While preparing for a recent Sunday School class at my church, I was deeply encouraged as I reflected on the offices that Jesus holds. This article is the fruit of that study, and I hope it brings you similar encouragement. It is the first in a three-part series exploring the Mundus Triplex—the threefold office of Christ as Priest, Prophet, and King. This article focuses on Jesus Christ as the Great High Priest.

When people think of Jesus, they often describe Him in various ways. Some of these portrayals, like Jesus the Teacher or Jesus the Friend, are true and helpful, while others, such as Jesus the Philosopher or Jesus the Revolutionary, can be incomplete or even misleading. These descriptions, though insightful in part, often fail to capture the rich theological framework that encompasses the full breadth of Jesus Christ’s redemptive work.

Jesus as the Great High Priest builds upon the foundational categories established in the Old Testament, with Him as the ultimate fulfillment of all that the priesthood pointed toward. The priestly office holds a unique place among His threefold roles, as it directly addresses the reconciliation of fallen humanity with a holy God. Viewing Jesus through this lens is especially helpful when reflecting on His actions and words in the Gospel narratives, revealing how His life and ministry culminate in this redemptive work.

Understanding Christ as Priest requires delving into biblical concepts of the priesthood, the archetypal figures who prefigure Christ’s priesthood, and how Christ uniquely fulfills and transcends these Old Testament roles. Throughout Church history, theologians have emphasized the significance of Christ’s priestly office as the foundation for Christian faith and life.

The Biblical Role of Priest

The biblical role of priest is rooted in mediation between God and humanity, a necessity following the Fall in Genesis 3, which ruptured humanity’s relationship with God. Priests offered sacrifices for the atonement of sin (Leviticus 16:15-16), interceded on behalf of the people (Exodus 28:29-30), and upheld the holiness of the temple (Numbers 18:5-7). Their role symbolized purity and separation, underscoring the need for atonement to restore fellowship with God (Leviticus 4:20). Ultimately, these functions pointed to the perfect reconciliation achieved in Christ (Hebrews 9:11-12).

Archetypal Priestly Figures and Institutions

Several Old Testament figures foreshadow the ultimate High Priest, Jesus Christ:

Melchizedek (Genesis 14:18-20): As king-priest of Salem, the mysterious figure Melchizedek is an archetype of Christ’s eternal priesthood, not bound by the Levitical order. Hebrews 7 connects his timeless priesthood to Christ’s.

Aaron and the Levitical Priesthood (Exodus 28-29): Aaron, the first high priest of Israel and brother of Moses, established the sacrificial system. While his priesthood played a crucial role in Israel’s worship, it was ultimately temporary and imperfect. The mortality of the priests themselves rendered the system inadequate, necessitating continual sacrifices to atone for the people’s sins (Hebrews 7:23-27).

The Day of Atonement (Leviticus 16): The Day of Atonement (Yom Kippur) was the annual event where the high priest would enter the Holy of Holies to make atonement for the sins of the people. This annual event foreshadowed Christ’s final, perfect atonement as the true High Priest, offering Himself for the sins of the people (Hebrews 9:12).

Jesus Christ as the Great High Priest

Christ’s priesthood is the fulfillment of the entire Old Testament sacrificial system. The Levitical priests offered sacrifices repeatedly because the blood of animals could not fully atone for human sin (Heb. 10:1-4). In contrast, Christ, the eternal High Priest, offers Himself as the perfect, once-for-all sacrifice that brings ultimate atonement and reconciliation between God and humanity (Heb. 9:11-14).

The Perfect Sacrifice: Jesus did not offer an animal sacrifice, but His own sinless life. This death on the cross was the ultimate act of substitution, where He bore the sins of His people and satisfied God’s justice. Hebrews 9:12 says, “He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”

Eternal Priesthood: Jesus, like Melchizedek, holds an eternal priesthood. His work is not confined to a single historical moment but continues forever as He intercedes for His people (Heb. 7:24-25). Jesus’ priesthood is not contingent on genealogy or the law but on the power of an indestructible life (Heb. 7:16).

Mediator of the New Covenant: As High Priest, Jesus mediates a better covenant than the old one. In the Old Covenant, the blood of animals could never fully cleanse from sin, but Christ’s sacrifice inaugurates the New Covenant, where sins are forgiven completely, and believers have direct access to God (Heb. 9:15).

Application

Assurance of Salvation and Forgiveness: One of the most significant implications of Christ’s priesthood is the assurance it provides. His perfect and sufficient sacrifice grants Christians the confidence that their sins are fully forgiven, unlike the Old Covenant, which relied on constant sacrifices that left the people feeling insecure. Christ’s once-for-all sacrifice guarantees eternal redemption (Heb. 10:14), bringing peace and security in our salvation. In times of doubt or guilt, we can trust in His finished work, knowing our sins have been atoned for. This assurance fosters confidence in prayer, worship, and daily life, relying on Christ’s intercession on our behalf (Rom. 8:34).

Direct Access to God: As the final High Priest, Christ eliminates the need for human mediators in our approach to God. In the Old Covenant, only the high priest could enter the Holy of Holies once a year, but in the New Covenant, all believers have direct access to God through Him (Heb. 4:16). This transformation enhances our worship and prayer life, allowing us to enter God’s presence at any time. It emphasizes our personal relationship with Him, as we can pray directly to the Father, confident that Christ intercedes on our behalf. This profound truth informs our daily lives, reminding us that we are always in the presence of God.

A Call to the Royal Priesthood: As a result of Christ’s priestly work, we are called to be a “royal priesthood” (1 Peter 2:9), set apart to mediate the Gospel through prayer, praise, and acts of service. Empowered by His priesthood, we live holy lives and point others to Jesus, the ultimate Mediator. This calling involves offering our bodies as “living sacrifices” (Rom. 12:1) and interceding for others by praying for the salvation of the lost and addressing the needs of the world through the Gospel.

Conclusion

In conclusion, understanding Christ as the Great High Priest transforms our faith and practice. Through His perfect and once-for-all sacrifice, we are assured of our salvation and have direct access to God, free from the need for human mediators. This profound truth not only strengthens our relationship with God but also calls us to embody our identity as a royal priesthood, actively engaging in the ministry of the Gospel through prayer, service, and love. As we reflect on Christ’s priestly work, may we be inspired to live out our calling, interceding for others and pointing them to the ultimate Mediator, Jesus Christ, who continues to fulfill His redemptive mission in and through us to the glory of God the Father.

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Defining Providence

The 27^th article of the Heidelberg Catechism defines  God’s Providence as:

“…his almighty and ever present power,¹ whereby, as with his hand, he still upholds heaven and earth and all creatures,² and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty,³ indeed, all things, come to us not by chance⁴ but by his fatherly hand.

God’s Providence is His Almighty and Ever-present Power

The Catechism opens with a statement of the Almighty and ever-present power of God—which at once unequivocally asserts His active involvement in the cosmos.

 “Am I a God at hand, declared the Lord, and not a God far away? Can a man hide himself in secret places so that I cannot see him? declares the Lord. Do I not fill heaven and earth? declares the Lord.” (Jer. 23:23-24)

Restated another way, God asks in this passage, “am I not both very near and very far away? Does the fact that I am high and lifted mean I am not involved in the daily affairs of the world?” This question is, of course, rhetorical. It expects a negative answer. God is merely stating the obvious, as evidenced by the subsequent verse, where God declares, “Can a man hide himself in secret places so that I cannot see him? declares the Lord. Do I not fill heaven and earth? declares the Lord.” However, many today hold that God created the world and then left it to run on some ‘natural principles’. In other words, God put some laws in place after creation and retired from running things on the earth. God is more like an absentee Landlord to those who hold this erroneous view.

Still, others say man is in charge of things after God asked him to “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” (Gen. 1:28)

Who do you think holds the decisive sway over what happens on earth? Is man in charge, or God?

The  Heidelberg catechism goes on to affirm, “whereby, as with his hand, he still upholds heaven and earth and all creatures” and provides Hebrews 1:3 as proof: “He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.”

Acts 17:24-25, 28 further amplifies this understanding: 

“The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. For “in him we live and move and have our being;”

We see from here that i) God is both Creator and Lord of heaven and earth, and ii) is in charge. He is the Sovereign ruler.

