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10,000 Depositions Later Podcast

Play Episode Listen Later Mar 30, 2025

The Psalms are the song book of the Bible, and as you are probably aware, songs and poems are written out of the deep well of the human heart. The difference between the Psalms and every other song or poem is that the Psalms are inspired by God Almighty and are the Word of God. Of all the Psalms, it is the Psalm before us that is most familiar. In my opinion, what the Lords prayer is to the New Testament, Psalm 23 is to the Old Testament. It is that familiar, and it is familiar for good reason. Think for a moment what it is that Psalm 23 says of all those whose God is the Lord: He does not leave His sheep to themselves, but leads them to the place of life, nourishment, and rest with the assurance that He will not lose any that belong to Him. As the Shepherd, He promises to be with His sheep in the face of death and will stand before them in the face of the enemy. As the Shepherd of His sheep, those who belong to Him will only know His faithfulness and love which is a promise that not even death can take what belongs to the Lord, who is the Shepherd. No wonder why this Psalm is often included in so many funerals or read at the bedside of the sick and dying. However, there is a danger with the amount of exposure we have had with the 23rd Psalm, and that danger is as the saying goes: Familiarity breeds contempt. By being so familiar with the Psalm, we can lose respect for what it says or miss the point of the Psalm altogether. My hope is that in the weeks to come, you will gain a better understanding of what this Psalm means for you and that over the weeks to come, you will experience the Lord of the 23rd Psalm. Who is The Lord of Psalm 23? For you and me to appreciate the 23rd Psalm, we have got to understand who the shepherd of the Psalm is. For starters, He is not just any old shepherd, He is the shepherd to all who truly know Him to be the Lord. One of the ways we can lose respect for this Psalm is to assume that it applies to any and all people. In the very first verse we are told that for the Lord to be the shepherd of any person, that person must belong to Him. The key word used in this verse is known as a possessive determiner, and that word is my. The way that you can know that He is your Lord is found in the second half of the first verse: ...I will not be in need. You can know that you are not in need because you have the Lord as your shepherd, and the way that you know that He is your Lord is because you understand that there is no other lord in this world that gives you what only He can give you. I have officiated many funeral and memorial services over the years, and my fear is that for some, the 23rd Psalm was printed on their memorial card more for the beauty of the Psalm than for how the deceased loved, followed, and identified with the God the Psalm describes. Before you can ever claim the kind of comfort and assurance the Psalm is meant to provide, you must answer who the Lord of the 23rd Psalm is first. The Shepherd of Psalm 23 is Yahweh The Lord that David refers in Psalm 23 is Yahweh. The first time the Hebrew people were introduced to God as Yahweh is in Exodus 3 when Moses encountered God through the burning bush. Just so you know, there are many different names for God used to describe His character and nature; the name used that is Gods covenantal name is Yahweh. After 40 years of working for his father-in-law Jethro in the wilderness, God called out to Moses from a burning bush. Moses was in the wilderness because he had killed an Egyptian guard, buried his body in the sand, learned that it was known that he did it, and had fled Egypt and went into hiding. As Moses got closer to the burning bush, God told him to remove his sandals in His presence because the ground he was standing was now holy. God then told Moses that He heard the cries of His people and planned to use the now 80-year-old man to deliver the Hebrew people from the bondage of slavery in Egypt. God was not going to send Moses into Egypt before Pharaoh alone, for God assured him: I will be with you (v. 12). Moses then asked what name he was to give to the Hebrews when he went back into Egypt; here is what he said: Behold, I am going to the sons of Israel, and I will say to them, The God of your fathers has sent me to you. Now they may say to me, What is His name? What shall I say to them (v. 13)? Gods answer gets at the heart of what Yahweh means: I AM WHO I AM. This is what you are to say to the sons of Israel: I AM has sent me to you (v. 14). At the heart of Gods answer are four facts about God for why the Israelites should believe God would deliver them: Yahweh is the Creator who is above all other gods man may make. Because Yahweh is the Creator, He sustains all things, governs all things, is sovereign over all things, and owns all things. As Yahweh, God is eternal, for He had no beginning and will have no end; He is the Alpha and the Omega, and as the Alpha and Omega, He is the first and the last. The essence of what Yahweh means is found in verse 14, And God said to Moses, I AM WHO I AM; and He said, This is what you shall say to the sons of Israel: I AM has sent me to you. God told Moses: You tell the Hebrew slaves that I AM WHO I AM sent me to you. To wrap our minds around what God told Moses, I need to ask you in terms of your occupation or what you are currently doing day to day each week, Who are you? I am not asking if you are a Christian or not, I am asking what is it that requires your time? If I were to ask you to write down who you are, you may write: I am an electrician. Or I am a teacher. You might write down, I am a programmer. You might write down, I am a stay-at-home mother. I am a dad, a mom, a grandmother, or grandfather. Here is the thing with all of that, the answer you give today to that question will one day change. One day you will not be able to work, one day you will retire, one day your children will move out of your home to begin a family of their own, and one day you will die. However, with God, He is I AM WHO I AM. One pastor said that what God said to Moses through the burning bush is the equivalent of saying: I BE WHO I BE. The point is that we change, but the Lord does not change, nor will He ever change. Why? Because Yahweh is infinitely and perfectly self-sufficient and self-existent; if you belong to Him, He is your shepherd and there is no other god or lord that you need! David Gibson, in his book, The Lord of Psalm 23, put it this way: ...the one whom you need to shepherd you neither needs you nor needs to be shepherded himself as he gives himself to shepherd you. He shepherds you from his eternally undiminishing fullness, and he is never the poorer for it.[1] The Lord of the 23rd Psalm is unchanging, and it does not matter what you think of Him or what you make of Him, He is eternally who He has always been, what He still is today, and what He will always be: He is the Great I AM WHO I AM; He is Yahweh! However, what He may or may not be to you is your Shepherd. There is only one way to come to know Yahweh as your shepherd. Jesus is the Shepherd of Psalm 23 What dominates this Psalm is the promise of a life much fuller and richer than anything that any other god or lord can offer. The life that the Lord of the 23rd Psalm provides is the abundant life! The kind of life that the Shepherd of Psalm 23 provides is one that includes food to satisfy the hungry, water to quench the thirsty, security for the vulnerable, and rest for the burdened sheep who come to the Shepherd out of a desperate awareness that all that the Shepherd is and has, is all that the sheep need. There are a number of statements Jesus said about Himself that include the phrase: I Am... Just about every time He used that phrase, it unhinged the religious leaders of His day because they understood where that phrase was coming from, for it came from Exodus 3 when God said to Moses that He, Yahweh, was I AM Who I AM. One of those statements is found in the gospel of John and the way that He said it, there can be no confusion what it was that He was claiming: I am the good shepherd, and I know My own, and My own know Me... (John 10:14). Jesus said the only way to know the shepherd of the 23rd Psalm is by knowing who He is, believing in all that He claimed to be, and acting on what you know and believe concerning Him. Consider some of the things Jesus said about Himself: If anyone is thirsty, let him come to Me and drink. The one who believes in Me, as the Scripture said, From his innermost being will flow rivers of living water. (John 7:3738) 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. For My yoke is comfortable, and My burden is light. (Matt. 11:2830) The reason Jesus was able to say these kinds of things was because He was, and is, and will forever be the good shepherd of the 23rd Psalm! This is why He said, Truly, truly I say to you, I am the door of the sheep. All those who came before Me are thieves and robbers, but the sheep did not listen to them. I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. The thief comes only to steal and kill and destroy; I came so that they would have life, and have it abundantly (John 10:710). Again David Gibson offers the following insight of what it means to have the Shepherd of the 23rd Psalm: Psalm 23 is about abundant life. It is more about the happiness of living than the sadness of dying, and all of the happiness is bound up with being able to say that this Lord who is a shepherd is also my shepherd.[2] So I ask you dear friend, who is the Shepherd to you? Is He your Shepherd because He is your Lord? Is He your Lord because you have found Him to be the Bread of Life who alone satisfies your hunger for more? Is He your Shepherd because in Jesus you have found Him to be the Living Water who alone is able to quench your thirsty soul? Can you honestly say, The Lord is my shepherd, I will not be in need (Ps. 23:1). It will not do to only have Psalm 23 posted on your memorial card after you die unless you have found Jesus to be your life today. So, have you responded to His call? You do know that Jesus was talking about you when He said, I have other sheep that are not of this fold; I must bring them also, and they will listen to My voice; and they will become one flock, with one shepherd (John 10:16). Have you heard the voice of the Good Shepherd, and do you listen to His voice? Or can it be said of you by the Lord of Psalm 23, Now why do you call Me, Lord, Lord, and do not do what I say (Luke 6:46)? There is a 460-year-old Catechism that has been passed down from generation to generation for the purpose of reminding and encouraging Christians of all ages that just as the God Moses encountered is unchanging, so is the great Shepherd of our souls, Jesus Christ, who is the same yesterday and today, and forever (Heb. 13:8). The catechism I speak of is the Heidelberg Catechism, and it begins with this question: What is your only comfort in life and death? Its answer is as follows: That I, with body and soul, both in life and in death,am not my own,but belong to my faithful Savior Jesus Christ, who with His precious blood has fully satisfied for all my sins, and redeemed me from all the power of the devil; and so preserves me, that without the will of my Father in heaven not a hair can fall from my head; indeed, that all things must work together for my salvation.Wherefore, by His Holy Spirit, He also assures me of eternal life,and makes me heartily willing and ready henceforth to live unto Him. If you do know the Lord of the 23rd Psalm, and I suspect that you do, then Psalm 23 is for you in both life and death! 1The Lord is my shepherd, I will not be in need. 2He lets me lie down in green pastures; He leads me beside quiet waters. 3He restores my soul; He guides me in the paths of righteousness For the sake of His name. 4Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me. 5You prepare a table before me in the presence of my enemies; You have anointed my head with oil; My cup overflows. 6Certainly goodness and faithfulness will follow me All the days of my life, And my dwelling will be in the house of the Lord forever. Amen. [1] David Gibson, The Lord of Psalm 23: Jesus Our Shepherd, Companion, and Host (Wheaton, IL: Crossway; 2024), p. 16. [2] Ibid., p. 22.

Episode 149 - "Argumentative" Examinations: Speech Masquerading As Questions

Play Episode Listen Later Jan 31, 2025 10:33

In this episode, Jim Garrity talks about a tactic of some examining lawyers that should, but often doesn't, draw objections that their questions are “argumentative.” So, what is an improper, argumentative question or examination? Here, we're not talking about the questioner's tone or demeanor, i.e., arguing in the classic sense of yelling and bickering with the deponent. We're talking about questions where lawyers aren't really asking a question designed to elicit facts but are instead injecting their own commentary or viewpoint, or injecting insults, taunts, wisecracks, or similar language. "Argumentative" objections are objections to the form, and must be timely made or are waived.SHOW NOTESPeople v. Pawar, No. G037097, 2007 WL 477949, at *2 (Cal. Ct. App. Feb. 15, 2007) (“[W]ere they lying” queries are improper if they are merely argumentative. (Chatman, supra, 38 Cal.4th at pp. 381, 384.) In Chatman, the prosecutor asked the defendant how the safe at a store was opened. (Id. at p. 379.) The defendant replied “he could not say; he never touched the safe,” eliciting the prosecutor's query, “ ‘Well, is the safe lying about you?' “ (Ibid.) The Supreme Court held the question of whether an inanimate object was “lying” was argumentative , defining argumentative inquiry as “speech to the jury masquerading as a question” which “does not seek to elicit relevant, competent testimony, or often any testimony at all.” (Id. at p. 384.))Faile v. Zarich, No. HHDX04CV5015994S, 2008 WL 2967045, at *3 (Conn. Super. Ct. July 10, 2008) (Webster's. . . in the closest relevant definition, defines “argumentative” as “consisting of or characterized by argument: containing a process of reasoning: controversial”)Pardee v. State, No. 06-11-00226-CR, 2012 WL 3516485, at *6 (Tex. App. Aug. 16, 2012) (Steven Goode, et al., Texas Practice Series: Courtroom Handbook on Texas Evidence § 611 cmt. 12 (2012); see United States v. Yakobowicz, 427 F.3d 144, 151 (2d Cir.N.Y.2005) (defining argumentative as “summation-like remarks by counsel during the presentation of evidence”); accord Eddlemon v. State, 591 S.W.2d 847, 851 (Tex.Crim.App. [Panel Op.] 1979) (trial court did not abuse discretion in finding the question, “You don't believe your own offense report?” argumentative). In other words, an argumentative objection concerns whether counsel is attempting to “argue” the case, not whether the counsel is “arguing” with the witness”)United States v. Yakobowicz, 427 F.3d 144, 151 (2d Cir. 2005) (“During the presentation of evidence one of the most commonly sustained objections is that a particular question is argumentative, Fed.R.Evid. 611(a) advisory committee's note to Subdivision (a) to 1972 Proposed Rules, and any summation-like remarks by counsel during the presentation of evidence are improper and subject as a routine matter to being stricken, Mauet & Wolfson, supra, at 30”)Pardee v. State, No. 06-11-00226-CR, 2012 WL 3516485, at *6 (Tex. App. Aug. 16, 2012) ("Many common law objections—including the objection of “argumentative”—are incorporated in the Texas Rules of Evidence. The common law argumentative objection is now governed by Tex.R. Evid. 611 which concerns the mode of interrogation and presentation. The argumentative objection is an objection commonly used, but not commonly understood. Pardee argues the objection should have been sustained because the State was “arguing” with the defendant. Argumentative, though, does not concern counsel's demeanor or tone. Professors Wellborn, Goode, and Sharlot explain the argumentative objection as follows: Counsel may not, in the guise of asking a question, make a jury argument or attempt to summarize, draw inferences from, or comment on the evidence. In addition, questions that ask a witness to testify as to his own credibility are improper.")People v. Chatman, 38 Cal. 4th 344, 384, 133 P.3d 534, 563 (2006) The prosecutor's question about whether the safe was “lying” requires a different analysis. The question was argumentative. An argumentative question is a speech to the jury masquerading as a question. The questioner is not seeking to elicit relevant testimony. Often it is apparent that the questioner does not even expect an answer. The question may, indeed, be unanswerable. The prosecutor's question whether “the safe [was] lying” is an example. An inanimate object cannot “lie.” Professor Wigmore has called cross-examination the “greatest legal engine ever invented for the discovery of truth.” (5 Wigmore on Evidence (Chadbourne rev. ed.1974) § 1367, p. 32.) The engine should be allowed to run, but it cannot be allowed to run amok. An argumentative question that essentially talks past the witness, and makes an argument to the jury, is improper because it does not seek to elicit relevant, competent testimony, or often any testimony at all. Defendant had already explained he had no explanation for the safe being open. Asking whether the safe was “lying” could add nothing to this testimony”)People v. Imbach, No. E040190, 2008 WL 510482, at *7–8 (Cal. Ct. App. Feb. 27, 2008) ("The prosecutor asked, “You found that to be inappropriate but not your other son's addiction to child pornography?” When defendant objected that the question was argumentative, the trial court overruled that objection. Defendant asserted the second “argumentative” objection when defendant's mother said she did not know how to answer that question and the prosecutor asked, “Is that because you didn't want to know?” The trial court sustained the defendant's objection to this second question. Both questions are argumentative, because they both are speeches by the prosecutor masquerading as questions. (Chatman, supra, 38 Cal.4th at p. 384.) The trial court should have sustained both objections. However, we cannot say that by asking those two questions the prosecutor engaged in misconduct.")People v. Peoples, 62 Cal. 4th 718, 793–94, 365 P.3d 230, 288 (2016) (“Defendant observes that the prosecutor asked numerous argumentative questions when cross-examining defense witnesses. To list a few examples, the prosecutor asked defense expert Dr. Lisak, “how many hours are you into them for?” He said to defense expert Dr. Buchsbaum, “Let's quit guessing for awhile and look at the facts.” He said to defense expert Dr. Wu, “It's a pain in the butt to get these test scores.” And he asked prosecution expert Dr. Mayberg, “Did you have a heart attack last night when you looked at the raw data?”)People v. Burns, No. D081051, 2024 WL 2144151, at *15–17 (Cal. Ct. App. May 14, 2024), review denied (July 17, 2024) (excessive repetition of a question simply to make a point can cross line into improper argument”; “Burns makes a strong argument that the prosecutor's repetitive questioning regarding the drunk tank incident became argumentative. “An argumentative question is a speech to the jury masquerading as a question. The questioner is not seeking to elicit relevant testimony. Often it is apparent that the questioner does not even expect an answer. The question may, indeed, be unanswerable.” (People v. Chatman (2006) 38 Cal.4th 344, 384.) “An argumentative question that essentially talks past the witness, and makes an argument to the jury, is improper because it does not seek to elicit relevant, competent testimony, or often any testimony at all.” (Ibid.) Instead, it may be aimed at agitating or belittling the witness (People v. Lund (2021) 64 Cal.App.5th 1119, 1148), or designed to engage the witness in an argument (People v. Johnson (2003) 109 Cal.App.4th 1230, 1236)”)People v. Mazen, No. B300193, 2021 WL 164356, at *5 (Cal. Ct. App. Jan. 19, 2021) The court overruled defendant's argumentative objection to the following question: “Would [accidentally placing the car in neutral] been important information to tell [Morales]?” The court did not abuse its discretion when it overruled the objection. The question sought to elicit relevant testimony regarding defendant's theory that Mario was hit by accident (CALCRIM No. 510). (See People v. Chatman (2006) 38 Cal.4th 344, 384 [“[a]n argumentative question is a speech to the jury masquerading as a question” and does not seek to elicit relevant testimony].)”People v. Singh, No. H042511, 2018 WL 1046260, at *28 (Cal. Ct. App. Feb. 26, 2018) (“Each question anticipated an answer and was answerable; none was “a speech to the jury masquerading as a question”)People v. Basler, No. D068047, 2015 WL 9437926, at *23 (Cal. Ct. App. Dec. 23, 2015) ("Fung appears to identify three categories of objectionable questioning during his cross-examination by the prosecutor. The first category involves apparent sarcasm by the prosecutor. For example, after Fung provided additional details about his fight with another inmate while incarcerated, the prosecutor said, “Okay. You left that part out a couple of minutes ago; right?” Referencing the same fight, the prosecutor made light of Fung's claim of self-defense: “Did you have to defend yourself against him, too?” As another example, when Fung was discussing the extent of his injuries following the fight, the prosecutor said, “So, that's about how badly you were hurt? It looked like something you get by falling off a skateboard?” The court sustained objections to each of these questions, and a number of others, as argumentative." Also from Basler: "As we have noted, Fung contends the first two categories of questions were impermissibly argumentative. “An argumentative question is a speech to the jury masquerading as a question. The questioner is not seeking to elicit relevant testimony. Often it is apparent that the questioner does not even want an answer. The question may, indeed, be unanswerable.... An argumentative question that essentially talks past the witness, and makes an argument to the jury, is improper because it does not seek to elicit relevant, competent testimony, or often any testimony at all.” (People v. Chatman (2006)”)People v. Nanez, No. F064574, 2014 WL 1928307, at *14–15 (Cal. Ct. App. May 15, 2014) (citing examples of argumentative examination by prosecutor including (a) the prosecutor's remark “Convenient” when a witness said they did not remember a particular fact, and (b) when prosecutor commented on witnesses testimony by saying “So that's the lie you're going with?”, and (c) when prosecutor asked witness “You wouldn't tell us if you're lying, of course, right?” and when witness said he would, prosecutor replied “There's another lie,” causing court to strike prosecutor's comment from the record)People v. Strebe, No. D057947, 2011 WL 2555653, at *7 (Cal. Ct. App. June 28, 2011) (trial courses sustained objection to question as argumentative where prosecutor asked witness “Do you remember anything about that evening that might be detrimental to your case?” In essence arguing to jury that witness was lying and only selectively remembered favorable facts)People v. Higgins, 119 Cal. Rptr. 3d 856, 873–74 (Ct. App. 2011), as modified (Jan. 21, 2011), as modified on denial of reh'g (Feb. 4, 2011) (guilty verdict reversed in part due to argumentative questions; among other jabs; in case where defendant explained his conduct as motived by depression due to death of his daughter's friend, prosecutor asked, “You'd agree with me that it's pretty pathetic if you're using the memory of a dead 17–year–old kid as an excuse in this trial, wouldn't you? Would you agree with me? Is that the legacy that you want [the dead teen] to have?”; other examples of prosecutor's argumentative questions included “Oh, the door was unlocked,” and “Isn't that convenient that all of a sudden, right after you've committed the crimes, that that's when you come to?”; further held, “The rule is well established that the prosecuting attorney may not interrogate witnesses solely ‘for the purpose of getting before the jury the facts inferred therein, together with the insinuations and suggestions they inevitably contained, rather than for the answers”)People v. Dixon, No. D047342, 2007 WL 2745207, at *10 (Cal. Ct. App. Sept. 21, 2007) Dixon asked Hernandez who had taken the photographs near the time of the injury. Hernandez testified that the audio-visual person at his school had taken photographs of his injury. Dixon then asked, “Is it computer enhancement? Those could be computer enhanced-.” The prosecutor interrupted, “That's argumentative.” The court sustained the prosecutor's objection")United States v. Browne, No. SACR 16-00139-CJC, 2017 WL 1496912, at *6 (C.D. Cal. Apr. 24, 2017) (For each witness, the Court did not end Defense counsel's cross-examination until it became excessively cumulative and argumentative, at which time the Court was well within its authority to restrain the questioning pursuant to Federal Rule of Evidence 611(a).”)Beving v. Union Pac. R.R. Co., No. 3:18-CV-00040, 2020 WL 6051598, at *12 (S.D. Iowa Sept. 8, 2020) (Defendant may object to prejudicial or argumentative references to counsel at trial as permitted by the Federal Rules of Evidence. See Fed. Rs. Evid. 403, 611(a)(3).)FRE 403: Argumentative questions may be viewed as unfairly prejudicial, misleading, or wasting time.FRE 611(a)(3), Witnesses and Presenting Evidence ((a) Control by the Court; Purposes. The court should exercise reasonable control over the mode and order of examining witnesses and presenting evidence so as to: (1) make those procedures effective for determining the truth; (2) avoid wasting time; and (3) protect witnesses from harassment or undue embarrassment.FRCP 30, Depositions, (d) Duration; Sanction; Motion to Terminate or Limit. (3) Motion to Terminate or Limit, (A) Grounds. At any time during a deposition, the deponent or a party may move to terminate or limit it on the ground that it is being conducted in bad faith or in a manner that unreasonably annoys, embarrasses, or oppresses the deponent or party.

