.
- Felix refused to listen to Paul anymore when he began to speak about things pertaining to God’s Kingdom.
Often times, the act of denial leads to a kind of self-deception in which memory itself begins to get conformed to the false tendencies of the will. In such cases, a return is almost impossible since the imagination has already overshadowed reasonability. While denial may be looked at as a defense mechanism of the organism; yet, one must be careful to not deny the role of will in deciding for or against any ideas arising from a situation. One must remember that falsehood is never beneficial at the end.
Voluntary and Involuntary Denial
Voluntary denial refers to that denial which is willful and persistent. It persists in falsehood despite evidences contrary to it. Involuntary denial refers to that in which the decision of the will is absent or delayed. It is mechanical in nature and often is an initial response through a defense mechanism of the organism that seeks to avoid the unpleasant. For instance, when someone hears of the death of a beloved one, the initial response might be disbelief or denial. Such initial response of the organism prevents against hasty shock and might be preparative and directive in the ascertaining of truth. Such denial doesn’t fall under the purview of morality since the will has not yet been brought into rational accountability in it.
Hamartiological Analysis
Spiritual Roots
In John 8: 44, Jesus declares the Pharisees to be the offspring of the devil. He says, “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies” (RSV).
Obviously, the devil was not their genetic father but a father in the sense of their being part of the rebellion of falsehood began by him. Falsehood and lying are natural to the devil since, by rejection of the truth of God, he has turned his back on all truth-values. The demonic kingdom operates basically on falsehood and influences the kingdoms of the world to do so. Worldly politics, religions, and businesses use falsehood as an instrument to gain and retain power over human minds. Jesus categorizes all such leadership practices as demonic in origin. Tendencies towards falsehood are sharp in any intellect that refuses the rule of the Spirit of God.
The Pharisees were incapable of acknowledging Jesus as the Christ of God because their inclinations were in favor of the devil’s desires – “Your will is to do your father’s desires,” He said. All rejection of God-given leadership is an instance of demonic rebellion (1Jn. 3:12; Jude 1:11; 1Sam. 19:9ff). Even within Christian leadership, Paul asks Timothy to not include a novice as a candidate for leadership; for it is possible that he become lifted up in pride and fall into the condemnation of the devil (1Tim. 3:6). Similarly, Christians who haven’t matured and are still carnal can’t properly accept or acknowledge the value of the other in the family of God since they are ruled by worldly standards of acceptance and egotistic desires for self-aggrandizement (cf. 1 Cor. 3:1ff) after the manner of the devil (Isa. 14:12-14).
Spirits of Deception
The tendency to reject demonic influence in hamartiological analysis (or analysis of sinful instances) is a mark left by secular theologies. Of course, there is the danger of extremism in both cases and one need to draw a line of balance. In the preface of his The Screwtape Letters, C.S. Lewis writes:
There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight.[1]
The Bible clearly states that “in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron” (1Tim. 4:1,2). The warning is against those who renounce the truth by embracing falsehood. This is one way in which cults arise claiming hold over some particularly distinct truth unsupported by the Scriptures. The elements of deception in the world that keep people blinded from the truth of God also fall into the purview of the kingdom of darkness.
The Bible, therefore, exhorts one to be watchful (1Pt. 5:8), never give an occasion to the devil through prideful or resentful anger (Eph. 4:26), and to beware of the wiles and deception of the devil (Eph. 6:11; 2 Cor. 11:13-15) who attempts to destroy the Body of Christ.
Selfish Carnal Passions
Jude talks about mockers in the last days (those who deride the things and offices of God) as those “who separate themselves, sensual, having not the Spirit” (Jude 19). The psalmist draws a picture of their departure from truth in Psalm 1:1:
Step 1: Walking after counsel of the ungodly: Placing worldly wisdom and views above the Scripture.
Step 2: Standing in the way of sinners: Expressing one’s approval of or neutral opinion regarding things that the Bible expressly calls “sin”.
Step 3: Sitting in the seat of the scornful: Assuming the position and the role of the rebel, the derider and opposer of all God’s truth.
Jesus taught His disciples to pray “Lead us not into temptation but deliver us from the evil one” because it’s evident that the enemy of our souls can easily use situations in life to distort reality and confuse decisions. Such followers of sinful flesh easily rebel against all truth. The temptation to give in slowly to the current of worldly opinion is strong and leaders must beware of that.
Dealing with Denial in the Self
Jesus gave the first code of examination when He stipulated, “Judge not, that ye be not judged” (Matt. 7:1). He told the hypocrite to first remove the beam in his eye before he could remove the mote out of his brother’s eye (v. 5). Self-examination is crucial for a leader’s spiritual health.
