This article is the third in a three-part series exploring the Munus Triplex—the threefold office of Christ as Priest, Prophet, and King. This article focuses on Jesus Christ as the Cosmic King.

Percy Bysshe Shelley’s poem “Ozymandias” [1] recounts the tale of a traveller who stumbles upon the ruins of a once-mighty statue in a desolate desert. The pedestal bears the arrogant inscription:

“My name is Ozymandias, king of kings: Look on my Works, ye Mighty, and despair!”

The irony is striking. The “colossal wreck” of the statue, surrounded by “boundless and bare” sands, starkly contrasts with the boastful claim. The lifeless ruins speak to the frailty and transience of human power. Earthly kings like Ozymandias derive their authority from fleeting sources—armies, monuments, and the fear of their subjects. Such power is fragile, tethered to the impermanence of human institutions and mortal bodies. Time erodes their legacies, and death ultimately levels their kingdoms. Even the mightiest are forgotten, their grand achievements lost beneath the sands of history.

In contrast to Ozymandias’ temporal reign, the prophet Daniel introduces us to a figure whose kingship is eternal: the Son of Man. In a vision filled with awe and wonder, Daniel describes:

“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.” (Daniel 7:13-14)

The image of the Son of Man presents a ruler whose authority does not stem from human might or mortal strength but from the Ancient of Days, who grants Him a divine commission and guarantees the permanence of His reign. His dominion is universal, extending to “all peoples, nations, and languages,” and His kingdom is imperishable, untouched by the ravages of time and decay. This vision finds fulfilment in Jesus Christ, who frequently refers to Himself as the Son of Man in the Gospels. Unlike Ozymandias, whose earthly reign crumbled into oblivion, Jesus established a kingdom that will never fade. His kingship is founded not on human frailty but on divine power and eternal authority. Where Ozymandias’ legacy inspires despair as a cautionary tale of human hubris, Christ’s reign offers life, hope, and redemption in a kingdom that will endure forever.

The Biblical Role of King

The biblical role of the king is rooted in the establishment of divine authority and leadership among God’s people, addressing their need for guidance and justice following the Fall in Genesis 3, which introduced disorder and rebellion into creation. Kings were tasked with ruling on God’s behalf, ensuring justice and righteousness in the land (2 Samuel 23:3-4), and protecting the people from oppression and external threats (1 Samuel 8:20). Their authority symbolized the reign of God, underlining their responsibility to lead according to His law (Deuteronomy 17:18-20). Ultimately, their role anticipated the eternal kingship of Christ, whose perfect and everlasting dominion fulfils the divine purpose of kingship (Daniel 7:14; Revelation 19:16).

Archetypal Kings

The archetypal kings of the Bible serve as both shadows of God’s ideal ruler and as signposts pointing to the ultimate kingship of Jesus Christ.

David, the Shepherd King (1 Samuel 16-2 Samuel 7): David is a king chosen for his heart, not his stature, and God establishes a covenant with him promising an eternal throne (2 Samuel 7:12-16). Yet David’s sins, like his affair with Bathsheba and the resulting consequences (2 Samuel 11-12), highlight the imperfections of human rulers. Christ, the Son of David (Luke 1:32-33), fulfils this covenant as the eternal and sinless King.

Solomon, the Wise King (1 Kings 1-11): Solomon foreshadows Christ through his unparalleled wisdom (1 Kings 3:12-13) and the building of the temple, which points to Christ as the true temple (John 2:19-21). However, Solomon’s idolatry and divided heart (1 Kings 11:4-11) underscore the frailty of human kingship.

Hezekiah, the Reformer King (2 Kings 18-20): Hezekiah models reliance on God, trusting Him to deliver Judah from Assyria (2 Kings 19:15-19, 35-37). Yet, his pride and short-sightedness in showing Babylon his treasures (2 Kings 20:12-19) contrast with Christ’s perfect humility and eternal wisdom (Philippians 2:8).

Nebuchadnezzar, the Worldly King (Daniel 1-4): As the ruler of Babylon, Nebuchadnezzar epitomizes the hubris of earthly kings who exalt themselves above God. His humbling by God and eventual acknowledgement of God’s sovereignty illustrate the fleeting nature of human power and foreshadow the eternal reign of the Son of Man, whose dominion surpasses all kingdoms.