The Gary Null Show 12.20.24

The Gary Null Show

Play Episode Listen Later Dec 20, 2024 61:58

The Flu Vaccine: Science at its Worst Richard Gale and Gary Null Progressive Radio Network, December 20, 2024 Joshua Hadfield was a normal, healthy developing child as a toddler. In the midst of the H1N1 swine flu frenzy and the media fear mongering about the horrible consequences children face if left unvaccinated, the Hadfield family had Joshua vaccinated with Glaxo's Pandermrix influenza vaccine. Within weeks, Joshua could barely wake up, sleeping up to nineteen hours a day. Laughter would trigger seizures. Joshua was diagnosed with narcolepsy, “an incurable, debilitating condition” associated with acute brain damage.[1] Looking back, Pandermrix was a horrible vaccine. Research indicates that it was associated with a 1400% increase in narcolepsy risk. A medical team at Finland's National Institute for Health and Welfare recorded 800 cases of narcolepsy associated with this vaccine. Aside from the engineered viral antigens, the other vaccine ingredients are most often found to be the primary culprits to adverse vaccine reactions. The Finnish research, on the other hand, indicated that the vaccine's altered viral nucleotide likely contributed to the sudden rise in sleeping sickness.[2] Although Pandermrix was pulled from the market for its association with narcolepsy and cataplexy (sudden muscle weakness), particularly in children, it should never have been approved and released in the first place. The regulatory fast tracking of the HINI flu vaccines is a classic, and now common, example of regulatory negligence by nations' health officials. The failure of proper regulatory evaluation and oversight resulted in Joshua and over 1,000 other people becoming disabled for life. Settlements to cover lawsuits exceeded 63 million pounds in the UK alone. No one should feel complacent and assume flu vaccine risks only affect young children. Sarah Behie was 20 years old after receiving a flu shot. Three weeks later her health deteriorated dramatically. Diagnosed with Guillain-Barre syndrome, a not uncommon adverse effect of influenza vaccination, four years later Sarah remains paralyzed from the waist down, incapable of dressing and feeding herself, and rotting away in hospitals and nursing homes.[3] Flu vaccines are perhaps the most ineffective vaccine on the market. Repeatedly we are told by health officials that the moral argument for its continued use is for “the greater good,” although this imaginary good has never been defined scientifically. Year to year, how effective any given seasonal flu vaccine will be is a throw of the dice. Annual flu vaccine efficacy rates in the US have demonstrated significant variability. Data from the CDC reveal efficacy estimates of approximately 39% for the 2020–2021 season, 37% for 2021–2022, 52% for 2022–2023, and a preliminary estimate of 50% for the 2023–2024 season. Preliminary CDC estimates for this flu season estimates 34% likely efficacy. Although these are CDC's figures, independent figures are consistently much lower. At their best, flu vaccines in recent years are around 50% effective according to official health analysis. During some seasons, vaccine efficacy is a bust. For example, the 2014-2015 flu season strain match was such a failure that the CDC warned the American public that the vaccine was only 23% effective.[4] Nevertheless, these rates underscore the vaccine's inconsistent protection. Studies such as those by Skowronski and Belongia further highlight flu vaccines' variability and force to question whether the vaccine is capable of providing any reliable protection.[5,6] Moreover, Cochrane Collaboration reviews, known for their rigorous analyses, consistently find that flu vaccines reduce influenza-like illness by only about 1% in healthy adults and have negligible impact on hospitalizations and mortality rates. This limited efficacy raises critical concerns about the vaccine's utility, particularly when weighed against its risks. Perhaps the most useless flu vaccine that should have never been approved was Medimmune's live attenuated flu vaccine (LAIV) FluMist, which the CDC later had removed from the market because it was found to so ineffective—only 3 percent according to an NBC report.[6] However the real reason may be more dire, and this a fundamental problem of all live and attenuated vaccines: these vaccines have been shown to “shed” and infect people in contact with the vaccinated persons, especially those with compromised immune systems. Consequently, both the unvaccinated and the vaccinated are at risk. The CDC acknowledges this risk and warns “Persons who care for severely immunosuppressed persons who require a protective environment should not receive LAIV, or should avoid contact with such persons for 7 days after receipt, given the theoretical risk for transmission of the live attenuated vaccine virus.”[7] According to the FDA's literature on FluMist, the vaccine was not studied for immunocompromised individuals (yet was still administered to them), and has been associated with acute allergic reactions, asthma, Guillain-Barre, and a high rate of hospitalizations among children under 24 months – largely due to upper respiratory tract infections. Other adverse effects include pericarditis, congenital and genetic disorders, mitochondrial encephalomyopathy or Leigh Syndrome, meningitis, and others.[8] The development and promotion of the influenza vaccine was never completely about protecting the public. It has been the least popular vaccine in the US, including among healthcare workers. Rather, similar to the mumps vaccine in the MMR, it has been the cash cow for vaccine makers. Determining the actual severity of any given flu season is burdened by federal intentional confusion to mislead the public. The CDC's first line of propaganda defense to enforce flu vaccinations is to exaggerate flu infections as the cause of preventable deaths. However, validating this claim is near impossible because the CDC does not differentiate deaths caused by influenza infection and deaths due to pneumonia. On its website, the CDC lumps flu and pneumonia deaths together, currently estimated at 51,000 per year. The large majority of these were pneumonia deaths of elderly patients. Yet in any given year, only 3-18% of suspected influenza infections actually test positive for a Type A or B influenza strain.[9] As an aside, it is worth noting that during the first two years of the COVID-19 pandemic, an extraordinary and unprecedented phenomenon occurred: influenza infections, which have long been a seasonal health challenge, seemingly disappeared. Federal health agencies such as the CDC attributed this sharp decline in flu cases to the implementation of non-pharmaceutical interventions (NPIs) like mask-wearing, social distancing, and widespread lockdowns. However, this explanation raises critical questions about its plausibility. If these measures were effective enough to virtually eliminate influenza, why did they not similarly prevent the widespread transmission of SARS-CoV-2? This contradiction highlights the need to critically examine the possible explanations behind the anomaly, questioning whether the disappearance of the flu was truly a result of public health measures or due to other factors such as diagnostic practices, viral interference, and disruptions to seasonal flu patterns. If these interventions were indeed effective, their impact should not have been so starkly selective between two similarly transmitted viruses. This contradiction undermines the plausibility of attributing the disappearance of flu cases solely to NPIs. A more plausible explanation for the disappearance of flu cases lies in the diagnostic focus on SARS-CoV-2 during the pandemic. Individuals presenting with flu-like symptoms were overwhelmingly diagnosed for COVID-19 with faulty PCR testing methods rather than influenza, as public health resources were directed toward managing the pandemic. This prioritization inevitably led to a significant underreporting of flu cases. Furthermore, the symptoms of influenza and COVID-19 overlap significantly, including fever, cough, and fatigue. In the absence of influenza testing, many flu cases were wrongly diagnosed as COVID-19, further inflating SARS-CoV-2 case numbers while contributing to the perceived disappearance of the flu. One of the more controversial findings in recent flu vaccine research involves the phenomenon of viral interference, wherein vaccinated individuals may become more susceptible to other respiratory pathogens. To date there is only one gold standard clinical trial with the flu vaccine that compares vaccinated vs. unvaccinated, and it is not good news for the CDC, the vaccine makers, and the push to booster everyone with the Covid-19 mRNA vaccines. This Hong Kong funded double-blind placebo controlled study followed the health conditions of vaccinated and unvaccinated children between the ages of 6-15 years for 272 days. The trial concluded the flu vaccine holds no health benefits. In fact, those vaccinated with the flu virus were observed to have a 550% higher risk of contracting non-flu virus respiratory infections. Among the vaccinated children, there were 116 flu cases compared to 88 among the unvaccinated; there were 487 other non-influenza virus infections, including coronavirus, rhinovirus, coxsackie, and others, among the vaccinated versus 88 with the unvaccinated.[10] This single study alone poses a scientifically sound warning and rationale to avoid flu vaccines at all costs. It raises a further question: how many Covid-19 cases could be directly attributed to weakened immune systems because of prior flu vaccination? A 2019 study conducted by the US Armed Forces investigated the relationship between influenza vaccination and susceptibility to other respiratory infections, including coronaviruses. Analyzing data from over 9,000 individuals, the researchers found that people who received the flu vaccine were more likely to test positive for certain non-influenza respiratory viruses. Notably, influenza vaccination was associated with an increased likelihood of contracting coronaviruses and human metapneumovirus.[11] These findings suggest a complex interaction between influenza vaccination and susceptibility to different respiratory pathogens, and challenges the belief that flu vaccines provide greater benefits over risks. The same researchers' follow up study in in 2020 furthermore concluded that “vaccine derived virus interference was significantly associated with coronavirus and human metapneumovirus.[12] Additional recent studies, such as those by Bodewes, which identified immune interference due to repeated annual flu vaccinations,[13] and Shinjoh, which highlighted increased viral interference in vaccinated children, provide further evidence of this relationship.[14] These findings challenge the prevailing assumption that flu vaccination has only positive effects on immune health and raise important questions about the broader implications of repeated annual vaccination. In a follow up study after the H1N1 swine flu scare, Canadian researcher Dr. Danuta Skowronski noted that individuals with a history of receiving consecutive seasonal flu shots over several years had an increased risk of becoming infected with H1N1 swine flu. Skowronski commented on the findings, “policy makers have not yet had a chance to fully digest them [the study's conclusions] or understand the implications.” He continued, “Who knows, frankly? The wise man knows he knows nothing when it comes to influenza, so you always have to be cautious in speculating.”[15] There is strong evidence suggesting that all vaccine clinical trials carried out by manufacturers fall short of demonstrating vaccine efficacy accurately. And when they are shown to be efficacious, it is frequently in the short term and offer only partial or temporary protection. According to an article in the peer-reviewed Journal of Infectious Diseases, the only way to evaluate vaccines is to scrutinize the epidemiological data obtained from real-life conditions. In other words, researchers simply cannot -- or will not -- adequately test a vaccine's effectiveness and immunogenicity prior to its release onto an unsuspecting public.[16] According to Dr. Tom Jefferson, who formerly led the Cochrane Collaboration's vaccine analyses, it makes little sense to keep vaccinating against seasonal influenza based on the evidence.[17] Jefferson has also endorsed more cost-effective and scientifically-proven means of minimizing the transmission of flu, including regular hand washing and wearing masks. There is also substantial peer-reviewed literature supporting the supplementation of Vitamin D. Dr. Jefferson's conclusions are backed by former Johns Hopkins University School of Medicine scientist Peter Doshi, PhD, in the British Journal of Medicine. In his article Doshi questions the flu vaccine paradigm stating: “Closer examination of influenza vaccine policies shows that although proponents employ the rhetoric of science, the studies underlying the policy are often of low quality, and do not substantiate officials' claims. The vaccine might be less beneficial and less safe than has been claimed, and the threat of influenza appears overstated.”[18] A significant body of research proves that receiving the flu shot does not reduce mortality among seniors.[19] One particularly compelling study was carried out by scientists at the federal National Institutes of Health (NIH) and published in the Journal of the American Medical Association (JAMA). Not only did the study indicate that the flu vaccine did nothing to prevent deaths from influenza among seniors, but that flu mortality rates increased as a greater percentage of seniors received the shot.[20] Dr. Sherri Tenpenny reviewed the Cochrane Database reviews on the flu vaccine's efficacy. In a review of 51 studies involving over 294,000 children, there was “no evidence that injecting children 6-24 months of age with a flu shot was any more effective than placebo. In children over 2 years of age, flu vaccine effectiveness was 33 percent of the time preventing flu. In children with asthma, inactivated flu vaccines did not prevent influenza related hospitalizations in children. The database shows that children who received the flu vaccine were at a higher risk of hospitalization than children who did not receive the vaccine.[21] In a separate study involving 400 asthmatic children receiving a flu vaccine and 400 who were not immunized, there was no difference in the number of clinic and emergency room visits and hospitalizations between the two groups.[22] In 64 studies involving 66,000 adults, “Vaccination of healthy adults only reduced risk of influenza by 6 percent and reduced the number of missed work days by less than one day. There was a change in the number of hospitalizations compared to the non-vaccinated. In further studies of elderly adults residing in nursing homes over the course of several flu seasons, flu vaccinations were insignificant for preventing infection.[23] Today, the most extreme wing of the pro-vaccine community continue to diligently pursue mandatory vaccination across all 50 states. During the flu season, the debate over mandatory vaccination becomes most heated as medical facilities and government departments attempt to threaten employees and schools who refuse vaccination. Although this is deeply worrisome to those who advocate their Constitutional rights to freedom of choice in their healthcare, there are respectable groups opposing mandatory flu shots. The Association of American Physicians and Surgeons “objects strenuously to any coercion of healthcare personnel to receive influenza immunization. It is a fundamental human right not to be subjected to medical interventions without fully informed consent.” The good news is that the majority of Americans have lost confidence in the CDC after the agency's dismal handling of the Covid-19 pandemic. Positive endorsement of the CDC would plummet further if the public knew the full extent of CDC officials lying to Congress and their conspiracy to commit medical fraud for two decades to cover=up evidence of an autism-vaccine association. When considering the totality of evidence, the benefit-risk ratio of flu vaccination becomes increasingly problematic. The poor and inconsistent efficacy rates, combined with the potential for serious adverse reactions and the phenomenon of viral interference, clearly indicates that the vaccine does not deliver the public health benefits it promises. Public health strategies must balance the benefits of vaccination against its risks, particularly for vulnerable populations such as children and pregnant women. Imagine the tens of thousands of children and families who would have been saved from life-long neurological damage and immeasurable suffering if the CDC was not indebted to protecting the pharmaceutical industry's toxic products and was in fact serving Americans' health and well-being? One step that can be taken to begin dismantling the marriage between the federal health agencies and drug companies is to simply refuse the flu vaccine and protect ourselves by adopting a healthier lifestyle during the flu season. NOTES [1] http://yournewswire.com/boy-awarded-174000-after-flu-vaccine-causes-permanent-brain-damage/ [2] http://www.globalresearch.ca/finnish-scientists-identify-link-between-glaxosmithklines-swine-flu-vaccine-pandemrix-and-narcolepsy/5423154 [3] http://sharylattkisson.com/woman-paralyzed-after-flu-shot-receives-11-million-for-treatment/ [4] http://america.aljazeera.com/articles/2014/12/3/flu-vaccine-ineffective.html [5]Skowronski DM, Leir S, et al. Influenza vaccine effectiveness by A (H3N2) phylogenetic subcluster and prior vaccination history: 2016–2017 and 2017–2018 epidemics in Canada. J Infectious Diseases, 2021; 225(8), 1387–1397. [6] Belongia EA, Skowronski DM, et al. Repeated annual influenza vaccination and vaccine effectiveness: review of evidence. Expert Review of Vaccines, 2023; 16(7), 743–759. [7] Barbara Lo Fisher, The Emerging Risks of Live Virus and Virus Vectored Vaccines. National Vaccine Information Center, 2014 [8] http://www.fda.gov/downloads/BiologicsBloodVaccines/Vaccines/ApprovedProducts/UCM294307.pdf [9] Barbara Lo Fisher, “CDC Admits Flu Shots Fail Half the Time.” NVIC, October 19, 2016 [10] http://gaia-health.com/gaia-blog/2013-06-02/flu-vax-causes-5-5-times-more-respiratory-infections/ [11] Wolff GG. Influenza vaccination and respiratory virus interference among Department of Defense personnel during the 2017–2018 influenza season. Vaccine. 2019 Oct 10;38(2):350–354. [12] Wolff GG. (2020). Influenza vaccination and respiratory virus interference among Department of Defense personnel. Vaccine, 2020 38(2), 350-354. [13] Bodwes F, Janssens Y, et al. The role of cell-mediated immunity against influenza and its implications for vaccine evaluation. Frontiers in Immunology, 2021 13, 959379. DOI: 10.3389/fimmu.2022.959379 [14] Sinojoh M, Sugaya N, et al. Effectiveness of inactivated influenza and COVID-19 vaccines in hospitalized children in the 2022/23 season in Japan: The first season of co-circulation of influenza and COVID-19. Vaccine, 2022; 41(1), 100-107. [15] http://www.cbc.ca/news/health/flu-shot-linked-to-higher-incidence-of-flu-in-pandemic-year-1.1287363 [16] Weinberg GA, Szilagyi PG. Vaccine Epidemiology: Efficacy, Effectiveness, and the Translational Research Roadmap. J Infect Dis 20210;201.1: 1607-610. [17] ‘A Whole Industry Is Waiting For A Pandemic', Der Spiegel, http://www.spiegel.de/international/world/0,1518,637119-2,00.html, [18] Dolshi P. "Influenza: Marketing Vaccine by Marketing Disease." BMJ 2013;346: F3037. [19] Simonsen L, Reichert T, et al. . Impact of Influenza Vaccination on Seasonal Mortality in the US Elderly Population. Arch Intern Med Archives 2005;165(3): 265. [20] Glezen WP, Simonsen L. Commentary: Benefits of Influenza Vaccine in US Elderly--new Studies Raise Questions. Internat J Epidemiology2006;35(2): 352-53. [21] 105th International Conference of the American Thoracic Sociey, May 15-20, 2009 (quoted in , Sherri Tenpenny. “The Truth about Flu Shots”. Idaho Observer, June 1, 2009) [22] ibid [23] Ibid.

covid-19 american time canada health uk americans canadian phd research truth data medicine positive public impact congress defense journal vaccines nbc studies federal cdc finland fda closer laughter vaccination individuals analyzing national institutes surgeons vitamin d johns hopkins university finnish effectiveness welfare persons diagnosed constitutional sars cov notably mrna flu infectious diseases frontiers pcr influenza immunology doi flu shots international conference h1n1 settlements british journal der spiegel mmr bmj health nih doshi hadfield us armed forces american physicians guillain barre h3n2 ibid cochrane database american medical association jama influenza vaccination cochrane collaboration glaxo medimmune gary null laiv nvic national vaccine information center expert review hini

The Breastplate of Righteousness

Play Episode Listen Later Nov 3, 2024

What does it mean to be a Christian? How do you know that you are a Christian? What assurance can you have that you will remain a Christian? Well it is mentioned over thirty times in Ephesians, in fact we are told about 10 times in the very first and very long sentence that makes up the first 14 verses of Ephesians: In Christ, all the spiritual blessings in the heavenly places now belongs to you Christian (v. 3) In Christ, you were chosen before the foundation of the world (v. 4) Through Christ, you were predestined and adopted as sons and daughters of the living God (v. 5). In the Beloved Son of God, you are a favored child of God (v. 6). In Jesus, we have redemption, forgiveness, and the riches of Gods grace through His blood (v. 7). In Jesus, God made known the mystery of His will (v. 9). In Christ, the Father is bringing all things together to accomplish His good plan (v. 10). In Christ, we have obtained an inheritance in accordance with the plan of the Fathers perfect will (v. 11). In Christ, we are the praise of Gods glory (v. 12). In Jesus, you have been sealed by Gods Holy Spirit for the day of redemption (v. 13). To be a Christian is to be a person who was once spiritually dead, but now is alive with Christ not because of any religious activity on our part, but only because of the work of Jesus on our behalf (Eph. 2:1-9). This is what it means to be a Christian, but how does one become a Christian? I believe that in the same way that you become a Christian, is the same way you put on and take up the breastplate of righteousness. Some of you will remember our time spent in the sermon on the mount during my sermon series, Something Greater just over two years ago. In fact, if you are trying to make sense of the rhetoric and animosity that we are experiencing in our nation, I encourage you to read the first manuscript in that series from May 22, 2022. If you were here for that sermon series, you discovered that not only is the sermon on the mount the greatest sermon ever preached, but Jesus sermon shows us what it means to be a disciple of Jesus. During our time in the beatitudes I shared that the first three beatitudes, which are also known as beatitudes of need, reveal what is essential for any person to understand what is necessary for the salvation of your soul. Let me walk you through it because it will help you appreciate just how encouraging the breastplate of righteousness really is. So here are the first three beatitudes from Matthew 5:3-5, Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. Blessed are the gentle, for they will inherit the earth. To be poor in spirit is to arrive at the cross of Christ with empty hands, recognizing that you are spiritually bankrupt of any moral virtues adequate to earn or gain Gods forgiveness for sins committed against Him. Those who mourn are those who see and understand their sins for what they are and grieve because of them. The meek are those who understand that their problems are beyond them, their problems are because of the sin in them, and their problems are of their own doing. To come to Jesus for the forgiveness of your sins is to come to Jesus knowing that there is no righteousness in yourself; it is to mourn over the reality that your sins offend the God who is infinitely righteous, and to come to Jesus knowing that there is not one thing you can do to generate the kind of righteousness necessary for your salvation. The person who has been truly born again is one whose experience is now the fourth beatitude: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). In Jesus, we have redemption through His blood, the forgiveness of our wrongdoings, according to the riches of His grace which He lavished on us (Eph. 1:7-8). What is the Breastplate of Righteousness? The Roman soldiers breastplate was most likely form fitting and extended from the base of the neck to the top of the thighs, covering the thorax and abdomen for the purpose of protecting the vital organs such as the heart, lungs, kidneys, and bowels. The breastplate is the second piece of Gods armor we are told to put on, but what kind of righteousness does it represent? Is the breastplate of righteousness the righteousness of Jesus that has been imputed upon you the moment you were saved through faith by Christ alone? The imputed righteousness of Christ is when the righteousness of Jesus is applied to you the moment you believed the gospel as we are told in verses like 2 Corinthians 5:21, He [God] made Him [Jesus] who knew no sin to be sin in our behalf, so that we might become the righteousness of God in Him. Here, consider another passage that concerns the imputed righteousness of Christ from Romans 5:18-21, So then, as through one offense [Adams sin] the result was condemnation to all mankind, so also through one act of righteousness the result was justification of life to all mankind. For as through the one mans disobedience the many were made sinners, so also through the obedience of the One the many will be made righteous. The Law came in so that the offense would increase; but where sin increased, grace abounded all the more, so that, as sin reigned in death, so also grace would reign through righteousness to eternal life through Jesus Christ our Lord. In other words, the imputation of Christs righteousness is good news because God the Father no longer sees you as a sinner because of your sinfulness but sees you as righteous because Jesus righteousness has been applied to you permanently. Do you remember last week when I showed you that the belt of truth includes your identity in Jesus and that He is now your truth? The One we follow is, the way and the truth and the life (John 14:6), and now we follow His way, we walk in His truth, and we are united to His life. Some of you, like John Bunyan, really struggle with the tension between what you know the Bible says about your salvation and your very real frustration over your sin. John Bunyan wrote Pilgrims Progress, a book he wrote while in prison for preaching the gospel, it has now been translated into more languages than any other book, except the Bible. Bunyan also wrote other books, and one such book so profoundly helped me with my own struggle of desiring to live for Jesus while struggling with my own sin. One day, while Bunyan was taking a walk, he discovered something that we dare not miss concerning the righteousness of Christ; he wrote about it in his book, Grace Abounding to the Chief of Sinners: One day, as I was walking in the field, my conscience still somewhat wounded and still fearing that all was not well, these words suddenly entered my soul: Your righteousness is in heaven. And I thought, moreover, that I saw, with the eyes of my soul, Jesus Christ at Gods right hand. I say, my righteousness was there [in heaven]; so that wherever I was, or whatever I was doing, God could not say of me, He is in need of my righteousness, as my righteousness was right in front of him. I also saw, moreover, that it was not my good state of heart that made my righteousness better, nor even my bad state that made my righteousness worse, since my righteousness was Jesus Christ himself, the same yesterday, today, and forever (Heb. 13:8). Now indeed the chains fell off my legs, and I was loosed from my afflictions and irons. My temptations fled away too, so that from that time those terrifying Scriptures of God stopped troubling me; I now went home rejoicing in the grace and love of God. So when I got home I looked to see if I could find that verse:Your righteousness is in heaven,'but I could find no such statement. So my heart began to sink again; the only words which came to mind were these: Of him you are in Christ Jesus, who became for us wisdom from God and righteousness and sanctification and redemption (1 Cor. 1:30).[1] Bunyans book was first published in 1666, but his words echo what so many of us struggle with today as we seek to walk in a manner worthy of our calling (4:1). But is this the breastplate of righteousness that we are to put on along with the belt of truth? The answer to that question is yes... and no. The answer is No in that if you are a Christian, you do not need to apply the righteousness of Christ to your life, that is something that only God can do and already has been done for you (see Eph. 1:7-12)! If you are a Christian, you can say with the apostle Paul, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them mere rubbish, so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith... (Phil. 3:8-9). So in what way is the breastplate of righteousness the righteousness of Christ then? We put on the breastplate of righteousness when we live and walk in the confidence and reality that all we have is Christ, and His righteousness is righteousness enough! John Bunyan said that after he realized that all his righteousness was before the Father because Jesus is our righteousness and sanctification before God. He went on to say, Having reached this point, I rested very comfortably here, for some time, at peace with God through Christ. Oh, I thought, Christ, Christ! There was nothing but Christ before my eyes.... Oh, I saw my gold was in my trunk at home, in Christ, my Lord and Saviour. Now Christ was all all my righteousness, all my sanctification and all my redemption.[2] This my dear brothers and sisters is what it looks like to take up and put on the breastplate of righteousness. It is Gods to give, and it is now yours to rest, stand, and walk in! Why is the Breastplate of Righteousness Needed? I am not sure I need to say much to convince you why the breastplate of righteousness is needed, but to be sure that you not only understand why it is needed, but that you are able to celebrate that it is yours to wear, I feel the need to point out a few more things. One of the great expositors and pastors of the 20th century, Martyn Lloyd-Jones, said of this piece of Gods armor: You do not put on the breastplate of experiences, you put on the breastplate of righteousness. The breastplate of righteousness, like the belt of truth, is not something you generate or create out of your own strength. When Paul described the armor of God, he didnt invent it based on what he saw the Roman soldiers wearing around him while in prison, his understanding of the armor of God came from various passages in the Old Testament such as Isaiah 59. In Isaiah 53 we are promised a suffering servant who would be pierced for our offenses and crushed for our wrongdoings and that suffering servant was Jesus who was punished for our sins (see Isa. 53:5-10). Then when we come to Isaiah 59, the suffering servant is now the divine and righteous warrior who will come to rescue His people from their sins. Isaiah 59 begins with these words: Behold, the Lords hand is not so short That it cannot save; nor is His ear so dull That it cannot hear. But your wrongdoings have caused a separation between you and your God, and your sins have hidden His face from you so that He does not hear (vv. 1-2). As we read on, we discover similar language that is used in Ephesians 2:1-3 used in Isaiah 59:12-13, For our wrongful acts have multiplied before You, and our sins have testified against us; for our wrongful acts are with us, and we know our wrongdoings: Offending and denying the Lord, And turning away from our God, Speaking oppression and revolt, conceiving and uttering lying words from the heart. Now listen to how desperate the condition of sinful humanity according to Isaiah: Justice is turned back, and righteousness stands far away; for truth has stumbled in the street, and uprightness cannot enter. Truth is lacking, and one who turns aside from evil makes himself a prey. Now the Lord saw, and it was displeasing in His sight that there was no justice (vv. 14-15). So what does Yahweh do to address the unrighteousness of His people? He made salvation possible for those who could not save themselves! It is in Isaiah 59:16-17 that Paul was referring to in Ephesians 6:14, And He saw that there was no one, and was amazed that there was not one to intercede; then His own arm brought salvation to Him, and His righteousness upheld Him. He put on righteousness like a breastplate, and a helmet of salvation on His head; and He put on garments of vengeance for clothing and wrapped Himself with zeal as a cloak (vv. 16-17). The Divine Warrior promised in Isaiah 59 is He who would conquer our sin by suffering the wrath of His Father for our sins in our place! The only truly and perfect righteous One hung on a cross for unrighteous sinners! Upon His head was a crown of thorns to serve as a reminder of the curse of sin that He bore in our place, and once He declared that it was finished, the Divine Warrior bowed His head in death to become our salvation! Oh, dear brothers and sisters... do you see how critically important the breastplate of righteousness really is? Jesus is not only our Divine Warrior who is qualified to save rebel sinners, but He is the One also promised in Jeremiah 23, Behold, the days are coming, declares the Lord, When I will raise up for David a righteous Branch; and He will reign as king and act wisely and do justice and righteousness in the land. 6In His days Judah will be saved, And Israel will live securely; and this is His name by which He will be called, The Lord Our Righteousness (vv. 5-6). Jesus is our righteousness and to put on the breastplate of righteousness is to walk in confidence that He is enough because His mercy is rich, His grace is sufficient, and His love is great! Charles Spurgeon described it this way: Saints are so righteous in Jesus Christ that they are more righteous than Adam was before he fell, for he had but a creature righteousness, and the Christian has the righteousness of the Creator. Adam had a righteousness which he lost, but believers have a righteousness which they can never lose, an everlasting righteousness. To put on the breastplate of righteousness is to stand, walk, live, and run in consideration of Jesus as your truth and as your righteousness. The breastplate of righteousness is important because when you put it on, it protects the vital organs of your faith, such as your heart. Your hope and salvation are not bound to a nation, or whoever the next president will be. Whatever happens today, tomorrow, on Tuesday, or any day before you, your Sovereign is Jesus, and it is He, Who walks on the waters Who speaks to the sea Who stands in the fire beside you He roars like a lion He bled as the Lamb He carries your healing in His hands! He has said, I am the first and the last, and the living One; I was dead, and behold, I am alive forevermore, and I have the keys of death and Hades (Rev. 1:17-18). Amen. [1] John Bunyan, Grace Abounding to the Chief of Sinners (Auburn, MA: Evangelical Press; 2000), pp. 113-14. [2] Ibid, p.114.

