All you have is all you need!!

let your conversation be without covetousness; and be content with such things as ye have.......(Hebrews 13:5).

In the scripture above the lord didn't say"Be satisfied with whatever you have, be it little or much," as some folks believe. he wasn't preaching about materialism and the need for contentment in life. though that's a good lesson to learn from our opening scripture, but there is something bigger in there! When he says "Be content with such things as ye have, He's letting you know that all you have is all you need! That means with what you have in your hands (no matter how small) God can produce anything you want!

When Jesus was told the wine was finished at the wedding in Cana, He didn't bat an eyelid. He simply looked around, saw the water pots and instructed the servants to "Fill the water pots with water" and the water became wine (John 2:7). It would interest you to know that it wasn't potable water that Jesus turned into wine - it was dish water! That's what was available, and from it He produced the best wine.

No matter what Jesus faced, the solution was present with Him. That's why am letting you Know today that all you have is all you need! David used just one stone to eliminate Goliath (1 Samuel 17:40); that was all he knew to carry as a weapon, being a shepherd boy. Moses conquered Pharaoh and the entire nation of Egypt, and led 6 million Jews out of bondage with a shepherds rod (Exodus 4:2). It was an ordinary rod until he presented it before the Lord; then it became the rod of God (Exodus 4:20).

Don't look for the answers you seek anywhere else, they are right inside you. My question to you today is the same question the Lord asked Moses in Exodus 4:2: What do you have in your hand? Recognize what you have is all you need, and as you release it to the Lord and speak the word of faith over it, the miracle you require will surely show up!

How young is too young to be in a romantic relationship?

Question: "How young is too young to be in a romantic relationship?"

Answer: How young is “too young” to start a relationship depends on the individual’s level of maturity, goals, and beliefs. The younger we are, the less mature we are, due to lack of life experience. When we are just beginning to figure out who we are, we may not be firmly grounded enough spiritually to form romantic attachments and may be more prone to making unwise decisions that can leave us with emotional, physical, psychological, and spiritual damage.

Being in a relationship puts one in almost constant temptation, especially as emotions begin to develop and the attraction to the other person deepens. Young teens—even older teens—are besieged by hormonal and societal pressures that seem at times almost unbearable. Each day brings new feelings—doubts, fears, and confusion coupled with joys and exhilaration—which can be very confusing. Young people spend much of their time just figuring out who they are and how they relate to the world and the people around them. To add the pressure of a relationship at this stage seems almost too much to ask, especially when the other person is experiencing the same upheaval. Such early relationships make it more difficult to avoid damage to delicate and still-forming self-esteem, not to mention the problem of resisting temptation. If being marriage-minded is still far off, it is probably too early to begin dating or courtship. Much safer for all concerned are group activities where young people can develop social skills and friendships without the pressure and inherent difficulties of romantic attachments.

Sadly, some people—even professing Christians—give in to sexual temptation while still in their teens. The Bible tells us that any kind of sex before marriage is a sin (Matthew 15:19; 1 Corinthians 6:13; Ephesians 5:3). The Bible warns us to run away from sexual sin because sometimes running is necessary to resist (1 Corinthians 6:18). Verses 19-20 go on to say, “Or don't you know that your body is the temple of the Holy Spirit, who lives in you and was given to you by God? You do not belong to yourself, for God bought you with a high price. So you must honor God with your body.” Any kind of sexual activity outside of marriage is not honoring God with our bodies.

No matter when a person decides to begin to begin a romantic relationship, this should be a time of building on the foundation of faith that he/she has been taught, growing and figuring out what God wants him/her to do. We are never too young to begin this exciting process. “Don't let anyone think less of you because you are young. Be an example to all believers in what you teach, in the way you live, in your love, your faith, and your purity” (1 Timothy 4:12).

Was Jesus a Created Being?

John 1:3 contains two direct statements that tell us that it was the preexistent Jesus who created all things. "All things were made through Him, and without Him nothing was made that was made." Notice that John is not content to say only that all things were made through Him, but John adds the fact that "without Him nothing was made."

Paul confirms exactly what John wrote: "For by Him all things were created." Paul goes on to make sure that we understand what he means by all things—"that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him" (Colossians 1:16).

Since Jesus created all things, He could not have been one of the "created things." Paul then adds, so there can be no mistake, "He is before all things, and in him all things hold together" (verse 17, NIV).

Dr. Norman Geisler comments: "The context of this passage makes it clear that there are no exceptions; Christ is the Creator of all things including angels and everything visible or invisible. Nowhere is this made more clear that Christ is not a creature—angelic or otherwise—than in the relation of angels to Him. Since Christ could not be both the Creator of everything and at the same time a creature Himself, it is necessary to conclude that He is Himself the uncreated Creator of all creation" (Christian Apologetics, 1988, p. 338).

He adds a footnote: "In view of the clear teaching that Christ is Creator and not a creature, the Arian misinterpretations of phrases like Christ is 'firstborn' (Colossians 1:15) or 'beginning of creation' (Revelation 3:14) are wrong. Christ is 'firstborn' in the sense of being the unique (not created) Son of God. Christ is first over creation, not first in it" (ibid.).

Micah 5:2 stated that the messianic King to come was "from everlasting." Jesus had appeared in His divine life before His human birth as the priest-king Melchizedek (see Hebrews 7), "having neither beginning of days nor end of life" (verse 3).

Jesus was not created. He existed from eternity along with God the Father.

Hearts

I've been reading about hearts, our hearts. Like how deceitful they can be. I found very many interesting passages on our hearts, too.

Lets start out on a good note about our hearts, and what God requires of us. In 1st Chronicles it says to worship God with a perfect heart. But how can that be when our hearts are NOT perfect? Lets dig deeper. In Psalm 51:10 King David (a man after God's own heart) says: "Create in me a clean heart, O God; and renew a right spirit within me." Then the Lord says in Ezekiel 36:26 that "A new heart also will I give you...and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." Our natural desire is to sin, so we must ask God to change our desires and thoughts to ones that honor Him.

Our hearts are very dear to God, I believe, and we must guard them with the upmost care. In Proverbs 4 it says to keep your heart with all diligence, because out of it are the issues of life. Obviously we ought to guard our hearts because what we think in our heart is what becomes us.
We ought to pray to God often about our heart, to make them pure, and upright and holy so that we worship God in ways He ought to be worshipped.

We ought to keep our heart straight ahead, set for the goal(s) we are after, and pursue them wholeheartedly. Yet if our heart is wicked, how do we know our goal(s) is worthwhile? Seek God, and listen to hear His voice. We can be sidetracted so easily; we need to stay focused on God, and open to what He says to us. And make sure we're not sidetracted by sin. Or that our goals are wrong. They must be honoring to God.

Now some other verses on our heart...
Jeremiah 17:9 says this: "The heart is deceitful above all things, and desperately wicked: who can know it?" Our hearts have been inclined to sin from the time we're born, and it is so easy to fall into the routine of forgetting and forsaking God. Yet we have a choice to continue in our sin, or yield to God. I pray we'll yield, and let God use us for what he wants to accomplish here on earth. How amazing would it be to be used to fulfil God's plan?
We harden our hearts against God, and become less sensitive to His voice. How it must hurt Him when we do! Each time we sin it becomes easier to do, and before you know it, God seems like a distant memory, Somebody you cannot call on. But you can stop that from happening. Psalm 26 says: "Examine me, O Lord, and prove me; try my reins and my heart." Let God examine yoru heart, and be ready to hear what He has to say. Then change what He asks of you.