Jesus Christ as the Cosmic King

The sovereignty of Christ is unparalleled, for He does not derive His power from armies, wealth, or alliances but from His divine nature as the eternal Son of God. He commands the cosmos, sustaining all things by the Word of His power (Hebrews 1:3). His reign is not limited by borders or bound by time but is universal and everlasting, extending over every nation, tribe, and tongue, uniting them in worship under His rule (Revelation 7:9-10).

Christ’s kingship is marked by infinite wisdom and perfect justice. Unlike flawed earthly rulers who govern with partial understanding, His judgments are unsearchable and His ways inscrutable (Romans 11:33). He rules with a balance of power and grace, executing justice while extending mercy, embodying both the Lion of Judah and the Lamb who was slain (Revelation 5:5-6). His grace transforms His subjects, not through fear but through love, calling them into His kingdom of light (Colossians 1:13).

The majesty of Christ’s kingship is evident in His unparalleled stature. He is the King of kings and Lord of lords, exalted above every name, and at His name, every knee will bow, and every tongue confess that He is Lord (Philippians 2:9-11). His glory fills the heavens and surpasses the grandeur of any earthly throne (Isaiah 6:1-3). Yet, His greatness does not alienate Him from His people; in His humility, He came not to be served but to serve, giving His life as a ransom for many (Mark 10:45).

Application

Live as Loyal Subjects: As citizens of Christ’s eternal kingdom, our allegiance belongs first and foremost to Him. This entails living in obedience to His commands and reflecting His values of justice, mercy, and humility (Micah 6:8). Our actions, words, and decisions should bear witness to His reign in our lives, demonstrating His transformative grace to the world (Matthew 5:16).

Proclaim His Reign: As subjects of the King, we are His ambassadors, entrusted with the message of reconciliation (2 Corinthians 5:20). Share the good news of Christ’s sovereign and gracious rule with others, inviting them to bow before the King of kings and experience the life, joy, and redemption He offers.

Worship His Majesty: Christ’s kingship is proclaimed through the faithful preaching of Scripture, which reveals His glory, power, and grace. As the living Word, the Bible carries Christ’s authority, calling us to worship with awe and reverence. Sound preaching convicts, teaches, and transforms us, deepening our devotion and drawing us to submit to His sovereign rule. Through regular engagement with the Word, both in corporate and private worship, we reflect on His eternal reign, respond in praise, and allow His truth to fuel our faith, shaping and empowering our lives (Romans 10:14-17; 2 Timothy 3:16-17; Psalm 96:6-9).

Trust in His Immutability: In a world marked by change and uncertainty, Christ’s unchanging reign provides an anchor for our souls (Hebrews 13:8). Trust in His eternal nature, knowing His promises are secure, His purposes unshakable, and His power unfailing. This assurance should foster peace in the face of life’s trials (Isaiah 26:3).

Conclusion

In conclusion, Jesus Christ, the Cosmic King, reigns with unmatched authority, wisdom, and grace. His eternal dominion contrasts sharply with the fleeting power of earthly rulers, offering hope and assurance to His subjects. As loyal citizens of His imperishable kingdom, we are called to live in obedience, proclaim His sovereignty, worship His majesty, and trust in His unchanging reign. In a world where human power falters, Christ’s kingship stands as a beacon of eternal stability and redemptive love, inviting all to bow before the King of kings and partake in His everlasting kingdom.

Notes

[1] Percy Bysshe Shelley, Ozymandias, 1818 https://www.poetryfoundation.org/poems/46565/ozymandias

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On Saturday, December 7th, 2024, Ghana heads to the polls to elect the next President and Members of Parliament to represent its 216 constituencies. 12 candidates are vying for the Presidency and about 800 for Parliament. Who will you vote for? What factors will guide your choice?

I want to offer some guiding principles for believers on how to approach politics and voting. This article will not endorse specific candidates or policies, but it seeks to frame national politics under God’s sovereignty and provide a biblical perspective. Regardless of the outcome, believers can confidently affirm that God is in control, and His will shall prevail. “Our God is in the heavens; He does all that He pleases” (Psalm 115:3). No candidate will ascend to leadership outside of God’s sovereign will.

This article will reflect on four themes: i) The Sovereignty of God in Government, ii) The Responsibility of Government, iii) The Responsibility of Citizens, and iv) The Redemptive Implication of Government.