The Breastplate of Righteousness

Play Episode Listen Later Nov 3, 2024

What does it mean to be a Christian? How do you know that you are a Christian? What assurance can you have that you will remain a Christian? Well it is mentioned over thirty times in Ephesians, in fact we are told about 10 times in the very first and very long sentence that makes up the first 14 verses of Ephesians: In Christ, all the spiritual blessings in the heavenly places now belongs to you Christian (v. 3) In Christ, you were chosen before the foundation of the world (v. 4) Through Christ, you were predestined and adopted as sons and daughters of the living God (v. 5). In the Beloved Son of God, you are a favored child of God (v. 6). In Jesus, we have redemption, forgiveness, and the riches of Gods grace through His blood (v. 7). In Jesus, God made known the mystery of His will (v. 9). In Christ, the Father is bringing all things together to accomplish His good plan (v. 10). In Christ, we have obtained an inheritance in accordance with the plan of the Fathers perfect will (v. 11). In Christ, we are the praise of Gods glory (v. 12). In Jesus, you have been sealed by Gods Holy Spirit for the day of redemption (v. 13). To be a Christian is to be a person who was once spiritually dead, but now is alive with Christ not because of any religious activity on our part, but only because of the work of Jesus on our behalf (Eph. 2:1-9). This is what it means to be a Christian, but how does one become a Christian? I believe that in the same way that you become a Christian, is the same way you put on and take up the breastplate of righteousness. Some of you will remember our time spent in the sermon on the mount during my sermon series, Something Greater just over two years ago. In fact, if you are trying to make sense of the rhetoric and animosity that we are experiencing in our nation, I encourage you to read the first manuscript in that series from May 22, 2022. If you were here for that sermon series, you discovered that not only is the sermon on the mount the greatest sermon ever preached, but Jesus sermon shows us what it means to be a disciple of Jesus. During our time in the beatitudes I shared that the first three beatitudes, which are also known as beatitudes of need, reveal what is essential for any person to understand what is necessary for the salvation of your soul. Let me walk you through it because it will help you appreciate just how encouraging the breastplate of righteousness really is. So here are the first three beatitudes from Matthew 5:3-5, Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. Blessed are the gentle, for they will inherit the earth. To be poor in spirit is to arrive at the cross of Christ with empty hands, recognizing that you are spiritually bankrupt of any moral virtues adequate to earn or gain Gods forgiveness for sins committed against Him. Those who mourn are those who see and understand their sins for what they are and grieve because of them. The meek are those who understand that their problems are beyond them, their problems are because of the sin in them, and their problems are of their own doing. To come to Jesus for the forgiveness of your sins is to come to Jesus knowing that there is no righteousness in yourself; it is to mourn over the reality that your sins offend the God who is infinitely righteous, and to come to Jesus knowing that there is not one thing you can do to generate the kind of righteousness necessary for your salvation. The person who has been truly born again is one whose experience is now the fourth beatitude: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). In Jesus, we have redemption through His blood, the forgiveness of our wrongdoings, according to the riches of His grace which He lavished on us (Eph. 1:7-8). What is the Breastplate of Righteousness? The Roman soldiers breastplate was most likely form fitting and extended from the base of the neck to the top of the thighs, covering the thorax and abdomen for the purpose of protecting the vital organs such as the heart, lungs, kidneys, and bowels. The breastplate is the second piece of Gods armor we are told to put on, but what kind of righteousness does it represent? Is the breastplate of righteousness the righteousness of Jesus that has been imputed upon you the moment you were saved through faith by Christ alone? The imputed righteousness of Christ is when the righteousness of Jesus is applied to you the moment you believed the gospel as we are told in verses like 2 Corinthians 5:21, He [God] made Him [Jesus] who knew no sin to be sin in our behalf, so that we might become the righteousness of God in Him. Here, consider another passage that concerns the imputed righteousness of Christ from Romans 5:18-21, So then, as through one offense [Adams sin] the result was condemnation to all mankind, so also through one act of righteousness the result was justification of life to all mankind. For as through the one mans disobedience the many were made sinners, so also through the obedience of the One the many will be made righteous. The Law came in so that the offense would increase; but where sin increased, grace abounded all the more, so that, as sin reigned in death, so also grace would reign through righteousness to eternal life through Jesus Christ our Lord. In other words, the imputation of Christs righteousness is good news because God the Father no longer sees you as a sinner because of your sinfulness but sees you as righteous because Jesus righteousness has been applied to you permanently. Do you remember last week when I showed you that the belt of truth includes your identity in Jesus and that He is now your truth? The One we follow is, the way and the truth and the life (John 14:6), and now we follow His way, we walk in His truth, and we are united to His life. Some of you, like John Bunyan, really struggle with the tension between what you know the Bible says about your salvation and your very real frustration over your sin. John Bunyan wrote Pilgrims Progress, a book he wrote while in prison for preaching the gospel, it has now been translated into more languages than any other book, except the Bible. Bunyan also wrote other books, and one such book so profoundly helped me with my own struggle of desiring to live for Jesus while struggling with my own sin. One day, while Bunyan was taking a walk, he discovered something that we dare not miss concerning the righteousness of Christ; he wrote about it in his book, Grace Abounding to the Chief of Sinners: One day, as I was walking in the field, my conscience still somewhat wounded and still fearing that all was not well, these words suddenly entered my soul: Your righteousness is in heaven. And I thought, moreover, that I saw, with the eyes of my soul, Jesus Christ at Gods right hand. I say, my righteousness was there [in heaven]; so that wherever I was, or whatever I was doing, God could not say of me, He is in need of my righteousness, as my righteousness was right in front of him. I also saw, moreover, that it was not my good state of heart that made my righteousness better, nor even my bad state that made my righteousness worse, since my righteousness was Jesus Christ himself, the same yesterday, today, and forever (Heb. 13:8). Now indeed the chains fell off my legs, and I was loosed from my afflictions and irons. My temptations fled away too, so that from that time those terrifying Scriptures of God stopped troubling me; I now went home rejoicing in the grace and love of God. So when I got home I looked to see if I could find that verse:Your righteousness is in heaven,'but I could find no such statement. So my heart began to sink again; the only words which came to mind were these: Of him you are in Christ Jesus, who became for us wisdom from God and righteousness and sanctification and redemption (1 Cor. 1:30).[1] Bunyans book was first published in 1666, but his words echo what so many of us struggle with today as we seek to walk in a manner worthy of our calling (4:1). But is this the breastplate of righteousness that we are to put on along with the belt of truth? The answer to that question is yes... and no. The answer is No in that if you are a Christian, you do not need to apply the righteousness of Christ to your life, that is something that only God can do and already has been done for you (see Eph. 1:7-12)! If you are a Christian, you can say with the apostle Paul, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them mere rubbish, so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith... (Phil. 3:8-9). So in what way is the breastplate of righteousness the righteousness of Christ then? We put on the breastplate of righteousness when we live and walk in the confidence and reality that all we have is Christ, and His righteousness is righteousness enough! John Bunyan said that after he realized that all his righteousness was before the Father because Jesus is our righteousness and sanctification before God. He went on to say, Having reached this point, I rested very comfortably here, for some time, at peace with God through Christ. Oh, I thought, Christ, Christ! There was nothing but Christ before my eyes.... Oh, I saw my gold was in my trunk at home, in Christ, my Lord and Saviour. Now Christ was all all my righteousness, all my sanctification and all my redemption.[2] This my dear brothers and sisters is what it looks like to take up and put on the breastplate of righteousness. It is Gods to give, and it is now yours to rest, stand, and walk in! Why is the Breastplate of Righteousness Needed? I am not sure I need to say much to convince you why the breastplate of righteousness is needed, but to be sure that you not only understand why it is needed, but that you are able to celebrate that it is yours to wear, I feel the need to point out a few more things. One of the great expositors and pastors of the 20th century, Martyn Lloyd-Jones, said of this piece of Gods armor: You do not put on the breastplate of experiences, you put on the breastplate of righteousness. The breastplate of righteousness, like the belt of truth, is not something you generate or create out of your own strength. When Paul described the armor of God, he didnt invent it based on what he saw the Roman soldiers wearing around him while in prison, his understanding of the armor of God came from various passages in the Old Testament such as Isaiah 59. In Isaiah 53 we are promised a suffering servant who would be pierced for our offenses and crushed for our wrongdoings and that suffering servant was Jesus who was punished for our sins (see Isa. 53:5-10). Then when we come to Isaiah 59, the suffering servant is now the divine and righteous warrior who will come to rescue His people from their sins. Isaiah 59 begins with these words: Behold, the Lords hand is not so short That it cannot save; nor is His ear so dull That it cannot hear. But your wrongdoings have caused a separation between you and your God, and your sins have hidden His face from you so that He does not hear (vv. 1-2). As we read on, we discover similar language that is used in Ephesians 2:1-3 used in Isaiah 59:12-13, For our wrongful acts have multiplied before You, and our sins have testified against us; for our wrongful acts are with us, and we know our wrongdoings: Offending and denying the Lord, And turning away from our God, Speaking oppression and revolt, conceiving and uttering lying words from the heart. Now listen to how desperate the condition of sinful humanity according to Isaiah: Justice is turned back, and righteousness stands far away; for truth has stumbled in the street, and uprightness cannot enter. Truth is lacking, and one who turns aside from evil makes himself a prey. Now the Lord saw, and it was displeasing in His sight that there was no justice (vv. 14-15). So what does Yahweh do to address the unrighteousness of His people? He made salvation possible for those who could not save themselves! It is in Isaiah 59:16-17 that Paul was referring to in Ephesians 6:14, And He saw that there was no one, and was amazed that there was not one to intercede; then His own arm brought salvation to Him, and His righteousness upheld Him. He put on righteousness like a breastplate, and a helmet of salvation on His head; and He put on garments of vengeance for clothing and wrapped Himself with zeal as a cloak (vv. 16-17). The Divine Warrior promised in Isaiah 59 is He who would conquer our sin by suffering the wrath of His Father for our sins in our place! The only truly and perfect righteous One hung on a cross for unrighteous sinners! Upon His head was a crown of thorns to serve as a reminder of the curse of sin that He bore in our place, and once He declared that it was finished, the Divine Warrior bowed His head in death to become our salvation! Oh, dear brothers and sisters... do you see how critically important the breastplate of righteousness really is? Jesus is not only our Divine Warrior who is qualified to save rebel sinners, but He is the One also promised in Jeremiah 23, Behold, the days are coming, declares the Lord, When I will raise up for David a righteous Branch; and He will reign as king and act wisely and do justice and righteousness in the land. 6In His days Judah will be saved, And Israel will live securely; and this is His name by which He will be called, The Lord Our Righteousness (vv. 5-6). Jesus is our righteousness and to put on the breastplate of righteousness is to walk in confidence that He is enough because His mercy is rich, His grace is sufficient, and His love is great! Charles Spurgeon described it this way: Saints are so righteous in Jesus Christ that they are more righteous than Adam was before he fell, for he had but a creature righteousness, and the Christian has the righteousness of the Creator. Adam had a righteousness which he lost, but believers have a righteousness which they can never lose, an everlasting righteousness. To put on the breastplate of righteousness is to stand, walk, live, and run in consideration of Jesus as your truth and as your righteousness. The breastplate of righteousness is important because when you put it on, it protects the vital organs of your faith, such as your heart. Your hope and salvation are not bound to a nation, or whoever the next president will be. Whatever happens today, tomorrow, on Tuesday, or any day before you, your Sovereign is Jesus, and it is He, Who walks on the waters Who speaks to the sea Who stands in the fire beside you He roars like a lion He bled as the Lamb He carries your healing in His hands! He has said, I am the first and the last, and the living One; I was dead, and behold, I am alive forevermore, and I have the keys of death and Hades (Rev. 1:17-18). Amen. [1] John Bunyan, Grace Abounding to the Chief of Sinners (Auburn, MA: Evangelical Press; 2000), pp. 113-14. [2] Ibid, p.114.