Jesus even asked why do we think evil in our hearts? Why do we? Because it's our sinful nature, but we should surrender our lives to Him, and let Him make our hearts pure. Make us without blemish so that we can come to Him.

Jesus sees right into our hearts, and knows our motives, desires and thoughts when we go to Him in prayer. When we pray, are we doing it for the right reasons? or because we want something? or because things are bumpy? We should worship God anytime, and talk to Him, not just because we need something, or because suddenly your life is falling apart.

Take tithing...we are to give 10% of our money to God, yet are we doing it to get something in return? Is our motive to give to God from our heart, or to give because we want God to give it back to us? If you tithe, do it from the heart, do it because God requires it. Don't do it because you think you'll get anything in return.

Our hearts are deceitful, and desperately wicked, yet you hear people saying "follow your heart". Should not we be following God? Following HIS heart? Yes, we should.

I want God to soften my heart, to make it soft, so that I may be truly repentant when I sin. So that I may help others, and see them through His eyes. And how can I do that unless my heart is soft towards God?

What the Bible says about the triune God

The Bible story tells us how God began to reveal himself over a period of time through appearances to individuals, beginning with Abraham (Genesis 12), and through certain historical events, chiefly concerning Abraham's descendants, the Israelite (Jewish) people. The Jewish people were very strong in the belief that the God who had brought them out of slavery in Egypt, met with them at Mount Sinai, given them his commandments, and who had brought them into the promised land, was the one true living God of all the earth. This was in contrast to the many gods that the surrounding nations worshipped.

Over the years God foretold through the prophets, particularly from the eighth century BC onwards, that a figure would arise among them who would bring many blessings to God's people, whether they were Israelites or from among the nations of the world. "The virgin will be with child and will give birth to a son, and will call him Immanuel" (Isaiah 7:14 - Immanuel means "God with us" in Hebrew). "For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace" (Isaiah 9:6). "I ...will make you to be a covenant for the people and a light for the nations" (Isaiah 42:6).

Several centuries later, during the reign of the Roman emperor Caesar Augustus, a child was born in the Jewish village of Bethlehem. At the age of 30 this individual, Jesus, began his public ministry and astounded people, both with his miracles of healing and with his claims*. These claims included the assertion that he was the one foretold through the Old Testament writings (e.g. John 5:39,40). He said many things about himself that the Jewish religious leaders rightly recognised as putting himself on a level with God. On a number of occasions they were ready to stone him for blasphemy for making such claims. At the same time he often talked about his "Father" in heaven who had sent him into this world. Of course, if the claims of Jesus are true, then God is no longer one person, but two!

However, before Jesus was crucified, he promised his disciples that he would ask the Father to send them "another Counsellor to be with you forever - the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you" (John 14:16,17). It is interesting that the Greek** word "another" that is used here implies "another like me". This "Spirit" that Jesus spoke of came to indwell the disciples of Jesus fifty days later on the Jewish Day of Pentecost.

Now all this complicates the matter even further, for if the Spirit is also God and distinct from the Father (and we will explore this later), then we now have not just two persons, but three! For Jews who had been steeped in the Jewish tradition of one God, this must have been all rather confusing. But as the rest of the New Testament indicates, after Pentecost the early disciples of Jesus, particularly those he had trained for leadership in this new community, got it all sorted out reasonably quickly. To this evidence we now turn.

In the following pages we will look at what the New Testament has to say about the following questions:

Is Jesus really God?

Is the Holy Spirit really God?

Is the Holy Spirit personal?

Is the Holy Spirit distinct from God the Father?

Jesus is God

There are many approaches one can take when exploring this question in the New Testament. Here are some of them:

His remarkable claims (see Is Jesus really God).

He is constantly given the title "Lord", the word that was consistently used of God in the Greek translation of the Old Testament of the third century BC.

He is referred to as God a number of times (e.g. John 20:28). Paul can declare, "in Christ all the fullness of the Deity lives in bodily form" (Colossians 2:9). John says, "He (Jesus) is the true God and eternal life" (1 John 5:20). In the Old Testament he is called "the mighty God" (Isaiah 9:6) the same two Hebrew words used of God in a number of places (e.g. Isaiah 10:21; Jeremiah 32:18).

His pre-existence before coming into this world is constantly assumed and sometimes directly stated (e.g. John 1:1,14).

He was involved in the creation of the universe and it is his power that sustains it (e.g. Colossians 1: 16,17; Hebrews 1: 2,3).

His role as judge of the human race (e.g. John 5:25-29; 2 Corinthians 5:10).

His achievements in reconciling men and women to God and meeting their needs on the journey through life are often described in the same terms as the achievements of God the Father. Their roles often overlap (e.g. 2 Corinthians 5:19; and compare Hebrews 8:12 with Mark 2:5-7). That Paul, an avowed monotheist, should attribute every imaginable activity to him that Judaism reserved for God alone is particularly significant.

There are numerous passages showing that we are to give him the same love, loyalty and devotion that we are required to give to God.

He receives the same worship of created beings, in heaven and on earth, as does God the Father (e.g. Revelation 5:11-14 - Jesus is constantly referred to as "the Lamb" in Revelation, the one who was sacrificed for us).

There are quite a number of passages from the Old Testament, quoted in the New Testament, where the original references refer to God, while the New Testament writers refer them to Jesus (e.g. Matthew 21:15,16/Psalm 8:1,2; Philippians 2:9-11/Isaiah 45:22,23).

There are numerous titles or metaphors used of Jesus that are also used of God, such as Saviour, Rock, Light, the Bridegroom, the first and the last, Alpha and Omega, I am, King of Kings and Lord of Lords, Shepherd, Master, etc.

The fact that Paul, a person steeped in the Old Testament understanding of the Spirit of God, should so easily call him the Spirit of Christ as well, is as strong a confirmation as one could get of Christ's full divinity (e.g. Romans 8:9).

There is much more that could be said on the divinity of Jesus. However, more people have difficulty with the Holy Spirit than they do with Jesus. After all, Jesus did and said things that only God could be expected to do and say. But also he was always talking about his Father in heaven, so is obviously someone distinct from the Father. The New Testament writers distinguish Jesus from God the Father at every stage of his career - his pre-existence (John 17:5), through his presence on earth, to his ascension into heaven (1 Peter 3:22).

But who is the Holy Spirit? A student expressed his uncertainty this way, "God the Father makes perfectly good sense to me; and God the Son I can understand; but the Holy Spirit is a grey, oblong blur." I will focus the rest of this section on exploring the biblical picture that is given to us of the Holy Spirit.

The Holy Spirit is God

To begin with, the very fact that his full title is the Holy Spirit (used about 90 times in the New Testament) points to his divinity. God is supremely the Holy One in the Bible (Isaiah 57:15). Jesus spoke of the Spirit as the Holy Spirit, as he was later to address God as Holy Father (John 17:11). In this respect Ephesians 1:13 is a significant passage. In the Greek it literally reads, "the Spirit of the promise, the Holy." Both "the promise" and the adjective "holy" are emphasised in the Greek word order. He is not only the one promised by the prophets, he is God himself who has come to live with and in his people. Significantly, Jesus is also "the Holy One" (Acts 3:14).

He is often referred to as "the Spirit of God" in both Old and New Testaments.

The New Testament writers can quote passages from the Old Testament in which God speaks and say, "The Holy Spirit spoke" (e.g. Acts 28:25-27/Isaiah 6:8-10).