I) The Sovereignty of God in Government

God’s sovereignty means His absolute control over all creation, including human governments. Romans 13:1 reminds us that all authority comes from God, and He ordains governing bodies. This underscores two truths:

1. The source of the government’s authority is God
2. Government is God-ordained

Whoever emerges victorious in these elections derives their authority from God. God is not indifferent to politics; rather, governance is one of the means by which God administers His purposes on earth. The historical Reformed confessions of the Christian faith affirm this truth. The London Baptist Confession of Faith (1689) states:

“God, the supreme Lord and King of all the world, has ordained civil magistrates to be under Him, over the people, for His own glory and the public good; and to this end has armed them with the power of the sword for defense and encouragement of those who do good and for the punishment of evildoers.” (24.1)

This theological foundation is consistent with Scripture (Daniel 2:21; 1 Peter 2:13-17). Ultimately, Jesus Christ—the risen Lord—rules over all nations. “He upholds the universe by the word of His power” (Hebrews 1:3). Jesus is deeply concerned with the affairs of nations. Scripture emphasises His authority and involvement in global matters. Jesus is actively involved in and concerned about the events and moral directions of nations (see Matthew 28:18-19; 25:32). As followers of Christ, we cannot afford to be indifferent to the affairs of our nations.

II) The Responsibility of Government

Imagine a society without laws and regulations, where everyone acts solely according to their own desires. Picture drivers navigating roads with no regard for direction or rules simply because they are in a rush. The resulting chaos would be unimaginable, leading to disorder, conflict, and harm. God has ordained human government precisely to prevent such anarchy and maintain order. Governments exist to promote peace, ensure stability, and uphold justice, providing the framework necessary for a functional and harmonious society.

The primary role of government is to maintain peace and order within society. As Romans 13:3 states, “For rulers are not a terror to good conduct, but to bad.” How does government fulfil this responsibility? A key way is through the restraint of evil.

Restraint of Evil

Governments exist because humanity, by nature, is sinful. Without any restraint, human selfishness and wickedness would create an unlivable society. One of the primary functions of government is to deter evil by enforcing laws and maintaining order. As Romans 13:3 suggests, rulers serve as a “terror to bad conduct.” In other words, the government instils a healthy fear of consequences in evildoers, thereby restraining their actions. This role is essential to ensuring societal stability and preventing chaos.

The Threefold Use of God’s Law

In Reformed Theology, the law of God is understood to serve three purposes. These are commonly referred to as the threefold use of the law, as articulated by John Calvin. Each of these uses has implications for government and its role in society:

 a) The Law as a Mirror
The first purpose of the law is to reflect God’s holiness and humanity’s weakness. It reveals God’s perfect standards and exposes our inability to meet them, driving us to Jesus Christ for grace and salvation. The law reminds us that none of us, by our own merit, can stand justified before God. It is only through faith in Christ, who perfectly fulfilled the law, that we can be saved.

 b) The Law as a Restraint
The second use of the law is to restrain evil, which finds expression in secular laws and governance. Calvin writes, “By means of its fearful denunciations and the consequent dread of punishment, [the law serves] to curb those who, unless forced, have no regard for rectitude and justice” (Institutes of the Christian Religion7.10). This highlights a fundamental truth about human nature: people often comply with the law not out of a desire for righteousness but out of fear of punishment. Government functions within this framework by enforcing laws to curb wrongdoing and promote good behaviour.

 c) The Law as a Guide for Believers
The third use of the law is to instruct believers in how to live lives that please God. For Christians, the law provides a roadmap for obedience and godly living, demonstrating how to glorify God in daily life.

Through its authority to make and enforce laws, the government reflects the second use of the law, restraining evil and deterring misconduct. Without this function, society would quickly descend into disorder. However, it is essential to remember that while government can restrain outward evil, it cannot transform hearts—this is the work of the gospel through Jesus Christ.

 Punish Evil

Governments are not only tasked with restraining evil through laws but are also responsible for punishing wrongdoing when laws are broken. Romans 13:4 states that the government does not bear the sword in vain, symbolising its God-given authority to administer justice. The sword signifies the power to enforce laws, including the use of punitive measures when necessary. This authority is a delegated responsibility from God to uphold justice and maintain order.

When a government fails to punish evil, the consequences are dire—chaos and lawlessness prevail. By punishing wrongdoers, governments serve as agents of God’s justice, deterring others from following a path of wrongdoing and ensuring the stability of society.

Reward Good

Romans 13:3 also highlights another key responsibility of government: rewarding good behaviour. “Do what is good, and you will receive his approval.” Governments are meant to commend and support law-abiding people who contribute positively to society.