A False Understanding of Satan as the God of This World

Satan is sometimes called the ‘ruler of this world’ (John 12:31, 14:30, 16:11) or ‘god of this world (2Cor 4:4), “prince of the power of the air” (Eph. 2:2), a ‘cosmic power over this present darkness” (Ephesians 6:12). Notably, during Jesus’ temptation in the wilderness, Luke records  “The [devil] took Jesus up and showed him all the kingdoms of the world in a moment of time, and said to him, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. If you then, will worship me, it will be yours.” (Luke 4:5-7)

Based on the above, many well-meaning Christians today believe that Satan holds the decisive sway over what happens on the earth. But does he? Let us scrutinise the validity of this notion against the entire Scriptural teaching. Satan’s claim to have been given the kingdoms of the world and has the power to give it to whom he wills is only partially true. Yes, he at times manoeuvres an evil person to power but he only does so only to the degree that God permits him to do so.

The Bible clarifies who truly holds sovereign control: “[God] removes kings and sets up kings,” (Daniel 2:21). “The Most High rules the kingdom of men and gives it to whom he will.” (Daniel 4:17), and, “There is no authority except from God, and those that exist have been instituted by God.” (Romans 13:1). Furthermore, every king is subject to God’s Sovereign will: The king’s heart is a stream of water in the hand of the Lord; he turns it wherever he will.” (Proverbs 21:1)

And when nations rise against God in rebellion, Psalms 2:2-4 says, “The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his anointed, saying, “Let us burst their bonds apart and cast away their cords from us.’ He who sits in heaven laughs; the Lord holds them in derision”. Psalm 33:10-11 further declares: “The Lord brings the counsel of the nations to nothing; he frustrates the plans of the peoples. The counsel of the Lord stands forever, the plans of his heart to all generations.”

We conclude from the overwhelming Scriptural evidence that while Satan exercises a limited degree of influence, as permitted by God. Satan and his demons do not operate outside the decisive providence of God. Moreover, let us not forget Satan is a liar and has been from the beginning (John 8:44). Sadly, many in the church today continue to preach Satan’s lies that he is in charge of this world.

 The Error of Thinking God Needs Man’s Permission to Act

We saw from Acts 17:28 that “[God] Himself gives to all mankind life and breath and everything”. This verse alone refutes the notion that ‘God cannot do anything on earth without man’s permission’ as utterly unscriptural. This misguided teaching reflects a profound misunderstanding of God’s sovereignty and an inflated view of human importance. The apostle James directly addresses this arrogance in his epistle, calling it evil:

¹³ Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”— ¹⁴ yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. ¹⁵ Instead you ought to say, “If the Lord wills, we will live and do this or that.” ¹⁶ As it is, you boast in your arrogance. All such boasting is evil. (James 4:13-16).

James sharply rebukes those who talk as if they control the future. He reminds us that God holds sway over tomorrow, we don’t. His Sovereign will determines our next breath. If our very existence hangs on God’s will, how arrogant of us even to suggest that God needs our permission to act on earth? He is still God without us; we are nothing without Him!

The prophet Daniel drives this point home with profound clarity in Daniel 4:35:

‘All the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?”’

Daniel’s verdict is, we are not impressive (we are counted as nothing!), God is. Repeatedly in Scripture, we see that God is intent on exposing the false claim that there are ‘powers’ in His creation that can stay His hand. In Isaiah 40:11, 15, 17, 22-23 and 28, we see that God’s condescension and exaltation go together. We better not take His condescension as weakness! Isaiah 14:27 declares, “The Lord of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (see also Isa. 46:9-10; cf. Isa. 43:13 and Eph. 1:11).

Once Job came face to face with God’s present and Almighty power, he declared, “I know that you can do all things, and that no purpose of yours can be thwarted.” (Job 42:2). 2 Chronicles 20:6 affirms conclusively, “In your hand are power and might, so that none is able to withstand you.”

Response and practical implications

This doctrine calls us to savour the greatness and condescension of the God who created and sustains the entire universe yet knows us so intimately. It should give us great comfort to know that our loving Father holds the decisive sway over what happens in our lives and our world, not Satan.

This doctrine gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious
heavenly Father, who watches over us with fatherly care, sustaining all creatures under his lordship⁶, so that not one of the hairs on our heads (for they are all numbered) nor even a little bird can fall to the ground without the will of our Father⁷. In this thought we rest, knowing that God holds in check the devils and all our enemies, who cannot hurt us without divine permission and will. For that reason we reject the damnable error of the Epicureans, who say that God does not get involved in anything and leaves everything to chance. (The Belgic Confession of Faith, Article 13, ‘The Doctrine of God’s Providence’)

Notes

1. Jer 23:23, 24; Acts 17:24-28.
2. Heb 1:3.
3. Jer 5:24; Acts 14:15-17; Jn 9:3; Prov. 22:2.
4. Prov 16:33.
5. Mt 10:29.
6. Matt. 8:31; Job 1:12; 2:6
7. Matt. 10:29–30.

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This article considers three foundational Christian Doctrines that hinge on Special Revelation. It approaches its subject with both humility and ambition.

It’s essential to recognize that Jesus is described as the Word of God (Revelation 19:13), fully embodying both divine and human natures. Similarly, Christians regard the Bible as the written Word of God, containing truths revealed through human authors who were inspired by the Holy Spirit (2 Peter 1:20-21).

The Trinity

The God who exists has revealed Himself to us, and His nature is different from our human expectations. Indeed, without His disclosure, it would be impossible for humanity to grasp the reality of God’s nature. The Doctrine of the Trinity cannot be deduced through logical deduction alone; though many notable attempts have been made, it requires the explicit teaching of Scripture to be understood.

The Doctrine of the Trinity teaches that God is one being in three persons: the Father, the Son (Jesus Christ), and the Holy Spirit. Understanding how one God can exist in three distinct persons without being three separate gods is a profound mystery and a significant challenge for many.

No analogy can fully encapsulate the profound mystery of the Trinity, and many analogies, such as likening it to water existing as ice, liquid, and steam, tend to oversimplify and can even lead towards heretical misunderstandings. Therefore, it is crucial to avoid relying on such analogies, recognizing their tendency to distort or trivialize the theological depth and uniqueness of the Trinity.

What is crucial to note is that the Trinity is assumed as the default reality in the New Testament. The Apostles were experiential Trinitarians—they heard the voice of the Father from heaven, walked with the Son, and witnessed the Spirit descending from heaven (Matthew 3:13-17). As the New Testament authors wrote, they weren’t attempting to explain the Trinity systematically; rather, it formed the warp and woof of their theological framework.

In the Second Letter to the Corinthians, for instance, as Paul concludes the epistle, he greets the church using a trinitarian formula: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” Christ instructs us to baptize new believers “in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). These passages, among others, vividly portray the unity of God and the distinct personhood and deity of the Father, Son, and Spirit (John 1:1-3, 14; John 10:30; 1 Corinthians 12:4-6; Ephesians 4:4-6).

The Incarnation

Taking it one step further, the Bible not only asserts the Triune nature of God; before the dust settles, one is immediately confronted with the claim that one of the persons of the Godhead, namely the Son, took on flesh.

This claim is historically significant; if you had lived in the Middle East approximately 2000 years ago, there would have been a genuine possibility that you could have personally encountered God. It’s a startling assertion, yet the biblical authors boldly proclaim it, many of whom later died as martyrs for their faith in this truth.

The Apostle John, in his First Epistle, emphatically states,

“By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist…”

This is not merely an optional belief in Christianity; it carries profound significance. To deny that God took on flesh is to oppose God Himself. It is a dividing line.

The second Person of the Trinity, who was with the Father from all eternity, entered into His own creation. He was sent according to the eternal will of the Father to unite all things in Him, both in heaven and things on earth, and His name is Jesus (Ephesians 1:7-10). It was uniquely the Son, not the Father or the Holy Spirit, who took on flesh in the Incarnation.

The Incarnation did not diminish His deity in any way; rather, humanity was added to His divine nature (Philippians 2:7). These two natures are not blended or confused, yet both are always fully present within the one person of Jesus without exception. There is no division or separation between them. The complexity of this doctrine should not be taken lightly, nor does its complexity discredit its reliability. We must embrace all that the Bible teaches, holding onto its truths while also resting in the mysteries it presents (John 1:14, Galatians 4:4-5, Hebrews 2:14-18, 1 Timothy 3:16).