572 Isaiah 9.6 Explained: A Theophoric Approach

Restitutio

Play Episode Listen Later Oct 31, 2024 58:26

Comparing the Hebrew of Isaiah 9.6 to most popular English translations results in some serious questions. Why have our translations changed the tense of the verbs from past to future? Why is this child called “Mighty God” and “Eternal Father”? In this presentation I work through Isaiah 9.6 line by line to help you understand the Hebrew. Next I look at interpretive options for the child as well as his complicated name. Not only will this presentation strengthen your understanding of Isaiah 9.6, but it will also equip you to explain it to others. Listen to this episode on Spotify or Apple Podcasts —— Links —— See my other articles here Check out my class: One God Over All Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read Sean’s bio here Below is the paper presented on October 18, 2024 in Little Rock, Arkansas at the 4th annual UCA Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Abstract Working through the grammar and syntax, I present the case that Isaiah 9:6 is the birth announcement of a historical child. After carefully analyzing the name given to the child and the major interpretive options, I make a case that the name is theophoric. Like the named children of Isaiah 7 and 8, the sign-child of Isaiah 9 prophecies what God, not the child, will do. Although I argue for Hezekiah as the original fulfillment, I also see Isaiah 9:6 as a messianic prophecy of the true and better Hezekiah through whom God will bring eternal deliverance and peace. Introduction Paul D. Wegner called Isaiah 9:6[1] “one of the most difficult problems in the study of the Old Testament.”[2] To get an initial handle on the complexities of this text, let's begin briefly by comparing the Hebrew to a typical translation. Isaiah 9:6 (BHS[3]) כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם׃ Isaiah 9:6 (ESV) For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Curiosities abound in the differences between these two. The first two clauses in English, “For to us a child is born” and “to us a son is given,” employ the present tense while the Hebrew uses the perfect tense, i.e. “to us a child has been born.”[4] This has a significant bearing on whether we take the prophecy as a statement about a child already born in Isaiah's time or someone yet to come (or both). The ESV renders the phrase,וַיִּקְרָא שְׁמוֹ (vayikra sh'mo), as “and his name shall be called,” but the words literally mean “and he called his name” where the “he” is unspecified. This leaves room for the possibility of identifying the subject of the verb in the subsequent phrase, i.e. “And the wonderful counselor, the mighty God called his name…” as many Jewish translations take it. Questions further abound regardingאֵל גִּבּוֹר (el gibbor), which finds translations as disparate as the traditional “Mighty God”[5] to “divine warrior”[6] to “in battle God-like”[7] to “Mighty chief”[8] to “Godlike hero,”[9] to Luther's truncated “Held.”[10] Another phrase that elicits a multiplicity of translations is אֲבִיעַד (aviad). Although most versions read “Eternal Father,”[11] others render the word, “Father-Forever,”[12] “Father for all time,”[13] “Father of perpetuity,”[14] “Father of the Eternal Age,”[15] and “Father of Future.”[16] Translators from a range of backgrounds struggle with these two phrases. Some refuse to translate them at all, preferring clunky transliterations.[17] Still, as I will show below, there's a better way forward. If we understand that the child had a theophoric name—a name that is not about him, but about God—our problems dissipate like morning fog before the rising sun. Taking the four pairs of words this way yields a two-part sentence name. As we'll see this last approach is not only the best contextual option, but it also allows us to take the Hebrew vocabulary, grammar, and syntax at face value, rather than succumbing to strained translations and interpretational gymnastics. In the end, we're left with a text literally rendered and hermeneutically robust. Called or Will Call His Name? Nearly all the major Christian versions translate וַיִּקְרָא (vayikra), “he has called,” as “he will be called.” This takes an active past tense verb as a passive future tense.[18] What is going on here? Since parents typically give names at birth or shortly thereafter, it wouldn't make sense to suggest the child was already born (as the beginning of Isa 9:6 clearly states), but then say he was not yet named. Additionally, וַיִּקְרָא (vayikra) is a vav-conversive plus imperfect construction that continues the same timing sequence of the preceding perfect tense verbs.[19] If the word were passive (niphal binyan) we would read וַיִּקָּרֵא (vayikarey) instead of וַיִּקְרָא (vayikra). Although some have suggested an emendation of the Masoretic vowels to make this change, Hugh Williamson notes, “there is no overriding need to prefer it.”[20] Translators may justify rendering the perfect tense as imperfect due to the idiom called a prophetic past tense (perfectum propheticum). Wilhelm Gesenius notes the possibility that a prophet “so transports himself in imagination into the future that he describes the future event as if it had been already seen or heard by him.”[21] Bruce Waltke recognizes the phenomenon, calling it an accidental perfective in which “a speaker vividly and dramatically represents a future situation both as complete and independent.”[22] Still, it's up to the interpreter to determine if Isaiah employs this idiom or not. The verbs of verse 6 seem quite clear: “a child has been born for us … and the government was on his shoulder … and he has called his name…” When Isaiah uttered this prophecy, the child had already been born and named and the government rested on his shoulders. This is the straightforward reading of the grammar and therefore should be our starting point.[23] Hezekiah as the Referent One of the generally accepted principles of hermeneutics is to first ask the question, “What did this text mean in its original context?” before asking, “What does this text mean to us today?” When we examine the immediate context of Isa 9:6, we move beyond the birth announcement of a child with an exalted name to a larger prophecy of breaking the yoke of an oppressor (v4) and the ushering in of a lasting peace for the throne of David (v7). Isaiah lived in a tumultuous time. He saw the northern kingdom—the nation of Israel—uprooted from her land and carried off by the powerful and cruel Assyrian Empire. He prophesied about a child whose birth had signaled the coming freedom God would bring from the yoke of Assyria. As Jewish interpreters have long pointed out, Hezekiah nicely fits this expectation.[24] In the shadow of this looming storm, Hezekiah became king and instituted major religious reforms,[25] removing idolatry and turning the people to Yahweh. The author of kings gave him high marks: “He trusted in Yahweh, the God of Israel. After him there was no one like him among all the kings of Judah nor among those who were before him” (2 Kgs 18:5).[26] Then, during Hezekiah's reign, Sennacherib sent a large army against Judea and laid siege to Jerusalem. Hezekiah appropriately responded to the threatening Assyrian army by tearing his clothes, covering himself with sackcloth, and entering the temple to pray (2 Kings 19:1). He sent word to Isaiah, requesting prayer for the dire situation. Ultimately God brought miraculous deliverance, killing 185,000 Assyrians, which precipitated a retreat. There had not been such an acute military deliverance since the destruction of Pharaoh's army in the sea. Indeed, Hezekiah's birth did signal God's coming deliverance. In opposition to Hezekiah as the referent for Isa 9:6, Christian interpreters have pointed out that Hezekiah did not fulfill this prophecy en toto. Specifically, Hezekiah did not usher in “an endless peace” with justice and righteousness “from this time onward and forevermore” (Isa. 9:7). But, as John Roberts points out, the problem only persists if we ignore prophetic hyperbole. Here's what he says: If Hezekiah was the new king idealized in this oracle, how could Isaiah claim he would reign forever? How could Isaiah so ignore Israel's long historical experience as to expect no new source of oppression would ever arise? The language, as is typical of royal ideology, is hyperbolic, and perhaps neither Isaiah nor his original audience would have pushed it to its limits, beyond its conventional frames of reference, but the language itself invites such exploitation. If one accepts God's providential direction of history, it is hard to complain about the exegetical development this exploitation produced.[27] Evangelical scholar Ben Witherington III likewise sees a reference to both Hezekiah and a future deliverer. He writes, “[T]he use of the deliberately hyperbolic language that the prophet knew would not be fulfilled in Hezekiah left open the door quite deliberately to look for an eschatological fulfillment later.”[28] Thus, even if Isaiah's prophecy had an original referent, it left the door open for a true and better Hezekiah, who would not just defeat Assyria, but all evil, and not just for a generation, but forever. For this reason, it makes sense to take a “both-and” approach to Isa 9:6. Who Called His Name? Before going on to consider the actual name given to the child, we must consider the subject of the word וַיִּקְרָא (vayikra), “and he called.” Jewish interpreters have and continue to take אֵל גִבּוֹר (el gibbor), “Mighty God,” as the subject of this verb. Here are a few examples of this rendering: Targum Jonathan (2nd century) And his name has been called from before the One Who Causes Wonderful Counsel, God the Warrior, the Eternally Existing One—the Messiah who will increase peace upon us in his days.[29] Shlomo Yitzchaki (11th century) The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah's name, “the prince of peace,” since peace and truth will be in his days.[30] Jacob ben Isaac Ashkenazi (16th century) “For a child is born to us.” A son will be born and this is Hezekiah. Though Ahaz is an evildoer, his son Hezekiah will be a righteous king. He will be strong in his service of the Holy One. He will study Torah and the Holy One will call him, “eternal father, peaceful ruler.” In his days there will be peace and truth.[31] The Stone Edition of the Tanach (20th century) The Wondrous Adviser, Mighty God, Eternal Father, called his name Sar-shalom [Prince of Peace][32] Although sometimes Christian commentators blithely accuse Jewish scholars of avoiding the implications of calling the child “Mighty God” and “Eternal Father,” the grammar does allow multiple options here. The main question is whether Isaiah specified the subject of the verb וַיִקְרָ (vayikra) or not. If he has, then the subject must be אֵל גִבּוֹר (el gibbor). If he has not, then the subject must be indefinite (i.e. “he” or “one”). What's more, the Masoretic punctuation of the Hebrew suggests the translation, “and the Wonderful Adviser, the Mighty God called his name, ‘Everlasting Father, Prince of Peace'”[33] However, Keil and Delitzsch point out problems with this view on both grammatical and contextual grounds. They write: [I]t is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הַיּוֹעֵץ פֵּלֶא הַגִּבּוֹר, so as to distinguish them from the two names of the child.”[34] Thus, though the Masoretic markings favor the Jewish translation, the grammar doesn't favor taking “Wonderful Counselor, Mighty God” as the subject. It's certainly not impossible, but it is a strained reading without parallels in Isaiah and without justification in the immediate context. Let's consider another possibility. His Name Has Been Called Instead of taking אֵל גִּבּוֹר (el gibbor) as the subject, we can posit an indefinite subject for וַיִקְרָ (vayikra): “one has called.” Examples of this outside of Isaiah 9:6 include Gen 11:9; 25:26; Exod 15:23; and 2 Sam 2:16. The phenomenon appears in Gesenius (§144d) and Joüon and Muraoka (§155e), both of which include our text as examples. However, the translation “one has called his name” is awkward in English due to our lack of a generic pronoun like on in French or man in German. Accordingly, most translations employ the passive construction: “his name has been called,” omitting the subject.[35] This is apparently also how those who produced the Septuagint (LXX) took the Hebrew text, employing a passive rather than an active verb.[36] In conclusion, the translation “his name has been called” works best in English. Mighty Hero Now we broach the question of how to render אֵל גִּבּוֹר el gibbor. As I've already noted, a few translations prefer “mighty hero.” But this reading is problematic since it takes the two words in reverse order. Although in English we typically put an adjective before the noun it modifies, in Hebrew the noun comes first and then any adjectives that act upon it. Taking the phrase as אֵל גִּבּוֹר (gibbor el) makes “mighty” the noun and “God” the adjective. Now since the inner meaning of אֵל (el) is “strong” or “mighty,” and גִּבּוֹר gibbor means “warrior” or “hero,” we can see how translators end up with “mighty warrior” or “divine hero.” Robert Alter offers the following explanation: The most challenging epithet in this sequence is ‘el gibor [sic], which appears to say “warrior-god.” The prophet would be violating all biblical usage if he called the Davidic king “God,” and that term is best construed here as some sort of intensifier. In fact, the two words could conceivably be a scribal reversal of gibor ‘el, in which case the second word would clearly function as a suffix of intensification as it occasionally does elsewhere in the Bible.[37] Please note that Alter's motive for reversing the two words is that the text, as it stands, would violate all biblical usage by calling the Davidic king “God.” But Alter is incorrect. We have another biblical usage calling the Davidic king “God” in Psalm 45:6. We must allow the text to determine interpretation. Changing translation for the sake of theology is allowing the tail to wag the dog. Another reason to doubt “divine warrior” as a translation is that “Wherever ʾēl gibbôr occurs elsewhere in the Bible there is no doubt that the term refers to God (10:21; cf. also Deut. 10:17; Jer. 32:18),” notes John Oswalt.[38] Keil and Delitzsch likewise see Isa 10:21 as the rock upon which these translations suffer shipwreck.[39] “A remnant will return,” says Isa 10:21, “the remnant of Jacob, to the mighty God.” The previous verse makes it clear that “mighty God” refers to none other than “Yahweh, the holy one of Israel.” Without counter examples elsewhere in the Bible, we lack the basis to defy the traditional ordering of “God” as the noun and “mighty” or “warrior” as the adjective.[40] Mighty God-Man Did Isaiah foresee a human child who would also be the mighty God? Did he suddenly get “a glimpse of the fact that in the fullness of the Godhead there is a plurality of Persons,” as Edward Young thought?[41] Although apologists seeking to prove the deity of Christ routinely push for this reading, other evangelical scholars have expressed doubts about such a bold interpretation.[42] Even Keil and Delitzsch, after zealously batting away Jewish alternatives, admit Isaiah's language would not have suggested an incarnate deity in its original context.[43] Still, it would not be anachronistic to regard a king as a deity in the context of the ancient Near East. We find such exalted language in parallels from Egypt and Assyria in their accession oracles (proclamations given at the time a new king ascends the throne). Taking their cue from the Egyptian practices of bestowing divine throne names upon the Pharaoh's accession to the throne, G. von Rad and A. Alt envisioned a similar practice in Jerusalem. Although quite influential, Wegner has pointed out several major problems with this way of looking at our text: (1) the announcement is to the people in Isa 9:6, not the king; (2) Isa 9:6 does not use adoption language nor call the child God's son; (3) יֶלֶד (yeled), “child,” is never used in accession oracles; (4) the Egyptian parallels have five titles not four as in Isa 9:6; (5) Egyptians employ a different structure for accession oracles than Isa 9:6; and (6) we have no evidence elsewhere that Judean kings imitated the Egyptian custom of bestowing divine titles.[44] Another possibility, argued by R. A. Carlson, is to see the names as anti-Assyrian polemic.[45] Keeping in mind that Assyria was constantly threatening Judah in the lifetime of Isaiah and that the child born was to signal deliverance, it would be no surprise that Isaiah would cast the child as a deliberate counter-Assyrian hero. Still, as Oswalt points out, “[T]he Hebrews did not believe this [that their kings were gods]. They denied that the king was anything more than the representative of God.”[46] Owing to a lack of parallels within Israel and Isaiah's own penchant for strict monotheism,[47] interpreting Isa 9:6 as presenting a God-man is ad hoc at best and outright eisegesis at worst. Furthermore, as I've already noted, the grammar of the passage indicates a historical child who was already born. Thus, if Isaiah meant to teach the deity of the child, we'd have two God-men: Hezekiah and Jesus. Far from a courtly scene of coronation, Wegner makes the case that our text is really a birth announcement in form. Birth announcements have (1) a declaration of the birth, (2) an announcement of the child's name, (3) an explanation of what the name means, and (4) a further prophecy about the child's future.[48] These elements are all present in Isa 9:6, making it a much better candidate for a birth announcement than an accession or coronation oracle. As a result, we should not expect divine titles given to the king like when the Pharaohs or Assyrian kings ascended the throne; instead, we ought to look for names that somehow relate to the child's career. We will delve more into this when we broach the topic of theophoric names. Mighty God's Agent Another possibility is to retain the traditional translation of “mighty God” and see the child as God's agent who bears the title. In fact, the Bible calls Moses[49] and the judges[50] of Israel אֱלֹהִים (elohim), “god(s),” due to their role in representing God. Likewise, as I've already mentioned, the court poet called the Davidic King “god” in Ps 45:6. Additionally, the word אֵל (el), “god,” refers to representatives of Yahweh whether divine (Ps 82:1, 6) or human (John 10.34ff).[51] Thus, Isa 9:6 could be another case in which a deputized human acting as God's agent is referred to as God. The NET nicely explains: [H]aving read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God's representative on earth. …When the king's enemies oppose him on the battlefield, they are, as it were, fighting against God himself.[52] Raymond Brown admits that this “may have been looked on simply as a royal title.”[53] Likewise Williamson sees this possibility as “perfectly acceptable,” though he prefers the theophoric approach.[54] Even the incarnation-affirming Keil and Delitzsch recognize that calling the child אֵל גִּבּוֹר (el gibbor) is “nothing further…than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Ps. 82:1), and that He would have God dwelling within Him (cf., Jer. 33:16).”[55] Edward L. Curtis similarly points out that had Isaiah meant to teach that the child would be an incarnation of Yahweh, he would have “further unfolded and made central this thought” throughout his book.[56] He likewise sees Isa 9:6 not as teaching “the incarnation of a deity” but as a case “not foreign to Hebrew usage to apply divine names to men of exalted position,” citing Exod 21:6 and Ps 82:6 as parallels.[57] Notwithstanding the lexical and scholarly support for this view, not to mention my own previous position[58] on Isa 9:6, I'm no longer convinced that this is the best explanation. It's certainly possible to call people “Gods” because they are his agents, but it is also rare. We'll come to my current view shortly, but for now, let's approach the second controversial title. Eternal Father The word אֲבִיעַד (aviad), “Eternal Father,” is another recognizable appellative for Yahweh. As I mentioned in the introduction, translators have occasionally watered down the phrase, unwilling to accept that a human could receive such a title. But humans who pioneer an activity or invent something new are fathers.[59] Walking in someone's footsteps is metaphorically recognizing him as one's father.[60] Caring for others like a father is yet another way to think about it.[61] Perhaps the child is a father in one of these figurative senses. If we follow Jerome and translate אֲבִיעַד (aviad) as Pater futuri saeculi, “Father of the future age,” we can reconfigure the title, “Eternal Father,” from eternal without beginning to eternal with a beginning but without an end. However, notes Williamson, “There is no parallel to calling the king ‘Father,' rather the king is more usually designated as God's son.”[62] Although we find Yahweh referred to as “Father” twice in Isaiah (Isa 63:16; 64:7), and several more times throughout the Old Testament,[63] the Messiah is not so called. Even in the New Testament we don't see the title applied to Jesus. Although not impossible to be taken as Jesus's fatherly role to play in the age to come, the most natural way to take אֲבִיעַד (aviad) is as a reference to Yahweh. In conclusion, both “mighty God” and “eternal Father” most naturally refer to Yahweh and not the child. If this is so, why is the child named with such divine designations? A Theophoric Name Finally, we are ready to consider the solution to our translation and interpretation woes. Israelites were fond of naming their kids with theophoric names (names that “carry God”). William Holladay explains: Israelite personal names were in general of two sorts. Some of them were descriptive names… But most Israelite personal names were theophoric; that is, they involve a name or title or designation of God, with a verb or adjective or noun which expresses a theological affirmation. Thus “Hezekiah” is a name which means “Yah (= Yahweh) is my strength,” and “Isaiah” is a name which means “Yah (= Yahweh) has brought salvation.” It is obvious that Isaiah is not called “Yahweh”; he bears a name which says something about Yahweh.[64] As Holladay demonstrates, when translating a theophoric name, it is customary to supplement the literal phrase with the verb, “to be.” Hezekiah = “Yah (is) my strength”; Isaiah = “Yah (is) salvation.” Similarly, Elijah means “My God (is) Yah” and Eliab, “My God (is the) Father.” Theophoric names are not about the child; they are about the God of the parents. When we imagine Elijah's mother calling him for dinner, she's literally saying “My God (is) Yah(weh), it's time for dinner.” The child's name served to remind her who her God was. Similarly, these other names spoke of God's strength, salvation, and fatherhood. To interpret the named child of Isa 9:6 correctly, we must look at the previously named children in Isa 7 and 8. In chapter 7 the boy is called “Immanuel,” meaning “God (is) with us” (Isa 7:14). This was a historical child who signaled prophecy. Isaiah said, “For before the boy knows to reject evil and choose good, the land whose two kings you dread will be abandoned” (Isa 7:16). In Isa 8:1 we encounter “Maher-Shalal-Hash-Baz,” or “The spoil speeds, the prey hastens.”[65] This child has a two-sentence name with an attached prophecy: “For before the boy calls, ‘my father' or ‘my mother,' the strength of Damascus and the plunder of Samaria will be carried off before the king of Assyria” (Isa 8:4). Both children's sign names did not describe them nor what they would do, but what God would do for his people. Immanuel is a statement of faith. The name means God has not abandoned his people; they can confidently say, “God is with us” (Isa 8:10). Maher-Shalal-Hash-Baz does not mean that the child would become a warrior to sack Damascus and seize her spoils, but that God would bring about the despoiling of Judah's enemy. When we encounter a third sign-named child in as many chapters, we are on solid contextual grounds to see this new, longer name in the same light. Isaiah prophecies that this child has the government upon his shoulder, sits on the throne of David, and will establish a lasting period of justice and righteousness (Isa 9:5, 7). This child bears the name “Pele-Yoets-El-Gibbor-Aviad-Sar-Shalom.” The name describes his parents' God, the mighty God, the eternal Father. Although this perspective has not yet won the day, it is well attested in a surprising breadth of resources. Already in 1867, Samuel David Luzzatto put forward this position.[66] The Jewish Publication Society concurred in their 2014 study Bible: Semitic names often consist of sentences that describe God … These names do not describe that person who holds them but the god whom the parents worship. Similarly, the name given to the child in this v. does not describe that child or attribute divinity to him, but describes God's actions.[67] The New Oxford Annotated Bible (NRSV) footnote on Isa. 9:6 says, “As in many Israelite personal names, the deity, not the person named, is being described.”[68] Additional scholars advocating the view also include Holladay (1978), Wegner (1992), Goldingay (1999, 2015), and Williamson (2018). Even so, Keil and Delitzsch eschew “such a sesquipedalian name,” calling it “unskillful,” and arguing that it would be impractical “to be uttered in one breath.”[69] But this is to take the idea too literally. No one is going to actually call the child by this name. John Goldingay helpfully explains: So he has that complicated name, “An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Father-is-an-officer-for-well-being.” Like earlier names in Isaiah (God-is-with-us, Remains-Will-Return, Plunder-hurries-loot-rushes), the name is a sentence. None of these names are the person's everyday name—as when the New Testament says that Jesus will be called Immanuel, “God [is] with us,” without meaning this expression is Jesus' name. Rather, the person somehow stands for whatever the “name” says. God gives him a sign of the truth of the expression attached to him. The names don't mean that the person is God with us, or is the remains, or is the plunder, and likewise this new name doesn't mean the child is what the name says. Rather he is a sign and guarantee of it. It's as if he goes around bearing a billboard with that message and with the reminder that God commissioned the billboard.[70] Still, there's the question of identifying Yahweh as שַׂר־שָׁלוֹם (sar shalom). Since most of our translations render the phrase “Prince of Peace,” and the common meaning of a prince is someone inferior to the king, we turn away from labeling God with this title. Although HALOT mentions “representative of the king, official” for the first definition their second is “person of note, commander.”[71] The BDB glosses “chieftain, chief, ruler, official, captain, prince” as their first entry.[72] Wegner adds: “The book of Isaiah also appears to use the word sar in the general sense of “ruler.””[73] Still, we must ask, is it reasonable to think of Yahweh as a שַׂר (sar)? We find the phrase שַׂר־הַצָּבָא (sar-hatsava), “prince of hosts,” in Daniel 8:11 and שַׂר־שָׂרִים (sar-sarim), “prince of princes,” in verse 25, where both refer to God.[74] The UBS Translators' Handbook recommends “God, the chief of the heavenly army” for verse 11 and “the greatest of all kings” for verse 25.[75] The handbook discourages using “prince,” since “the English word ‘prince' does not mean the ruler himself but rather the son of the ruler, while the Hebrew term always designates a ruler, not at all implying son of a ruler.”[76] I suggest applying this same logic to Isa 9:6. Rather than translating שַׂר־שָׁלוֹם (sar shalom) as “Prince of Peace,” we can render it, “Ruler of Peace” or “Ruler who brings peace.” Translating the Name Sentences Now that I've laid out the case for the theophoric approach, let's consider translation possibilities. Wegner writes, “the whole name should be divided into two parallel units each containing one theophoric element.”[77] This makes sense considering the structure of Maher-shalal-hash-baz, which translates two parallel name sentences: “The spoil speeds, the prey hastens.” Here are a few options for translating the name. Jewish Publication Society (1917) Wonderful in counsel is God the Mighty, the Everlasting Father, the Ruler of peace[78] William Holladay (1978) Planner of wonders; God the war hero (is) Father forever; prince of well-being[79] New Jewish Publication Society (1985) The Mighty God is planning grace; The Eternal Father, a peaceable ruler[80] John Goldingay (1999) One who plans a wonder is the warrior God; the father for ever is a commander who brings peace[81] John Goldingay (2015) An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Fathers-is-an-official-for-well-being[82] Hugh Williamson (2018) A Wonderful Planner is the Mighty God, An Eternal Father is the Prince of Peace[83] My Translation (2024) The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace[84] I prefer to translate אֵל גִּבּוֹר (el gibbor) as “warrior God” rather than “mighty God” because the context is martial, and גִּבּוֹר(gibbor) often refers to those fighting in war.[85] “Mighty God” is ambiguous, and easily decontextualized from the setting of Isa 9:6. After all, Isa 9:4-5 tells a great victory “as on the day of Midian”—a victory so complete that they burn “all the boots of the tramping warriors” in the fire. The word פֶּלֶא (pele), though often translated “wonderful,” is actually the word for “miracle,” and יוֹעֵץ (yoets) is a participle meaning “adviser” or “planner.” Since the context is war, this “miracle of an adviser” or “miraculous planner” refers to military plans—what we call strategy, hence, “miraculous strategist.” Amazingly, the tactic God employed in the time of Hezekiah was to send out an angel during the night who “struck down one hundred eighty-five thousand in the camp of the Assyrians” (Isa 37:36). This was evidently the warrior God's miraculous plan to remove the threat of Assyria from Jerusalem's doorstep. Prophecies about the coming day of God when he sends Jesus Christ—the true and better Hezekiah—likewise foretell of an even greater victory over the nations.[86] In fact, just two chapters later we find a messianic prophecy of one who will “strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” (Isa 11:4). The next phrase, “The eternal Father,” needs little comment since God's eternality and fatherhood are both noncontroversial and multiply attested. Literally translated, שַׂר־שָׁלוֹם (sar-shalom) is “Ruler of peace,” but I take the word pair as a genitive of product.[87] Williamson unpacks this meaning as “the one who is able to initiate and maintain Peace.”[88] That his actions in the time of Hezekiah brought peace is a matter of history. After a huge portion of the Assyrian army died, King Sennacherib went back to Nineveh, where his sons murdered him (Isa 37:37-38). For decades, Judah continued to live in her homeland. Thus, this child's birth signaled the beginning of the end for Assyria. In fact, the empire itself eventually imploded, a fate that, at Hezekiah's birth, must have seemed utterly unthinkable. Of course, the ultimate peace God will bring through his Messiah will far outshine what Hezekiah achieved.[89] Conclusion We began by considering the phraseוַיִּקְרָא שְׁמוֹ (vayikra sh'mo). We noted that the tense is perfect, which justifies a past-tense interpretation of the child who had already been born by the time of the birth announcement. I presented the case for Hezekiah as the initial referent of Isa 9:6 based on the fact that Hezekiah’s life overlapped with Isaiah’s, that he sat on the throne of David (v7), and that his reign saw the miraculous deliverance from Assyria's army. Furthermore, I noted that identifying the child of Isa 9:6 as Hezekiah does not preclude a true and better one to come. Although Isa 9:6 does not show up in the New Testament, I agree with the majority of Christians who recognize this text as a messianic prophecy, especially when combined with verse 7. Next we puzzled over the subject for phraseוַיִּקְרָא שְׁמוֹ (vayikra sh'mo.) Two options are that the phrase פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר (pele yoets el gibbor) functions as the subject or else the subject is indefinite. Although the Jewish interpreters overwhelmingly favor the former, the lack of definite articles and parallel constructions in Isaiah make me think the latter is more likely. Still, the Jewish approach to translation is a legitimate possibility. I explained how a passive voice makes sense in English since it hides the subject, and settled on “his name has been called,” as the best translation. Then we looked at the phrase אֵל גִּבּוֹר (el gibbor) and considered the option of switching the order of the words and taking the first as the modifier of the second as in “mighty hero” or “divine warrior.” We explored the possibility that Isaiah was ascribing deity to the newborn child. We looked at the idea of Isaiah calling the boy “Mighty God” because he represented God. In the end we concluded that these all are less likely than taking God as the referent, especially in light of the identical phrase in Isa 10:21 where it unambiguously refers to Yahweh. Moving on to אֲבִיעַד (aviad), we considered the possibility that “father” could refer to someone who started something significant and “eternal” could merely designate a coming age. Once again, though these are both possible readings, they are strained and ad hoc, lacking any indication in the text to signal a non-straightforward reading. So, as with “Mighty God,” I also take “Eternal Father” as simple references to God and not the child. Finally, we explored the notion of theophoric names. Leaning on two mainstream Bible translations and five scholars, from Luzzatto to Williamson, we saw that this lesser-known approach is quite attractive. Not only does it take the grammar at face value, it also explains how a human being could be named “Mighty God” and “Eternal Father.” The name describes God and not the child who bears it. Lastly, drawing on the work of the Jewish Publication Society, Goldingay, and Williamson, I proposed the translation: “The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace.” This rendering preserves the martial context of Isa 9:6 and glosses each word according to its most common definition. I added in the verb “is” twice as is customary when translating theophoric names. The result is a translation that recognizes God as the focus and not the child. This fits best in the immediate context, assuming Hezekiah is the original referent. After all, his greatest moment was not charging out ahead of a column of soldiers, but his entering the house of Yahweh and praying for salvation. God took care of everything else. Likewise, the ultimate Son of David will have God's spirit influencing him: a spirit of wisdom, understanding, counsel, might, knowledge, and fear of God (Isa 11:2). The eternal Father will so direct his anointed that he will “not judge by what his eyes see or decide by what his ears hear” (Isa 11:3). In his days God will bring about a shalom so deep that even the animals will become peaceful (Isa 11:6-8). An advantage of this reading of Isa 9:6 is that it is compatible with the full range of christological positions Christians hold. Secondly, this approach nicely fits with the original meaning in Isaiah’s day, and it works for the prophecy’s ultimate referent in Christ Jesus. Additionally, it is the interpretation with the least amount of special pleading. Finally, it puts everything into the correct order, allowing exegesis to drive theology rather than the other way around. Bibliography Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament. Altamonte Springs: OakTree Software, 2012. The Holy Scriptures According to the Masoretic Text: A New Translation. Philadelphia, PA: The Jewish Publication Society, 1917. The Jewish Study Bible. Edited by Adele Berlin and Marc Zvi Brettler. Second ed. New York: Oxford University Press, 2014. Net Bible, Full Notes Edition. Edited by W. Hall Harris III James Davis, and Michael H. Burer. 2nd ed. Nashville: Thomas Nelson, 2019. The New Oxford Annotated Bible. Edited by Carol A. Newsom Marc Z. Brettler, Pheme Perkins. Third ed. New York: Oxford University Press, 2001. The Stone Edition of the Tanach. Edited by Nosson Scherman and Meir Zlotowitz. Brooklyn, NY: Artscroll, 1996. Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text. 4th, Reprint. Philadelphia, PA: The Jewish Publication Society, 1985. Translation of Targum Onkelos and Jonathan. Translated by Eidon Clem. Altamonte Springs, FL: OakTree Software, 2015. Alter, Rober. The Hebrew Bible: Prophets, Nevi’im. Vol. 2. 3 vols. New York: W. W. Norton & Co., 2019. Ashkenazi, Jacob ben Isaac. Tze’enah Ure’enah: A Critical Translation into English. Translated by Morris M. Faierstein. Berlin: De Gruyter, 2017. https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. Baumgartner, Ludwig Koehler and Walter. The Hebrew and Aramaic Lexicon of the Old Testament. Edited by M. E. J. Richardson. Leiden: Brill, 2000. Brown, Raymond E. Jesus: God and Man, edited by 3. New York: Macmillan, 1967. Carlson, R. A. “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6.” Vetus Testamentum, no. 24 (1974): 130-5. Curtis, Edward L. “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7.” The Old and New Testament Student 11, no. 6 (1890): 336-41. Delitzsch, C. F. Keil and F. Commentary on the Old Testament. Peabody, MA: Hendrickson, 1996. Finnegan, Sean. “Jesus Is God: Exploring the Notion of Representational Deity.” Paper presented at the One God Seminar, Seattle, WA, 2008, https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. Francis Brown, S. R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon Peabody, MA: Hendrickson, 1996. Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and A. E. Cowley. 2nd ed. Oxford: Clarendon Press, 1910. Goldingay, John. “The Compound Name in Isaiah 9:5(6).” The Catholic Biblical Quarterly 61, no. 2 (1999): 239-44. Goldingay, John. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press, 2015. Holladay, William L. Isaiah: Scroll of Prophetic Heritage. Grand Rapids, MI: Eerdmans, 1978. III, Ben Witherington. Isaiah Old and New. Minneapolis, MN: Fortress Press, 2017. https://www.jstor.org/stable/j.ctt1ggjhbz.7. Luzzatto, Samuel David. Shi’ur Komah. Padua, IT: Antonio Bianchi, 1867. O’Connor, Bruce K. Waltke and Michael P. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Esenbrauns, 1990. Ogden, Graham S., and Jan Sterk. A Handbook on Isaiah. Ubs Translator's Handbooks. New York: United Bible Societies, 2011. Oswalt, John. The Book of Isaiah, Chapters 1-39. Nicot. Grand Rapids, MI: Eerdmans, 1986. Péter-Contesse, René and John Ellington. A Handbook on Daniel. Ubs Translator’s Handbooks. New York, NY: United Bible Societies, 1993. Roberts, J. J. M. First Isaiah. Vol. 23A. Hermeneia, edited by Peter Machinist. Minneapolis, MN: Fortress Press, 2001. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Walter Bauer, Frederick W. Danker, William F. Arndt, F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. Wegner, Paul D. “A Re-Examination of Isaiah Ix 1-6.” Vetus Testamentum 42, no. 1 (1992): 103-12. Williamson, H. G. M. A Critical and Exegetical Commentary on Isaiah 1-27. Vol. 2. International Critical Commentary, edited by G. I. Davies and C. M. Tuckett. New York: Bloomsbury, 2018. Yitzchaki, Shlomo. Complete Tanach with Rashi. Translated by A. J. Rosenberg. Chicago, IL: Davka Corp, 1998. https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. Young, Edward J. The Book of Isaiah: Chapters 1-18. Vol. 1. Grand Rapids, MI: Eerdmans, 1965. End Notes [1] Throughout I'll refer to Isaiah 9:6 based on the versification used in English translations. Hebrew Bibles shift the count by one, so the same verse is Isaiah 9:5. [2] Paul D. Wegner, “A Re-Examination of Isaiah Ix 1-6,” Vetus Testamentum 42, no. 1 (1992): 103. [3] BHS is the Biblia Hebraica Stuttgartensia, the standard Hebrew text based on the Leningrad Codex, a medieval Masoretic text. [4] In Hebrew the perfect tense roughly maps onto English past tense and the imperfect tense to future tense. [5] See NRSVUE, ESV, NASB20, NIV, NET, LSB, NLT, NKJ, ASV, KJV. [6] See translations by Robert Alter, James Moffat, and Duncan Heaster. Also see Westminster Commentary, Cambridge Bible Commentary, New Century Bible Commentary, and The Daily Study Bible. [7] See New English Bible. [8] See Ibn Ezra. [9] See An American Testament. [10] “Held” means “hero” in German. In the Luther Bible (1545), he translated the phrase as “und er heißt Wunderbar, Rat, Kraft, Held, Ewig -Vater, Friedefürst,” separating power (Kraft = El) and hero (Held = Gibbor) whereas in the 1912 revision we read, “er heißt Wunderbar, Rat, Held, Ewig-Vater Friedefürst,” which reduced el gibbor to “Held” (hero). [11] See fn 4 above. [12] See New American Bible Revised Edition and An American Testament. [13] See New English Bible and James Moffatt's translation. [14] See Ibn Ezra. [15] See Duncan Heaster's New European Version. [16] See Word Biblical Commentary. [17] See Jewish Publication Society translation of 1917, the Koren Jerusalem Bible, and the Complete Jewish Bible. [18] In the Dead Sea Scrolls, 1QIsaa 8.24 reads “וקרא,” the vav-conversed form of “קרא,” translated “he will call,” an active future tense. This reading is implausible considering the unambiguous past tense of the two initial clauses that began verse 6: “a child has been born…a son has been given.” [19] “Here the Hebrew begins to use imperfect verb forms with the conjunction often rendered “and.” These verbs continue the tense of the perfect verb forms used in the previous lines. They refer to a state or situation that now exists, so they may be rendered with the present tense in English. Some translations continue to use a perfect tense here (so NJB, NJPSV, FRCL), which is better.” Graham S. Ogden, and Jan Sterk, A Handbook on Isaiah, Ubs Translator's Handbooks (New York: United Bible Societies, 2011). [20] H. G. M. Williamson, A Critical and Exegetical Commentary on Isaiah 1-27, vol. 2, International Critical Commentary, ed. G. I. Davies and C. M. Tuckett (New York: Bloomsbury, 2018), 371. [21] Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed. E. Kautzsch and A. E. Cowley, 2nd ed. (Oxford: Clarendon Press, 1910), §106n. [22] Bruce K. Waltke and Michael P. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Esenbrauns, 1990), §30.5.1e. [23] John Goldingay takes a “both-and” position, recognizing that Isaiah was speaking by faith of what God would do in the future, but also seeing the birth of the son to the king as having already happened by the time of the prophecy. John Goldingay, Isaiah for Everyone (Louisville, KY: Westminster John Knox Press, 2015), 42. [24] Jewish authors include Rashi, A. E. Kimchi, Abravanel, Malbim, and Luzzatto. [25] See 2 Kings 18:3-7. [26] Unless otherwise noted, all translations are my own. [27] J. J. M. Roberts, First Isaiah, vol. 23A, Hermeneia, ed. Peter Machinist (Minneapolis, MN: Fortress Press, 2001), 153. [28] Ben Witherington III, Isaiah Old and New (Minneapolis, MN: Fortress Press, 2017), 95-6, 99-100. https://www.jstor.org/stable/j.ctt1ggjhbz.7. [29] Translation of Targum Onkelos and Jonathan, trans. Eidon Clem (Altamonte Springs, FL: OakTree Software, 2015). [30] Shlomo Yitzchaki, Complete Tanach with Rashi, trans. A. J. Rosenberg (Chicago, IL: Davka Corp, 1998). https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. [31] Jacob ben Isaac Ashkenazi, Tze’enah Ure’enah: A Critical Translation into English, trans. Morris M. Faierstein (Berlin: De Gruyter, 2017). https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. [32] Square brackets in original. The Stone Edition of the Tanach, ed. Nosson Scherman and Meir Zlotowitz (Brooklyn, NY: Artscroll, 1996). [33] Net Bible, Full Notes Edition, ed. W. Hall Harris III James Davis, and Michael H. Burer, 2nd ed. (Nashville: Thomas Nelson, 2019), 1266. [34] C. F. Keil and F. Delitzsch, Commentary on the Old Testament (Peabody, MA: Hendrickson, 1996), 249-50. [35] As mentioned above, the Hebrew is not actually passive. [36] The LXX reads “καὶ καλεῖται τὸ ὄνομα αὐτοῦ” (kai kaleitai to onoma autou), which means “and his name is called.” [37] Rober Alter, The Hebrew Bible: Prophets, Nevi’im, vol. 2, 3 vols. (New York: W. W. Norton & Co., 2019), 651. [38] John Oswalt, The Book of Isaiah, Chapters 1-39, Nicot (Grand Rapids, MI: Eerdmans, 1986), 247. [39] Delitzsch, 252. [40] The אֵלֵי גִבּוֹרִים (eley gibborim) of Ezek 32.21 although morphologically suggestive of a plural form of el gibbor, is not a suitable parallel to Isa 9:6 since אֵלֵי (eley) is the plural of אַיִל (ayil), meaning “chief” not אֵל (el). Thus, the translation “mighty chiefs” or “warrior rulers” takes eley as the noun and gibborim as the adjective and does not actually reverse them. [41] Edward J. Young, The Book of Isaiah: Chapters 1-18, vol. 1 (Grand Rapids, MI: Eerdmans, 1965), 338. [42] Translator's note A on Isa 9:6 in the NET states, “[I]t is unlikely that Isaiah or his audience would have understood the title in such a bold way.” Net Bible, Full Notes Edition, 1267. [43] “The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned.” Delitzsch, 253. [44] See Wegner 104-5. [45] See R. A. Carlson, “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6,” Vetus Testamentum, no. 24 (1974). [46] Oswalt, 246. [47] Isa 43:10-11; 44:6, 8; 45:5-6, 18, 21-22; 46:9. Deut 17:14-20 lays out the expectations for an Israelite king, many of which limit his power and restrict his exaltation, making deification untenable. [48] Wegner 108. [49] See Exod 4:16; 7:1. The word “God” can apply to “any person characterized by greatness or power: mighty one, great one, judge,” s.v. “אֱלֹהִים” in Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament.. The BDAG concurs, adding that a God is “that which is nontranscendent but considered worthy of special reverence or respect… of humans θεοί (as אֱלֹהִים) J[ohn] 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27,” s.v. “θεός” in A Greek-English Lexicon of the New Testament and Other Early Christian Literature. [50] See Exod 21.6; 22:8-9. The BDB includes the definition, “rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power,” s.v. “אֱלֹהִים” in The Brown-Driver-Briggs Hebrew and English Lexicon [51] Thayer points this out in his lexicon: “Hebraistically, equivalent to God’s representative or vicegerent, of magistrates and judges, John 10:34f after Ps. 81:6 (Ps. 82:6)” s.v. “θέος” in A Greek-English Lexicon of the New Testament. [52] Net Bible, Full Notes Edition, 1267. [53] Raymond E. Brown, Jesus: God and Man, ed. 3 (New York: Macmillan, 1967), 25. [54] Williamson, 397. [55] Delitzsch, 253. See also fn 40 above. [56] Edward L. Curtis, “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7,” The Old and New Testament Student 11, no. 6 (1890): 339. [57] Ibid. [58] Sean Finnegan, “Jesus Is God: Exploring the Notion of Representational Deity” (paper presented at the One God Seminar, Seattle, WA2008), https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. [59] Jabal was the father of those who live in tents and have livestock (Gen 4:20) and Jubal was the father of those who play the lyre and the pipe (Gen 4:21). [60] Jesus told his critics, “You are from your father the devil, and you choose to do your father's desires” (John 8:44). [61] Job called himself “a father to the needy” (Job 29:16) and Isaiah prophesied that Eliakim would be “a father to the inhabitants of Jerusalem” (Isa 22:21). [62] Williamson, 397. [63] For references to Yahweh as father to the people see Deut 32:6; Ps 103:13; Prov 3:12; Jer 3:4; 31.9; Mal 1.6; 2:10. For Yahweh as father to the messiah see 2 Sam 7:14; 1 Chron 7:13; 28:6; Ps 89:27. [64] William L. Holladay, Isaiah: Scroll of Prophetic Heritage (Grand Rapids, MI: Eerdmans, 1978), 108. [65] See NRSVUE fn on Isa 8:1. [66] והנה המכוון במאמר פלא יועץ וגו’ הוא כי האל הגבור שהוא אבי עד ואדון השלום, הוא יועץ וגוזר לעשות פלא לישראל בזמן ממלכת הילד הנולד היום, ואח”כ מפרש למרבה המשרה וגו’. ולפי הפירוש הזה לא לחנם האריך כאן בתארי האל, כי כוונת הנביא לרמוז כי בבוא הפלא שהאל יועץ וגוזר עתה, יוודע שהוא אל גבור ובעל היכולת ושהוא אב לעד, ולא יפר בריתו עם בניו בני ישראל, ולא ישכח את ברית אבותם. ושהוא אדון השלום ואוהב השלום, ולא יאהב העריצים אשר כל חפצם לנתוש ולנתוץ ולהאביד ולהרוס, אבל הוא משפילם עד עפר, ונותן שלום בארץ, כמו שראינו בכל הדורות. Chat GPT translation: “And behold, the intention in the phrase ‘Wonderful Counselor’ and so on is that the mighty God, who is the Eternal Father and the Prince of Peace, is the Counselor and decrees to perform a wonder for Israel at the time of the reign of the child born today. Afterwards, it is explained as ‘to increase the dominion’ and so on. According to this interpretation, it is not in vain that the prophet elaborates on the attributes of God here, for the prophet’s intention is to hint that when the wonder that God now advises and decrees comes about, it will be known that He is the Mighty God and possesses the ability and that He is the Eternal Father. He will not break His covenant with His sons, the children of Israel, nor forget the covenant of their ancestors. He is the Prince of Peace and loves peace, and He will not favor the oppressors whose every desire is to tear apart, destroy, and obliterate, but He will humble them to the dust and grant peace to the land, as we have seen throughout the generations.” Samuel David Luzzatto, Shi’ur Komah (Padua, IT: Antonio Bianchi, 1867). Accessible at Sefaria and the National Library of Israel. [67]The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler, Second ed. (New York: Oxford University Press, 2014), 784. [68] The New Oxford Annotated Bible, ed. Carol A. Newsom Marc Z. Brettler, Pheme Perkins, Third ed. (New York: Oxford University Press, 2001), 991. [69] Delitzsch, 249. [70] Goldingay, 42-3. [71] Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. M. E. J. Richardson (Leiden: Brill, 2000). [72] See s.v. “שַׂר” in The Brown-Driver-Briggs Hebrew and English Lexicon [73] Wegner 112. [74] Keil and Delitzsch say the sar of Dan 8:11 refers to “the God of heaven and the King of Israel, the Prince of princes, as He is called in v. 25,” Delitzsch, 297. [75] René and John Ellington Péter-Contesse, A Handbook on Daniel, Ubs Translator’s Handbooks (New York, NY: United Bible Societies, 1993). [76] Ibid. [77] Wegner 110-1. [78] The main text transliterates “Pele-joez-el-gibbor-/Abi-ad-sar-shalom,” while the footnote translates as indicated above. The Holy Scriptures According to the Masoretic Text: A New Translation (Philadelphia, PA: The Jewish Publication Society, 1917), 575. [79] Holladay, 109. [80] Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text (4th: repr., Philadelphia, PA: The Jewish Publication Society, 1985), 634. [81] John Goldingay, “The Compound Name in Isaiah 9:5(6),” The Catholic Biblical Quarterly 61, no. 2 (1999): 243. [82] Goldingay, Isaiah for Everyone, 40. [83] Williamson, 355. [84] An alternative is “The warrior God is planning a miracle; the eternal Father is the ruler of peace.” [85] For גִּבּוֹר in a military context, see 1 Sam 17:51; 2 Sam 20.7; 2 Kgs 24:16; Isa 21.17; Jer 48:41; Eze 39:20; and Joel 2:7; 3:9. [86] See 2 Thess 2:8 and Rev 19:11-21 (cp. Dan 7:13-14). [87] See Gesenius § 128q, which describes a genitive of “statements of the purpose for which something is intended.” [88] Williamson, 401. [89] Isaiah tells of a time when God will “judge between nations,” resulting in the conversion of the weapons of war into the tools of agriculture and a lasting era when “nation shall not lift up sword against nation; neither shall they learn war any more” (Isa 2:4).