Governments should ensure an environment where individuals who obey the laws and live uprightly can live confidently and freely without fear of persecution or punishment. By recognising and protecting good conduct, governments foster a culture of peace and mutual respect.

However, for those who engage in evil, the judgment of the law is inevitable. This dual role—punishing evil and rewarding good—forms the foundation of a just and functional society, reflecting God’s design for human governance.

III) The Responsibility of Citizens

Having examined the responsibilities of government, we now turn to our duties as citizens. Romans 13:1 instructs, “Let every person be subject to the governing authorities.” This call to subjection emphasises obedience to lawful authority. Verse 5 reiterates this point: “Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience.” As citizens, we are called to live in obedience to the laws of the land. For Christians, this is both a legal and spiritual obligation.

Obedience to Authority

A lawful citizen respects the laws established by governing authorities, as this reflects the delegated authority granted by God. Romans 13:6-7 provides practical examples of this obedience, including paying taxes. While many of us may not have the option to evade taxes due to automatic deductions, the temptation might exist if given the chance. Often, people justify this by pointing to poor infrastructure, inadequate services, or bad governance. However, God’s command to obey—including the payment of taxes—is not contingent upon the quality of governance but upon the government’s authority.

Obedience also extends to fostering peace and order during critical events like elections. As citizens, we have a duty to act responsibly and ensure the process is conducted peacefully. This means voting, refraining from actions that incite unrest, and trusting in the democratic process.

Limits to Governmental Authority

It is essential to remember that government’s authority is not absolute; it is delegated by God. When a government’s directives conflict with God’s commands, Christians are called to obey God rather than human authorities. Several biblical examples illustrate this principle:

• Daniel refused to stop praying, even when commanded to do so by law (Daniel 6:10).
• Shadrach, Meshach, and Abednego defied the king’s order to worship an idol (Daniel 3:18).
• Peter and John boldly declared, “We must obey God rather than men,” when instructed to stop preaching about Jesus (Acts 5:29).

These examples underscore the importance of discerning when it is appropriate to resist governmental authority. Such resistance must be grounded in faithfulness to God’s law rather than personal or political motivations. 

IV) The Redemptive Implication of Government

In the larger framework of God’s sovereignty, governments serve as a temporal expression of justice on earth. While their role is limited, they reflect God’s divine purpose to maintain order and punish wrongdoing until the final judgment. Romans 13:4-5 describes government as “a servant of God, an avenger who carries out God’s wrath on the wrongdoer.” In this way, government functions as God’s earthly instrument of justice, expressing His wrath against sin and serving as a deterrent to evil.

However, the justice administered by human governments is imperfect and temporary. It points us to a future, ultimate government under God’s rule, when He will judge all humanity. At the last judgment, God will avenge sin and pour out His righteous wrath on those who have rejected His grace. Every individual will stand before the judgment seat of God, and their eternal destiny will hinge on their response to Jesus Christ, God’s provision for atonement (John 3:16).

Politics vs. Eternal Peace

As we approach the elections, our collective desires for peace, justice, and prosperity are evident. Yet, it is crucial to recognise that the peace and order human governments offer, while valuable, are limited and temporary. True and lasting peace can only be found in Christ. Through His redemptive work on the cross, Christ reconciled humanity to God, providing ultimate peace for those who believe. “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

The gospel offers a peace that surpasses all human efforts at governance—a peace rooted in the assurance that in Christ, God’s wrath is satisfied. For believers, there is no condemnation (Romans 8:1). As we participate in civic responsibilities, we should do so with the understanding that the hope of the world is not in politics but in the redemptive work of Jesus.

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

The concept of prophethood forms both a vital connection and a profound division between Islam and Christianity. In the Quran, Surah Al-Ahzab (33:40) designates Muhammad as the “Seal of the Prophets,” signifying within Islam that he is the final prophet in a lineage of messengers from Allah. This view contrasts sharply with the Biblical perspective, where prophecy culminates not merely in a line of succession but in the person of Jesus Christ, the ultimate, complete and authoritative revelation of God. As stated in Hebrews 1:1-2:

“Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.”

Jesus is not simply the last in a sequence of prophets; He is portrayed as the divine Logos, the very Word by whom all things were made (John 1:1-3). This transcends the role of a prophet and signifies His divine nature, establishing Jesus as the eternal Son who fully embodies God’s final revelation. As Athanasius taught, as the Incarnate Word, Jesus uniquely fulfils the role of Prophet by making God known through His very being, not just through speech.