Paul's language can fluctuate between God, Christ, and Spirit, depending on the emphasis of a given passage. For example, he can speak of the power of God (2 Corinthians 4:7), the power of Christ (2 Corinthians 12:9) or the power of the Holy Spirit (Romans 15:19), all of which are at work in his life. This says much about how Paul viewed Christ and the Spirit in terms of deity and inter-relationship. Or note 1 Corinthians 12, where the subject changes from God in verse 6, to the Spirit in verse 11. Similarly in Acts 5, to lie to the Holy Spirit (verse 3) is to lie to God (verse 4).

Whereas in the Old Testament the temple building signified the place where God lived among his people, in the New Testament the body of believers is the new temple, the place where the Holy Spirit lives in his people (1 Corinthians 3:16; Ephesians 2:21,22). In the New Testament there is no difference between the way the presence of the Holy Spirit is spoken of and the presence of God. The presence of the Holy Spirit is the presence of God.

One of the most significant descriptions of the Holy Spirit in the New Testament is "the Spirit of life" (Romans 8:2). He is the one who "gives life" (2 Corinthians 3:6). God in the Old Testament is supremely the living God, the source of life in all that lives. The Holy Spirit is the Spirit of life because he is the Spirit of God. Significantly, Jesus is also spoken of as "the author of life" (Acts 3:15).

There are some offshoots from Christianity, such as Jehovah's Witnesses, Christadelphians and Unitarians that deny the traditional church teaching of the Trinity. The Jehovah's Witnesses believe that Jesus was created by God the Father before the creation of the universe. He is a minor God. According to them the Holy Spirit is distinct from God the Father, but he is in no sense personal. He is merely God's active force which he uses to accomplish his purposes in the world. Let us explore this issue.

The Holy Spirit is Personal

By "personal" we understand that the Holy Spirit has all the qualities that we usually associate with persons. We can enter into a relationship with him in a similar manner to the way we have relationships with other people. He is not just a blind, unfeeling, unintelligent force. This presents us with a problem, because in our thinking persons usually live in bodies, and the Holy Spirit is spirit, as is God the Father, and doesn't have a material body. He lives in a different dimension to that with which we are familiar.

"We can enter into a relationship with him in a similar manner to the way we have relationships with other people"

Jesus is easier to understand, as he entered into our human experience, which involved sharing human nature and a human body. Obviously he was a person. However, when we explore the New Testament we find that the Holy Spirit is constantly spoken of in personal terms. The most obvious example of this is found in the use of the verbs that describe his activities.

Take the following examples:

The Spirit convicts people of guilt and judgement (John 16:8)

guides God's people (John 16:13)

tells things that are to come (John 16:13)

brings glory to Jesus (John 16:14)

hears God's truths and makes them known (John 16:13,15)

appoints pastors over God's people (Acts 20:28)

speaks God's message (Acts 28:25, etc.)

bears witness together with our own spirits (Romans 8:16)

helps us in our weakness (Romans 8:26)

intercedes on our behalf (Romans 8:26, 27)

searches all things (1 Corinthians 2:10)

knows the mind of God (1 Corinthians 2:11)

teaches the content of the gospel to believers (1 Corinthians 2:13)

lives among and within believers (1 Corinthians 3:16, etc.)

washes, sanctifies and justifies God's people (1 Corinthians 6:11)

gives gifts to his people as he determines (1 Corinthians 12:11)

gives life to those who believe (2 Corinthians 3:6)

cries out from within our hearts (Galatians 4:6)

leads us in the ways of God (Galatians 5:18)

has desires that are in opposition to the flesh (Galatians 5:17)

strengthens believers (Ephesians 3:16)

is grieved by our sinfulness (Ephesians 4:30)

can be blasphemed (Luke 12:10) and lied to (Acts 5:3)

The Bible is more concerned to describe the Spirit's activity, what he does, than to deal directly with the question of his person, who he is. However, it is obvious that all these activities are those we associate with persons. They imply:

Intelligence - most of the verbs used above imply intelligence. The Bible speaks of "the mind of the Spirit" (Romans 8:27)

Feelings - he can be grieved or made sad. Joy is a quality often associated with the Holy Spirit

Will - he decides the gifts he gives to his people (1 Corinthians 12:11)

These are the three main characteristics which make up personality.

Several significant passages that emphasise the personal nature of the Holy Spirit:

"The Spirit himself testifies with our spirit that we are God's children" (Romans 8:16). If our own inner spirit has personal qualities, then so also must the Holy Spirit. Both "testify".

"...you were justified in the name of the Lord Jesus Christ and by the Spirit of our God" (1 Corinthians 6:11). If Jesus is personal, then the Holy Spirit must be also.

In Romans 8 the Spirit in our hearts prays for us on earth (verse 27), while Jesus prays for us in heaven (verse 34). This again suggests that as Jesus is a person, so is the Spirit.

"I speak the truth in Christ - I am not lying, my conscience confirms it in the Holy Spirit" (Romans 9:1). Paul here appeals to his relationship with both Christ and the Holy Spirit for his honesty, implying that as Christ is personal, so must the Spirit also be. Another verse with similar implications is Romans 15:30.

Jesus said the disciples would be better off with the presence of the Holy Spirit in their lives than they were with his company and friendship while he was with them on earth (John 16:7). That means the Spirit must at least have the personal qualities that Jesus possessed.

It is significant that the "fruit" that the Spirit produces in believers' lives, "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control" (Galatians 5:22,23), are chiefly personal qualities, having to do with our relationships. They are also qualities often attributed to God in his relationship with us. A blind "force" or "influence" does not produce love! The Bible also speaks of the "fellowship of the Spirit" (2 Corinthians 13:14; Philippians 2:1). We may enjoy friendship with him and he creates friendship between believers.

It is true that to describe the effect of the Holy Spirit in our lives, the Bible does use impersonal metaphors such as fire, breath, wind and water. However, it is significant that Paul, who probably has more to say about the relationships that exist between the persons of the Trinity than any other writer, tends to avoid such images. Instead he uses verbs of personal action that are used elsewhere of God and Christ.

If the Holy Spirit is personal, as all the evidence indicates, then the next question to ask is: Is he a distinct person, in a very real sense separate from the Father?

The Holy Spirit is a distinct person from God the Father

A good beginning point here is to note the number of passages in the New Testament that mention all three persons of the Trinity together, often within the space of either one or two verses. The following is a list of such passages. It is not an exhaustive list as there are other passages where two of the persons are mentioned, but the presence of the third can be assumed by implication. Having listed these passages, I will look at several which are especially significant.