god jesus christ new york spotify father chicago english israel peace man bible moving future child french young christians philadelphia walking seattle german kings psalm jewish birth gods jerusalem chatgpt rev hebrews old testament ps fathers arkansas warrior minneapolis new testament caring egyptian kraft chapters louisville comparing hebrew driver commentary mighty roberts wa ot vol oracle square israelites academia counselors richardson leaning edited alt pharaoh accessible translation rat torah luther handbook davies yahweh carlson damascus persons williamson norton rad judea evangelical grand rapids prov mighty god planner notion prophecies niv ruler good vibes nt pele rosenberg my god translating wonderful counselor nineveh everlasting father little rock jer abi isaiah 9 esv ogden sar holy one deut kjv godhead maher thess translators peabody ix nlt wilhelm godlike audio library assyria john roberts midian curiosities kimchi dead sea scrolls chron national library yah assyrian shi chicago press pharaohs assyrians plunder thayer padua shlomo near east speakpipe baumgartner ezek judean owing wegner rashi wunderbar davidic cowley unported cc by sa pater keil eze ashkenazi rober sennacherib paul d bhs tanakh in hebrew eternal father isaiah chapter tanach eliab jabal lsb exod oswalt holladay asv reprint kgs esv for nevi jubal assyrian empire ure lxx new york oxford university press chicago university robert alter ibid abravanel bdb masoretic 23a altamonte springs samuel david ben witherington god isa ben witherington iii sefaria leiden brill isaiah god tze joseph henry jewish publication society john goldingay ultimately god sean finnegan maher shalal hash baz edward young septuagint lxx delitzsch njb catholic biblical quarterly bdag for yahweh vetus testamentum marc zvi brettler first isaiah walter bauer hermeneia raymond e brown thus hezekiah other early christian literature leningrad codex edward j young

Stand Firm Against the Schemes of the Devil

Play Episode Listen Later Oct 13, 2024

Some of the pets that I enjoyed the most growing up were the kind that ate other living things. Most of you know that I spent the first 12 years of my life in South Jersey just across from the Delaware and then moved into Pennsylvania on the other side of the Delaware. As a kid, I owned a lot of pets! I had hamsters, hermit crabs, at one time we had five Doberman pinchers, and a whole bunch of cats! If I am honest, my favorite pets were the kind that ate other living things. For example I used to own multiple Black piranhas that I would not only feed feeder goldfish to, but I would catch salamanders to feed to my piranhas. At one time I owned a yellow rat snack I would feed mice! However, I have never seen an anaconda in person. I did come across something that caught my attention with the title: How to be Prepared for an Anaconda Attack. Here is a list of instructions in the event that your path does cross with an anaconda, and it decides wants to eat you for lunch: If you're attacked by an anaconda, do not run; the snake is faster than you are. Lie flat on the ground. Put your arms tight at your sides and your legs tight against one another. The snake will begin to climb over your body. Do not panic. The snake will begin to swallow you from the feet end. Step 6 will take a long time. After a while, slowly and with as little movement as possible, reach down, take your knife, and very gently slide it into the snake's mouth. Then suddenly sever the snake's head. Be sure your knife is sharp. Be sure you have your knife. Some Anacondas can grow up to 30 feet long and weigh over 500 pounds. You will not catch me lying flat on the ground positioning myself to be its lunch! Clearly this list is meant to be funny. Yet, there is a greater serpent who is much more dangerous from which we very much, in a metaphorical sense, chose not to run; instead, we make it easy for him to do the thing he wants, and what he wants is to destroy us! Be Aware of the Devils Schemes When Adam and Eve were in the garden, there was something worse than an angry anaconda talking to them! He is also known as Lucifer, Satan, and the devil. He is described in the following scary ways: he is the Beast (Rev. 14:9-10), his name is Beelzebub (Matt. 12:24), he is described as a Dragon (Rev. 12:9), he is a roaring lion (1 Pet. 5:8), the god of this age (2 Cor. 4:4), the Prince of the power of the air (Eph. 2:1-2), the Ruler of Demons (Luke 11:15), the ruler of this World (John 12:31-32), Serpent of Old (Rev. 12:9). Of all the places in the garden of Eden Adam and Eve could have hung out, they decided to idly stand unprepared before the one tree they were told not to eat from. It was at that one tree that great Serpent waited and schemed his way into their minds, hearts, and lives. It was the institution of marriage and family the Serpent wanted to attack and destroy, and he did it when Adam and Eve were unprepared! Listen, the Serpent of Old still does the same thing today, the only difference is that he has had more practice at scheming since the Garden. This is why Paul addressed how we can walk in a manner worthy of our calling in marriages, in our parenting, with our children, and in our working (see 5:22-6:9). What tree are you idly standing in front of that you should not be? We laugh at the list I read to you about what you should do if attacked by an anaconda, but when it comes to sin and temptation, how many of lay down on the ground instead of running to Him who is the great serpent crusher, namely Jesus. Instead of standing before trees we have no business standing in front of, we ought to be running to another tree, namely the cross of Christ! Why? Because our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places (6:12). So, what are the devils schemes? Well, he has a whole list of names that gives us some clue as to the kind of scheming he is up to. Satan is known as the Accuser (Rev. 12:10), the Adversary (1 Peter 5:8), the Deceiver (Rev. 12:9), the Enemy (Matt. 13:39), the Evil One (John 17:15), the Father of lies (John 8:44), the Lawless One (2 Thess. 2:8-10), Murderer (John 8:44), the Tempter (Matt. 4:3), the Thief who comes ONLY to steal and kill and destroy (John 10:10), and the Wicked One (Eph. 6:16). So what do these titles and names tell us about our great enemy? As the accuser, Satan wants you to be paralyzed by past failures with the kind of shame and guilt that keeps you from running to Jesus in repentance because he wants you to believe that your sins are too great for Gods mercy, love, and grace! As the adversary, the Devil seethes with hatred towards you. He will use all that is at his disposal to destroy you. He wants to separate you from the community of Gods people because he knows that is where you are weakest. As the deceiver, he seeks to harm you with his cheap counterfeits by deceiving and scheming you into believe that the counterfeit will satisfy more than what God has designed for your good. He does this with sexuality, politics, and the good things that he can get you to treat as ultimate things. Satan is an enemy because he wants to harm you. Satan is the evil one because he is sinister, malicious, diabolic, heinous, crooked, vile, and malevolent... and all of his evil scheming is directed towards you and the success of Gods mission! Satan is not only a liar, but he is also the father of lies; so of course he wants you to turn from any and all truth... especially Gods truth found in His word. Satan is lawless, so he has no moral compass. Satan has been a murder from the beginning, so he is no advocate for life. Satan is a thief who only comes to steal, kill, and destroy. Does it have to be any clearer than that? The first step in standing firm against the schemes of the devil is to know how it is that he intends to scheme. Listen, Satan is the personification of evil, but he hides his true colors behind a veneer of what appears to be innocence.To understand the devils schemes you must be aware that he, disguises himself as an angel of light; and all the demons do the same (2 Cor. 11:14). We will look into this more next week but know that he is not running around in a red suit and a pitchfork. He is scheming behind the rulers, the powers, the world forces of this darkness, and the spiritual forces of wickedness in the heavenly places (v. 12). Stand Against the Devils Schemes If you are a Christian, you are at war! You who were once dead in your sins and were by nature a child of wrath (2:1-3) and were under the influence and enslaved to the rulers, the powers, the world forces of this darkness, and the spiritual forces of wickedness in the heavenly places (v. 12). However, as powerful as the devil and the demonic world are, Jesus has already defeated them all! Remember what we read in Ephesians 1:19-22; first Pauls prayer: I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the boundless greatness of His power toward us who believe (Eph. 1:1819a). The boundless greatness that is ours who believe, is NOT our power but the power of Almighty God! What happened at the cross and the empty tomb is that Jesus defeated the devil along with the rulers, the powers, the world forces of this darkness, and the spiritual forces of wickedness in the heavenly places! Listen to how Paul describes the way the devil and the demonic have been defeated: These are in accordance with the working of the strength of His might which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. And He put all things in subjection under His feet, and made Him head over all things to the church... (Eph. 1:1922) All things are in subjection under the feet of Jesus, and it is He who is head over all things. The devil has been defeated and he is not happy about it! Because of Jesus victory through the cross and the His resurrection, your salvation was made possible (1:7-12; 2:4-5)! We must stand against the devils schemes, but we are only able to do so in the strength of the might of King Jesus! We do this only by putting on the full armor of God. Do not miss what is being said in verse 12: Put on the full armor of God. This is not a suggestion, but a command (an imperative)! Now, notice who the armor belongs to. It is not armor we create that we are to put on, but armor that belongs to God! The armor of God is armor He has provided, but you only need to put it on in order to stand firm against the schemes of the devil. Now we are going to take our time working through what each piece of the armor of God is in the weeks to come, but for now, you need to understand what it is. We are not told to put on some of the armor to stand against the devils schemes, but the full armor of God; so what is the full armor of God? The belt of truth: This is the first piece that a soldier would put on around his waist that would hold all the other clothing out of the way so that he could run and fight without any of his clothing under the armor getting in the way. It is not your truth but Gods truth that you are to put on and it is foundational for standing against the devil, but it will do you no good if you do not put it on by obeying the truth of Gods word. The breastplate of righteousness: The breastplate as part of a warriors armor protects the vital organs, so it is no mystery why Paul would characterize the righteousness of Christ as essential to protecting the vital organs of the Christians faith. The breastplate of righteousness is provided by God because what we need and will always need is the righteousness of Christ! The shoes of the gospel of peace: Just as any warrior cannot fight effectively without shoes, so it also true of the Christian. The one who has the righteousness of Christ is one who hungers for the righteousness of Christ. Jesus said in his Sermon on the Mount, Blessed are those who hunger and thirst for righteousness, for they will be satisfied. The shoes of the gospel of peace are the gospel of Jesus Christ that gives us shalom, which is the peace of God that prepares us to stand against the devils schemes as we are satisfied in Christ alone. The shield of faith: The shield Paul has in mind here is not the little round shield a soldier might wield on his arm, but the kind designed to shield the whole body from the onslaught of arrows which I believe are the doubts, temptations, impure, and evil thoughts that come out of nowhere. The shield of faith is only as large as your confidence in the Word of God, dependance upon the righteousness of Christ as your righteousness, and your conviction that only Jesus satisfies your soul. The helmet of salvation: The helmet of salvation is the hope of our salvation (1 Thess. 5:8-9); it is the confidence that we belong to Christ and that there is no other who can satisfy and bring life to our whole being, but Christ alone! The helmet of salvation is the security that we have in the assurance of our salvation. The devil is the accuser and although he cannot rob you of your salvation, he can erode your confidence in the truth that the cross of Christ is sufficient for all your sins. The sword of the Spirit: The Sword of the Spirit is our only offensive weapon in all the armor we are to put on. The Sword of the Spirit is the word of God, and like the shield of faith, it is only as effective as our ability to wield it through as we grow in our knowledge of it. Of the word of God, we are told in Hebrews 4:12, For the word of God is living and active, and sharper than any two-edged sword, even penetrating as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart (Hebrews 4:12). Sam Storms suggests that there are three primary ways we can use the Sword of the Spirit: We proclaim the Word (as Jesus did; see also Rev. 12). We pray the Word (Eph. 6:18-19; Acts 6:4; John 15:7). And we praise with the Word (i.e., sing the Scriptures).[1] Conclusion So, how can you begin to stand firm against the devils schemes? Well for starters, dont lie down and make it easy for your enemy! Stand firm by deciding to submit to Gods truth instead of what the culture says truth is. Stand firm with a confidence that all the righteousness you will ever need is the righteousness of Christ. Stand firm in the peace that the gospel of Jesus Christ brings. Stand firm in a faith that God is both infinitely good and infinitely greater than all that stands against you. Stand firm in the security that you are now a son/daughter of God because you are alive with Christ. Stand firm with the confidence that the Bible is the Word of God and that it is indeed sharper than any other sword; stand firm by proclaiming the Word of God, praying the Word of God, and by praising with the Word of God. We can stand against the schemes of the devil in the strength of the One who beat the beast, bludgeoned Beelzebub, defanged the dragon, and leveled the roaring lion at the cross! The Christ of the cross is the King of kings who is infinity greater than the god of this age. He preeminently and powerfully prevailed against the prince of the power of the air. He reigns on High and His heel is on the throat of the ruler of demons. One day soon the full weight of Jesus omnipotent heel will be felt upon the skull of the serpent of old, and on that Day his skull will finally and permanently be crushed! Brothers and sisters, we can be strong in our Lord and in the strength of His might because He reigns! We stand in the might of Jesus who said, I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades (Rev. 1:17-18). [1] Ibid., p. 305.