With that in mind, Jesus’ prophethood is crucial for understanding how the Bible intends for us to perceive Him. Let’s begin our exploration.

The Biblical Role of Prophet

In the Bible, a prophet is one appointed to speak on behalf of God, revealing His words and will to the people (Deuteronomy 18:18). Prophets were divinely chosen to call people to repentance (Jeremiah 7:25), reveal future events (Isaiah 53), and instruct them in God’s commands. This often included the challenging task of rebuking disobedience and urging Israel back to covenantal faithfulness (Jeremiah 25:4-5). The prophetic office was centered on God’s self-revelation, guiding Israel toward truth and righteousness (Amos 3:7), and ultimately pointing to the coming Messiah (Isaiah 9:6).

Archetypal Prophetic Figures

Several Old Testament prophets prefigure the ultimate Final Prophet, Jesus Christ:

Moses (Deuteronomy 18:15-18): Moses, Israel’s first major prophet, spoke with God directly and delivered the Law, leading Israel from Egypt and setting the foundation for a future prophet “like Moses” who would speak God’s words to the people (Deuteronomy 18:18). Acts 3:22 identifies Jesus as this fulfilment, establishing Him as the ultimate and greater Moses.

Elijah (1 Kings 17-19): Known for his miraculous works, courage against idolatry, and confrontation with King Ahab, Elijah exemplified bold prophetic ministry, calling Israel to repentance and showing God’s power. His life foreshadows Jesus’ mission to call people to repentance and oppose spiritual darkness (Matthew 17:11-13).

Isaiah and the Suffering Servant (Isaiah 52-53): Isaiah’s vision of a Suffering Servant who would bear the sins of many points directly to Jesus. As the ultimate Prophet, Jesus not only declared God’s truth but fulfilled it as the Word of God through His sacrificial death for His people.

Jesus as the Fulfillment of the Prophetic Office

Jesus as the Word of God: Jesus is not merely a messenger but the Logos—the very Word of God (John 1:1-2). Unlike former prophets who delivered God’s messages, Jesus embodies God’s truth in Himself, revealing His nature, character, and purpose.

Jesus’ Miracles as Prophetic Signs: Jesus’ miracles, unlike those of earlier prophets, uniquely confirm His authority as Prophet and Son (John 5:36). His acts of healing, raising the dead, and forgiving sins demonstrate God’s compassion and power to redeem spiritually and eternally.

Jesus’ Teachings as the Voice of God: Jesus taught with unprecedented authority, often introducing His teachings with, “But I say to you” (Matthew 5:22). His messages call for love, forgiveness, and purity, fulfilling and surpassing previous revelations. His teachings, especially the Sermon on the Mount, reveal God’s heart and provide ultimate guidance for righteous living.

Jesus’ Life as Prophetic Fulfillment: Every detail of Jesus’ life fulfils Messianic prophecies—from His birth (Micah 5:2) to His mission (Isaiah 61:1-2) and His sacrificial death (Isaiah 53), affirming God’s promises and revealing Jesus as the awaited Messiah. Over 300 prophecies attest to this reality.

Jesus’ Death and Resurrection as Fulfillment of Prophetic Hope: Jesus’ sacrificial death as the Lamb of God (John 1:29) and His resurrection climax His prophetic role, embodying God’s justice and mercy. His resurrection validates His teachings and fulfils God’s salvation plan, confirming His identity as the final and true Prophet.

Jesus as Mediator of God’s Presence and Kingdom: As the ultimate Prophet, Jesus inaugurates God’s Kingdom, reconciling humanity to God and establishing the New Covenant. Through His Spirit, He continues to guide believers, fulfilling the promise of bringing His people into God’s presence.

Application

Objective Truth and Revelation: Jesus, as the final Prophet, provides the ultimate source of truth about God. His life and teachings are the clearest revelation of God’s character and will (John 14:6). For Christians, this means that Jesus’ words are foundational for understanding who God is and how to live according to His will. Studying Scripture, particularly the Gospels, becomes central to knowing God, as all Scripture points to Christ (Luke 24:27).