Matthew 3:16,17	1 Corinthians 6:9-11	Hebrew 2:3,4
Matthew 28:19	1 Corinthians 12:4-6	Hebrew 3:6,7
Luke 1:35	2 Corinthians 1:21,22	Hebrews 6:4-6
Luke 1:67-69	2 Corinthians 3:3, 4	Hebrew 9:14
John 14:16,17	2 Corinthians 5:5-10	Hebrews 10:12-15
John 14:26	2 Corinthians 13:14	Hebrews 10:29-31
John 15:26	Galatians 3:1-5	1 Peter 1:2
John 16:13-15	Galatians 3:11-14	1 Peter 3:18
John 20:21,22	Galatians 4:4-6	1 Peter 4:14-17
Acts 2:33	Ephesians 1:3-14	2 Peter 1:21-2:1
Acts 2:38,39	Ephesians 2:18	1 John 3:21-24
Acts 7:55	Ephesians 2:22	1 John 4:1,2
Acts 10:38	Ephesians 3:4-7	1 John 4:13,14
Acts 10:46-48	Ephesians 3:14-19	1 John 5:6-9
Acts 11:16,17	Ephesians 4:2-6	Jude 20,21
Romans 5:5,6	Ephesians 5:18-20	Revelation 1:4,5
Romans 8:3,4	Colossians 1:7-10	Revelation 1:9,10
Romans 8:8-11	1 Thessalonians 1:5-10	Revelation 2:7
Romans 8:16,17	1 Thessalonians 4:1-8	Revelation 2:26-29
Romans 14:17,18	1 Thessalonians 5:18,19	Revelation 3:5,6
Romans 15:16	2 Thessalonians 2:13,14	Revelation 3:12,13
Romans 15:17-19	1 Timothy 3:15,16 1	Revelation 3:21,22
Romans 15:30	Timothy 4:1-6	Revelation 5:6,7
1 Corinthians 2:8-10	2 Timothy 1:8-14	Revelation 14:12,13
1 Corinthians 2:12-16	Titus 3:4-8	Revelation 22:16-18

The very fact that so many passages can refer to each of the three persons of the Trinity, with each having a distinctive role in our salvation, is the strongest possible evidence that the Holy Spirit is distinct from God the Father, just as Jesus is distinct from God the Father.

The following passages are particularly significant:

At the baptism of Jesus we read, "...he saw the Spirit of God descending like a dove and lighting on him. And a voice from heaven said, 'This is my Son, whom I love...'"(Matthew 3:16:17). You will note that the Spirit descends on Jesus to empower him for his public ministry, while God the Father speaks from heaven.

Jesus' final commands to his disciples, recorded in Matthew's Gospel, includes the command to baptise converts, "in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19). Baptism signifies our initiation into the divine family. I will explore some of the implications of this further in Part 2. Baptising "into the name" (literal translation) is a Hebrew form of expression. Note that it includes under a singular name not only the Father, but the Son and the Holy Spirit.

"In certain ways we are weak, but the Spirit is here to help us. For example, when we don't know what to pray for, the Spirit prays for us in ways that cannot be put into words. All our thoughts are known to God. He can understand what is in the mind of the Spirit, as the Spirit prays for God's people. We know that God is always at work for the good of everyone who loves him" (Romans 8:26-28). This passage expresses the remarkable truth that when our praying is prompted by the Holy Spirit we are caught up in the free and open communication that takes place between two members of the Trinity, the Holy Spirit and God the Father. Both of these desire our good. One writer, Martin Smith, puts it this way:

Our prayer is not making conversation with God. It is joining the conversation that is already going on in God. It is being invited to participate in the relationships of intimacy between the Father, Son and Holy Spirit. There is an eternal dance already in full swing, and we are caught up in to it. Prayer is allowing ourselves to join the dance and experience the movements, the constant interplay of the Persons of the Trinity.

You will note in the above passage that God knows the mind of the Spirit. In 1 Corinthians 2:11 the Spirit similarly knows the thoughts of God the Father. This is distinction, not identification. God the Father does not pray to himself. Nevertheless, the Spirit and God the Father act in harmony.

"Now there are varieties of gifts, but the same Spirit. And there are varieties of ministries, and the same Lord. And there are varieties of effects, but the same God who works all things in all persons" (1 Corinthians 12:4-6). In these verses, and those following, Paul is pointing out to the Corinthian believers the wide range of gifts and ministries that are given to individuals in the Christian fellowship, even though they are one united body. His appeal to unity is based on the fact that these gifts and ministries all have their source in members of the divine Trinity. His appeal for the need for variety is based on the fact that variety exists even within the Godhead itself. Diversity within unity belongs to the character of God. The Trinity is foundational to Paul's whole argument.

C. K. Barrett notes of this passage in his Harper's New Testament Commentary on 1 Corinthians, "The Trinitarian formula is the more impressive because it seems to be artless and unconscious." Gordon Fee, one of the world's leading textual critics, in his impressive volume God's Empowering Presence: The Holy Spirit in the Letters of Paul, adds, "...passages like this are the 'stuff' from which later theological constructs are correctly derived."

"May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all" (2 Corinthians 13:14). Here is one of the clearest references to the Spirit as one of the three Persons of the Godhead, each of whom is designated by that special ministry that belongs to him. That Paul can refer to the activity of the three divine Persons together in one prayer, with God the Father standing in second place, is as strong evidence as one could get that Paul was truly Trinitarian in his thinking. Gordon Fee comments:

That Paul would include the Holy Spirit as an equal member of this triadic formula, and that he would pray to the Spirit in their behalf, says as much about his understanding of the Spirit both as person and as deity as any direct statement of this kind ever could...It is for the later church to try to understand the ontological implications, how God is three in one; its reason for doing so at all comes about precisely because the church is forced to come to terms with Paul's understanding of God's character and activity in our behalf expressed in this kind of prayer.

"Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit - just as you were called to one hope when you were called - one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all" (Ephesians 4:2-6). Paul wants the believers in Ephesus to develop those personal qualities that will enable them to demonstrate to the outside world a true unity of love. The fact that they are one body, and should be seen to be so, he argues, is based on the fact that there is, "one Spirit...one Lord...one God and Father of all."

This passage puts into credal form the fact that God is experienced as a triune reality. It is the Spirit coming into our lives who builds us into one body or fellowship; it is Jesus, who died for us, in whom we put our faith for forgiveness and acceptance; and it is God the Father over all to whom we look for guidance and provision.

"How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God" (Hebrews 9:14). It is the eternal Spirit, who empowered Jesus at his baptism for his public ministry, who enabled him to offer himself to God as a perfect sacrifice for our sins on the cross. Here again, the Spirit is clearly distinct from God the Father. Each had their part to play in our salvation.

"Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth" (Revelation 1:4). John begins this remarkable letter with a prayer that his readers may receive grace and peace from each of the Persons of the divine Trinity. The Holy Spirit is presented here as the seven-branched candlestick that stood before the Most Holy Place in the temple of the Old Testament. This is in line with the symbolism that pervades the book of Revelation, most of which is taken from Old Testament temple worship. "Seven" in Revelation is the number of perfection, completion or fulfilment. Jesus is probably mentioned last in this passage as most of the rest of the book is about him. There could hardly be a clearer statement of the divinity of, and distinction between, the three Persons of the Trinity.

It should be becoming increasingly clear that Trinitarian language and ideas keep popping up constantly through the New Testament. The writers don't use the word "Trinity". Nor do they set out to explain the Trinity. That was left to later generations, however successful, or otherwise. (Who can explain God?) It was just that their experience of Jesus and all he had taught, and all they had experienced since the Holy Spirit had been given to God's people on the Day of Pentecost, clearly led in this direction.

J. Murray, in his Commentary on Romans in the New International Commentary, when speaking of Paul's description of the work of the three Persons of the Trinity in Romans 15:17-19, says:

It is not a case of artificially weaving these persons into his presentation; it is rather that his consciousness is so formed by and to faith in the triune God that he cannot but express himself in these terms.

This could be said of other writers of the New Testament.

Points for clarification

There are four other matters that require some clarification before moving on to Part 2.