Following are some questions that can help ascertain if one is a denier:
1. Do I try to justify some action of mine that my conscience accuses me of (1Jn. 1:8-10)?
2. Am I angry with someone for some fault of mine (Gen. 4:5-8)?
3. Do I feel threatened by someone’s progress (1Sam. 18:7-9)?
4. Do I have doubts regarding the Bible, God, and ministry (Ex. 32:1ff; Pro.30:9; 1Tim. 4:13-16)?
5. Am I doing or saying things to make people think of me what is not really true of me (2Cor. 12:6)?
6. Do I regard the Biblical warnings as not very serious, particularly in connection with my situation (Jer. 7:10)?
7. Do I consider someone as inferior to or less important than me (Phil. 2:3)?
8. Do I try to defame or slander someone (behind his back or openly) without regard to any proof in favor of him/her (Prov. 19:5,9)?
9. Do I wish to be safe, regardless of what happens to others (2Sam. 23:16)?
Following are some ways to deal with denial in one’s self:
1. Examine oneself in the light of Scriptures (1 Cor. 9:27; Ps.1:2).
2. Confess and renounce all sin and false justifications (1Jn.1:9).
3. Be committed to the truth in every situation (2Cor.13:8).
4. Deny self and seek to please Christ alone in every situation (Matt. 16:24; Gal. 1:10).
5. Encourage others and invest in them for the glory of God (1Thess.5:11).
6. Confront sin in others; this guards against compromise (Eph. 5:11; 1Cor. 5:2; 1Tim.5:20).
7. Make prayer, hearing from God, and fellowship a priority (1Thess. 5:17; Prov. 28:5; Heb.10:25).
Dealing with Denial in Others
One must beware of the following things when confronting denial in others:
1. Do not be hasty in confrontation (Pro. 14:29; 29:20).
2. Do not let hearsay cloud your opinion about the other. In fact, do not even let appearance influence your view of the other person for in doing that you can be partner in evil (Jn. 7:24; Pro. 17:4).
3. Before confronting someone, make sure that you’re first of all in the right (Matt. 7:1-5).
4. Do not confront unless you’re certain that you need to (Acts 24:25).
5. Do not confront unless you’re confident that you’re equipped for it (1Tim. 3:16; Tit.1:9).
6. Listen to the Holy Spirit before you’re going to confront and speak (Jn. 16:7, 8).
The steps of confrontation may be as follows:
1. Recognize the individuality, dignity, and freedom of the other as given by God (Gen. 1:26).
2. Be updated about the denier’s latest position. This is important since it’s possible that the denier might already have been feeling remorseful and has repented of his falsehood. One way to do that is to ask questions in that direction. Jesus provides a classic approach to this when He confronts Peter without talking about the three denials he made. On the contrary, He just asks him if he loved Him more than the other things; and when he replied in the affirmative, Christ asked him to work for Him (Jn.21:15-17).
3. Be confident of your authority from God, not to destroy but to construct (2Cor. 13:10).
4. Be gentle and caring (Matt.11:29; 2Tim. 2:24; Jas. 3:17)
5. Only proceed if you’re sure that the person is open to reason, to a fair discussion (Isa. 1:18; Jas.3:17; Prov. 1:5; 10:8).
6. Remember that God is the one in total control of the situation (Acts 5:34).
7. Gently show the person the facts of his/her situation and give space for his/her approval or denial of them (Jn. 4:9-19).
8. Remember that the person reserves the final decision to accept or reject the truth and God oversees it all (Prov. 16:1,2).
9. Provide answers as long as you’re sure that the denier is honest about his/her questions (1Pt. 3:15).
10. If you’re unable to answer sufficiently, do not fail to express your disapproval of falsehood in any case (Jn. 9:24-33).
11. Seek the help of other leaders if necessary (Matt. 18:17).
12. Aim at restoration (2Cor. 2:4-11).
[1] C.S. Lewis, The Screwtape Letters (New York: Macmillan Publishing Co., Inc., 1961), p. 3
Christ-Like and Christ-Unlike Mission Models
CHRIST-LIKE MISSION MODELS
1. Incarnation Model (Heb. 2:14; 1Cor.9:22)
2. Sacrificial Model (Gal.1:20; Phil.2:17; 1Thess 2:6, 9)
3. Reconciliation Model (Eph.2:14; 2Cor.5:18; Rom.5:1; Gal.3:28; John 17:21)
4. Glorification (Uplifting, Dignifying) Model (John 17:22; Eph.3:8-11; 2Cor.8:9).
CHRIST-UNLIKE MISSION MODELS
1. Detachment from the “lost”; catering to the apathetic. (Luke 15; 19:20, Matt 9:12, 23:14;James 1:27).
2. Denominationalism, Quantificationism, Subordinationism, Nominalism (Luke 9:50, Gal.1:16-24, 1Chron 21:1, Acts 8:4, Matt 23:15).