Stand Firm Against the Schemes of the Devil

Play Episode Listen Later Oct 13, 2024

Some of the pets that I enjoyed the most growing up were the kind that ate other living things. Most of you know that I spent the first 12 years of my life in South Jersey just across from the Delaware and then moved into Pennsylvania on the other side of the Delaware. As a kid, I owned a lot of pets! I had hamsters, hermit crabs, at one time we had five Doberman pinchers, and a whole bunch of cats! If I am honest, my favorite pets were the kind that ate other living things. For example I used to own multiple Black piranhas that I would not only feed feeder goldfish to, but I would catch salamanders to feed to my piranhas. At one time I owned a yellow rat snack I would feed mice! However, I have never seen an anaconda in person. I did come across something that caught my attention with the title: How to be Prepared for an Anaconda Attack. Here is a list of instructions in the event that your path does cross with an anaconda, and it decides wants to eat you for lunch: If you're attacked by an anaconda, do not run; the snake is faster than you are. Lie flat on the ground. Put your arms tight at your sides and your legs tight against one another. The snake will begin to climb over your body. Do not panic. The snake will begin to swallow you from the feet end. Step 6 will take a long time. After a while, slowly and with as little movement as possible, reach down, take your knife, and very gently slide it into the snake's mouth. Then suddenly sever the snake's head. Be sure your knife is sharp. Be sure you have your knife. Some Anacondas can grow up to 30 feet long and weigh over 500 pounds. You will not catch me lying flat on the ground positioning myself to be its lunch! Clearly this list is meant to be funny. Yet, there is a greater serpent who is much more dangerous from which we very much, in a metaphorical sense, chose not to run; instead, we make it easy for him to do the thing he wants, and what he wants is to destroy us! Be Aware of the Devils Schemes When Adam and Eve were in the garden, there was something worse than an angry anaconda talking to them! He is also known as Lucifer, Satan, and the devil. He is described in the following scary ways: he is the Beast (Rev. 14:9-10), his name is Beelzebub (Matt. 12:24), he is described as a Dragon (Rev. 12:9), he is a roaring lion (1 Pet. 5:8), the god of this age (2 Cor. 4:4), the Prince of the power of the air (Eph. 2:1-2), the Ruler of Demons (Luke 11:15), the ruler of this World (John 12:31-32), Serpent of Old (Rev. 12:9). Of all the places in the garden of Eden Adam and Eve could have hung out, they decided to idly stand unprepared before the one tree they were told not to eat from. It was at that one tree that great Serpent waited and schemed his way into their minds, hearts, and lives. It was the institution of marriage and family the Serpent wanted to attack and destroy, and he did it when Adam and Eve were unprepared! Listen, the Serpent of Old still does the same thing today, the only difference is that he has had more practice at scheming since the Garden. This is why Paul addressed how we can walk in a manner worthy of our calling in marriages, in our parenting, with our children, and in our working (see 5:22-6:9). What tree are you idly standing in front of that you should not be? We laugh at the list I read to you about what you should do if attacked by an anaconda, but when it comes to sin and temptation, how many of lay down on the ground instead of running to Him who is the great serpent crusher, namely Jesus. Instead of standing before trees we have no business standing in front of, we ought to be running to another tree, namely the cross of Christ! Why? Because our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places (6:12). So, what are the devils schemes? Well, he has a whole list of names that gives us some clue as to the kind of scheming he is up to. Satan is known as the Accuser (Rev. 12:10), the Adversary (1 Peter 5:8), the Deceiver (Rev. 12:9), the Enemy (Matt. 13:39), the Evil One (John 17:15), the Father of lies (John 8:44), the Lawless One (2 Thess. 2:8-10), Murderer (John 8:44), the Tempter (Matt. 4:3), the Thief who comes ONLY to steal and kill and destroy (John 10:10), and the Wicked One (Eph. 6:16). So what do these titles and names tell us about our great enemy? As the accuser, Satan wants you to be paralyzed by past failures with the kind of shame and guilt that keeps you from running to Jesus in repentance because he wants you to believe that your sins are too great for Gods mercy, love, and grace! As the adversary, the Devil seethes with hatred towards you. He will use all that is at his disposal to destroy you. He wants to separate you from the community of Gods people because he knows that is where you are weakest. As the deceiver, he seeks to harm you with his cheap counterfeits by deceiving and scheming you into believe that the counterfeit will satisfy more than what God has designed for your good. He does this with sexuality, politics, and the good things that he can get you to treat as ultimate things. Satan is an enemy because he wants to harm you. Satan is the evil one because he is sinister, malicious, diabolic, heinous, crooked, vile, and malevolent... and all of his evil scheming is directed towards you and the success of Gods mission! Satan is not only a liar, but he is also the father of lies; so of course he wants you to turn from any and all truth... especially Gods truth found in His word. Satan is lawless, so he has no moral compass. Satan has been a murder from the beginning, so he is no advocate for life. Satan is a thief who only comes to steal, kill, and destroy. Does it have to be any clearer than that? The first step in standing firm against the schemes of the devil is to know how it is that he intends to scheme. Listen, Satan is the personification of evil, but he hides his true colors behind a veneer of what appears to be innocence.To understand the devils schemes you must be aware that he, disguises himself as an angel of light; and all the demons do the same (2 Cor. 11:14). We will look into this more next week but know that he is not running around in a red suit and a pitchfork. He is scheming behind the rulers, the powers, the world forces of this darkness, and the spiritual forces of wickedness in the heavenly places (v. 12). Stand Against the Devils Schemes If you are a Christian, you are at war! You who were once dead in your sins and were by nature a child of wrath (2:1-3) and were under the influence and enslaved to the rulers, the powers, the world forces of this darkness, and the spiritual forces of wickedness in the heavenly places (v. 12). However, as powerful as the devil and the demonic world are, Jesus has already defeated them all! Remember what we read in Ephesians 1:19-22; first Pauls prayer: I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the boundless greatness of His power toward us who believe (Eph. 1:1819a). The boundless greatness that is ours who believe, is NOT our power but the power of Almighty God! What happened at the cross and the empty tomb is that Jesus defeated the devil along with the rulers, the powers, the world forces of this darkness, and the spiritual forces of wickedness in the heavenly places! Listen to how Paul describes the way the devil and the demonic have been defeated: These are in accordance with the working of the strength of His might which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. And He put all things in subjection under His feet, and made Him head over all things to the church... (Eph. 1:1922) All things are in subjection under the feet of Jesus, and it is He who is head over all things. The devil has been defeated and he is not happy about it! Because of Jesus victory through the cross and the His resurrection, your salvation was made possible (1:7-12; 2:4-5)! We must stand against the devils schemes, but we are only able to do so in the strength of the might of King Jesus! We do this only by putting on the full armor of God. Do not miss what is being said in verse 12: Put on the full armor of God. This is not a suggestion, but a command (an imperative)! Now, notice who the armor belongs to. It is not armor we create that we are to put on, but armor that belongs to God! The armor of God is armor He has provided, but you only need to put it on in order to stand firm against the schemes of the devil. Now we are going to take our time working through what each piece of the armor of God is in the weeks to come, but for now, you need to understand what it is. We are not told to put on some of the armor to stand against the devils schemes, but the full armor of God; so what is the full armor of God? The belt of truth: This is the first piece that a soldier would put on around his waist that would hold all the other clothing out of the way so that he could run and fight without any of his clothing under the armor getting in the way. It is not your truth but Gods truth that you are to put on and it is foundational for standing against the devil, but it will do you no good if you do not put it on by obeying the truth of Gods word. The breastplate of righteousness: The breastplate as part of a warriors armor protects the vital organs, so it is no mystery why Paul would characterize the righteousness of Christ as essential to protecting the vital organs of the Christians faith. The breastplate of righteousness is provided by God because what we need and will always need is the righteousness of Christ! The shoes of the gospel of peace: Just as any warrior cannot fight effectively without shoes, so it also true of the Christian. The one who has the righteousness of Christ is one who hungers for the righteousness of Christ. Jesus said in his Sermon on the Mount, Blessed are those who hunger and thirst for righteousness, for they will be satisfied. The shoes of the gospel of peace are the gospel of Jesus Christ that gives us shalom, which is the peace of God that prepares us to stand against the devils schemes as we are satisfied in Christ alone. The shield of faith: The shield Paul has in mind here is not the little round shield a soldier might wield on his arm, but the kind designed to shield the whole body from the onslaught of arrows which I believe are the doubts, temptations, impure, and evil thoughts that come out of nowhere. The shield of faith is only as large as your confidence in the Word of God, dependance upon the righteousness of Christ as your righteousness, and your conviction that only Jesus satisfies your soul. The helmet of salvation: The helmet of salvation is the hope of our salvation (1 Thess. 5:8-9); it is the confidence that we belong to Christ and that there is no other who can satisfy and bring life to our whole being, but Christ alone! The helmet of salvation is the security that we have in the assurance of our salvation. The devil is the accuser and although he cannot rob you of your salvation, he can erode your confidence in the truth that the cross of Christ is sufficient for all your sins. The sword of the Spirit: The Sword of the Spirit is our only offensive weapon in all the armor we are to put on. The Sword of the Spirit is the word of God, and like the shield of faith, it is only as effective as our ability to wield it through as we grow in our knowledge of it. Of the word of God, we are told in Hebrews 4:12, For the word of God is living and active, and sharper than any two-edged sword, even penetrating as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart (Hebrews 4:12). Sam Storms suggests that there are three primary ways we can use the Sword of the Spirit: We proclaim the Word (as Jesus did; see also Rev. 12). We pray the Word (Eph. 6:18-19; Acts 6:4; John 15:7). And we praise with the Word (i.e., sing the Scriptures).[1] Conclusion So, how can you begin to stand firm against the devils schemes? Well for starters, dont lie down and make it easy for your enemy! Stand firm by deciding to submit to Gods truth instead of what the culture says truth is. Stand firm with a confidence that all the righteousness you will ever need is the righteousness of Christ. Stand firm in the peace that the gospel of Jesus Christ brings. Stand firm in a faith that God is both infinitely good and infinitely greater than all that stands against you. Stand firm in the security that you are now a son/daughter of God because you are alive with Christ. Stand firm with the confidence that the Bible is the Word of God and that it is indeed sharper than any other sword; stand firm by proclaiming the Word of God, praying the Word of God, and by praising with the Word of God. We can stand against the schemes of the devil in the strength of the One who beat the beast, bludgeoned Beelzebub, defanged the dragon, and leveled the roaring lion at the cross! The Christ of the cross is the King of kings who is infinity greater than the god of this age. He preeminently and powerfully prevailed against the prince of the power of the air. He reigns on High and His heel is on the throat of the ruler of demons. One day soon the full weight of Jesus omnipotent heel will be felt upon the skull of the serpent of old, and on that Day his skull will finally and permanently be crushed! Brothers and sisters, we can be strong in our Lord and in the strength of His might because He reigns! We stand in the might of Jesus who said, I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades (Rev. 1:17-18). [1] Ibid., p. 305.

Unlocking Authenticity: The Neuroscience of Relationships

Play Episode Listen Later Sep 29, 2024 23:46 Transcription Available

Welcome back to Season 12 of the Neuroscience Meets Social and Emotional Learning podcast! In episode 345, we continue our 18-week self-leadership series based on Grant Bosnick's tailored approaches. This week, we dive into Chapter 15, exploring the neuroscience of relationships and authenticity. We revisit key insights on relationship-building from past episodes and introduce the concept of authenticity, drawing on reflections from Andrea Samadi and insights from Mohamed Issa's forthcoming book. Learn what authenticity means, how it impacts our lives, and practical steps for fostering genuine connections with others. Discover the balance between the reflexive and reflective systems in our brain, and how understanding these can enhance our social interactions. Reflect on your unique gifts and talents, and find out how to nurture them to build deeper, more authentic relationships. Join us for an enlightening episode that blends neuroscience with practical advice, helping you to live a more authentic life and improve your personal and professional relationships. On today's episode #345 we continue with our 18-Week Self-Leadership Series based on Grant Bosnick's “Tailored Approaches to Self-Leadership: A Bite Size Approach Using Psychology and Neuroscience” that we first dove into with our interview on EP #321[i] the end of January. The goal was that each week, we focused on learning something new, (from Grant's book) tied to the most current neuroscience research, that builds off the prior week, to help take us to greater heights in 2024. On today's EPISODE #345 “The Neuroscience of Relationships and Authenticity” we will cover: ✔ A review of one of our FIRST interviews, with Greg Wolcott EP #7, July 2019 on his book Significant 72 ✔ Ch. 15 from Grant Bosnick's Tailored Approaches to Self-Leadership book on “Relationships and Authenticity ✔ A review of Mo Issa's definition of Authenticity from his book, The Shift: How to Awaken to the Aliveness Within ✔ The Neuroscience of Our Social Brain ✔ 4 Steps to Building More Authentic Relationships For Today, EPISODE #345, we are moving on to Chapter 15, reviewing “The Neuroscience of Relationships and Authenticity.” We've covered relationships on this podcast, right back to the beginning, with Greg Wolcott EP #7, (July 2019) with his book Significant 72: Unleashing the Power of Relationships in Today's Classrooms. Greg Wolcott, an Assistant Superintendent from Chicago, IL, has dedicated his life to this topic through his work at Signficant72.com.[iii] It's here where you can learn more about Greg's Relationship Mindset Movement, his book, tools, and resources to improve student-teacher relationships in the classroom. Relationships are also one of the six social and emotional competencies that we built our podcast framework upon, knowing how important relationship skills are for our well-being and future success. “Social relationships—both quantity and quality—affect mental health, health behavior, physical health, and (even our) mortality risk.”[iv] If you've taken the leadership self-assessment[v], look to see if Relationships and Authenticity (in Pathway 6, our final pathway in this book study) along with biases, trust and empathy is of a low, medium or high priority for you to focus on this year. I was not surprised to see this pathway is a high area of focus for me. While we have covered relationship building often on this podcast, the one topic we have NOT covered yet is authenticity. This is interesting timing for me, as I'm currently reading a book by a good friend, Mohammed Issa[vi], where he covers the topic of authenticity, in depth. It's the title of chapter 8 of his forthcoming book, The Midlife Shift[vii] (Reclaiming My Authenticity). I remember years before Mo wrote this book, I could tell he was thinking deeply about this topic. In 2021 he sent me a message, and asked me “what does living an authentic life mean to you?” I take questions from Mo seriously over the years. I know he's not messing around. I can go back to my notes from 2021 and I can see that I wrote a few pages of “what authenticity means to me.” These notes are important for today's episode, and when we meet with Mo the middle of next month. I wrote: Authenticity: is being genuine or real. What's authentic for me personally—it's living life according to my values. And this takes ongoing refinement. I know what's important and what drives me daily (health is at the top of my value chart, and I'd never compromise it—it's first, what I focus on the minute I wake up, and close my eyes at the end of each day). Living life authentically for me, is putting health as my backbone of strength, which I've found helps me to skyrocket my personal and professional life. It's been this way for me, for as long as I can remember. Living an authentic original life: means living who I am by design. After health, I prioritize what unique expressions I want in my life—growth/challenge (come next) and these things that I value make me authentic/and uniquely me. I have to fight for these values in my life—to go after them, and keep them at my forefront, because only I know what's best for me here. If I'm not putting health first, (for myself and my family) or learning, growing, researching, and then disseminating/sharing what I've learned, I'm not living my true authentic self. It will hurt my productivity if I compromise who I am, at this granular level. I took some time off from producing episodes earlier this year, and while it was great to have this extra time, I ended up using this time for things that didn't truly make me happy at the soul level, like this work does. What about you? What does authenticity mean to you? How do you know when you are living a truly authentic life? It's eye-opening once we know this about ourselves, so we can course correct, when we veer off this path of authenticity. Do you know what is special about you? What are your unique gift/talent that makes you stand out from others? A talent that you know deep inside that you must keep working and perfecting, as it's this talent that awakens your aliveness? I love how Mo Issa defines authenticity, which shows up as a theme in all his books. After years of self-reflection, Mo believes that “true authenticity means being ourselves—not an imitation of what we think we should be or what others want us to be. We all have a unique gift, and we must find and nurture it.” (Mo Issa, The Shift). Getting back to Chapter 15 of Grant Bosnick's book; what does he have to say about being authentic? Bosnick says that before we can build authentic relationships with others, he has us consider what authenticity means to us first. He says that being authentic is: “being real, being honest and true with yourself, being vulnerable, letting go of your own ego, looking not only at what you like about yourself, but also the “darker part that can be improved or changed (I've heard this called our “shadow work”) and having the courage, humility, and discipline to take a hard look in the mirror at who you are.” (Chapter 15, Relationships, Bosnick). Bosnick covers what holds us back from being authentic and he lists: “fear of being vulnerable, fear of rejection, fear of judgment, fear of abandonment, competitiveness, insecurity, self-protection, jealousy, fear of not being good enough” well I pretty much resonated with the entire list. Some of his list more than others, but right up there, for me, would be “fear of not being good enough” which I've been working on for the past 25 years. When I let go, finally, of caring what other people think of me, it was probably the most freeing experience I've ever felt. Sure, it's nice to be liked by others, but also, to know that not everyone will connect with who I am, the authentic me, and to let go of caring about that, is freeing. Being Authentic: What does this mean to you? Do any of the items on Bosnick's list keep you from being truly authentic? He asks us some reflection questions: What might be holding you back from being truly authentic? What can you do, even small steps, to help you feel more comfortable with being who you are? Being truly authentic? Being Fake or Superficial Bosnick goes on to describe why some people show up as fake or superficial. I always think of the character Eddie Haskel from the TV Show Leave it to Beaver when I'm thinking of a “fake” person. He was always trying to impress Mrs. Cleaver, and he came across as insincere. We can all spot people like this, and Bosnick reminds us of why people can come across this way. He says that “it's in our comfort zone, we want to be liked, it's easier, our ego gets in the way (and that change can be difficult) when we don't have the courage, humility and discipline needed to take a hard look in the mirror at who we are.” (Chapter 15, Bosnick, Page 177). What are some reasons for not being authentic? Bosnick thinks “insecurity, jealousy, inner competitiveness, fear, self-protection” can keep us from not showing others our true selves, and in turn, we can appear fake or superficial. Brene Brown writes about The Power of Vulnerability[viii] as the “birthplace of joy, belonging, authenticity and love” in her 2012 book, with suggestions for how to prevent us from appearing fake in this process. Her book teaches us “how to practice courage, and accept imperfection, to embrace vulnerability and acknowledge our fears.”[ix] She dives into exploring the power of authenticity, of being true to our feelings, thoughts, and actions as the backbone to living an authentic life. With this in mind, going back to Bosnick's book, he mentions that he struggled with being vulnerable, with letting others see his true authentic self, and felt he needed to protect himself, but when he “let people see the real me. It was so rewarding and felt so good (and) freeing (so he then) decided to have the courage to be authentic and real.” (Chapter 15, Bosnick, Page 177) He was fully aware that some people might not like him, but he knew that was ok, as he knew he would build the right relationships, with those who did. Reflection on Being Authentic He then asks the reader to reflect: What holds you back from truly being authentic? How can you become more comfortable with being authentic? I went back to Mo Issa's definition that we covered in the beginning of this episode that “true authenticity means being ourselves—not an imitation of what we think we should be or what others want us to be. We all have a unique gift, and we must find and nurture it.” (Mo Issa, The Shift). We will go deeper into Mo Issa's work when we meet with him next month, but I think that this is what we are supposed to discover about ourselves (FIRST) through self-awareness, and only then, (once we are clear on who we are) can we build more authentic relationships with others. To close out Bosnick's chapter 15, on relationships and authenticity, he does cover being self-focused vs other-focused, valuing differences, overcoming our own egos, and putting other people first, which was the theme of Simon Sinek's famous book, Leaders Eat Last.[x] Simon Sinek penned this book when he noticed that some teams trusted each other so deeply that they would literally put their lives on the line for each other. Other teams, no matter what incentives were offered, were doomed to infighting, fragmentation and failure. Why Sinek wondered? Well, the answer became clear during a conversation with a Marine Corps general who said "Officers eat last." Sinek watched as the most junior Marines ate first while the most senior Marines took their place at the back of the line. Great leaders sacrifice their own comfort--even their own survival--for the good of those in their care. Bosnick calls this “other focused” and reminds us that “in order to build truly authentic relationships, we need to overcome our own ego and put others first.” (Chapter 15, Bosnick, Page 182). Bosnick does cover the different needs of extroverts and introverts, that we have covered on EP 186[xi] as well as different behavioral styles that can help us to learn how to better interact with other people who have different “styles” than we do. The Neuroscience of Our Social Brain To close out chapter 15, Bosnick goes into the Neuroscience of Our “Social Brain” and covers the story of the famous Phineas Gage, Neuroscience's Most Famous Patient.[xii] Without going too deep into the neuroscience, Bosnick explains that “we have two systems in our brain: the X-system and the C-system. The X-system (or reflexive system) is automatic, responsive, like/dislike, reward/threat. Since this part of our brain is non-thinking, it's not affected by our mental load. The C-system (or reflective system) is controlled, conscious, with executive function and executive control.” (Chapter 15, Bosnick, Page 186). Motivation and effort are required to engage this part of the brain, and it can be affected by our mental load. X-system (reflexive)=automatic C-system (reflective) =we need motivation and effort to activate The story of Phineas Gage goes like this: “in 1948 in the United States, (he) survived a blast while building a railroad, which shot a tamping iron through the front part of his brain. Remarkably, he survived. However, his behavior had changed. Where before, he was a mild-tempered, respecting person, his behavior was now to seek reward without consequences, operating only by habit, (and he turned) rude…He destroyed the C-system, (his controlled thinking) operating on X-system only. In other words, he had no control over his automatic, reflexive system, and his behavior became unbearable as a result. He treated everybody as an object for his own personal reward.” (Chapter 15, Bosnick, Page 186). The C-system, (that requires motivation and effort to activate) Bosnick explains, is important for self-reflection and understanding self/other relations and occurs in the front (middle) part of our brain. We know this part of our brain as the Default Mode Network[xiii], and the part of our brain where we take breaks for creativity, thinking and learning to occur. He adds to our understanding here by saying that “when the brain is at a resting state, this specific system kicks in, which is focused around social understanding (thinking about yourself, others' thoughts, others' actions etc.).” Bosnick reminds us to “stare out the window and do nothing and (says) your life will thank you, and it will help you to build more authentic relationships. This was the whole idea behind EP 48[xiv], on Using Brain Network Theory to Stay Productive During Times of Chaos. Bosnick Reminds Us to Go Slow to Go Fast I can't even tell you how many times I have heard the phrase “go slow, to go fast” this week, and here it is at the end of chapter 15. Bosnick says that “in order to build truly authentic relationships with people, we need to go slow, to go fast.” He suggests that we “slow down the conversation with people, truly listen to them empathetically and be fully present with them. This will build the relationship to be deeper…go slow with the conversation and communication in order to go fast with the depth of the relationship.” (Chapter 15, Bosnick, Page 187). Reflection Activity: Building More Authentic Relationships Bosnick suggests the following reflection activity for building more authentic relationships. Think of a person in your business, or personal life, that you would like to build a more authentic relationship with. How would you describe them? Are they introverted/extroverted? What are their behavior styles? How do they approach authenticity and relationships? Let your brain go into your Default Mode Network. Stare out of a window and think: what could you do to build a more authentic relationship with each of the people you are thinking of? How can you go slow to go fast? I will add one final step, that came from the quote from Mo Issa and suggest that once we have done the work ourselves, and know what makes us truly authentic, we know our own unique gifts and talents, and we continue to nurture and grow them, we can next look outward, and recognize the unique talents and gifts in others. We covered this practice extensively on EP 214 with Dr. Marie Gervais[xv], by learning to see the “spirit” in others. I'm confident that by practicing these steps, with each person we want to build a deeper, more authentic relationship with, (whether in our personal or professional lives) that we will notice strides of improvement, once we have identified and appreciated our own authenticity and uniqueness. Then, we can recognize it in others for the magic to occur. REVIEW AND CONCLUSION To review and conclude this week's episode #345 on “The Neuroscience of Relationships and Authenticity” we covered: ✔ Mo Issa's definition of authenticity from his book The Shift: How to Awaken the Aliveness from Within Mo believes that “true authenticity means being ourselves—not an imitation of what we think we should be or what others want us to be. We all have a unique gift, and we must find and nurture it.” (Mo Issa, The Shift). ✔ Andrea's reflection from 2021 when Mo Issa asked her “what does authenticity mean to you?” What's authentic for me—it's living life according to my values. Living who I am by design. If I'm not putting health first, (for myself and my family) or learning, growing, researching, and then disseminating/sharing what I've learned, I'm not living my true authentic self. It will hurt my productivity if I compromise who I am, at this granular level. ✔ We ask the reader to consider: What makes YOU authentic? ✔ How do you know when you are living a truly authentic life? ✔ Have you identified your unique gifts or talents that make you stand out from others? ✔ Do you know what might be holding you back from being truly authentic? ✔ The Neuroscience of Our Social Brain “We have two systems in our brain: the X-system and the C-system. The X-system (or reflexive system) is automatic, responsive, like/dislike, reward/threat. The C-system (or reflective system) is controlled, conscious, with executive function and executive control.” (Chapter 15, Bosnick, Page 186). Motivation and effort are required to engage this part of the brain. The story of Phineas Gage who destroyed the C-system, in his brain and was operating on X-system only. In other words he had no control over his automatic, reflexive system, and his behavior became unbearable as a result. The C-system, (that requires motivation and effort to activate) we learned, is important for self-reflection and understanding self/other. We know this part of our brain as the Default Mode Network[xvi], and the part of our brain where we take breaks for creativity, thinking and learning to occur. “When the brain is at a resting state, this specific system kicks in, which is focused around social understanding (thinking about yourself, others' thoughts, others' actions etc.).” We learned to get into this resting state by “staring out of a window and do nothing (except reflecting on what else we can do to improve our relationships) and this knowledge that we uncover will help us to build more authentic relationships. We learned to slow down the conversation with people, truly listen to them empathetically and be fully present with them. This will build the relationship to be deeper…go slow with the conversation and communication in order to go fast with the depth of the relationship.” (Chapter 15, Bosnick, Page 186). ✔ 4 Steps to Building More Authentic Relationships Think of a person in your business, or personal life, that you would like to build a more authentic relationship with. Get to know them on a deeper level. How would you describe them? Are they introverted/extroverted? How do they approach authenticity and relationships? Let your brain go into your Default Mode Network. Stare out of a window and think: what could you do to build a more authentic relationship with each of the people you are thinking of? How can you go slow with your conversation to go fast with the depth of the relationship? And finally, we looked at the quote from Mo Issa that suggests that once we have done the work ourselves, and know what makes us truly authentic, once we know our own unique gifts and talents, and we continue to nurture and grow them, next, we can look outward, and recognize the unique talents and gifts in others. I will close out this episode with a quote from Mo Issa's second book, The Shift that says “we all have a primal need to belong—a human urge to be part of something larger than us. We fulfill that need when we connect authentically to exchange energy and feel seen, heard and valued.” (Mo Issa) Let me know what you think. Did this episode help you to improve your authenticity, and deepen your relationships? I know this episode will take time to practice and refine. It's taken me my lifetime so far to fully embrace my unique talents and gifts, where I recognize my own authenticity. Now I've got the rest of my life to take this understanding and help me to build stronger, deeper relationships with others. And with that thought, I'll see you next time where we will cover chapter 16 from Grant Bosnick's Tailored Approaches to Self-Leadership, on biases. REFERENCES: [i] Neuroscience Meets Social and Emotional Learning Podcast EPISODE #321 with Grant ‘Upbeat' Bosnick https://andreasamadi.podbean.com/e/insights-from-grant-upbeat-bosnick/ [ii]Neuroscience Meets Social and Emotional Learning Podcast EPISODE #7 with Greg Wolcott on “Building Relationships in Today's Classrooms” https://andreasamadi.podbean.com/e/greg-wolcott-on-building-relationships-in-todays-classrooms/ [iii] www.significant72.com [iv] Social Relationships and Health: A Flashpoint for Health Policy Published August 4, 2011, by Debra Umberson and Jennifer Karas Montez https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3150158/ [v] Self-Assessment for Grant Bosnick's book https://www.selfleadershipassessment.com/ [vi] www.mo-issa.com [vii] The Midlife Shift by Mo Issa https://www.mo-issa.com/book (COMING SOON). [viii] The Power of Vulnerability by Brene Brown https://www.audible.com/pd/The-Power-of-Vulnerability-Audiobook/ [ix] The Power of Vulnerability by Brene Brown https://www.blinkist.com/en/books/the-power-of-vulnerability-en [x] Leaders Eat Last by Simon Sinek 2014, https://www.amazon.com/Leaders-Eat-Last-Together-Others/dp/1591845327 [xi] Neuroscience Meets Social and Emotional Learning Podcast EPISODE 186 on “Using Neuroscience to Understand the Introverted vs Extroverted Brain” https://andreasamadi.podbean.com/e/brain-fact-friday-on-using-neuroscience-to-understand-the-introverted-and-extroverted-brain/ [xii]Phineas Gage, Neuroscience's Most Famous Patient https://www.smithsonianmag.com/history/phineas-gage-neurosciences-most-famous-patient-11390067/ [xiii] Neuroscience Meets SEL Podcast EPISODE #48 “Brain Network Theory” https://www.achieveit360.com/brain-network-theory-using-neuroscience-to-stay-productive-during-times-of-change-and-chaos/ [xiv] IBID [xv]Neuroscience Meets SEL Podcast EPISODE #214 on “The Spirit of Work: Connecting Science and Business Practices and Sacred Texts for a Happier and Healthier Workplace” https://andreasamadi.podbean.com/e/marie-gervais-phd-on-the-spirit-of-work-connecting-science-business-practices-and-sacred-texts-for-a-happier-and-more-productive-workplace/ [xvi] Neuroscience Meets SEL Podcast EPISODE #48 “Brain Network Theory” https://www.achieveit360.com/brain-network-theory-using-neuroscience-to-stay-productive-during-times-of-change-and-chaos/