The unity of the Trinity

Though each of the Persons of the Trinity exercises a different role in meeting our needs and preparing us for future glory, these roles often overlap. They exist in a unity of love, and all their purposes towards us are achieved in harmony with one another. Thus, Jesus can say, "I and the Father are one" (John 10:30). Often similar activities are attributed to different Persons of the Trinity. As the Holy Spirit is so intimately associated with both God the Father and Jesus, he is not only called "the Spirit of God", but also"the Spirit of Christ" (Romans 8:9; Galatians 4:6; Philippians 1:19). Paul can sometimes use a form of shorthand. Instead of saying, "Christ lives in his people by the Spirit", he simply says that Christ lives in his people (e.g. Romans 8:10; Galatians 2:20).

The submission of Jesus to the Father

"While Jesus lived on earth the Father was greater then he. That was Jesus' choice, for our eternal good"

There are those who argue against the traditional understanding of the Trinity by pointing out those passages in the New Testament where Jesus is spoken of as being in submission to the Father. He declared that the Father had sent him (John 5:30), that he only did what the Father told him to do (John 12:49), and that the Father was greater than he (John 14:28).

This is explained by Paul in Philippians. "Jesus...being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness...he humbled himself and became obedient to death - even death on a cross" (Philippians 2:6-8). In order to reconcile us to God and lift us up to his level, he came down to our level. He took upon himself our full humanity. "Since the children have flesh and blood, he too shared in their humanity...he had to be made like his brothers in every way... "(Hebrews 2:14-17). That meant that he behaved towards his heavenly Father in the manner in which we are meant to behave, in submission and obedience. That he was willing to take not only our human nature on himself, but also the consequences of our sins, demonstrates the amazing self-giving love and condescension of God. While Jesus lived on earth the Father was greater than he. That was Jesus' choice, for our eternal good.

In the same way the Holy Spirit chooses to submit himself to both the Father and the Son. One of his chief ministries is to focus our attention on Jesus, rather than himself. Thus, Jesus can say of the Spirit, "He will bring glory to me by taking from what is mine and making it known to you" (John 16:14). This submission in love, for our benefit, is in no way inconsistent with the full divinity of each. Rather, it is an example of the way we ought to behave towards one another (Philippians 2:5)!

Glimpses of the Trinity in the Old Testament

The Trinity is not something that the writers of the New Testament thought up, and which contradicts all that God had revealed to his people over preceding centuries. There are hints of the Trinity in the Old Testament which can be seen more clearly in the light of the fuller revelation of God that came to us through Jesus. The idea of the Trinity did not take God by surprise!

Of the 377 instances of the Hebrew word for breath, wind and spirit in the Old Testament, there are approximately 94 that refer to the Spirit of God. His activity there is associated with God's power in creation or in the lives of individuals. He equips people for leadership, inspires prophecy and the revelation of God's truth through chosen individuals. He is the presence of God with his people. These activities are also associated with the Holy Spirit in the New Testament. His coming to indwell God's people in a new way, as happened on the Day of Pentecost (Acts 2), was clearly foretold (Jeremiah 31:31-34; Ezekiel 36:25-27).

There are many prophecies about the coming of Christ throughout the Old Testament. There are times when God appears to individuals in human form (e.g. Joshua 5:13-15; Daniel 10:4-11). Some would see here the appearance of the second Person of the Trinity, Jesus, prior to his literal taking of human nature in Bethlehem.

Some would see hints of the Trinity in the plural term "us" used for God (Genesis 1:26), or in the threefold "Holy, holy, holy" of the angel's worship (Isaiah 6:3). It is interesting that the Hebrew word translated "one" in the famous statement of Deuteronomy 6:4, "Hear, O Israel: The Lord our God, the Lord is one," that precedes the command to love him with all our heart, soul and strength, is a word that does not necessarily mean "one single individual". It is a word that "stresses unity while recognising diversity within that oneness" (Theological Wordbook of the Old Testament: Harris, Archer, Waltke).

Not an invention of the fourth century church

Some have tried to argue that it was the church of the fourth century that came up with the idea of the Trinity and that we have been stuck with it ever since - except for those groups that have "seen the light". This is simply not historically accurate. All the pointers towards the truth of the Trinity were there in the personal experiences of the first Christians and the New Testament writings right from the beginning, as I have sought to show.

The First Council of Nicaea (now Isnik in modern Turkey) held in AD 325, which spelled out the doctrine of the Trinity in its simplest credal form (known to us today as the Nicean Creed), was called by the Emperor Constantine because of divisions that had arisen among Christians. These divisions had arisen largely because of the teaching of a priest, Arius, who taught truths that were contrary to the generally accepted views of the church. Specifically, he taught that Jesus was inferior to God the Father. His views were rejected by the Council. Of all the bishops present at Nicaea (traditionally 318, though the exact number is uncertain) only two failed to subscribe to its decision.

The debate at Nicaea centred largely around the person of Christ. The Creed, one of the few authentic documents to survive from the Council, contains declaration of belief "in the Holy Spirit" without elaboration. Other creeds written over the following hundred years developed further emphasis on the person and ministry of the Holy Spirit.

Of the early Church Fathers, Irenaeus and Origen share with Tertullian the responsibility for the formulation of the doctrine which later was expressed in the creeds. Athanasius led the debate at Nicaea. At the hands of Augustine a century later it received a formulation, enshrined in the Athanasius Creed, that is accepted by Trinitarian churches to this day. After receiving further elucidation at the hands of John Calvin it passed into the Reformed faith.

It is important to state that all this debate was undergirded by appeal to the writings of the New Testament. The ultimate decisions were made on the basis of the teaching of Jesus and his apostles. As Gordon Fee expresses it, it was precisely on the basis of the experience and language of the New Testament church that "the later church maintained its biblical integrity by expressing all of this in explicitly Trinitarian language." The teaching of the New Testament still remains today the basic reason why the vast majority of Christians acknowledge God as Father, Son and Holy Spirit.

Having explored some of this teaching, let us move on to the question, "Does it make sense?"

for more information read http://www.christianity.co.nz/trinity8.htm

CHRISTIAN LOVE

"What is love?" Is this a question that needs an answer? Are Christians confronted with this question? Christians not only want to know what constitutes godly love, but they also have a need to recognize the characteristics of Christian love. Much of what we understand of love is based solely on worldly definitions, our own understanding developed through years of personal experience and observation, or half-baked philosophies that we believe to be biblically correct. Yes, in answer to the question, we need to develop a scripturally correct view of love. We need to come to the understanding that the Christian life style is based on love, and if our life be not motivated by love, then the motivation is not godly but rather self-seeking. Without a doubt, the Christian life consists of learning to love God first of all, and our neighbors secondly. But what does that mean? Is it like the country music song that says, "I’ve got the hungries for your love and I’m waiting in your welfare line." Is love based on emotion, feelings, or affections? Or is it based on something more substantial such as truth?

Definition of Love

Here we must examine the definitions of love from a divine perspective versus a worldly agenda. In Matthew 22:34-40 we see Jesus giving to us the divine perspective of the importance of agape love; but is this a definition?

"34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, 36 Master, which is the great commandment in the law? 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the first and great commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thyself. 40 On these two commandments hang all the law and the prophets."

Love without divine definition becomes the most horrible thing on earth. It can destroy men by the millions, and can be reduced to satanic sentimentalism. Divine love as defined by God, is doing for a person, in the light of eternity, what is best for that person, regardless of the cost. Thus, agape (divine) love is both kind and severe; merciful and stern; compassionate and authoritative; forgiving and demanding; and, soft and hard.