3. Deceptive and Disguisive Models (Rom.16:18).
4. Demand and Supply Models (1Thess 2:6,7; 1Pet.5:2).
5. Dictatorial Models (1Pet.5:3).
1. Incarnation Model (Heb. 2:14; 1Cor.9:22)
2. Sacrificial Model (Gal.1:20; Phil.2:17; 1Thess 2:6, 9)
3. Reconciliation Model (Eph.2:14; 2Cor.5:18; Rom.5:1; Gal.3:28; John 17:21)
4. Glorification (Uplifting, Dignifying) Model (John 17:22; Eph.3:8-11; 2Cor.8:9).
CHRIST-UNLIKE MISSION MODELS
1. Detachment from the “lost”; catering to the apathetic. (Luke 15; 19:20, Matt 9:12, 23:14;James 1:27).
2. Denominationalism, Quantificationism, Subordinationism, Nominalism (Luke 9:50, Gal.1:16-24, 1Chron 21:1, Acts 8:4, Matt 23:15).
3. Deceptive and Disguisive Models (Rom.16:18).
4. Demand and Supply Models (1Thess 2:6,7; 1Pet.5:2).
5. Dictatorial Models (1Pet.5:3).
Arithmetic of Foreknowledge
In humans, the future exists as possibilities. The past exists as actualized (fulfilled) events.
However, in God, the future is as real as the present and the past - as actualized; because, time is not independent of God, God holds all things together.
But, while He holds all things together, He does not determine each thing; for to do that, He must exist prior to future; but, that is not the case because future, as both present and past, is coterminous with Him - "In Him we move, and live, and have our being." God is eternal.
Therefore, God's foreknowledge is perfect and yet non-deterministic.
In humans, future is not out there.
Future is what becomes of the world and us; but, it is yet not out there.
Which means that the future is non-existent at the moment.
Then, how does God foreknow the non-existent?
For God, the future is in Him because He holds space-time together in Him; but, He is neither determined by time nor determines it; God is not in the process of becoming (in opposition to Process Theology); God's being is complete and actualized.
God is not in time, subject to the flux and possibilities of a future-anything. But, time is in God.
Therefore, the future is not non-existent to God; in fact, the split of past, present, and future does not apply to divine fore-knowledge since He is trans-temporal.
Related Posts
Does God Know the Future? Epistemic Concerns and Rational Fideism
Aristotle’s Temporal Logic and the Problem of Foreknowledge in Jesus’ Prediction of Peter’s Denial
Reliability, Predictability, and Paul the Octopus
Aristotelian Determinism: A Solution
However, in God, the future is as real as the present and the past - as actualized; because, time is not independent of God, God holds all things together.
But, while He holds all things together, He does not determine each thing; for to do that, He must exist prior to future; but, that is not the case because future, as both present and past, is coterminous with Him - "In Him we move, and live, and have our being." God is eternal.
Therefore, God's foreknowledge is perfect and yet non-deterministic.
In humans, future is not out there.
Future is what becomes of the world and us; but, it is yet not out there.
Which means that the future is non-existent at the moment.
Then, how does God foreknow the non-existent?
For God, the future is in Him because He holds space-time together in Him; but, He is neither determined by time nor determines it; God is not in the process of becoming (in opposition to Process Theology); God's being is complete and actualized.
God is not in time, subject to the flux and possibilities of a future-anything. But, time is in God.
Therefore, the future is not non-existent to God; in fact, the split of past, present, and future does not apply to divine fore-knowledge since He is trans-temporal.
Related Posts
Does God Know the Future? Epistemic Concerns and Rational Fideism
Aristotle’s Temporal Logic and the Problem of Foreknowledge in Jesus’ Prediction of Peter’s Denial
Reliability, Predictability, and Paul the Octopus
Aristotelian Determinism: A Solution
Nothing Can Challenge the Greatness of God (Poem)
Then the Rabshakeh said to them, "Say now to Hezekiah,`Thus says the great king, the king of Assyria: "What confidence is this in which you trust? (Isa 36:4)
........