united states relationships chicago power social spirit discover living chaos motivation shift reflection authenticity unlocking vulnerability coming soon reflect neuroscience significant marines unleashing pathway happier awaken marine corps references brene brown simon sinek building relationships officers beaver stare classrooms self leadership introverted self assessment cleaver business practices assistant superintendent aliveness sacred text emotional learning go slow leaders eat last sinek phineas gage default mode network social relationships ibid leaders eat last together others bosnick andrea samadi marie gervais being fake

A CRITICAL TIME FOR THE SAINTS, Part 2 of Chapter 5 of The Church & The Gospe

Fundamentally Mormon

Play Episode Listen Later Sep 12, 2024 24:00

A CRITICAL TIME FOR THE SAINTS, Part 2 of Chapter 5 of The Church and The Gospel Pages 58 to 65 President Taylor's statement that “many of the Saints would apostatize because of this principle” came to pass just a year later. On June 30, 1887, a convention was held for the purpose of creating a constitution in the event Utah became a state. Although not the first effort in this direction, it was significant because of the willingness of the Mormons themselves to forbid polygamy and punish those who lived it. Orson F. Whitney said that “The movement was especially notable from the fact that it was proposed by the Mormons—the Gentiles refusing to take any part in the proceedings.” (History of Utah 3:583) The convention continued for a week, until July 7th. As a result, a constitution was framed and adopted, including the following provision: Section 12 (of Article XV). Bigamy and polygamy being considered incompatible with a republican form of government, each of them is hereby forbidden and declared a misdemeanor. Any person who shall violate this section shall, on conviction thereof, be punished by a fine of not more than one thousand dollars, and by imprisonment for a term of not less than six months, nor more than three years, in the discretion of the court. (History of Utah, Whitney, 3:584) The election occurred on Monday, the 1st of August [1887]. The count of the votes cast showed the following result: For the Constitution.. 13,195 Against the Constitution.. 502 (Ibid., p. 585) The Saints had spoken! John Taylor's prophecy was already being fulfilled. The vote demonstrated a ratio of 27 to 1 against plural marriage. The Saints had reversed their position in 35 years.

history church utah saints constitution gentiles mormon john taylor ibid bigamy gospe

The Marvel of Marriage

Play Episode Listen Later Sep 1, 2024

If there were ever a sentence in the Bible to serve as a trigger for anger, resentment, and resistance towards the Bible it is most likely Ephesians 5:22, Wives, subject yourselves to your own husbands, as to the Lord. The reason some women bristle at verses like Ephesians 5:22-24 is because they have not known the kind of love husbands are called to demonstrate in verse 25, Husbands, love your wives, just as Christ also loved the church and gave Himself up for her... Before we can even begin to address these verses, I need you to hear something. Marriage is an institution created by God to be celebrated, enjoyed, protected, and fought for within the covenant relationship between God and one man and one woman for a lifetime. However, if marriage (as Gods good gift) is something that you have made into the ultimate thing for your life, then you have potentially done two things: You have set your bar way too low. You have made an idol out of the institution of marriage. When it comes to marriage, how can you set the bar way too low by making it the ultimate thing you aspire to? By making marriage the ultimate thing, you miss its ultimate purpose in that it serves as the only institution on earth designed to reflect Christs relationship with the Church and the Churchs relationship with Christ (v. 32). What is marriage? It is a great mystery because it is, an illustration of the way Christ and the church are one (v. 32; NLT). In fact, in reference to the mystery of marriage, the ESV, NIV, and CSB translate the Greek word megas (έ) as profound while the KJV, NASB, and NLT use the word great. The word can also be translated: large, surprising, or prominent. What is the point? Marriage is a big deal for reasons much more significant than two humans who want to spend a lifetime together. When you read what is written in Ephesians 5 concerning marriage, you must read and study these verses within the context of everything written in Ephesians 1:1 - 5:21. Let me help you understand Ephesians 5:22-33 in light of the overall context of the epistle: In Ephesians 1:1-19, the Christian was chosen before the foundation of the world to be redeemed and forgiven of all sin exclusively through the shed blood of Jesus upon a cross. If you are a Christian, at the moment you believed in Jesus, you were sealed by the Holy Spirit for the purpose of becoming holy and blameless as Gods treasured possession to the praise of His glory, so that Jesus, who is Lord over everything (vv. 19b-21), would be head over all things to the church (v. 22-23). In Christ, those who were dead in their sins are made alive according to Ephesians 2:1-10 because of the rich mercy, great love, and sufficient grace of God. The reason why you, Christian, were made alive... is to live out your calling as Gods, workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them (2:1-10). Now that you are alive with Christ, you are a citizen with the saints, and are of Gods household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord... (2:19-21). Because you are in Jesus, you now have a new identity, and as His redeemed people, we all can, know the love of Christ which surpasses knowledge as His Church (3:14-19). As those who were once far off but have been brought near as Jesus redeemed people, we are to be known for walking a better way as followers of Jesus, indeed, we are to walk in a manner worthy of the calling with which you have been called... (4:1). We do this, with all humility and gentleness, with patience, bearing with one another in love, being diligent to keep the unity of the Spirit in the bond of peace (vv. 2-3). As the Church of Jesus Christ, we are His holy Bride and no longer characterized by the useless deeds of darkness (5:3-13) but are now children of light (5:8-9) who walk with wisdom while the days are evil (vv. 15-16). We do this as the holy temple of the Spirit of God and body of Christ, who will experience a marriage as His beloved Bride. Now, as those who belong to Christ, we are to diligently keep, the unity of the Spirit in the bond of peace since we belong to each other as, one body and one Spirit, just as you also were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all (4:4-6). If you are a Christian, then you are the Bride of Christ, and as the Bride of Christ, we come to what I consider to be the hermeneutical key for understanding what Paul states in the verses to follow regarding marriage, children, and work. Here it is: subject yourselves to one another in the fear of Christ (v. 21). Gods Intended Culture for Marriage It is important to point out that what proceeds what Paul says to wives and husbands is one long sentence in verses 18-21 that begins with an imperative: do not get drunk with wine, in which there is debauchery, but be filled with the Spirit... So, the culture of a healthy marriage begins by being filled with the Holy Spirit instead of filling yourself with something that leads to debauchery. The way to do that is provided in a list of four participles: 1) Speaking to one another in psalms and hymns and spiritual songs, 2) singing and making melody with your hearts to the Lord, 3) always giving thanks for all things in the name of our Lord Jesus Christ to our God and Father, and 4) subject yourselves to one another in the fear of Christ. If you are wondering what Ephesians 5:19-21 looks like in the home, the point is not the songs you sing to one another, but what it is that moves you and motivates you as a wife or as a husband. What Paul wrote in Ephesians 5:19-20 is not all that different than what he wrote to the Colossians: Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with thankfulness in your hearts to God. Whatever you do in word or deed, do everything in the name of the Lord Jesus, giving thanks through Him to God the Father (3:16-17). To subject yourselves to one another in the fear of Christ is to do all things, both in word and deed, in the name of the Lord Jesus. The Greek word for subject is hypotassō (ὑά) and it literally means to put oneself under another; here we are to humble ourselves in this way out of a reverence for Jesus. In the case of Ephesians 5:21, we Christians are to mutually subject/submit to one another out of a humility that is empowered by the Holy Spirit which is best experienced as you are filled by the Holy Spirit. The best way I can help you understand what Paul is communicating here is to see it against the backdrop of Philippians 2:3-8, Do nothing from selfishness or empty conceit, but with humility consider one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others. Have this attitude in yourselves which was also in Christ Jesus, who, as He already existed in the form of God, did not consider equality with God something to be grasped, but emptied Himself by taking the form of a bond-servant and being born in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death: death on a cross. Jesus, while equal to the Father, when He took on flesh during His incarnation, humbled Himself by taking the form of a bondservant. What Jesus did, is that He subjected Himself under the authority of the Father to accomplish what was necessary for our redemption. We are told that we must have the same mindset of Jesus in the way we treat one another. Never was Jesus less than God, but He did willingly place Himself under the headship of the Father while He remained fully God and at the same time fully human. We are to humble ourselves in the same way as brothers and sisters in a world where individualism and power struggles are part of the dog-eat-dog culture of the world that we live in. So, against the backdrop of Philippians 2:3-8, consider again Ephesians 5:21, subject yourselves to one another in the fear of Christ (v. 21). Do you see it? Do you see why this verse serves as a type of linchpin that joins what we read in verses 15-20 and the section in Ephesians that addresses husbands, wives, children, and slaves? How are Wives to Subject Themselves to Their Husbands? So now we come to the word subject and the way it is used for how wives must respond to their husbands and how it is not used to instruct the way husbands are to respond to their wives. We will look more deeply at the husband-and-wife relationship as it is explained in these verses next week, but for now I want to set things up for next week in a way that still helps you today. Within the covenant of marriage, a wife is to, subject herself to her husband, as to the Lord (v. 22). The husband is not commanded to do the same regarding his wife. Instead, he is commanded to love his wife just as Christ also loved the church and gave Himself up for her (v. 25). Sinclair Ferguson states in light of Ephesians 5:21-22, there is, of course, an appropriate mutual submission in marriage. The exhortation of 5:21 is to be obeyed by all Christians within the context of their mutual fellowship! But that is not the only aspect to the Christian life. Mutual submission no more obliterates the command in 5:22 than it rescinds the command of Hebrews 13:7 Obey your leaders![1] When it comes to marriage, the God who invented marriage offers a better way than the perversion of marriage propagated by the world. Indeed, marriage was always intended to express, demonstrate, and point to a greater marriage that every Christian was chosen, redeemed, and sealed by the Holy Spirit to experience regardless of your marital status on planet earth (more on this in two weeks)! The better way for the Christian woman, who happens to be a wife, is to illustrate how Christians (the Church) respond to the great love of Christ that compelled Him to willingly go to the cross to redeem her; the response of Jesus wife is to be that of joyful submission. In a world that balks at any notion that a married woman must subject/submit to her husband; the Christian is called to a better way. Listen, just as our response to Jesus should be one of deep and joyful submission to Him because of the love we have experienced from Him, the wife is to joyfully place herself under the loving headship of her husband in response to his self-sacrificing love, care, and protection for his bride. The command for wives to subject themselves to their husbands has nothing to do with value or importance, but Gods design for marriage and the kind of thriving, joy, and companionship He intends His people to enjoy within the covenant of marriage that He instituted. What does it mean to subject yourself to your husband, as to the Lord? Well, it certainly does not mean that you become his doormat so that he can treat you however he wants. There is only One Lord, and that Lord is Jesus Christ. There is a chain of command, and your first obligation is to obey Jesus as your Lord. The reason why I believe the NASB offers a better translation of hypotassō (subject) is because the wife is not commanded to enter subjugation under her husband as an inferior person to a superior human. When a woman enters marriage, she does so as a different but equal counterpart to the man she loves. The wife willingly and humbly places herself under her husbands headship out of a deep trust and respect for him in response to the selfless love she has experienced and rightfully anticipates she will continue to enjoy throughout a lifetime of marriage when they come together as a one-flesh union. Again, Sinclair Fergusons perspective on Ephesians 5:22-24 is very much appreciated: Marriage is not a recipe for the subjugation of a woman, but a blueprint for her true freedom in a healthy, loving relationship with her husband.[2] Richard Coekin, in his little commentary on Ephesians, states: As he [God] committed himself sacrificially to us in covenanted and exclusive love, so the most precious aspect of all our human relationships, and especially marriage, is to love and be loved, not merely with sentimental affection or sensual desire, but with sustained sacrificial kindness in every season of lifean unconditional love based not upon the others glamorous looks, but upon a commitment to be exclusively devoted to their best interests. And what a stunningly wonderful blessing a happy Christian marriage is![3] However, for some of you, your marriage seems anything but a wonderful blessing. Others of you are afraid of entering into marriage because of what you witnessed growing up. The sad truth is that even in the Church, men and women have bought into the lie of a version of marriage that does not reflect what we read in the Bible. You need to hear that when it comes to marriage or any other relationship for that matter, God offers a better way. Nevertheless, to experience that better way, it takes two who desire to walk in a manner worthy of their calling as followers of Jesus for Gods design for marriage to be experienced on some level. In the weeks to come, I hope to offer you some level of help and encouragement for your marriage and your desire to follow Jesus well. Before I conclude, permit me to address the woman and then the men of this church. To the women in this church: You are created in the image of God and there is no man whose love is greater for you than the one your heavenly Father has for you. Any abuse you suffered growing up, the careless words spoken by any of the men in your life, or any treatment of you that has reduced you to an object is NOT a reflection of Gods love for you. You are valued because God has placed value upon you as His daughter! There is no marriage or situation where it is acceptable or okay for you to be abused or mistreated as a daughter of the God who loved you so much that He sent His only Son to die to redeem you. If you are in a marriage that seems more of a misery than the beautiful marvel it is intended to be, I want to encourage you to hang on and trust that the God who raises the dead can bring life to your marriage. If you are in what you believe to be a dead or failing marriage, I would like to give you an assignment this week: Pray for your husband, that the God who created out of nothing, can do something with the man in your marriage. To the men in this church: Everything I said to the women also applies to you. It is possible to be in a relationship where you are demeaned, demonized, and devalued by the women in your life (more on that next week). It is not okay for you to be treated poorly or talked down to or disrespected by your wife or children. I will say though, that we men tend to set the culture and spiritual climate of our homes; if you have not done a good job at doing that, it is not too late. Permit me to give you an assignment this week, read John 13:1 - 19:30 and take note on what Ephesians 5:25 really means for your marriage: Husbands, love your wives, just as Christ also loved the church and gave Himself up for her. Especially take note of what you can do differently or better to obey what is commanded of you as the husband of your wife. Finally, the God who raised Jesus from the grave cares more about your marriage than you ever could, so trust and believe that He can make something beautiful out of your mess. It is on this point that I leave you with Ephesians 3:20-21, Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. [1] Sinclair B. Ferguson, Lets Study: Ephesians (Carlisle, PA: The Banner of Truth Trust; 2021), 149. [2] Ibid., 151. [3] Richard Coekin, Ephesians for You (The Good Book Company; 2019), 164-65.