Call to Repentance and Obedience: Jesus, like the prophets of old, calls all people to repentance but with greater authority. This means that if you are not in alignment with Jesus’ teaching, you are in conflict with your Creator. Jesus’ teachings challenge us to turn from sin and obey God’s commands. Through His prophetic role, Jesus calls us to live holy lives in response to the truth He reveals (Mark 1:15). This has direct implications for our discipleship, urging us to follow His teachings and walk in His example.

Guidance and Comfort: As the final Prophet, Jesus offers correction, guidance, and comfort to His followers. Through the Holy Spirit, believers receive illumination and understanding of Jesus’ teachings, providing direction in times of uncertainty (John 14:26). Jesus’ words of assurance and promises offer us hope, particularly when faced with trials.

Conclusion

As the Prince of Preachers, Charles Spurgeon often reminded his listeners, “What think ye of Christ is the test question, which is the most important of all questions for a man’s soul to answer.” Jesus Christ’s role as the Definitive Prophet completes and perfects the work of the Old Testament prophets. In Him, God’s ultimate revelation is fully realized as He speaks God’s words, embodies them, and calls people into the Truth. Jesus’ prophetic ministry, coupled with His roles as Priest and King, demonstrates the comprehensive nature of His redemptive work. Through Him, we are brought near to God and shown how to live in His Truth.

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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

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However, the first question that came to mind as I prepared my exhortation was, why are birthdays so special, and why do we celebrate them anyway? Does this 70-year-old woman have a valid ground to celebrate her birthday? The verse that came to mind was Psalm 139:14, where David says, “I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well.”

The fact that we are fearfully and wonderfully made means our lives are of titanic significance. God is too purposeful to create any human beings that have no value. According to the Bible, God created each of us in his own image and likeness for a purpose (Genesis 1:26-27). Each of us is a masterful workmanship of God created for something bigger than we can ever imagine. But the question is, what is this magnificent purpose for which we are created? We find the answer in 1 Corinthians 10:31, where Paul admonished his readers, “So, whether you eat or drink, or whatever you do, do all to the glory of God.”

For the Christian, the stakes are even higher because the Apostle Paul, picking up on the same theme in his letter to the saints in Ephesus, wrote, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10).

The chief end of our lives, whether Christian or non-Christian, is so that God might be glorified. When people see us, they are supposed to see the good, kind, gracious and merciful God so that they will give praise and glory to him. When that happens, we can conclude that a person’s life has achieved its purpose. And that’s when celebration kicks in.

As I thought about celebrations, the picture that came to mind was the NASA scientists, and I’m sure most of us have seen those scenes on TV. For years these scientists work to build a rocket. Then, on the D-day of the launch, they gather in the command centre with nail-biting anticipation to see what would happen as they release the launch codes. Their years of work can only be considered successful if the rocket breaks through the Earth’s stratosphere and makes it into space. Whenever that happens, you see them clapping, jumping and hugging one another with a huge sense of satisfaction and excitement.

Why do these scientists celebrate the way they do? It’s because the rocket has achieved its purpose of launching into space. These scientists would not celebrate if the launch had failed and the rocket exploded into flames.

It is the same with us as humans.  If we succeed in bringing glory to God, we have every reason to celebrate, just like the NASA scientists, but if our lives have not achieved that purpose, on what grounds do we throw a birthday party?

Maybe you will soon turn 20 or 30 or 40 or 50 or 60 or even 70. My question to you is, do you think you have a reason to celebrate that milestone birthday when it comes? It’s not about what you’ve achieved professionally or the mere fact that you’ve lived to be 30 or 50, or 70. Instead, it is about whether your life has achieved the purpose for which God created you, to bring him glory?

If not, do not worry; you can do something about it before your next birthday. As we read in Ephesians 2:10, “We are the workmanship of God created in Christ Jesus for good works.” This means your life finds its true meaning and purpose only when it is connected to Christ. You may have lived all these years for yourself and not God, but you have a golden opportunity to change that by returning to living true to the purpose you were created by repenting and putting your trust in Christ.

Coming to Christ doesn’t guarantee that you will have a smooth sailing in life. There will be many hard days and disappointments since we still live in a fallen world; however, through the twists and turns, the highs and lows, the ups and downs, God has promised to equip you with his Spirit to help you through your journey, until he finally brings you home to himself, before the presence of his glory with great joy (John 16:33; Jude 1:24-25).