The Resurrection

Considering these doctrines as foundational blocks, the Resurrection stands atop the Incarnation, which itself rests upon the doctrine of the Trinity. These truths are interconnected: God the Son, Jesus Christ, who took on flesh, died on a Roman cross—a substitutionary death prophesied in Isaiah 53:5. Then, something extraordinary occurred—something that angels long to look into: three days later, Jesus rose from the dead. This act stands as the pinnacle of the Christian faith.

This historic event was not merely symbolic; it embodies all the hope Christians share. The Apostle Paul emphasized its critical importance, stating,

“…if Christ has not been raised, then our preaching is in vain and your faith is in vain” (1 Corinthians 15:14). He goes on to add, “…If in Christ we have hope in this life only, we are of all people most to be pitied” (1 Corinthians 15:19).

Jesus’ resurrection forms the basis of our future hope: He is the firstfruit, and at His coming, those who belong to Him will also be raised (1 Corinthians 15:23).

Following Jesus’ resurrection and preceding His ascension, numerous eyewitness accounts are documented. Matthew describes the discovery of the empty tomb by Mary Magdalene and the other Mary and their encounter with the risen Jesus (Matthew 28:1-10). Mark recounts similar events, including Mary Magdalene, Mary the mother of James, and Salome finding the empty tomb and encountering an angel proclaiming Jesus’ resurrection (Mark 16:1-8). Luke provides a detailed account of Jesus appearing to two disciples on the road to Emmaus and later appearing to the eleven disciples in Jerusalem, demonstrating His resurrected body and eating with them (Luke 24:13-49). John records Mary Magdalene discovering the empty tomb and encountering Jesus, followed by His appearances to the disciples, including Thomas (John 20-21). Additionally, Luke writes in Acts about Jesus’ appearances over forty days, teaching about the kingdom of God and instructing His disciples before ascending into heaven (Acts 1:1-11).

Jesus, in one of His “I AM” statements in John 11:25, declared, “I am the Resurrection and the Life.” Here, Jesus asserts Himself as the very source of resurrection life—not merely someone who performs resurrections, but the essence of resurrection itself. His statement underscores that He is the ultimate source of life and hope beyond death, exemplified powerfully in His raising of Lazarus (John 11:25-26). This hope is uniquely held by Christians: Jesus’ resurrection anticipates the future resurrection of all believers, who, through Him, will experience eternal life and rise from the dead (1 Corinthians 15:20-23). Jesus’ declaration is exclusive: He affirms that salvation and eternal life are found solely in Him, as He is the way, the truth, and the life (John 14:6).

Do you believe this?

Conclusion

In closing, these three doctrines are foundational to every other Christian doctrine, like threads intricately woven into a tapestry. They not only touch upon but also uphold the integrity of the entire fabric of Christian theology.

There are other doctrines that are equally significant or closely related to those mentioned above. For instance, the Doctrine of the Atonement, Predestination and Free Will, the Problem of Evil, the Sacraments, and Eschatology, to name a few, each vary in prominence but deserve individual attention and study.

The fact that God has spoken in His Word should spur us on to desire to know more. This foray is merely to whet your appetite. Understanding these doctrines ensures adherence to orthodox Christian teaching, safeguarding against heresy and doctrinal error.

I pray that you deepen your worship of our Triune God, hold firmly to orthodox beliefs, and exhibit spiritual maturity. May you grow in personal evangelism, confidently sharing the gift of salvation and adeptly defending it against objections and misunderstandings. May you also find personal assurance and comfort in knowing the hope of the Resurrection, which brings true peace. Finally, may you diligently study your Bible, becoming deeply rooted in its text and committed to biblical fidelity.

Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God be glory forevermore through Jesus Christ! Amen.

Romans 16:25-27

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This article aims to equip Christians with a Biblical understanding of God’s Will and Providence. These two concepts are intricately intertwined yet denote distinct facets of God’s engagement with His creation. If you’ve ever asked, “What is God’s will for my life?” this article is for you.

Providence

The Providence of God refers to the means by which God governs and sustains His Creation. Historically, this has been subdivided into three categories: Preservation, Concurrence, and Government. Let’s consider each briefly:

Preservation: The natural world and all living beings are sustained and maintained through God’s preservation without exception. Scripture says that our Lord Jesus Christ upholds the universe by the word of His power (Hebrews 1:3). This means that every aspect of creation, from the smallest atom to the largest galaxy, is continuously upheld by God’s sustaining power (Colossians 1:17, Acts 17:28).

Concurrence: All things in heaven and on earth unfold under the direct involvement of the Triune God toward His ultimate purpose. God is not distant; rather, He actively guides and directs according to His will (Psalm 33:10-11, Proverbs 16:9, Acts 2:23). This involvement, known as concurrence, indicates that God cooperates with created things in every action, directing their distinctive properties to achieve His purposes.

Government: All of time belongs to God in a very personal sense. He delicately orchestrates the events of history to bring about His divine plan (Daniel 4:35, 1 Timothy 6:15, Matthew 28:18). This governance means that God is sovereign over all events, ensuring that everything aligns with His ultimate plan and purpose.

God is Sovereign in a way that we are unable to comprehend fully. This means we can truly entrust ourselves to the God of the universe as our Good Father. I urge you to grow in dependence on Him in all facets of life. Pray ceaselessly, knowing that He can accomplish far more than we can think or imagine (Ephesians 3:20). This is also a call for stewardship of what God has given you. Your marriage, career and health are not your own. In times of uncertainty or difficulty, understanding God’s Providence offers hope and assurance. We can trust that God is in control, even when circumstances seem overwhelming.

“Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.”

Hebrews 4:16

The Will of God

Understanding the Will of God can be quite intricate. You may have encountered this concept in your Bible reading and pondered its meaning. What actions should we take in response? How can we ensure alignment with it? These and similar questions may arise in your contemplation. Christians have traditionally understood the Will of God in two ways: God’s will of Decree and God’s will of Command.

God’s will of Decree refers to God’s eternal plan and purpose, which He has determined from before the foundation of the world (Isaiah 46:9-10). It encompasses everything that happens, including both good and evil events, as ultimately being within God’s sovereign control (Isaiah 45:5-7; Amos 3:6; Romans 8:28). This aspect of God’s will is often considered “hidden” because humans cannot fully understand or predict it (Deuteronomy 29:29).

God’s will of Command refers to God’s commandments and instructions given to humanity, as revealed in the Scriptures. It encompasses moral laws and teachings that God expects humans to follow (Exodus 20:1-17). Unlike the will of Decree, humans can know and understand the preceptive will, which guides their behaviour and decision-making (Matthew 28:19-20; 2 Timothy 3:16-17).

God’s will is not a target you can somehow miss. You can, or rather, you have the ability to disobey God’s will of Command. But you cannot escape his will of Decree. So, the fact that you disobeyed God at one juncture in no way means you’re confined to a life that’s only God’s second-best. Yes, there are consequences for sin and foolishness—but even they only operate within God’s great, eternal, sovereign will and plan.

“Your word is a lamp to my feet and a light to my path.”

Psalm 119:105

So, what am I to do with all these choices?

God is sovereign over all things and He has clearly revealed His will in Scripture. So, how are we to live in light of this reality? As Charles Spurgeon famously said, “Visit many good books, but live in the Bible. Let the Word of God dwell in you richly.”  It’s crucial to immerse ourselves in Scripture—to read, sing, see, and pray it. By understanding what God has clearly revealed in His Word, we gain insight into His will even in matters that may seem less clear.

We understand the biblical directive to marry in the Lord (2 Corinthians 6:14) and the teachings regarding female eldership (1 Timothy 2:11-12). However, the Bible may not offer specific directives regarding career choices or purchasing a car. Yet, passages on stewardship and integrity in the workplace remind us to work diligently as unto the Lord. So, how should we navigate life’s decisions in light of these principles?

First, God’s will for your life is that you obey Him. The Lord Jesus said, “Whoever has my commandments and keeps them, he it is who loves me” (John 14:21). It’s a fundamental principle that God will never lead us to decisions that contradict His Word. This principle may seem straightforward, yet it’s surprising how often Christians find themselves in challenging situations, especially in areas like dating. Despite our best intentions, it’s easy to veer off course when our desires or emotions overshadow Biblical wisdom. This underscores the importance of aligning our choices with God’s commands, particularly in matters as significant as relationships, where the temptation to compromise can be strong. Remember to pursue wisdom. Listen to Job 28:28, “Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.” Obey God in the places you can see clearly, and he will give you the wisdom to discern obedience in places that may be less clear. Conversely, if you refuse to obey commands clearly revealed in Scripture, perhaps you shouldn’t be so surprised that God’s will seems so fuzzy and unclear in other areas that you don’t have specific commands.