When the devil poses himself and his world as great
And tries his best you to humiliate;
Tell him on his face that he is a liar,
Tell him that only the deceived do him admire;
Tell him that he's gonna burn in hell's undying fire,
Prepared for him and his entourage entire;
So, let him rant and rumble and rage;
But, God is with you to the end of the age;
The things that swell do soon rupture and quickly abate,
Nothing remains standing that challenges God who alone is Great!
........
When the devil poses himself and his world as great
And tries his best you to humiliate;
Tell him on his face that he is a liar,
Tell him that only the deceived do him admire;
Tell him that he's gonna burn in hell's undying fire,
Prepared for him and his entourage entire;
So, let him rant and rumble and rage;
But, God is with you to the end of the age;
The things that swell do soon rupture and quickly abate,
Nothing remains standing that challenges God who alone is Great!
Hope
Hope Does Not Disappoint (Rom 5:5 NKJ)
In order to be happy a person must have someone to love, something to do, and something to hope for - Readers Digest (As cited by Billy Graham)
What oxygen is for the lungs, such is hope for the meaning of human life. - Billy Graham
To live without hope is to cease to live. - Fyodor Dostoyevsky
The Bible is the only document of hope that we have in the world.
The Bible gives us the message of hope, not only in this world, but also in the world to come.
Four reasons:
- It gives us the basis for hope.
- It tells us what to hope for.
- It encourages us with examples of people who lived by hope against hope.
- It teaches us how to hope.
The Basis of Hope - God Himself, His Promises
The Things of Hope – Good, Salvation, Life, Blessedness
Examples of Hope – Abraham, Isaac, Jacob, Joseph, David, Job, Jeremiah, Daniel, Paul
Way of Hope – Faith, Patience, Love, Endurance….
There is Hope
One important fact that the Bible clearly wants everybody to know is that “THERE IS HOPE”
...for him who is joined to all the living there is hope (Ecc 9:4 NKJ)
It is said that a drunkard doesn’t give up drinking.. because he feels there is no hope.
A man or a woman may give up fighting when he thinks there is no hope.
Many a sick man has quickly died, before time, because he felt there was no hope.
However, if we believe in God; we must learn to believe in hope, contrary to hope (Rom.4:18)
Now, you may not have hope about a particular thing you are desiring. For instance, if you wanted to get a job and didn’t get it.. However, that doesn’t mean that your life is lost. God’s plan for your life doesn’t change. If you come back to God, there is hope.
Loss of Hope
- People can be without hope (Eph.2:12; 1Thess.4:13)
- People can lose hope (Eze.37:11)
- People can give up hope (Acts 27:20)
- Hope can be deferred – it makes heart sick (Prov.13:12)
Regaining Hope
- Remember that God is the God of hope (Rom.15:13)
- Remember that there is hope for the living (Eccl.9:4). If you are not dead already, hope is there for you.
- Stop looking at the contradictions; ground yourself in faith and hope (Rom.4:18)
- Turn your eyes back to God (Ps.121:1,2)
- Meditate on the promises of God (Ps.119:49)
- Remember what God has done in your life and in the life of His servants (Ps.78:7)
- Encourage your soul to hope in God (Ps.42:5)
- Repent from bitterness and frustration (Heb.12:15; Ps.73:13,21; Eph.4:31)
- Be filled with the love of God shed abroad in our hearts (Rom.5:5)
- Take courage and God will strengthen your heart (Ps.31:4)
7 Qualities of Divine Hope
- Unseen (Rom.8:24)
- Related to Future (Jer.29:11; 31:17)
- Grounded in Faith (Heb.11:1)
- One of The Three Theological Virtues That Remain (1Cor.13:13)
- Purifies (1John 3:2,3)
- Living (1Pet.1:3)
- Doesn’t Disappoint (Rom.5:5)
We Have Hope Of
- Return of Christ - Blessed Hope (Tit.2:13)
- Resurrection (1Cor.15:19,20; Acts 23:6; 24:15; 1Pet.1:3)
- Redemption (Luke 21:28; Rom.8:23-25; Eph.1:14; 4:30; )
- Righteousness (Matt.5:6; 2Pet.3:13; Ps.85:11; Isa.61:11; Mal.4:2)
- Reward (Matt.5:12; Luke 6:23; 1Cor.3:14; Rev.11:18; 22:12)
I am not ashamed, for I know whom I have believed (2Ti 1:12)
"I am not ashamed, for I know whom I have believed.." (2Ti 1:12)
~Adam's sin meant his becoming ashamed in relation to "what people would think of him" if they saw him as he was. That was the beginning of the history of camouflage, hypocrisy, and masked-ego. It eventually led to man becoming ashamed of God and shameless about sin. Therefore, one cannot be a true disciple, until he has embraced the only One that the world was ever fully ashamed of - the Crucified Christ. He at once releases us from false shame. The One who was stripped naked on the Cross now garbs us with the true garment of righteousness that can fully cover our shame; in fact, He is our covering!~