As I prepared to speak at the birthday party, I quickly sent a message to this brother to be double sure if his mother is a faithful Christian. He responded with a lengthy message of twists and turns, joys and sorrows, and his mother’s mountain top and valley experiences. He ended on this note: “She still holds that Christ is her Saviour and believes in repentance and faith alone for salvation. She has been baptised as an adult through immersion. She longs to disciple young women and encourage them in their walk.”

There and then, I knew that this woman had every reason to celebrate this milestone birthday. At 70, her life is like a diamond with a beauty that can be seen from different angles. The grandchildren see a different beauty, her sons and daughters-in-law see a different side of that same beauty, and many of us who were there as friends of her children also see a distinct beauty. All to the glory of God!

As you approach your own milestone birthday, I invite you to examine yourself to see if you truly have a genuine reason for wanting to celebrate. If you do, my prayer for you is, “The LORD bless and keep you; the LORD make his face shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace.”

May the years ahead be more purposeful than the years gone by, and may the Lord satisfy you with his goodness for the rest of your days.

Happy birthday!

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“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.

With this context in mind, the obvious question is, what is faith? The amazing news is that God does not leave us to grope our way to the answer. Instead, right at the beginning of the chapter, he provides the definition, which reads, “Now faith is the assurance of things hoped for, the conviction of things not seen.”

Not only does God define faith, but he also provides real-life examples to drive home the point. The world often characterises faith as irrational or a leap into the dark, while some Christians make it so subjective that it often appears as a mystery. But that is not how the writer of Hebrews approaches the topic. Faith can be examined independently and objectively to determine if it is biblical.

Against this backdrop, I now focus on examining what is characterised as faith in many Christian circles in Ghana today. As a people, Ghanaians are very religious. According to government statistics, nearly 70% of the population identify as Christians. It is not an exaggeration to say that there is a church within 500 meters in all the major cities of Ghana, and most are packed on any given Sunday. As I survey the Ghanaian Christian landscape, a question that continues to linger in my mind is, how does the faith of the average Ghanaian Christian compare with the biblical faith described by the author of Hebrew?

The Nature of Biblical Faith

In Hebrews 11:1, we read, “Now faith is the assurance of things hoped for, the conviction of things not seen.” Two things stand out in this definition. First, there is an assurance of things hoped for, and second, a conviction of things not seen. Christians have certainty and assurance of what they hope for, but the verse also emphasises that the conviction of these things is not seen. There is a ‘futureness’ about what Christians look forward to.

This is even made more apparent when we consider the writer’s commentary on these heroes of faith. In verse 13, he writes,

“These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth.”

Again, in 39-40, he notes, “And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect.”

How come all these great men and women of faith did not receive what was promised? Is it that God lied about his promises, or did they not have enough faith to obtain them? At least, that is what we are made to believe by some so-called “Men of God.” If you have faith, you should receive everything you want from God, thus turning ‘faith’ into a magical currency that might sway God’s hand. Neither position is tenable because it is not for nothing that Hebrews 11 has been described throughout the ages as the Hall of Faith – the men and women spoken about were real heroes of faith. And we also know that God can never lie. Therefore, the only position we are left to amend is our own understanding of what it means to have faith.

In verse 6, the writer states, “whoever would draw near to God must believe that he exists.” This statement is quite profound because it teaches us that the starting point of biblical faith is not man but God. It is a belief in a sovereign God who accomplishes everything in accordance with his own purposes and timelines. Unfortunately, for many within the Ghanaian Christian community, the starting point of faith is not God, but their individual felt needs. God only happens to be the divine genie who exists to grant their wishes.

This is a far cry from the examples we see in Hebrews 11. Whether it was Noah, Abraham, Moses or Rahab, their faith was undergirded by a belief in the sovereignty of God. Each example paints a picture of submission to God’s agenda, not their own. They had a deep sense of assurance that God would do what was right for them. There was no doubt, but there was equally no presumption on their part that God must do what they want at all costs. Unfortunately, in many Christian circles in Ghana today, faith is seen as an end in itself. The way it is exercised is more akin to magic than biblical faith.

The Nature of Magic

The etymology dictionary defines magic as the “art of influencing or predicting events and producing marvels using hidden natural forces,” also “supernatural art,” especially the art of controlling the actions of spiritual or superhuman beings.” Unlike biblical faith, which has God as the starting point, in the case of magic, the starting point is the individual who wields power or control over the actions of the supernatural being.