Secondly, it’s clear from 1 Thessalonians 4:3 that God’s will for us is holiness: “For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honour…” Now, is Paul illustrating God’s will of Decree or His will of Command here? The answer is both. God commands us to pursue sanctification, aligning with His will for us to obey. However, He also decrees that those in Christ will inevitably be sanctified. Consider Philippians 2:12-13: “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling” (Will of Command), “for it is God who works in you, both to will and to work for his good pleasure” (Will of Decree). If you’re truly a Christian, holiness will be evident in your life. While this transformation may not be completed in this life, progress will undoubtedly be made. If you see no evidence of holiness in your life, it’s appropriate to question your faith (2 Corinthians 13:5).

Ultimately, it is God’s will that our Lord Jesus Christ is exalted in all things. In Ephesians 1:5-10 we read:

“In love, he predestined us to be adopted as sons through Jesus Christ according to his will, to the praise of his glorious grace, with which he has blessed us in the beloved. In him we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.”

In this passage, we understand that God’s will is manifested foremost in our adoption as sons and daughters, culminating ultimately in His grand purpose of uniting all things in Christ, both in heaven and on earth. What, then, constitutes God’s will? It is the exaltation of Christ.

Conclusion

Consider this insightful passage from Chapter 8 of Kevin DeYoung’s book “Just Do Something,”¹ which encapsulates the core ideas discussed so far,

Simply put, God’s will is your growth in Christlikeness. God promises to work all things together for our good so that we might be conformed to the image of his Son. And the degree to which this sounds like a lame promise is the degree to which we prefer the stones and scorpions of this world to the true bread from heaven. God never assures us of health, success, or ease. But He promises us something even better: To make us loving, pure and humble like Christ. In short, God’s will is that you and I get happy and holy in Jesus…The only chains God wants us to wear are the chains of righteousness—not the chains of hopeless subjectivism, not the shackles of risk-free living, not the fetters of horoscope decision making—just the chains befitting a bond servant of Christ Jesus. Die to self. Live for Christ. And then do what you want and go where you want, for God’s glory.

Notes

1. Kevin DeYoung, Just Do Something: A Liberating Approach to Finding God’s Will

The post The Providence and Will of God appeared first on TGN.

“And he said to him, “Truly, I say to you, today you will be with me in paradise.”” (Luke 23:43)

Crucifixion is one of the cruellest forms of execution ever invented by man. Unlike other forms of capital punishment, where the convicts could expect a quick dispatch, with crucifixion the condemned person is tied or nailed to a large wooden cross, beam or stake and left to hang until eventual death. In the Roman Empire, this punishment was reserved for the most hardened of criminals. Jesus, the eternal Son of God, had to endure this form of punishment, not because of his own sin but for the sins of those who the Father gave to the Son.

In his commentary on the future death of Christ, Isaiah, the prophet who lived 700 years before Christ, prophesied in Isaiah 53:4-5, “Surely, he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.”

The day before, Jesus had been betrayed by one of his disciples (Matthew 26:47-56), which was also foretold centuries prior in Psalm 41:9. The events leading up to his crucifixion did not take place in a corner; it was a front-page news. He was summarily arrested while praying with his disciples and initially arraigned before the Jewish Council (Matthew 26:57-68). However, lacking the authority to condemn someone to death, the Council took him to Pilate, the Governor overseeing Jerusalem at the time. After much back and forth, Pilate eventually cowered to the demands of the Jewish crowd and handed Jesus over to be crucified.

The date and time for the crucifixion was finally set. It was the most anticipated event at the time. It was a frenzied atmosphere as the young and old, rich and poor, men and women, the powerful and the lowly all made their way outside the city gates to witness what was the most consequential event in the history of the universe, as the Author of Life succumbed to death.

The fact that Jesus was going to be crucified on the day was no secret; for those who had gathered at the “Place of a Skull”, it was the reason they were there. However, as you read the account of the crucifixion, it is not immediately clear if the crowd had any idea there would be two criminals who would be crucified alongside Jesus.

As I peer in two thousand years later, it is the conversation between Jesus and the two criminals that piques my interest as I re-read Luke’s account of the crucifixion recently.

The Three-Way Conversation

St. Luke reveals the three-way conversation that transpired between Jesus and the two criminals who were crucified along with him. Interestingly, only Luke records this conversation in detail.

“One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise.”

The fact that these three men still had the energy to have a conversation on the cross is still a mystery to me, but that is precisely what happened. The accounts of Matthew and Mark seem to suggest that both criminals reviled Jesus (Matthew 27:44; Mark 15:32). It is unclear at what point the criminal on the right hand (according to tradition) had a change of heart, but in Luke’s account, only one criminal is mentioned to have reviled Jesus. Without remorse for his evil actions, he “railed at him [Jesus], saying, “Are you not the Christ? Save yourself and us!”

Is this not how the world often reacts toward God? Through our rebellious actions, we have brought the beautiful world He created into ashes. Yet, our heart frequently rages against him for the evil we see around us (Proverbs 19:3). Even when he has provided a way to restore his good creation, we spurn his grace and instead continue to dictate how we want him to save us. The posture of the first criminal perfectly describes our fallen world—a rebellious people who refuse to repent even when we are faced with the consequences of our actions.

But the criminal on Jesus’ right hand provides a picture of God’s grace and what repentance can accomplish in our lives. Luke tells us, “But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.”

A Right View of Self and God Leads to Repentance

The fact that he was suffering was unquestionable, yet he acknowledged the holiness and justice of God to judge him for his sin. He knew that his actions deserved the just condemnation of God. King David hinted at this in his model repentance prayer in Psalm 51:3-4: “I know my transgressions, and my sin is ever before me. Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment.”

This criminal did not only acknowledge his sinfulness and the justness of God’s punishment, but he also understood the sinlessness of Christ and somehow perceived through the eyes of faith that Jesus had the power to change his situation. The fact that he was a condemned criminal deserving of death was not lost on him, but like that contemporary hymn, he knew, “What love could remember no wrongs we have done; Omniscient, all knowing, He counts not their sum; Thrown into a sea without bottom or shore; Our sins they are many, His mercy is more.”

It was this divinely given revelation that inspired his request to Jesus in verse 42, “And he said, “Jesus, remember me when you come into your kingdom.” How did this hardened criminal, condemned to the highest form of punishment within the Roman Empire, come to the realization that there was a paradise of which he could be part? I don’t believe he had woken up that morning rehearsing what he would ask Jesus when they hangout on the cross together. However, through a divine act of grace that enabled him to see Jesus as the Christ and himself as a condemned criminal, he received pardon for all the crimes he had committed from his birth until the moment of his crucifixion.

Oh, that we might receive this divine eye-opening grace that would enable us to see Jesus for who he is and who we truly are: criminals who rightly deserve our condemnation!

It is important to remember that this is true not only for those who are yet to be saved but even for those who are already saved. Apostle John, in his appeal to the saints in Asia Minor, wrote,

“If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:8-9).

A Promise of Paradise

After acknowledging his sin and the justness of God’s judgment, the criminal on the right hand of Jesus threw himself at the mercy of the God who has revealed himself as “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin…” (Exodus 34:6-7).

No one would ever receive a greater promise than what was received by this criminal on the day of his crucifixion. In verse 43, we read Jesus’ response, “And he said to him, “Truly, I say to you, today you will be with me in paradise.” What a grace and what a mercy! This criminal brought nothing to the table except his sin, yet even he was not beyond the reach of God’s loving arm. He woke up in prison but reclined in the evening in paradise. The good news is that this promise is not only for him; it is for all who would repent and put their trust in the risen Saviour.

If you are not yet a follower of Christ, just like this criminal, no sin is too great, and no distance is too far. “Jesus ready, stands to save you, full of pity, love and power.” So, “Arise and come to Jesus; He will embrace you in his arms.” For, “In the arms of your dear Saviour, O, there are ten thousand charms.”