~Adam's sin meant his becoming ashamed in relation to "what people would think of him" if they saw him as he was. That was the beginning of the history of camouflage, hypocrisy, and masked-ego. It eventually led to man becoming ashamed of God and shameless about sin. Therefore, one cannot be a true disciple, until he has embraced the only One that the world was ever fully ashamed of - the Crucified Christ. He at once releases us from false shame. The One who was stripped naked on the Cross now garbs us with the true garment of righteousness that can fully cover our shame; in fact, He is our covering!~
Justice and Mercy as Kingdom Concerns
The past two centuries have seen the burst of several para-church organizations thrusting to the frontline for the cause of justice and mercy. They are para-church in the sense of their not being subject to a local church or any denominational body as such. However, they are not para-church in connection to the Church Universal. They are instances of Christians trans-denominationally and trans-geographically coming together to voice, witness, and act out the concerns of God’s Kingdom. In many cases, there may not even be an organization as traditionally known; for instance, Christians can voice concerns through email or social media by just forwarding or commenting on concerns.
Now, it must be understood that the mission of the Church is not about proselytizing, but about evangelizing and evangelizing simply means to bear witness of the Gospel to the ends of the earth, so that those who believe can believe so in their heart and be transformed into the likeness of Christ, being transferred from darkness into the light of God's Kingdom. The Gospel is not a simple paste of feel-good theology. The Gospel involves the essential concepts of righteousness, truth, justice, mercy, compassion, and love. These concepts are concrete and part of everyday human existence. We experience law-suits, angry altercations for justice, broken hearts, tears filled eyes, and opportunities to make a difference everyday. We hear stories that deal with these concepts all the time. The Gospel of Jesus Christ cuts the mystery of these concepts wide open to the center to the shame and dismay of sinful humanity; the Spirit through the Gospel convicts the world of sin, righteousness, and judgment.
A preaching of the Gospel that ignores the cause of justice and mercy is pseudo-preaching, nothing else. A preacher of mercy who shuns from showing mercy is a hypocrite. The virtues form the core and essence of the proclamation. “Love your neighbor as yourself” precedes “Preach the Gospel to the ends of the earth,” in the same way that obedience is better than sacrifice. Jesus made it clear through the Parable of the Good Samaritan that ministering to the wounded man by the roadside was more acceptable before God than burning incense in the temple. James indicates to us that a man who gives food and clothing to the hungry and naked is better than the man who prays a prayer of blessing for them but gives nothing to practically help. In fact, it is James who tells us that pure religion is about caring for the widows and the orphans.
However, action in itself is not a witness unless it is coupled with cogent proclamation. The good works of Jesus (to heal, to feed, and to deliver people) were testimonies in action of the testimony in word that He proclaimed. Action and proclamation cannot be separated. Thus, any movement for justice and mercy that doesn’t take the Cross of Jesus seriously has gone astray.
In conclusion then, evangelization cannot be separated from the Spirit’s work of convicting the world of sin, righteousness, and judgment. This includes raising the voice against sin, proclaiming in clear terms the righteousness of God, and warning the world about the judgment to come. At the same time, evangelization also cannot be separated from the Spirit’s work of acting out the positive aspects of the Gospel, God’s heart, to lift the downtrodden, release the captives, heal the brokenhearted, fight for justice to widows and orphans, and preach the Gospel to the poor. Justice and mercy form the core essentials of what the Gospel is all about and why humanity can only be saved through faith in the Gospel of Jesus Christ.
Ref:
Luke 4:18; James 1:27; James 2:15-17; Luke 10:31-34; 1Cor.1:17; John 16:8
Now, it must be understood that the mission of the Church is not about proselytizing, but about evangelizing and evangelizing simply means to bear witness of the Gospel to the ends of the earth, so that those who believe can believe so in their heart and be transformed into the likeness of Christ, being transferred from darkness into the light of God's Kingdom. The Gospel is not a simple paste of feel-good theology. The Gospel involves the essential concepts of righteousness, truth, justice, mercy, compassion, and love. These concepts are concrete and part of everyday human existence. We experience law-suits, angry altercations for justice, broken hearts, tears filled eyes, and opportunities to make a difference everyday. We hear stories that deal with these concepts all the time. The Gospel of Jesus Christ cuts the mystery of these concepts wide open to the center to the shame and dismay of sinful humanity; the Spirit through the Gospel convicts the world of sin, righteousness, and judgment.