As I observe and listen to many Christians in Ghana, it’s sad to say this is the understanding many people have about faith. Some go to the extent of claiming that God has no control over things that happen on the earth, because he has given that control to man. In some Christian circles, the Bible functions as a book of spells. Once a person can locate the right verse and repeat it multiple times, God is bound to grant whatever wish the individual has because he [God] has promised. The power lies with the individual, not with God.

But that is very different from the examples we see in Hebrews 11. In the case of Abraham, the writer tells us,

“By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God” (Hebrews 11:8-10)

We see in these verses that the power did not lie with Abraham, instead, he submitted himself to the will of God to the extent that he left his country and kindred – a very comfortable life, to go and live in tents in the wilderness. Again, this is very different from the popular teaching that if we have faith in God, we will receive whatever we wish for.

The truth is that sometimes, the exercise of biblical faith is rather an embrace of hardship, as we see in the case of Moses. The author tells us, “By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward” (Hebrews 11:24-26).

In both the case of Abraham and Moses, faith was not like magic. They did not call the shots, and they did not presume to control the outcomes. Instead, they entrusted themselves to the providence of the sovereign God, who does whatever he pleases (Psalm 115:3). This is why the “name and claim” mantra cannot be described as exercise of biblical faith but an attempted magic, because within that framework the sovereignty lies with the individual rather than God.

This also accounts for the reason why there are so many unconverted people within our Ghanaian churches. These folks come to church not because they believed the gospel – God sending his Son to save mankind from their sin – instead, they come because they have a wish that needs granting. They have tried various options, but none have worked. And someone has told them to try Jesus. They would not necessarily describe themselves as Christians, but if they must, to have their wishes granted, so be it. Christianity is just another option they are trying out. This kind of approach is magic, not Christian faith. Therefore, you may want to examine yourselves to see whether you are in the faith (2 Corinthians 13:5). 

Right Approach to God’s Promises

At this point, I am sure many well-meaning Christians will be going gung-ho, ready to fire a barrage of verses which clearly promise that if we have faith, we will receive whatever we ask for in prayer (Matthew 7:7; 21:22, Mark 11:24; 1 John 5:14). But before you fire, I beg of you to hold for a second, and grant me a last request. Would you please attempt to reconcile the above verses with Hebrews 11:13 and Hebrews 11:39-40? Perhaps, you may also wish to consider the cases of Jesus in Mark 14:35-36 or Paul in 2 Corinthians 12:7-9.

The point is this: there is a right way to approach the promises of God. There are three considerations I believe we should keep in mind when we approach the promises of God. I have already touched on one of these earlier: the fact that the starting point of our faith should be God, not our felt needs. Like Jesus, when we entrust ourselves entirely to the sovereign will of God, our uttermost desire and prayer will be for his will to be done on earth as it is in heaven (Matthew 6:10). If the desire for your wish to be granted is greater than your concern for God’s will, there is a great chance your approach to God’s promises is wrong.

The second consideration is closely related to the first one. Everything God does, he does for the glory of his name, including the fulfilment of his promises to us. Therefore, you must always ask yourself, if God were to grant my heart’s desire, would it lead to the furtherance of his glory or the advance of my own pride and reputation? It doesn’t matter what verse you are quoting; if the motive of your prayer is to advance your own glory, God is not bound to grant that request. In James 4:1-4, the author tells his readers that God does not grant wishes with wrong motives regardless of what Scripture verse you back them with.

This is why biblical faith is utterly distinct from magic. With magic, it doesn’t matter who wields the wand; as long as they recite the correct incantation and have the right ingredients in the potion, an individual will get their wish, but not so with Christianity. I know there are those who would point to examples of people who supposedly have “named and claimed” God’s promises. I do not presume to offer an explanation to every such instance but suffice to say, God, in his common grace, causes his sun to shine even on those who do not believe (Matthew 5:45); therefore, receiving a good gift from God doesn’t necessarily mean an individual was exercising biblical faith.

The third and final consideration we should keep in mind is that true and ultimate fulfilment of God’s promises will not be in this broken world. This is the truth the author of Hebrews wanted his readers to keep in mind when he wrote, “And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect.” (Hebrews 11:39-40).

That is the conclusion of the matter. The men and women who exercised the greatest level of faith in the history of Christianity did not receive what was promised because all of them, like Abraham, were “looking forward to the city that has foundations, whose designer and builder is God.” So, I encourage you to “look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.”

The post The State of Christianity in Ghana: Is This Faith or Attempted Magic? appeared first on TGN.