And if you are already a blood-bought follower of Christ, what a joy to know that if you died today, you will be with Jesus in paradise. Hallelujah!

The post We Are All Criminals: But Which Kind Are You? appeared first on TGN.

One of the cherished hymns in Christian worship is “Holy, Holy, Holy! Lord God Almighty.” This hymn is a melodious tribute to God’s majesty and encapsulates one of Christianity’s core doctrines.

Holy, holy, holy!

Lord God Almighty

Early in the morning

Our song shall rise to Thee

Holy, holy, holy!

Merciful and mighty

God in three persons

Blessed Trinity!

Whenever we sing this hymn, we affirm several truths about God: His holiness, His omnipotence, His mercy, and, crucially, the doctrine of the Trinity:

God in three persons

Blessed Trinity! 

This article aims to unpack the doctrine of the Trinity, a foundational yet often misunderstood aspect of Christian theology. Here’s the approach we’ll take. I will begin by defining the doctrine of the Trinity. Next, we will explore three key aspects: the Oneness of God, the Distinction in Oneness, and the Equality of Distinction in Oneness.

Through God’s self-revelation, He has clearly presented Himself as a Triune God—“Three in One” or “Tri-Unity.” This divine self-revelation compels us to embrace and believe in the doctrine. Let’s start with the definition of the Trinity, as articulated in the Westminster Shorter Catechism:

There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.

Oneness of God

In the definition above, we read, “…and these three are one God.” This line underscores the foundational Christian belief that there is only one God, not three. This concept is pivotal when considering the events of John 5:18-30, where the healing of an invalid by Jesus stirs controversy among the Jews. They challenge the authority of Jesus, especially aggravated by His claim of equality with God by calling God His Father. This assertion—where Jesus says, “The Father and I are working, and that is why I am working,” particularly when He declares Himself Lord over the Sabbath (Mark 2:28)—left no doubt in the minds of the Jews about His divine claims.

Given this strict monotheism that we get from passages like Deuteronomy 6:4-6, the concept of the Trinity may initially appear confounding, leading some to assert that Christians worship three gods or adhere to a purely human-invented doctrine. However, at the very core of Christian faith is the belief in one Divine Essence shared by three co-equal and co-eternal Persons—Father, Son, and Holy Spirit. This is the Godhead (Colossians 2:9), encompassing attributes such as omnipotence, omnipresence, and omniscience, attributes that only belong to God. This understanding is not a departure into tritheism but establishes the Biblical insight into the true nature of God’s infinite unity. Thus, we affirm that Christians are indeed absolute monotheists, even as we embrace and love the mystery of our Triune God.

Distinction In Oneness

This One God has revealed himself as three distinct persons: Father, Son, and Holy Spirit. In John Chapter 5, a clear distinction is drawn between “The Father and The Son,” illustrating that while they are one God, they are distinct persons. This distinction is central to understanding the Trinity as each divine Person plays a unique role in accomplishing Redemption.

The relationship between the Father and the Son is profound, as shown when the Father loves the Son and reveals His works to Him (John 5:20). This dynamic underscores that all promises made by God in the Old Testament, pointing to the coming of the Lord Jesus Christ, were fulfilled in Him. Jesus lived a perfectly sinless life, fulfilling God’s commandments—something none of us could achieve. He came to make substitutionary atonement for our sins, thus redeeming a people for God and reconciling sinners to Him. This is a vital implication of the Trinity: God fulfilled His promise to send a Saviour and Messiah to save His people from their sins (Genesis 3:15).

The Trinity in Creation

The narrative of creation clearly yet subtly hints at the reality of the Trinity. The term “Elohim” used in Genesis 1 is plural, suggesting a multiplicity of persons within the Godhead. During creation, “the Spirit of God was hovering over the face of the waters,” and God said, “Let there be light,” introducing the Word and the Spirit alongside God (Genesis 1:1-3). John echoes this in his gospel: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). Thus, we see God, the Word, and the Spirit actively involved in creation.

Genesis 1:26 states, “Let us make man in our image, after our likeness.” The use of “us” and “our” raises the question: Who was God speaking to? Wayne Grudem argues that this cannot be a plural of majesty or a conversation with angels, as humans were not made in the image of angels, nor do angels share in God’s creative acts. The most convincing explanation is the presence of a plurality of persons in the Godhead.

The Trinity in the New Testament

In the New Testament, the Trinity is fully revealed. God is clearly presented as Father, Son, and Holy Spirit. The salvation of sinners is a Trinitarian work—by the Father, through the Son, and with the sanctification of the Spirit.

The Father purposed our redemption, the Son died to save us, and the Holy Spirit applies Christ’s work to our hearts for our salvation. When we embrace faith in Christ and are baptised, it is in the name of the Father, Son, and Holy Spirit, affirming our belief in the Triune God. Whenever we share in the benediction, we affirm this same truth: “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). Furthermore, Peter explains what happens in salvation in Trinitarian language. He says we are saved “according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood” (1 Peter 1:2).

Equality In the Godhead

All three persons of the Godhead are equally God. The Father is no more God than the Son or the Holy Spirit. The Westminster Shorter Catechism affirms that the members of the Trinity are same in “substance, equal in power and glory”. We see this in John 5:18: “the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise.”

Jesus wasn’t speaking of his inability to act. At issue here is his cooperation and unity with the Father in the work of redemption. In the Baptism text quoted earlier, note that we are to” [baptise] them in the name of the Father and of the Son and of the Holy Spirit”. Notice that the verse avers that it is ‘in the name of’ (singular) that we are to baptise; it doesn’t say ‘in the names of’ (plural). This tells us that, though distinct, the three persons of the Godhead are equal and united. The Father is God, The Son is God, and The Holy Spirit is God. And the three are One.

Ephesians 4:4-6 affirms:

There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.

Thus, the Trinity is not an abstract doctrine.

Practical Implications

The doctrine of the Trinity has implications for our lives as believers. It is a model for unity among believers. Jesus prayed:

“That they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.” (John 17:21).

The unity reflected in the Trinity must be seen amongst us. Believers don’t meet to have just fellowship. We meet to reflect God’s tri-unity and to show the world the testimony of our God. Paul echoes this in his teachings, reminding us that though we are many, we are one body in Christ. Our gatherings are an opportunity to reflect the love of God by loving one another. The same love expressed in the Trinity is the same love the Father extends to us, and through us, to one another: “I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.”

The post God In Three Persons appeared first on TGN.

In this article, I would like to revisit the origins of this false doctrine and show that it is an old heretical claim wearing a different cloak. One that was dealt with and rejected by historic Christianity.

Tracing the history of this false doctrine

Essek William Kenyon is considered the ‘high priest’ of this movement. Most proponents of the ‘we are gods’ theology hold him as the one who ‘unlocked the revelation’ that we can live above sickness as a class of superhuman beings. Kenyon studied Phineas Parkhurst Quimby, an anti-Bible mesmerist who taught that one could cure illness by the right kind of thinking. Mary Baker Eddy, the founder of Christian Science, was a patient of Quimby. Kenneth E. Hagin copiously plagiarised E. W. Kenyon and popularised many of the things Kenyon had written before him.

Contemporary students of Hagin, such as Kenneth Copeland, Creflo Dollar, Joyce Meyer, Frederick K. Price, Joel Osteen, Morris Cerrulo and many others, have continued to spread these false teachings. In our sub-region, Pastor Chris Oyakhilome is one of the most vocal proponents of this teaching. Many young preachers who have bought into this false teaching look to him as their mentor. But there are many others like Oyakhilome. I do not intend to list every teacher who peddles this false doctrine here. You can identify them for yourself by carefully examining the gospel content of the messages they preach, using the lens of holy Scripture.

A lofty view of man at the expense of God

The glaring problem with the ‘we are gods’ theology is its low view of God and the lofty self-aggrandisement of humanity at God’s expense. Listen to depictions of this from some of the adherents:

“The believer is as much an incarnation of God as Jesus Christ… the church hasn’t realized yet that they are Christ. That’s who they are. They are Christ.” (Kenneth E. Hagin).

“Man… was created on terms of equality with God, and he could stand in God’s presence without any consciousness of inferiority… He made us the same class of being that He is Himself.” (ibid).

“If cattle has another cattle, they call it cattle-kind. What’s God supposed to call [us]?” (Joyce Meyer).

“God came from heaven, became a man, made man into little gods, went back to heaven as a man.” (Benny Hinn).