A preaching of the Gospel that ignores the cause of justice and mercy is pseudo-preaching, nothing else. A preacher of mercy who shuns from showing mercy is a hypocrite. The virtues form the core and essence of the proclamation. “Love your neighbor as yourself” precedes “Preach the Gospel to the ends of the earth,” in the same way that obedience is better than sacrifice. Jesus made it clear through the Parable of the Good Samaritan that ministering to the wounded man by the roadside was more acceptable before God than burning incense in the temple. James indicates to us that a man who gives food and clothing to the hungry and naked is better than the man who prays a prayer of blessing for them but gives nothing to practically help. In fact, it is James who tells us that pure religion is about caring for the widows and the orphans.
However, action in itself is not a witness unless it is coupled with cogent proclamation. The good works of Jesus (to heal, to feed, and to deliver people) were testimonies in action of the testimony in word that He proclaimed. Action and proclamation cannot be separated. Thus, any movement for justice and mercy that doesn’t take the Cross of Jesus seriously has gone astray.
In conclusion then, evangelization cannot be separated from the Spirit’s work of convicting the world of sin, righteousness, and judgment. This includes raising the voice against sin, proclaiming in clear terms the righteousness of God, and warning the world about the judgment to come. At the same time, evangelization also cannot be separated from the Spirit’s work of acting out the positive aspects of the Gospel, God’s heart, to lift the downtrodden, release the captives, heal the brokenhearted, fight for justice to widows and orphans, and preach the Gospel to the poor. Justice and mercy form the core essentials of what the Gospel is all about and why humanity can only be saved through faith in the Gospel of Jesus Christ.
Ref:
Luke 4:18; James 1:27; James 2:15-17; Luke 10:31-34; 1Cor.1:17; John 16:8
Resurrection Vs Resuscitation: 20 Differences
One important question in connection with the resurrection of Jesus asks how the resurrection of Jesus can be different from any other instance of a person coming back to life. For certain, there are numerable cases of people being resuscitated by medical means and cases of those who were raised from the dead supernaturally. The Bible also records cases of people who were raised from the dead: the son of the widow of Zarapeth, raised by Elijah in 1 Kings 17:7-24; Jairus’s daughter in Matthew 9:18-26, the son of the widow of Nain in Luke 7:11-17, and Lazarus in John 11:38-44, raised by Jesus; Tabitha in Acts 9:40 by Peter, and Eutychus by Paul in Acts 20:7-12.
For the sake of this article, and for the benefit of theological distinction, let’s call the other cases of people coming back to life, in the same body that they died, as “resuscitation” and distinguish it from the “resurrection” of Jesus Christ.
In this article we will point at 20 differences between resurrection and resuscitation (which term, only for the sake of this article, includes also miraculous reviving of the body, but not in the order of the resurrection of Jesus).
1. The resurrection of Jesus was permanent and everlasting (Rom.6:9); however, resuscitation was temporary. Even those who were raised from the dead in the Bible died a mortal’s death later on.
2. The resurrection of Jesus transformed His flesh in a supernatural way. Jesus could pass through locked doors (John 20:19), travel faster than anything (Matt.28:7), and was free from the laws of nature (1Cor.15:44); however, in resuscitation there is no such change in the human body.
3. The resurrection of Jesus transformed His body to become imperishable, glorious, invincible, and spiritual (1Cor.15:42-44); in resuscitation, the body still is perishable, vile, and subject to the material laws of thermodynamics.
4. The resurrection of Jesus transformed His body for ascension to the right hand of God as the Second Man and as heir of all things (1Cor.15:47-50; Rom.1:4; Heb.1:2-4; Rev.19:15); the resuscitated body in its unchanged condition cannot inherit the kingdom of God (1Cor.15:50).
5. In His resurrection Jesus became the firstfruits of those who have fallen asleep [died] (1Cor.15:20,23); all those raised from the dead otherwise are not counted as part of this order of “new creation” resurrection.
6. In His resurrection, Jesus became the antitype of Adam; so that while in the latter all died because of his sin, now through the righteousness of Christ those who believe in Him will be made alive (1Cor.15:22; Rom.5:17,18). Resuscitation is the mere reviving of a body without any connection to the typology of Adam.
7. In His resurrection, Jesus became the author of new life (Rom.6:4); resuscitations are only revival to the old Adamic life, biologically speaking.