In the secular world one defines love as a "feeling" to be experienced rather than a quality pertaining to the new nature. For the natural man, love is something that "just happens" over which sometimes there is little control. It is a matter of "feeling" and may be seen in the Greek word eros and philia. First, "eros" is a love called forth by an inordinate desire for an object of worth or a desire to possess and enjoy the desired object. Eros is not a bad thing, but there is danger when one thinks of eros as equal to love (this is seen when eros is absent, we then think love is absent). In our society today, eros is highly overrated and is the type of love that many marriages are based on and may be the single reason for the ever increasing divorce rate (once the object becomes undesirable, love dies; a very selfish unilateral love). Second, philia is a love that is best defined as an affectionate love, a fondness, or the love of friends. These types of love may fuel a relationship temporarily, but they are "conditional." Even though they may have others as their focus, primarily the motivating interest behind these types of love is self-interest, self-gratification, and self-protection. This "conditional" love involves the element of giving for the purpose of getting something in return. Here the "feeling" of love is motivated by the excitement of getting love, and is not due to the love for another.

Therefore, modern love is a process of selection; it picks and chooses how it will love based solely on an expected and desired response. In other words, the effort extended is equal to the desired comfort. So then, the commitment level is rooted in one’s feelings and expectations of that which will be returned by the object desired. The ideological view is, "When I do not receive what I need, I soon discover that I did not love it."

In contrast to worldly love is the biblical, divine, agape love(this love is divine in the sense that it is love first shown between the Persons of the Godhead from all eternity). It is a self-sacrificing love in that it "lives to give." Such love finds commitment in the "giving" itself; it receives comfort from the good that is accomplished in the one loved. It is doing for a person based on the internal change of the new creature. Agape may be best defined as a steadfast commitment to act on someone else’s behalf. Agape is foundational to complete love and is the cognitive side of love. It is different from philia in that it is unconditional (no "ifs" "ands" or "buts"). Once one becomes a child of God, washed from his sin by the shed blood of the Lamb, agape love abides in him. This love is not manufactured nor can it be faked, it is a part of the new nature given at regeneration and developed through sanctification.

Biblical love operates on the basis of absolute truth through the revealed will of God. Such love has integrity and fiber to be uncompromising when dealing with truth and morality, even if it causes waves. Therefore, this love is a disciplined love and in the face of adversity it is willing to confront issues that are divisive. Yet, it has as its goal repentance and growth, not revenge! Often such love is seen as harsh and is not easily discernable within the Christian’s demeanor. Many Christians become tagged or labeled as "unloving" because their love is defined by the truth of God’s uncompromising word (this is readily seen in those that become dogmatic about doctrinal issues). Biblical love is therefore not soft or over indulgent sentimentality. God’s love is not emotional love that lasts for a while and fades away; rather, it is an unchangeable, immutable, intelligent love that lasts for ever. In Jeremiah 31:3 we read, "3 The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee." God’s love is here proclaimed to be "an everlasting love"; likewise, the love given as part of the new nature whereby we love God and one another, is an everlasting love. It is not cheapened through conditional expectations, but is based on the foundation of the love demonstrated within the Godhead.

Love and the Truth

Now that love has been given some cursory definitions, we need now to turn our attention to the importance of love in the sanctification of the believer. Of the various philosophies that we are confronted with today, one of the basic ideas is that of ecumenical evangelism. This philosophy states that love is more important than doctrine and cries out that "love unifies and doctrine divides." Does the New Testament teach that love is more important than doctrine? Note what 1 Corinthians 13:13 says; "13 And now abideth faith, hope, charity (love), these three; but the greatest of these is charity (love)". Here is proof that love is more important than doctrine. Or is it? Let us look in the same chapter in verse 6; "Rejoiceth not in iniquity, but rejoiceth in the truth;" In other words, faith, hope, and love are "virtues" but "truth" has a completely different status. Truth is the frame of reference, the foundation, the atmosphere without which "virtues" such as love cannot exist at all.

First Corinthians 13:6 says that love rejoices in truth because truth defines love; it interprets; it protects; it channels it, without which it becomes a total disaster. We can not place "truth" on the same level as a virtue. All virtues would cease to exist if it were not for truth. We are to rejoice in the truth of the Gospel not in the virtue of love. Jesus Himself loved those that He was sent to redeem, yet, in John 14:15, 21, 23, and 24, He stresses that obedience to the truth is the best form of love.

"15 If ye love me, keep my commandments. 21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me."

This then becomes the acid test for biblical love for the believer. Does man keep Christ’s commandments. It makes little difference how much we demonstrate love towards a fellow brother if we abide not in the truth. It is about obedience to the truth and not an eros or philia experience. However, obedience without love is theoretically possible, but love without obedience is, in practice, impossible.

Love then becomes the teacher of truth. Examine John 21:15-17;

15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

Peter was to express his love toward Jesus by feeding His sheep. By thus feeding Jesus’ sheep, Peter was teaching and training God’s people in the whole counsel of God; Peter was teaching what was commanded of him by Christ and in doing so was expressing love towards Christ. Therefore Peter’s love can be seen in his commitment to the people of God in such a way that love was a product of obedience.

In Acts 20:26-27 we read, "26 Wherefore I take you to record this day, that I am pure from the blood of all men. 27 For I have not shunned to declare unto you all the counsel of God." In this example we can see that the apostle is not saying "I love you, I love you, I love you," but in so many words he is saying it through the obedience of sound evangelism and sound doctrinal instruction. Therefore we can learn from this situation; supreme love may be demonstrated in strong doctrinal teaching.

As further proof look at Ephesians 4:11-15; "11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: 14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:" These gifts were given to people with the responsibility of using them in the teaching, preaching, and discipling in light of God’s revealed truth. These men were to be totally involved in the truth and that truth was to be distributed to the saints "in love." Therefore, there is teaching whatsoever in the New Testament suggesting that love is more important than truth.

Again notice Galatians 4:15 & 16; "15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me 16 Am I therefore become your enemy, because I tell you the truth?." Because someone speaks the truth, is he then an enemy? No! Love is the manner and method of speaking the truth; in fact, love is the servant of truth. If the truth is not given in love (agape) and received in love (agape) then it is a conditional truth and, is therefore, not absolute. Love must never be allowed to displace the truth of God or set it aside. God’s truth can not change, but God’s truth in the hands of an unloving, self-seeking, selfish man becomes a poison.

So, what is the Christian to do concerning love? He must at all cost protect the truth. Any system that is attacked with poison will soon die; therefore, Christians must protect themselves from any poison that will affect the body to ensure survival. Jesus warned His disciples in Matthew 7:15, "15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves." The believer needs such a grasp of "truth" as to protect himself from the wolves that seek to divide and compromise.

Conclusion

In the beginning this article asked the question, "What is love?" In an attempt to answer this most poignant question, definitions were given about the different types of love that are found in the Scriptures. Then it was shown that truth is that which defines love and not visa versa. Christian love is based on truth; the truth of God’s eternal word. Christian love is not emotional, it not defined by worldly standards, and it is not conditional.

Furthermore, Christian love can be seen in commitment. The commitment of an individual to be obedient to the truth and the commandments of God manifests itself in Christian love. When such commitment takes place, love will be a natural by-product. Yes, we love because we were first loved, but, truth is the absolute by which we are to conduct ourselves. If we love (agape) someone it is because the truth lives in us and not because be expect something in return. For someone to say, "Well he’s not a very loving person," may in itself be very misleading. We must first asked, "What is his commitment to the truth?" Love is not always something that can be felt; it is sometimes a matter of discernment. Why would a person dedicate his life to the teaching, preaching, protecting, and feeding of the flock if he did not love the flock? We can not allow ourselves to judge another on an emotion. Christian love is a virtue that results in a commitment to the truth.