“I am a little god. I have His name. I am one with Him. I’m in covenant relationship. I am a little god. Critics be gone!” (Paul Franklin Crouch).

“You are gods because you came from God, and you are gods.” (Creflo Dollar).

“When I read in the Bible where He says, “I AM,” I just smile and say, yes, I Am too.” (Kenneth Copeland).

“You don’t have a god in you. You are one.” (ibid).

“You have the same creative faith and ability on the inside of you that God used when He created the heavens and the earth.” (ibid).

“Until we comprehend that we are little gods and we begin to act like little gods, we cannot manifest the Kingdom of God.” (Earl Paulk).

“The whole purpose of God was to reproduce Himself. … you’re not looking at Morris Cerullo, you’re looking at God, you’re looking at Jesus.” (Morris Cerullo).

“And therefore you are gods; you have been purchased by the blood of Jesus.” (Rory Alec).

“God said, Let us make man in our image after our likeness. The word likeness in the original Hebrew means an exact duplication in kind. Adam was an exact duplication of God’s kind!” (Charles Capps).

“I live above the elements of this world. I live above sickness, disease, and death. I’m immune to anything that ravages the lives of men; I belong to God’s class of divine beings. I am a partaker of the divine nature; my body is sustained by a force that the ordinary man cannot perceive. My kidneys, lungs, heart, all tissues and every organ in my body function properly.” (Chris Oyakhilome).

None of these claims are true, of course. You are not a god, not even close. Neither are you above sickness, disease, or death. Not on this side of eternity. Everything on earth grows old, dies and decays. God Himself caused it to be so after the fall (Rom. 8:18-23).

An old heresy repurposed in a new cloak

The ‘we are gods’ theology smacks of the ancient heresy called the Monophysite heresy. The term Monophysite has its roots in Greek, monophysis, meaning ‘one nature or substance’. Eutyches propagated this position in the fifth century. He argued that Jesus had one nature, comprising a mixture of divine and human attributes. In other words, Jesus’ nature could be viewed as a humanised divine nature or as a deified human nature. This was rejected by a council of the church at Chalcedon in 451. The council was at pains to prove that any mixture of the two natures of Christ that would result in a deification of his human nature or a humanisation of his divine nature was a distortion of the Biblical teaching. “Jesus is truly man and truly God”, the council of Chalcedon affirmed, yet his two natures were not mixed or confused.

Jesus was truly God and truly man; one person, two natures. We see this clearly articulated in Scripture. As a man, he got tired, hungry, slept, was bruised, sweated, didn’t know all things and died. As God, He knew all things, could perceive the thoughts of others before they spoke them, could raise the dead, walk on water, give sight to the blind, create new life by bringing from the dead and restoring a severed ear, etc. To be sure, Jesus’ divine nature could communicate information to his human nature, but it did not communicate attributes. Otherwise, Jesus as a man wouldn’t have needed to rest, eat or sleep (God does none of these). The Chalcedonian council stated, “Each nature retains its own attributes.” In other words, the divine nature retains divinity in every respect, while the human nature, similarly, retains its humanity in every respect.

If not even Christ, then why us?

If even our Lord’s human nature was not subsumed by his divine nature and become deified, where do the proponents of the ‘we are gods’ theology derive their so-called super-human nature? They lay claim to something that even the incarnate Christ did not possess. This is something to choke on.

To be fair, the ‘New Creature’ doctrine followers seek to be like Christ in every sense. If we are like our Lord, then we can do what he did and live like He did. They quote 1 John 4:17, which says, “As he is, so are we in this world.” At first glance, this seems like a very pious and noble thing for every Christian to do – to aspire to be like our Lord. However, careful consideration will reveal the grave errors in this line of thinking.

As we have established above, Christ had two distinct natures. We don’t. He was both God and man at one and the same time. We are not. We are human, and nowhere does the Bible teach that when we become born again, we somehow cease to be human and become divine or super-human.

Idolatry camouflaged as hyper-spiritual talk

This claim to deity by the proponents of the ‘we are gods’ theology is idolatry, plain and simple. God has always been a jealous God. He jealously guards his glory. Countless times in the Bible He declares, “I do not share my glory”, “I alone am God”, “There is none beside Me” and “Have no other gods but me” (See Isa. 42:8; Isa. 48:11; Ex. 20:2-3 & Deut. 5:7; Ex 34:14; Isa. 46:9; Isa. 45:21; Deut. 32:39; Deut 4:39; 1Kings 8:60; 1Sam. 2:2; 2 Sam. 7:22; and 1Chron. 17:20).

‘We are gods’ proponents know these Scriptures, yet in their case, they are willing to grant this one exception – there is no other God besides the God they serve but them. Does God contradict Himself? Would he break His own Word to make gods out of those He has saved? I do not think so. The claim to deity is quite plainly inconsistent with the entire Biblical teaching.

As He is, so are we in the world

Let us examine the verse misconstrued by Word of Faith preachers to mean we are gods. As with all scriptural interpretation, context determines meaning. Let’s look at the full verse and situate it in its proper context:

“By this is love perfected with us, so that we may have confidence for the day of judgement, because as he is is so also are we in this world.” (1 John 4:17)

“By this”. By what? Clearly, this is a continuation of the previous verse, where John talks of believers abiding in God and God abiding in them. As a result of God’s love for those who have placed saving trust in Jesus, they can be confident (assured) that they will be spared condemnation in the coming judgement (cf. Rom. 8:1). In that same vein of God’s love, John goes on to say that as He is, so are we in the world, meaning, as Jesus was and is loving, so are we His followers in this world. We are to walk in love the same way Christ did, and if we did, we would not attract God’s displeasure (or judgment). Hence, the next verse says, “There is no fear in love, but perfect love casts out fear”. If we walk in love as Jesus’ followers, we are not afraid of His condemnation. “For fear has to do with punishment, and whoever fears has not been perfected in love. We love because He first loved us.” (1John 4:18-19) Any suggestion of being deified because God abides in us is an alien concept foisted on this verse. John does not convey any such meaning.

Partakers of the divine nature

“By which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.” (1 Peter 1:4) 

Here is another verse that proponents of ‘we are gods’ appeal to. Again, a careful examination of the verse reveals that any suggestion of deity being granted to the believer is a meaning we read into the verse that the author simply did not supply.

‘Partakers of the divine nature.’ Bold as these words are, they simply state what the rest of the New Testament teaches, i.e., Christians abide in God, and God abides in them. As Jesus illustrates in John 15, He dwells in us, and we in Him, as the branches in the vine and members of His body. His life flows in us. This is what is taught by the doctrine of regeneration, whereby the ‘life of God’ is implanted in the believer, resulting in a change in his disposition. Whereas he formerly hated God, now he loves Him and desires to obey His commands. His commandments are no longer burdensome to the regenerated believer because of this new disposition they receive at New Birth (1 John 5:3).

‘Partakers of the divine nature’ simply means we now have a new heart, a heart of flesh that God Himself creates (Jer. 31:31-34 & Ezek. 36: 21-27); one that has God’s laws written on it, and is no longer ruled by the “passions of our flesh, carrying out the desires of the body and the mind” nor follows “the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience.” (Eph. 2:1-2). This is what Paul meant in 2 Cor. 5:17 when he said that those in Christ are new creatures.

‘We are gods’ false teachers pit Scripture against Scripture, forgetting that the Scriptural revelation is one whole message, and the meaning derived from one part of Scripture can never contradict what is taught in the rest of Scripture.

Grossly inconsistent with the NT

Perhaps the most audacious claim of this heretical teaching is that believers in the New Testament did not exhibit attributes of deity nor lay claim to deity because they had not yet grasped the reality of who they were as ‘super beings’. Some go as far as to say that the apostles were wrong, and the early church did not ‘catch’ this revelation till now! Pastor Chris Oyakhilome is on record to have said that when the people in Lystra (Acts 14:15) wanted to make sacrifices to Paul and Barnabas, and they refused, rejecting any homage with the claims, ‘We too are only human, like you’, they were wrong.