8. In His resurrection, Jesus conquered death so that death has no longer any dominion over Him (Rom.6:9; 8:3; 1Cor.15:55-57); all the others who were only resuscitated were still subject to physical death.
9. Jesus claimed that He had power to lay down His life and take it back again (John 10:18); those raised otherwise cannot make that claim.
10. The death and resurrection of Jesus had cosmic (“in Him”), creational (“die..,live”), and salvific (“those who believe”) significance (Rom.7:4); the raising from the dead of others had no cosmic, creational, and salvific significance.
11. The death and resurrection of Jesus was eschatological, in that it was the firstfruits that guaranteed, at the end of the age, the resurrection of those who died in Christ (1Cor.15:23,24,26); that of those raised otherwise had no such eschatological significance.
12. The resurrection of Jesus was in the power and might of the Holy Spirit (Rom.1:4; 8:11; Phil.3:10) – remember, the angel didn’t roll away the stone for Jesus to get out, but for the women to get in; in raising from the dead, otherwise, the body would still be weak (Mark 5:43; John 11:44).
13. In the resurrection of Jesus, His body was sown in weakness but raised in power (1Cor.15:43); in resuscitations, the body may not even be considered sown and raised in such categories that can only be applied to the resurrection of Jesus, and then the body is still weak.
14. The resurrection of Jesus transformed His body to become free from the need of physical sustenance by food and drink (though, He could still eat, Luke 24:42,43); those raised otherwise still needed food, drink, shelter, and air to live (Mark 5:43).
15. The resurrection of Jesus provided hope of eternal life and defined the totality of the Gospel (1Cor.15:17-20); the resuscitations of others were just personal experiences.
16. In the resurrection of Jesus, His body was transformed according to the supernatural energetic power by which He subdues all things unto Himself (Phil.3:21); the resuscitations only revived the body but didn’t subdue anything.
17. The resurrection of Jesus is the soteriological ground for the Holy Spirit to work in our bodies to give us victory over sin (Rom.8:11-14); the other resuscitations were mere physical reviving of bodies with no soteriological significance.
18. The resurrection of Jesus was a sign of life or death – it obligated people to a response in the Crucified and Risen Savior (Matt.12:39,40; Rom.10:9; 1Pet.1:21); the resuscitations were not necessary signs of any such or other kind – for instance, in the parable of the Rich Man and Lazarus, Abraham didn’t respond to the rich man’s request to send Lazarus back from the dead as a sign; because according to him, the Scriptures had more authority than the testimony of someone raised from the dead (Luke 16:30,31).
19. The resurrection of Jesus made His body spiritual (1Cor.15:44), so that though He has flesh and bones (Luke 24:39), He is called a life-giving Spirit (1Cor.15:45); but, those merely resuscitated are still raised in their natural (breathing, Gr. psuchikos) bodies subject to the laws of physical nature. (Note the contrast in 1Cor.15:45, “The first man Adam became a breathing creature, the last Adam became a life-giving spirit” (rendition mine), suggesting that the resurrected body of Jesus is not a breathing but a fully spiritual body).
20. The resurrection of Jesus is the ontological basis for not only the resurrection of those who die in Him, but also for the glorification of the bodies of those who are still alive at His coming (1Cor.15:51,52; Phil.3:21; 1Jn.3:2); the resuscitations were only shadowy and unparticular and anyone raised from the dead, not in order of the resurrection of Jesus, can only be saved and glorified by becoming part of the eschatological resurrection that the resurrection of Jesus provides ground for and promises, i.e., the resurrection of new creation (Heb.11:35).
For the sake of this article, and for the benefit of theological distinction, let’s call the other cases of people coming back to life, in the same body that they died, as “resuscitation” and distinguish it from the “resurrection” of Jesus Christ.
In this article we will point at 20 differences between resurrection and resuscitation (which term, only for the sake of this article, includes also miraculous reviving of the body, but not in the order of the resurrection of Jesus).
1. The resurrection of Jesus was permanent and everlasting (Rom.6:9); however, resuscitation was temporary. Even those who were raised from the dead in the Bible died a mortal’s death later on.
2. The resurrection of Jesus transformed His flesh in a supernatural way. Jesus could pass through locked doors (John 20:19), travel faster than anything (Matt.28:7), and was free from the laws of nature (1Cor.15:44); however, in resuscitation there is no such change in the human body.
3. The resurrection of Jesus transformed His body to become imperishable, glorious, invincible, and spiritual (1Cor.15:42-44); in resuscitation, the body still is perishable, vile, and subject to the material laws of thermodynamics.