Think about what God has command of us: first we are to love him as the triune God of the universe with all our heart, mind, soul, and strength, and second we are to love our neighbors as ourselves. But this is impossible if we are looking for something in return! If so much rides on being effective in our love both towards God and our neighbors, we better know what it looks like. But I warn you, a myopic view of love is going to cause trouble. You better be ready to stretch in ways never expected if you intend to pursue a life based on Christian love. You better be prepared to drop your simple definitions, because biblical love won’t fit into them. If any advice might be given, I would say, "let go of your sentimental platitudes and your simple formulas of how people express love, because biblical love will cut right through them." Biblical love requires extraordinary discernment and wisdom because it is ruthlessly hard on self-examinations. May God Bless us with such discernment and wisdom.

Why Does God Permit Evil?

The history of the human family presents a dark picture of sorrow, suffering, and death. Through famine, plague, storms, and accidents, our race has drunk deeply of the cup of anguish. What is God’s program concerning man’s suffering? Why does God permit evil? What is the remedy? “If a man die, shall he live again?” (Job 14:14).

“For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; to hear the groaning of the prisoner; to loose those that are appointed to death.”—Psalm 102:19,20

The age-old question has been, Why has an all-powerful, all wise Creator permitted pain and suffering? Why has he permitted the continuing reign of sin and death for more than sixty centuries?

Perhaps no difficulty has presented itself more frequently to inquiring minds than this. Could not God have prevented man’s fall? Why does he not deal with the human family as graciously, kindly, lovingly, as he deals with his angelic sons? Is it just or loving for God to permit the bringing forth of millions of creatures under these unfavorable conditions, beset by weakness and a tendency toward sin from their birth and surrounded by others similarly weak and helpless?

Human philosophers fail to answer the question because the answer is far too deep for human philosophy. Those who reject the divine origin of the Bible may as well abandon hope of finding an answer. Only God can explain his own secrets—why he has done as he has. Truly we read, “The secret of the Lord is with them that fear him; and he will show them his covenant” (Psalm 25:14).

The difficulty in understanding what God is doing arises from our failure to recognize God’s plan in this world. He could have prevented sin’s entrance. The fact that he did not should suggest that its permission is designed for some ultimate good. God’s plans seen in their completeness will prove the wisdom of his course.

The Bible shows us that God’s purpose for men is progressive, embracing long periods of time. If we ignore these periods when they can be seen in their completeness, we are blinded to the answer to our question. Accepting these, Bible students may look at the subject from God’s standpoint and may understand the mystery of God. This mystery has been hidden from ages and generations and has now been made known unto his saints (Colossians 1:26,27).

What is this mystery? Simply stated, God’s plan will glorify him through its ultimate enlightenment of angels and mankind. In the ages to come trials and reverses, sorrows and tears will be proven to have been a worthwhile part of that program.

Man, A Convict

To analyze our subject we turn to the beginning of earth’s troubles. The sacred record explains that man’s fall from life and the perfection in which he was created had been foreseen by the Creator. Therefore, the penalty of sin, death (Genesis 2:17), was arranged so as to be gradually inflicted. This happens through man’s conflict with the unfavorable conditions of the unprepared earth (of climate, sterility of soil, storms, thorns, weeds).

God foresaw that through our experiences such a penalty would teach man a lesson about sin and its results. That lesson, thus learned, would never need to be repeated. It would be an everlasting lesson to all; especially when Christ’s reign of righteousness shall show, by contrast, the peaceable fruits of righteousness. Experiences teach us that God planned for our struggles upon this earth to be beneficial: our minds are exercised by grappling with earth’s disturbances and imperfections, our conscience is exercised by combating our weaknesses, and our harmony with God is enhanced as we learn to call upon God’s sympathy.

For Thy Sake

There is deep meaning in the Creator’s words to his fairly tried and justly condemned creatures. He sent them out among the thorns and briars, to labor in pain, sorrow, and disease, as well as to be subjected to the casualties and calamities of nature’s unfinished work. He said, “cursed is the ground for thy sake” (Genesis 3:17); that is, the earth is in its present condition for our profit and experience, even though we may not recognize this fact.

The condemned pair had children. These children inherited the curse from their parents. That included imperfections and weaknesses as well as the ultimate penalty for these, death. This is verified by Job: “Who can bring a clean thing out of an unclean?” (Job 14:4) Mankind has been learning what sin and evil are (and their undesirable results) and he has been preparing the earth for the later purposes of God.

Labor and toil were prescribed for man’s good. Until this century they have kept man so busy that he has been unable to plan or perform evil to the extent he otherwise could have done. With the proliferation of evil, with leisure, man has turned his attention to plotting and scheming. Under these circumstances, what a mercy our short life span is! Were the same “shrewd businessmen” who now accumulate millions in a few short years to live 930 years (as Adam did), what might we expect? One man, or a syndicate or trust, could conceivably own every foot of land, control every drop of water and every breath of air, and have the remainder of mankind as his slaves.

World Redemption Coming

It is clear that God’s action in exposing his creatures to death, pain, and calamities, relates only to their present life on earth. He did not give the slightest intimation of any continuance of life in any other locality. On the contrary, the penalty was “for dust thou art, and unto dust shalt thou return” (Genesis 3:19). “Dying shalt thou die” (Genesis 2:17, margin).

True, God promised that at some time a son of the woman would deliver mankind (Genesis 3:15), but it was an indefinite hope. Yet, God showed that although he dealt severely with men, according to laws and justice, he was also sympathetic. He would relieve man without violating his own character.

Humanity was created with morality, the sense of right and wrong, and the liberty to use it. The law of right and wrong was written in his constitution. It was a part of his nature, just as it is a part of God’s character. But, this image or likeness to God, this law originally inscribed in the nature of man, has lost much of its clarity through the degrading influence of sin. It is not, today, what it was in the first man.

The ability to love implies the ability to hate. Therefore, we may reason that the Creator could not make man in his own likeness, with power to love and to do right, without the corresponding ability to hate and to do wrong. This liberty of choice is termed free moral agency, or free will, and is a part of man’s original endowment. This, along with the full measure of his mental and moral faculties, is what made him an “image” of his Creator. After six thousand years of degradation so much of the original likeness has been corrupted by sin that we are not free. We are bound by sin’s results. Sin is easier and more agreeable to the fallen race than is righteousness.

St. Paul tells us that God permitted the entrance of sin and death for man’s training and education. God adopted a method for recovering our race from that original sentence of death which would show the justice of his sentence and the unchangeableness of his decree. However, it would also permit those who were sick of sin to use their experience to return to harmony and obedience to their Creator and his just and reasonable laws and regulations. This plan is stated by the apostle in Romans 3:24-26.

Briefly, this plan provides that another man (by proving his obedience to the law of God and hence his worthiness of eternal life) might sacrifice his life and redeem the forfeited life of Adam (and of his lost posterity); it is written “in Adam all die” (1 Corinthians 15:22), and “it follows then that . . . the result of a single transgression is a condemnation which extends to the whole race” (Romans 5:18, Moffatt).