This is how they explain away the fact that believers in the New Testament could fall ill (2 Tim 4:20), even to the point of death (Phil. 2:2), or suffer chronic symptoms (1 Tim. 5:23). These were close associates of Paul – the same Paul who raised the dead and from whom aprons and handkerchiefs that had touched his skin could heal the sick (Acts 19:12). Paul himself said that it was because of a bodily ailment that he first preached to the Galatians (Gal. 4:13). If even an apostle like Paul could fall ill, and his close associates weren’t spared bodily ailments, isn’t that enough proof that having Christ in you does not offer immunity to sickness? ‘We are gods’ teachers will have us believe that Paul hadn’t yet ‘caught the revelation’ that he could live above sickness. We have no words to say in response to this level of pride.

Why should we care?

Why should we be concerned about the flagrant distortion of Scripture? First, if we promise what God has not, we set people up for disappointment. When the unrealistic expectations of this cancerous theology are not met, believers become disillusioned, and their trust in God and the integrity of His teachings are undermined.

Next, this kind of teaching hinders spiritual growth. Faithful Scriptural teaching, rooted in an exalted view of God, his glory and His holiness, is pivotal for spiritual growth and maturity. Misinterpretations misguide believers, hampering their spiritual growth and leading them to adopt unscriptural beliefs and practices.

Finally, such false teachings compromise outreach. The efficacy of the Christian mission in the world is grounded in the authenticity and accuracy with which Scripture is presented. Distortions detract from the church’s credibility, obscuring the gospel’s true essence and beauty for others.

The post You Are Not Super-Human (Response to the ‘We Are Gods’ Theology: Part III) appeared first on TGN.

What are your beliefs regarding the natural state of humans at birth and our inherent relationship with God? Would you describe it as good, neutral, or bad? One further question remains: On what basis did you reach your conclusion? Was it shaped by accumulated experiences, a logical deduction, or perhaps an instinctual inclination?

In contrast to any subjective conclusions, the Bible is the authoritative repository of objective truth (Jude 1:3). Its teachings, spanning diverse categories of knowledge, are characterized by both reliability and trustworthiness, culminating in ultimate authority. As Jesus asserted, “Scripture cannot be broken” (John 10:35).

This article aims to explore the insights offered by the Bible regarding the condition of humanity. Romans 3:10-18 serves as a window into the intricacies of this topic, stating,

as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.” “Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.” “There is no fear of God before their eyes.” Romans 3:10-18

A Terrible Tapestry

Our opening passage is located within an extended argument, where the apostle Paul has already stated that the Righteous shall live by faith. Additionally, he has emphasized the manifestation of God’s wrath upon the unrighteous, and he has charged both the Jew and the Gentile with being under the weight of sin.

In this segment, Paul masterfully crafts a striking, metaphorical portrayal of the human condition, akin to a shocking zombie-like vision. He achieves this artistic rendering by skilfully integrating the voices of various Old Testament saints – a technique employed in this analysis. The result is a comprehensive depiction of humanity as a morally corrupt entity from head to toe.

None Is Righteous

Note that verse 10 commences with the phrase “as it is written,” indicating Paul’s intention to argue from Scripture. In it, he uncovers rich portrayals of the human condition. He quotes from Psalm 14 and Psalm 53, in which King David contemplates the folly of those who reject the existence of God. These Psalms underscore the universal sinfulness of humanity and the repercussions of turning away from God. According to David, none naturally desires to know the one true God; in fact, all willingly pursue an alternative path. If one were to assemble a room full of people who, by nature, actively seek God, that room would remain void. The repudiation of God’s existence unveils a state of corruption and moral decay, echoing Jesus’s teaching in Matthew 6:23: “If then the light within you is darkness, how great is that darkness!”

The fool says in his heart, “There is no God.”

They are corrupt, doing abominable iniquity;

there is none who does good.

They have all fallen away;

together they have become corrupt;

there is none who does good,

not even one.

Psalm 53:1, 3

The Autopsy

A comprehensive scrutiny of the pervasive decay that has taken hold ensues, offering a meticulous examination from head to toe. Paul compels us to inspect individual body parts to grasp the extent of the decomposition. Starting with the throat, he draws a vivid parallel, likening it to an open grave emitting noxious gases and a putrid odour, assaulting the senses. The imagery of using tongues for deception evokes a serpent-like gustatory deceit, emblematic of their propensity for lies and manipulation. The tableau painted is undeniably grotesque. James 3:6 expands on this, stating, “The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.” For there is no truth in their mouth; their inmost self is destruction; their throat is an open grave; they flatter with their tongue (Psalm 5:9).

Upon closer examination, it becomes apparent the mouth and lips serve as conduits for venom, expelling curses and bitterness. John Calvin, in his Commentary on Romans, aptly states, “what they breathe out is infectious; so that what they speak tends to death; so that what they mutter is deadly.” They lie in ambush, ready to unleash their mischief on any passerby, targeting their heels with malicious intent. Should they find none, they hunt. As Jesus said in John 8:44, “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning.”

They make their tongue sharp as a serpent’s,

and under their lips is the venom of asps.

Psalm 140:3

 

His mouth is filled with cursing and deceit and oppression;

under his tongue are mischief and iniquity.

Psalm 10:7

Finally, the lens is focused on their feet, where King Solomon attributes to the swift pursuit of evil at the earliest opportunity. There is a rush, an urgency in their actions, as they are determined to unleash chaos and spill blood. Prophet Isaiah, too, affirms that the sought-after blood is innocent. This acceleration towards evil, coupled with the rejection of wisdom, gives rise to moral and societal decay, unveiling a stark absence of justice, peace, and righteousness. The resulting state is one of utter misery and distress, a condition vividly described by Jesus in Mark 7:21-23, where he declares, “For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person.”

for their feet run to evil,

and they make haste to shed blood.

Proverbs 1:16

And,

Their feet run to evil,

and they are swift to shed innocent blood;

their thoughts are thoughts of iniquity;

desolation and destruction are in their highways.

The way of peace they do not know,

and there is no justice in their paths;

they have made their roads crooked;

no one who treads on them knows peace.

Isaiah 59:7-8

The Heart of the Issue

This section culminates with a profound assertion about the fundamental cause of humanity’s fallen state is the absence of a genuine fear of God. The Book of Proverbs succinctly encapsulates this truth, stating that the fear of the LORD is the very foundation of knowledge (Proverbs 1:7). Thus, the absence of this reverence sets the stage for calamity. The intricate machinations of the wicked prominently feature a deficiency in acknowledging God with due awe. This underscores the pivotal role of the human heart in moulding not only individual actions but also moral decision-making. This vital understanding underscores that the root issue is not solely a lack of desire but, more profoundly, an inability to reverence God genuinely. R.C. Sproul put it this way, “To be spiritually dead is to be diabolically alive”. As a consequence of the Fall in the Garden of Eden (Genesis 3), the nature of humanity is juxtaposed against its Creator.

Transgression speaks to the wicked

deep in his heart;

there is no fear of God

before his eyes.

Psalm 36:1

Man in God’s Image

This does not imply that every sinner reaches the utmost depths of depravity, completely devoid of any qualities that might be deemed pleasing to others. Nor is every individual predisposed to every conceivable form of sin, nor are they as diametrically opposed to God as they could potentially be. Notably, Jesus recognizes commendable qualities in certain individuals (Mark 10:17-22). Even towards the Scribes and Pharisees, there is a measured acknowledgement of their efforts by Jesus (Matthew 23:23). The apostle Paul observes that among the Gentiles, there are those who, though lacking the law, naturally adhere to its principles (Romans 2:14). The narrative of Abraham, being informed about the Amorites, suggests a recognition that the degree of iniquity will intensify over time (Genesis 15:16). Moreover, Paul anticipates a progression of moral decline, asserting that “evil people and impostors will go on from bad to worse” (2 Timothy 3:13).

As image bearers (Genesis 1:27), humanity inherently holds immeasurable value and dignity, representing the pinnacle of God’s creation. In the reflection of its Creator, the intricate facets of human existence unveil the profound brilliance inherent in God’s design. Delving into the intricate faculties of humanity illuminates the multifaceted intelligence embedded within God’s own nature. It is crucial to retain recognition of the Divine Mind that intricately fashioned humanity, even when contemplating the fallen state that humanity currently experiences.

The Way of Peace

Behold the stark reality that defines our human condition: We find ourselves condemned, burdened by the weight of inherited guilt and the pollution of deeds that stain our lives. This is not a matter of subjective interpretation but an undeniable truth that demands our acknowledgement and reflection (cf. James 1:23-24). Let us not shy away from confronting what we see in the mirror, for it reveals our need and produces hope.