4. The resurrection of Jesus transformed His body for ascension to the right hand of God as the Second Man and as heir of all things (1Cor.15:47-50; Rom.1:4; Heb.1:2-4; Rev.19:15); the resuscitated body in its unchanged condition cannot inherit the kingdom of God (1Cor.15:50).
5. In His resurrection Jesus became the firstfruits of those who have fallen asleep [died] (1Cor.15:20,23); all those raised from the dead otherwise are not counted as part of this order of “new creation” resurrection.
6. In His resurrection, Jesus became the antitype of Adam; so that while in the latter all died because of his sin, now through the righteousness of Christ those who believe in Him will be made alive (1Cor.15:22; Rom.5:17,18). Resuscitation is the mere reviving of a body without any connection to the typology of Adam.
7. In His resurrection, Jesus became the author of new life (Rom.6:4); resuscitations are only revival to the old Adamic life, biologically speaking.
8. In His resurrection, Jesus conquered death so that death has no longer any dominion over Him (Rom.6:9; 8:3; 1Cor.15:55-57); all the others who were only resuscitated were still subject to physical death.
9. Jesus claimed that He had power to lay down His life and take it back again (John 10:18); those raised otherwise cannot make that claim.
10. The death and resurrection of Jesus had cosmic (“in Him”), creational (“die..,live”), and salvific (“those who believe”) significance (Rom.7:4); the raising from the dead of others had no cosmic, creational, and salvific significance.
11. The death and resurrection of Jesus was eschatological, in that it was the firstfruits that guaranteed, at the end of the age, the resurrection of those who died in Christ (1Cor.15:23,24,26); that of those raised otherwise had no such eschatological significance.
12. The resurrection of Jesus was in the power and might of the Holy Spirit (Rom.1:4; 8:11; Phil.3:10) – remember, the angel didn’t roll away the stone for Jesus to get out, but for the women to get in; in raising from the dead, otherwise, the body would still be weak (Mark 5:43; John 11:44).
13. In the resurrection of Jesus, His body was sown in weakness but raised in power (1Cor.15:43); in resuscitations, the body may not even be considered sown and raised in such categories that can only be applied to the resurrection of Jesus, and then the body is still weak.
14. The resurrection of Jesus transformed His body to become free from the need of physical sustenance by food and drink (though, He could still eat, Luke 24:42,43); those raised otherwise still needed food, drink, shelter, and air to live (Mark 5:43).
15. The resurrection of Jesus provided hope of eternal life and defined the totality of the Gospel (1Cor.15:17-20); the resuscitations of others were just personal experiences.
16. In the resurrection of Jesus, His body was transformed according to the supernatural energetic power by which He subdues all things unto Himself (Phil.3:21); the resuscitations only revived the body but didn’t subdue anything.
17. The resurrection of Jesus is the soteriological ground for the Holy Spirit to work in our bodies to give us victory over sin (Rom.8:11-14); the other resuscitations were mere physical reviving of bodies with no soteriological significance.
18. The resurrection of Jesus was a sign of life or death – it obligated people to a response in the Crucified and Risen Savior (Matt.12:39,40; Rom.10:9; 1Pet.1:21); the resuscitations were not necessary signs of any such or other kind – for instance, in the parable of the Rich Man and Lazarus, Abraham didn’t respond to the rich man’s request to send Lazarus back from the dead as a sign; because according to him, the Scriptures had more authority than the testimony of someone raised from the dead (Luke 16:30,31).
19. The resurrection of Jesus made His body spiritual (1Cor.15:44), so that though He has flesh and bones (Luke 24:39), He is called a life-giving Spirit (1Cor.15:45); but, those merely resuscitated are still raised in their natural (breathing, Gr. psuchikos) bodies subject to the laws of physical nature. (Note the contrast in 1Cor.15:45, “The first man Adam became a breathing creature, the last Adam became a life-giving spirit” (rendition mine), suggesting that the resurrected body of Jesus is not a breathing but a fully spiritual body).
20. The resurrection of Jesus is the ontological basis for not only the resurrection of those who die in Him, but also for the glorification of the bodies of those who are still alive at His coming (1Cor.15:51,52; Phil.3:21; 1Jn.3:2); the resuscitations were only shadowy and unparticular and anyone raised from the dead, not in order of the resurrection of Jesus, can only be saved and glorified by becoming part of the eschatological resurrection that the resurrection of Jesus provides ground for and promises, i.e., the resurrection of new creation (Heb.11:35).
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