Since condemnation was upon all and since another newly created man would have been equally likely to fall, God planned the transfer of his only Son from the spiritual to the human nature. In this God was providing a man fit for sacrifice—“the man Christ Jesus who gave himself a ransom for all” (1 Timothy 2:5,6). For our sakes, he who had been rich (possessing glory, honor, wisdom and power) became poor (humbling himself to a lower nature—that of a man—becoming faithful unto death) so “that we through his poverty might be made rich” (2 Corinthians 8:9).

The Redeemer’s Sacrifice

To redeem man would cost the sacrifice of God’s son’s life as the ransom price (with all of the implied suffering and self-denial which would be necessary to bring that sacrifice to pass). To restore this life (to those who would prove worthy—“whosoever will” as stated in Revelation 22:17) would require a double exercise of God’s power: first to open the prison house of death by a resurrection of the dead and second, to give to the redeemed a full opportunity to decide whether they love good or evil, righteousness or sin, truth or error. He will destroy all who love or work iniquity. He will develop and perfect those who love and choose life upon its only condition— righteousness.

Our Lord’s mission at the first advent is stated by the apostle Paul. Jesus was to die for the race so that he might erase the results of Adam’s transgression and secure the right to resurrect it and restore it (cf. Romans 5:6-12,16-19,21; 1 Corinthians 15:21-24). He “wills” to restore all who shall prove worthy. This period of proving who is worthy of everlasting life is his Millennial Reign (1 Timothy 2:4; 2 Peter 3:9).

Christ will establish righteousness in the earth through the kingdom of God. It is this kingdom which he has promised that shall be inaugurated and for which he has bidden us wait and hope. He taught us to pray, “Thy kingdom come. Thy will be done in earth, as it is in heaven” (Matthew 6:10).

The World’s Glorious Hope

Paul states that the first man (who was a sample of what the race will be when perfect) was of the earth, earthy. In the resurrection his restored posterity (with the exception of the Gospel Church) will still be earthly. That is, they will be human, adapted to the earth (1 Corinthians 15:38,44). David declares that man was made a little lower than the angels and crowned with glory, honor, dominion (Psalm 8:4-8). St. Peter, our Lord, and all the prophets since the world began declare that the human race is to be restored to that glorious perfection. Once again man is to have dominion over earth (Acts 3:19-21).

This is what God planned to give to the race. And what a glorious plan! Close your eyes to the scenes of misery and woe, degradation and sorrow that prevail on account of sin, and picture the glory of the perfect earth. Not a stain of sin mars the harmony and peace of a perfect society; not a bitter thought nor an unkind look or word; love meets a kindred response in every heart and benevolence marks every act. There sickness shall be no more: not an ache nor a pain, nor any evidence of decay—not even the fear of such things. Think of all the pictures of comparative health and beauty of human form and feature that you have ever seen and know that perfect humanity will be of still surpassing loveliness. The inward purity and mental and moral perfection will stamp and glorify every radiant countenance. Such will earth’s society be; and weeping bereaved ones will have their tears wiped away when they realize the resurrection work completed (Revelation 21:4).

Under the rulership of Christ as king of all nations the evil tendencies inherited from Adam and those which have come from six thousand years of degradation will be restrained by super-human wisdom, love, and power. With all men brought to a clear knowledge of the truth in its every phase all will be fairly and fully tested. Lovers of righteousness will be perfected and given control of a then perfect earth. Those who love unrighteousness when they fully understand the penalty for unrighteousness will be destroyed in the “Second Death” (Revelation 20:6) as followers of Satan. The “first” death is the destruction to which all were subjected by Adam’s sin, the death from which all will be recovered by the Lord Jesus’ sacrifice. The “second” death is the destruction of those who, though redeemed by Christ from the first death, shall by their willful conduct receive the penalty of death again. This death means final destruction, without hope of redemption or resurrection, for Christ dieth no more. No good reason for any further trial can be imagined. The trial granted during the Millennial Age under Christ will be thorough, fair, and a final individual trial (1 Corinthians 15:25).

Our Lord Jesus pointed out that death was the penalty against all who do not flee sin and lay hold upon the Redeemer and life-giver (Luke 13:1-5). Destruction (perishing), is the penalty of sin taught in the Scriptures. Only by faith in the Redeemer, repentance, and reformation can the gift of God (eternal life through Jesus Christ our Lord) be obtained. Whoever hears the offer of life is responsible to the extent that he understands it. According to God’s promise all mankind shall, either during the Gospel Age or the Millennial Age, be brought to a clear appreciation of these conditions and privileges, with full opportunity for repentance and life.

Mankind Learning the Lesson

Calamities are temporary. Some are the result of human imperfection and lack of experience. Others result from the preparation of the earth for its Sabbath (or Millennium). During that thousand years (or “millennium”) under Christ’s direction earth shall be given its finishing touches and be made ready for the redeemed race. His reign shall prepare the people to properly use, enjoy, and rule the completed earth.

Man is exposed to calamities and accidents. He is not specially protected by his Creator. Man is a sinner condemned to death, he is not to be spared from death, but must be allowed to pass through it. By experience with trouble and sorrow and pain, all of which are but elements of death, mankind is learning experiences with sin which will be valuable in that kingdom. Each shall then be required to choose between good and evil. The evil they learn now; the good, and its blessed results and rewards will be displayed then— during the Millennium. Only a few profit by their lessons in this life and these are chiefly those called to the heavenly calling. The majority of humans are learning to know sin and evil. God’s plan for the future of mankind is obscured from the masses. “The God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2 Corinthians 4:4). With the dawning of Messiah’s kingdom, the light of the knowledge of the glory of God’s character will shine everywhere. “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped” (Isaiah 35:5). Messiah’s gracious reign, the manifestation of God’s mercy, will be for the uplifting of our race. During the thousand years of Messiah’s kingdom, the world will learn the desirability of righteousness, just as they now have the opportunity of learning the undesirability of sin.

But, if God’s plan for redeeming the world was by the death of his son (justifying and restoring all who believe in and accept him, obeying and loving righteousness), why did not the Millennial reign of Christ with its favorable conditions and powerful restraints begin as soon as Christ had given the ransom price at Calvary? Why are those who would follow righteousness compelled to “sail through bloody seas,” as the poet said, and suffer for righteousness sake? God has been calling and drawing a special class of humans. They are to be his “elect,” the “bride” class that are to be joint-heirs with his son in his kingdom of glory. Christ and his bride will vanquish sin and Satan.

The Narrow Way

This special class is required to walk by faith and not by sight. They walk in the footsteps of Jesus: a narrow way (Matthew 7:14) of self-denial and opposition to the world, the flesh, and the Adversary. It seemed wise to our heavenly Father that our Lord Jesus should learn obedience through suffering and be tested in respect to his willingness to endure suffering for righteousness sake. How appropriate that the Father should make similar arrangements for the Church whom he will receive from among the race of Adam to be members of the Royal Priesthood under Jesus, the High Priest of our order! God is preparing a Royal Priesthood for the Messianic Age. It is a priesthood that is to heal, to teach, to uplift all the willing and obedient.

During this age sin and evil have been further made use of for the discipline and preparation of the Church. Had sin not been permitted, the sacrifice of our Lord Jesus and of his Church, the reward of which is the divine nature, would have been impossible. The Revelator exclaims: “Who shall not fear thee, O Lord, and glorify thy name? . . . all nations shall come and worship before thee; for thy judgments are made manifest” (Revelation 15:4).

Eventually, every creature in heaven and earth and under the earth shall be heard to say, “Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:13). This will be after the reign of evil, sin, and death. The key is found in the Plan of the Ages—showing the work which each age is to accomplish and the grand eventual overthrow of evil.