We must remain acutely aware that we are incessantly challenged and accused before God, as stated in Revelation 12:10, and thus, our ultimate assurance resides solely in the sacrificial atonement provided by the Lamb. Our lives should be marked by a commitment to repentance and mortification of sins through the indwelling of the Holy Spirit, conforming us to the likeness of Christ. Rather than viewing obedience to the Law as a means to earn salvation, we recognize it as a manifestation of the victory secured for us by Jesus Christ. Furthermore, this profound understanding should ignite a fervent passion for evangelism, driven by mercy and compassion toward those who remain in rebellion to the Triune God. As James reminds us, in James 5:20, the act of guiding a wandering soul back to the path of righteousness not only rescues them from spiritual death but also covers a multitude of sins.

In conclusion, if you find yourself still wandering on the wide path that leads to destruction, I implore you to consider the compassionate heart of Jesus, who “yearns jealously over the spirit that he has made to dwell in us” (James 4:5). Recognize that you stand in desperate need of this Savior, for He is not only able to save you in this very moment but, more profoundly, He is willing to save you to the uttermost (cf. Matthew 9:27-30 & Hebrews 7:23-25). This invitation to the Way of Peace is not a distant call but one extended to you right now:

“Come to me, all who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls”

Matthew 11:28-29

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Introduction

The concept of regeneration holds a significant place in Christian theology, representing a profound change that occurs within the soul of a believer. While the term ‘regeneration’ is used explicitly only in Titus 3:5, there are other related terms found throughout Scripture that convey the idea of ‘being born again’ or ‘begetting anew’ (John 1:13, 3:3-9; 1John1:1, 2:29, 3:9, & 4:7) and ‘bringing forth into being’ (James 1:18). These terms offer insights into the transformative work of God within individuals.

There is another group of words which carries the meaning of ‘creating’ or ‘creating anew’ (see Ephesians 2:13, 4:24; 2 Corinthians 5:17; Galatians 6:15). Another term we come across in the Scriptures is “to quicken”. We find examples of this in Ephesians 2:4-5, where we read that even when we were dead in sins, God quickened us together with Christ, by grace we have been saved (see also Colossians 2:13, a parallel to the statement in Ephesians).

This article will explore the meaning of regeneration, distinguish it from conversion, and delve into its profound implications for the believer’s life.

Understanding Regeneration

Regeneration refers to the implanting of new life in the soul through the divine act of God. It is the process by which a principle of new life is infused into a person, transforming the governing disposition of their soul.

Regeneration and conversion are often confused with each other. They are like two sides of the same coin. Regeneration is God’s work—something done to us, while conversion is our response to what God has done. Conversion is the tangible expression of the regenerated life, where the individual’s actions align with their newfound disposition.

An illustration of the difference between regeneration and conversion can be found in the effectual call of the gospel. In considering the example of the general and effectual calls, we note that although the general call of the gospel comes to everyone, only those who are regenerated respond to the call.

This is what happened in the case of Lydia of Thyatira in Acts 16:14. According to Luke, who recorded that event, as Paul was preaching the gospel in Philippi, Lydia responded to what was being preached by “paying attention to what was said by Paul.” Luke then explains that Lydia did this because “the Lord opened her heart”. This is Luke’s way of saying Lydia’s heart was regenerated by the Sovereign work of the Holy Spirit as she sat under Paul’s preaching. That first act she did as a regenerate person (i.e., responding to the call of the gospel) is what we call conversion. When someone starts to do certain things due to being regenerated, we say that that person has been converted.

Another depiction the Bible uses to describe this work is that of God causing the light to shine in our hearts:

“For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:6).

What Regeneration Is Not

Regeneration does not involve a physical change in the substance or constitution of the human soul. For example, we don’t suddenly develop a higher IQ than we had before we became born again. It is a spiritual change, distinct from any alteration in the physical realm.

It is also essential to recognise that regeneration does not entail a complete transformation of the entire nature of man, nor does it imply that humans become divine or attain two natures like Jesus Christ. Many “new creation” teachings erroneously purport that as a result of the new birth, they become physically immune to diseases and acquire new mental abilities (e.g., we somehow develop the intelligence to pass every exam, driving test etc); however, this is nowhere taught in the Scriptures.

Instead, regeneration affects the governing disposition of the soul while leaving the faculties intact. It is not merely moral reformation or a change in some faculties; rather, it is the implanting of a principle of new spiritual life.

The Nature of Disposition

In addition to the faculties of the soul, there exists something that governs and directs them. This governing force, which we call disposition, plays a crucial role in shaping our actions and attitudes. An individual’s disposition can guide their faculties either toward negative or positive pursuits. For instance, someone who previously used their intelligence to engage in unlawful activities may, after regeneration, employ the same intellectual capacities in an entirely new direction, driven by their transformed disposition.

The Example of Saul of Tarsus

The transformation experienced by Saul of Tarsus, later known as the Apostle Paul, serves as a powerful illustration of regeneration. Before his encounter with Christ on the road to Damascus, Saul fervently persecuted the early Christian church. Here was a man consumed by a passion to exterminate Christianity from the surface of the earth in order to preserve Judaism. However, following his encounter with the Lord, the same faculties and abilities that were once employed for destructive purposes became instruments for proclaiming the gospel. This radical change in disposition enabled Saul to redirect his talents to serve the Kingdom of God.

Regeneration: An Instantaneous Act

Is regeneration an instantaneous act or a process that occurs gradually over time? I am convinced that regeneration does not happen through a gradual process but is an immediate act of God. The very economy of words Scripture uses to describe the new birth suggests this to us. Life is either implanted or not; there are no intermediate stages. We are either (made) alive, or we are not. We are either born (again), or we are not.

Regeneration is an instantaneous miracle performed by the Holy Spirit. It operates in the sub-conscious or unconscious realms, beyond our full comprehension. During Jesus’ famous conversation with Nicodemus, he alluded to this when he said the new birth is an operation we can’t fully understand or perceive. The first thing we know about it is that it’s happened. We see the results, and then we know it’s happened.

This is what Jesus meant in John 3:8, when he likened regeneration to the wind, which blows where it pleases, emphasising its miraculous and mysterious nature.

“The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (John 3:8).

A person who is born of the Spirit experiences this transformative work, enabling them to perceive and enter the Kingdom of God:

“Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God'”. (John 3:3).

A person may have several opportunities to hear the gospel before he becomes born again; however, they don’t slowly experience the new birth in stages, as it were, until finally they become ‘fully born again’. Jesus’ words to Nicodemus in John 3 above prove otherwise. Except a man is born again, he cannot see the Kingdom. Except we are regenerate, we can’t even begin to see the Kingdom at all. Dead men don’t see. They must first be made alive.

Regeneration: The Creative Act of God

Regeneration is solely the creative act of God, in which man contributes nothing. The Scriptures highlight that individuals are born again, not by their own will or bloodline but through the work of God within them:

“Who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” (John 1:13).

“Who were born“. God is the one who implants this life in man. “Not of blood, nor of the will of the flesh nor the will of man, but of God“. We don’t give birth to ourselves. Neither can we become God’s children by our own efforts; it is the work of God in us. It is an act that surpasses human agency, as amply demonstrated by various biblical passages which point to the fact that man in sin is impotent and lifeless till God breathes new life into us.

Consider the following Scriptural connotations to our life before regeneration:

We were dead in sins (Ephesians 2:3-4).

We were blind in sin (2 Corinthians 4:4).

Our hearts were like stones (Ezekiel 36:26, Jeremiah 24:7).

(Heart here, as in the rest of Scripture, refers to the very centre of one’s personality—the fundamental disposition – see explanation of disposition above).

By nature, no man will (1 Corinthians 2:14).

Thus, the spiritual rebirth (regeneration) is a divine initiative, as it resurrects the spiritually dead, illuminates the darkened hearts, and opens hearts to receive God’s truth.

Conclusion

Regeneration is a profound transformation that takes place within the soul, marking the beginning of a new spiritual life. It is distinct from conversion, as it is the work of God implanting a new disposition within individuals. Regeneration does not involve physical changes or the acquisition of new faculties but rather the infusion of a principle of new life. This miraculous act of God affects the whole person, including their will and affections, enabling them to respond to the call of the gospel and experience the profound blessings of being called the children of God.

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