The Marvel of Marriage

Play Episode Listen Later Sep 1, 2024

If there were ever a sentence in the Bible to serve as a trigger for anger, resentment, and resistance towards the Bible it is most likely Ephesians 5:22, Wives, subject yourselves to your own husbands, as to the Lord. The reason some women bristle at verses like Ephesians 5:22-24 is because they have not known the kind of love husbands are called to demonstrate in verse 25, Husbands, love your wives, just as Christ also loved the church and gave Himself up for her... Before we can even begin to address these verses, I need you to hear something. Marriage is an institution created by God to be celebrated, enjoyed, protected, and fought for within the covenant relationship between God and one man and one woman for a lifetime. However, if marriage (as Gods good gift) is something that you have made into the ultimate thing for your life, then you have potentially done two things: You have set your bar way too low. You have made an idol out of the institution of marriage. When it comes to marriage, how can you set the bar way too low by making it the ultimate thing you aspire to? By making marriage the ultimate thing, you miss its ultimate purpose in that it serves as the only institution on earth designed to reflect Christs relationship with the Church and the Churchs relationship with Christ (v. 32). What is marriage? It is a great mystery because it is, an illustration of the way Christ and the church are one (v. 32; NLT). In fact, in reference to the mystery of marriage, the ESV, NIV, and CSB translate the Greek word megas (έ) as profound while the KJV, NASB, and NLT use the word great. The word can also be translated: large, surprising, or prominent. What is the point? Marriage is a big deal for reasons much more significant than two humans who want to spend a lifetime together. When you read what is written in Ephesians 5 concerning marriage, you must read and study these verses within the context of everything written in Ephesians 1:1 - 5:21. Let me help you understand Ephesians 5:22-33 in light of the overall context of the epistle: In Ephesians 1:1-19, the Christian was chosen before the foundation of the world to be redeemed and forgiven of all sin exclusively through the shed blood of Jesus upon a cross. If you are a Christian, at the moment you believed in Jesus, you were sealed by the Holy Spirit for the purpose of becoming holy and blameless as Gods treasured possession to the praise of His glory, so that Jesus, who is Lord over everything (vv. 19b-21), would be head over all things to the church (v. 22-23). In Christ, those who were dead in their sins are made alive according to Ephesians 2:1-10 because of the rich mercy, great love, and sufficient grace of God. The reason why you, Christian, were made alive... is to live out your calling as Gods, workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them (2:1-10). Now that you are alive with Christ, you are a citizen with the saints, and are of Gods household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord... (2:19-21). Because you are in Jesus, you now have a new identity, and as His redeemed people, we all can, know the love of Christ which surpasses knowledge as His Church (3:14-19). As those who were once far off but have been brought near as Jesus redeemed people, we are to be known for walking a better way as followers of Jesus, indeed, we are to walk in a manner worthy of the calling with which you have been called... (4:1). We do this, with all humility and gentleness, with patience, bearing with one another in love, being diligent to keep the unity of the Spirit in the bond of peace (vv. 2-3). As the Church of Jesus Christ, we are His holy Bride and no longer characterized by the useless deeds of darkness (5:3-13) but are now children of light (5:8-9) who walk with wisdom while the days are evil (vv. 15-16). We do this as the holy temple of the Spirit of God and body of Christ, who will experience a marriage as His beloved Bride. Now, as those who belong to Christ, we are to diligently keep, the unity of the Spirit in the bond of peace since we belong to each other as, one body and one Spirit, just as you also were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all (4:4-6). If you are a Christian, then you are the Bride of Christ, and as the Bride of Christ, we come to what I consider to be the hermeneutical key for understanding what Paul states in the verses to follow regarding marriage, children, and work. Here it is: subject yourselves to one another in the fear of Christ (v. 21). Gods Intended Culture for Marriage It is important to point out that what proceeds what Paul says to wives and husbands is one long sentence in verses 18-21 that begins with an imperative: do not get drunk with wine, in which there is debauchery, but be filled with the Spirit... So, the culture of a healthy marriage begins by being filled with the Holy Spirit instead of filling yourself with something that leads to debauchery. The way to do that is provided in a list of four participles: 1) Speaking to one another in psalms and hymns and spiritual songs, 2) singing and making melody with your hearts to the Lord, 3) always giving thanks for all things in the name of our Lord Jesus Christ to our God and Father, and 4) subject yourselves to one another in the fear of Christ. If you are wondering what Ephesians 5:19-21 looks like in the home, the point is not the songs you sing to one another, but what it is that moves you and motivates you as a wife or as a husband. What Paul wrote in Ephesians 5:19-20 is not all that different than what he wrote to the Colossians: Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with thankfulness in your hearts to God. Whatever you do in word or deed, do everything in the name of the Lord Jesus, giving thanks through Him to God the Father (3:16-17). To subject yourselves to one another in the fear of Christ is to do all things, both in word and deed, in the name of the Lord Jesus. The Greek word for subject is hypotassō (ὑά) and it literally means to put oneself under another; here we are to humble ourselves in this way out of a reverence for Jesus. In the case of Ephesians 5:21, we Christians are to mutually subject/submit to one another out of a humility that is empowered by the Holy Spirit which is best experienced as you are filled by the Holy Spirit. The best way I can help you understand what Paul is communicating here is to see it against the backdrop of Philippians 2:3-8, Do nothing from selfishness or empty conceit, but with humility consider one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others. Have this attitude in yourselves which was also in Christ Jesus, who, as He already existed in the form of God, did not consider equality with God something to be grasped, but emptied Himself by taking the form of a bond-servant and being born in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death: death on a cross. Jesus, while equal to the Father, when He took on flesh during His incarnation, humbled Himself by taking the form of a bondservant. What Jesus did, is that He subjected Himself under the authority of the Father to accomplish what was necessary for our redemption. We are told that we must have the same mindset of Jesus in the way we treat one another. Never was Jesus less than God, but He did willingly place Himself under the headship of the Father while He remained fully God and at the same time fully human. We are to humble ourselves in the same way as brothers and sisters in a world where individualism and power struggles are part of the dog-eat-dog culture of the world that we live in. So, against the backdrop of Philippians 2:3-8, consider again Ephesians 5:21, subject yourselves to one another in the fear of Christ (v. 21). Do you see it? Do you see why this verse serves as a type of linchpin that joins what we read in verses 15-20 and the section in Ephesians that addresses husbands, wives, children, and slaves? How are Wives to Subject Themselves to Their Husbands? So now we come to the word subject and the way it is used for how wives must respond to their husbands and how it is not used to instruct the way husbands are to respond to their wives. We will look more deeply at the husband-and-wife relationship as it is explained in these verses next week, but for now I want to set things up for next week in a way that still helps you today. Within the covenant of marriage, a wife is to, subject herself to her husband, as to the Lord (v. 22). The husband is not commanded to do the same regarding his wife. Instead, he is commanded to love his wife just as Christ also loved the church and gave Himself up for her (v. 25). Sinclair Ferguson states in light of Ephesians 5:21-22, there is, of course, an appropriate mutual submission in marriage. The exhortation of 5:21 is to be obeyed by all Christians within the context of their mutual fellowship! But that is not the only aspect to the Christian life. Mutual submission no more obliterates the command in 5:22 than it rescinds the command of Hebrews 13:7 Obey your leaders![1] When it comes to marriage, the God who invented marriage offers a better way than the perversion of marriage propagated by the world. Indeed, marriage was always intended to express, demonstrate, and point to a greater marriage that every Christian was chosen, redeemed, and sealed by the Holy Spirit to experience regardless of your marital status on planet earth (more on this in two weeks)! The better way for the Christian woman, who happens to be a wife, is to illustrate how Christians (the Church) respond to the great love of Christ that compelled Him to willingly go to the cross to redeem her; the response of Jesus wife is to be that of joyful submission. In a world that balks at any notion that a married woman must subject/submit to her husband; the Christian is called to a better way. Listen, just as our response to Jesus should be one of deep and joyful submission to Him because of the love we have experienced from Him, the wife is to joyfully place herself under the loving headship of her husband in response to his self-sacrificing love, care, and protection for his bride. The command for wives to subject themselves to their husbands has nothing to do with value or importance, but Gods design for marriage and the kind of thriving, joy, and companionship He intends His people to enjoy within the covenant of marriage that He instituted. What does it mean to subject yourself to your husband, as to the Lord? Well, it certainly does not mean that you become his doormat so that he can treat you however he wants. There is only One Lord, and that Lord is Jesus Christ. There is a chain of command, and your first obligation is to obey Jesus as your Lord. The reason why I believe the NASB offers a better translation of hypotassō (subject) is because the wife is not commanded to enter subjugation under her husband as an inferior person to a superior human. When a woman enters marriage, she does so as a different but equal counterpart to the man she loves. The wife willingly and humbly places herself under her husbands headship out of a deep trust and respect for him in response to the selfless love she has experienced and rightfully anticipates she will continue to enjoy throughout a lifetime of marriage when they come together as a one-flesh union. Again, Sinclair Fergusons perspective on Ephesians 5:22-24 is very much appreciated: Marriage is not a recipe for the subjugation of a woman, but a blueprint for her true freedom in a healthy, loving relationship with her husband.[2] Richard Coekin, in his little commentary on Ephesians, states: As he [God] committed himself sacrificially to us in covenanted and exclusive love, so the most precious aspect of all our human relationships, and especially marriage, is to love and be loved, not merely with sentimental affection or sensual desire, but with sustained sacrificial kindness in every season of lifean unconditional love based not upon the others glamorous looks, but upon a commitment to be exclusively devoted to their best interests. And what a stunningly wonderful blessing a happy Christian marriage is![3] However, for some of you, your marriage seems anything but a wonderful blessing. Others of you are afraid of entering into marriage because of what you witnessed growing up. The sad truth is that even in the Church, men and women have bought into the lie of a version of marriage that does not reflect what we read in the Bible. You need to hear that when it comes to marriage or any other relationship for that matter, God offers a better way. Nevertheless, to experience that better way, it takes two who desire to walk in a manner worthy of their calling as followers of Jesus for Gods design for marriage to be experienced on some level. In the weeks to come, I hope to offer you some level of help and encouragement for your marriage and your desire to follow Jesus well. Before I conclude, permit me to address the woman and then the men of this church. To the women in this church: You are created in the image of God and there is no man whose love is greater for you than the one your heavenly Father has for you. Any abuse you suffered growing up, the careless words spoken by any of the men in your life, or any treatment of you that has reduced you to an object is NOT a reflection of Gods love for you. You are valued because God has placed value upon you as His daughter! There is no marriage or situation where it is acceptable or okay for you to be abused or mistreated as a daughter of the God who loved you so much that He sent His only Son to die to redeem you. If you are in a marriage that seems more of a misery than the beautiful marvel it is intended to be, I want to encourage you to hang on and trust that the God who raises the dead can bring life to your marriage. If you are in what you believe to be a dead or failing marriage, I would like to give you an assignment this week: Pray for your husband, that the God who created out of nothing, can do something with the man in your marriage. To the men in this church: Everything I said to the women also applies to you. It is possible to be in a relationship where you are demeaned, demonized, and devalued by the women in your life (more on that next week). It is not okay for you to be treated poorly or talked down to or disrespected by your wife or children. I will say though, that we men tend to set the culture and spiritual climate of our homes; if you have not done a good job at doing that, it is not too late. Permit me to give you an assignment this week, read John 13:1 - 19:30 and take note on what Ephesians 5:25 really means for your marriage: Husbands, love your wives, just as Christ also loved the church and gave Himself up for her. Especially take note of what you can do differently or better to obey what is commanded of you as the husband of your wife. Finally, the God who raised Jesus from the grave cares more about your marriage than you ever could, so trust and believe that He can make something beautiful out of your mess. It is on this point that I leave you with Ephesians 3:20-21, Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. [1] Sinclair B. Ferguson, Lets Study: Ephesians (Carlisle, PA: The Banner of Truth Trust; 2021), 149. [2] Ibid., 151. [3] Richard Coekin, Ephesians for You (The Good Book Company; 2019), 164-65.

Episode 440: 31 de Agosto del 2024 - Devoción para la mujer - ¨Virtuosa¨

Play Episode Listen Later Aug 30, 2024 4:03

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1=======================================================================VIRTUOSADevoción Matutina Para Mujeres 2024Narrado por: Sirley DelgadilloDesde: Bucaramanga, Colombia===================|| www.drministries.org ||===================31 DE AGOSTOPONME A PRUEBA«Allí el Señor los puso a prueba» (Éxo. 15: 25).Cuando leemos en el libro bíblico de Éxodo los milagros que Dios hizo a favor de su pueblo para liberarlo de la esclavitud, nos damos cuenta de que estaba enseñándoles a confiar en él. No hay obstáculos insalvables para Dios; este era el claro mensaje dado una y otra vez. Y el Señor se aseguró de dejarlo por escrito para que tú sepas también.Ni un decreto de muerte contra los recién nacidos puede evitar que sobreviva el elegido por Dios; ni el poderoso rey de Egipto puede impedir que caiga sobre su tierra la mano del único realmente Todopoderoso; ni un solo dios de una nación pagana puede hacerle sombra al actuar de Dios; ni terribles plagas logran destruir a quien confía en el Creador; ni un mar puede detener a quien avanza por fe; ni un ejército perseguidor es capaz de destruir la vida que se sustenta en Dios...Una creería que, ante tantas evidencias del amor y el poder divinos, el pueblo que había cruzado el mar Rojo en seco tendría una fe inquebrantable; sin embargo, apenas tres días después de entonar un cántico de alabanza (Éxo. 15: 22), «el pueblo se puso a murmurar» (vers. 24). ¿Por qué? Porque no encontraban agua para beber, y que había era amarga. «Allí el Señor los puso a prueba» (Éxo. 15: 25). Y «nada más enfrentar la primera dificultad, empezaron a protestar. Es interesante que el término hebreo que se refiere a que Dios "los probó" (vers. 25) también puede significar "los adiestró"».* A veces, Dios ve necesario que nuestra fe y confianza en él se fortalezcan, y ¿cómo las adiestra para lograrlo? Por medio de las adversidades que llegan a nuestra vida. «En medio de la adversidad siempre hay potencial para el crecimiento en la fe y la confianza en Dios».**El Dios que te ha libertado de una vida de esclavitud al pecado quiere enseñarte a confiar en él. Por eso, a veces eres sometida a diversas pruebas que son, en realidad, un adiestramiento gracias al cual aprenderás a confiar más en él, y que te preparará para ser realmente una mujer de fe. Ten esto bien presente si te encuentras enfrentando alguna adversidad.Si no murmuras ni desmayas, ese sondeo de los pensamientos que produce la prueba te refinará, para honra y gloria de Dios.«Examíname, oh Dios, y sondea mi corazón; ponme a prueba y sondea mis pensamientos». David.Andrews Bible Commentary (Andrews University Press, 2020), vol. 1, p. 215.** Ibid.

colombia cuando dios exam la mujer rojo creador egipto el dios todopoderoso devoci de agosto del ibid

The Vibe Shift (feat. Jack Mirkinson)

Fruitless

Play Episode Listen Later Aug 13, 2024 93:23

On today's episode, Jack Mirkinson (@jackmirkinson, The Nation, Discourse Blog) joins Josiah to discuss the "vibe shift" in electoral politics over the past two months from Biden dropping out to the Veepstakes. In a lot of left wing circles, there seems to be a real resurgence of hope, but does this vibe shift represent anything different for Gaza?Follow Jack Mirkinson on Twitter @jackmirkinson // Bluesky @jackmirkinson.bsky.socialFind more of Jack's work in The Nation: https://www.thenation.com/authors/jack-mirkinson/Check out Discourse Blog: https://www.discourseblog.com/Become a Fruitless Patron here: https://www.patreon.com/user?u=11922141Check out Fruitless on YouTubeFind more of Josiah's work: https://linktr.ee/josiahwsuttonFollow Josiah on Twitter @josiahwsuttonReferences"A Vibe Shift Won't Save Gaza," Jack Mirkinson in The Nation, https://www.thenation.com/article/politics/gaza-kamala-harris-tim-walz/"This Is How Power Protects Itself," Ibid, https://www.thenation.com/article/activism/columbia-ccny-cuny-protest-nypd-police-brutality/"These Dummies Were Wrong About Tim Walz and I Was Right," Rafi Schwartz in Discourse Blog, https://www.discourseblog.com/p/these-dummies-were-wrong-about-timMusic & audio creditsEastern European Post Punk - LaffyyYesterday – bloom."Watch: Biden Stumbles Over His Words During Debate Against Trump," WSJ News on YouTube, https://www.youtube.com/watch?v=KdOfiPyY87I"Watch Donald Trump's 2024 RNC speech in full," 6abc Philadelphia on YouTube, https://www.youtube.com/watch?v=aRUHMK9-gBg"George Bush Debate," Saturday Night Live on YouTube, https://www.youtube.com/watch?v=N_01LySbRnY"Tim Walz on calling Donald Trump weird," Guardian News on YouTube, https://www.youtube.com/watch?v=BK155YkhoEY"It's Not Just 'Childless Cat Ladies': JD Vance Once Described Childless People as "Sociopathic,'" Democracy Now! on YouTube, https://www.youtube.com/watch?v=z5SBpt0Tsw0"JD Vance Called People Without Kids 'Childless Cat Ladies,'" Inside Edition on YouTube, https://www.youtube.com/watch?v=qBTz3n9ZzPASentimental - Dan Darmawan"'I'm speaking': Kamala Harris hits back at protesters during Detroit campaign rally," Guardian News on YouTube, https://www.youtube.com/watch?v=FmzJaidv3iIIn My Dreams – bloom.

donald trump joe biden philadelphia detroit saturday night live kamala harris gaza blue sky rnc inside edition fruitless democracy now veepstakes vibe shift sociopathic ibid guardian news discourse blog

The Spiritual Life Lesson 5 - Dedication to God

Play Episode Listen Later Aug 11, 2024 65:43

For Christians, dedication to God is the starting point for the spiritual life and the advance to Christian maturity. Dedication is a synonym for commitment, devotion, loyalty, and positive volition. According to Charles Ryrie, “There is perhaps no more important matter in relation to the spiritual life than dedication.”[1] In another place he states, “Dedication concerns the subjection of my life to Jesus Christ as long as I live.”[2] For the Christian, dedication starts at a moment in time, and continues, ideally, for the rest of one's life, as the child of God walks in ongoing obedience to the Lord.[3] After being born again, some believers quickly dedicate themselves to the Lord and begin their journey of spiritual growth. For other Christians, this dedication may come later, perhaps even years later (as it did with me). Dedication is not a requirement for salvation. That would add works to the gospel message (1 Cor 15:3-4), and that's wrong. Salvation is a free gift (Rom 6:23), given by God as an act of grace (Eph 2:8-9). Initial salvation is about justification, which is a one-and-done event that occurs at the moment of faith in Christ (Rom 3: 28; 4:4-5; 5:1; 8:33). Paul said we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Justification is a single act that occurs at salvation and is not to be confused with our experiential sanctification, which occurs over time. According to Norman Geisler, “Justification is an instantaneous, past act of God by which one is saved from the guilt of sin—his record is cleared and he is guiltless before the Judge (Rom 8:1).”[4] As Christians, we are justified in God's sight because Christ has born all our sin upon the cross and paid our sin debt in full (John 19:30; Col 2:14), and after we trust in Christ as our Savior, God freely gives His righteousness to us (Rom 5:17; 2 Cor 5:21; Phil 3:9). After we are saved eternally, God calls us into a lifelong walk with Him. Dedication happens after we are saved, when we present ourselves to God for service (Rom 6:13; 12:1-2; Jam 4:7), and walk in obedience to His will (1 Pet 1:14-15). This relates to our sanctification, which is ongoing, as long as we live. In the sanctification process, the Christian is constantly recalibrating his/her thinking, values, words and actions to conform to the character and will of God. Dedication is a requirement for spiritual growth, as the believer with positive volition is yielded to God the Holy Spirit and is willing to learn and live God's Word. Spirituality is unhindered as long as there is positive volition to God. God has provided everything we need to live the spiritual life. He has redeemed us by the blood of Christ (1 Pet 1:18-19; 1 Cor 6:20), forgiven our sins (Acts 10:43; Eph 1:7), caused us to be born again (John 1:12-13; 1 Pet 1:3, 23), given us eternal life (John 3:16; 10:28), adopted us as His children (Gal 4:5; Eph 1:5), made us saints in Christ (Rom 1:7; 1 Cor 1:2), given the Holy Spirit to indwell us (1 Cor 3:16), brought us into “the kingdom of His beloved Son” (Col 1:13), given us a new spiritual nature (Rom 7:22; Eph 4:22-24; Col 3:9-10), provided a spiritual gift (Rom 12:6; 1 Pet 4:10), blessed us “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3), and provided divine revelation in the Bible to educate us on how to live righteously (2 Tim 3:16-17; cf. Psa 1:1-3). Dr. Steven R. Cook [1] Charles C. Ryrie, Balancing the Christian life (Chicago Ill., Moody Press, 1994), 77. [2] Ibid., 80. [3] I say “ideally” because some believers, like Solomon, deviate in their walk with the Lord. Some will return to their walk of faith. Others will not. Whatever the final outcome of one's life, any spiritual advancement must begin with a moment of dedication. [4] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 235.

The Spiritual Life Lesson 4 - The Disciplined Life

Play Episode Listen Later Aug 4, 2024 60:49

I define spirituality as: The life the Christian experiences when properly living in dependence upon the Holy Spirit and walking according to Scripture. Spirituality assumes regeneration, as one cannot be spiritual without being born again to new life through God the Holy Spirit (John 3:3; 1 Pet 1:3, 23). This new spiritual birth—or regeneration—occurs at the moment of faith in Christ, when one believes in Jesus as Savior (John 3:15-16; 6:40; 20:31; Acts 4:12; 16:31). Once they are born again, their spiritual life will advance in proportion to their intake of Scripture and their willingness to apply it as the Holy Spirit directs. Since we cannot live what we do not know, it's necessary to learn God's Word in order to live His will. A Christian who consistently studies and applies God's Word will reach spiritual maturity more quickly than one who studies little. Christians who are ignorant of God's Word, or unwilling to obey it, will default to human viewpoint thinking, emotion, or experience as the rule for life. Consequently, immature Christians may define spirituality by non-biblical terms or by their feelings at any given moment. This humanistic and emotional metric will inevitably lead to uncertainty, instability, and inconsistency in their walk with the Lord due to incorrect thoughts and vacillating emotions. God wants our thinking to be properly calibrated according to His Word (Psa 1:2-3; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and to live by faith (2 Cor 5:7; Heb 10:38; 11:6), which eventually yields fruit (Gal 5:22-23) and a stable Christian life (Psa 119:165; Isa 26:3; Phil 4:6-7; Col 3:16; 2 Tim 1:7). But time is a key ingredient for the Christian to reach spiritual maturity. Charles Ryrie states: "Christian maturity is the growth which the Holy Spirit produces over a period of time in the believer. To be sure, the same amount of time is not required for each individual, but some time is necessary for all. It is not the time itself which is determinative of maturity; rather it is the progress made and growth achieved which is all-important."[1] As the Christian learns and lives God's Word by faith and yields to the Spirit's guiding, there will be a gradual transformation of character that will be seen in one's thoughts, values, words, and actions as they pertain to family, friends, work, finances, and social life. Wendell Johnston states: "People who are spiritual do certain things as well as refrain from some things. They will express love to God without reservation and will love others in the body of Christ. They will even show love and graciousness to their enemies (Rom 12:9, 20–21). Spiritual people seek to live according to the principles set forth in Scripture and desire to study the Word of God and put into practice what it says (2 Tim 2:15; 3:14–17; Heb 4:12; 5:11–14; 1 Pet 2:2). They will seek to worship God individually and with other believers (Heb 10:22–25). Spirituality will be expressed by proper conduct in the home (Eph 5:22–6:4; 1 Pet 3:3–7), and people who are spiritual will lead Christlike lives in society and will respect civil authority (1 Pet 2:13–17). They will live godly lives even in a hostile environment (1 Pet 3:13–17)."[2] Furthermore, there is always opposition to spiritual growth, for we live in a fallen world and are confronted with many obstacles and distractions that seek to push or pull us away from God. Though constant distractions are all around us, we move forward by “destroying speculations and every lofty thing raised up against the knowledge of God, and are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Bringing our thoughts into captivity means focusing our minds on God and His Word (Psa 1:1-2; Isa 26:3; Prov 3:5-6; Col 3:1-2), and not allowing our thoughts to be bogged down and trapped with the cares of this world (Matt 6:25-34). This requires discipline. Spiritual Discipline Spiritual maturity is the product of a disciplined life that is consciously and intentionally surrendered to God on a moment-by-moment basis. Discipline is doing what we ought to do, whether we want to do it or not, because it's right. Christian discipline is living as God wants us to live, as obedient-to-the-Word believers who walk by faith and not feelings. The proper Christian life glorifies the Lord, edifies others, and creates in us a personal sense of destiny that is connected with the God who called us into service. As we advance in our walk with the Lord, spiritual maturity is an important target, and this requires discipline of mind and will. Paul, when writing to his young friend, Timothy, says, “discipline yourself for the purpose of godliness” (1 Tim 4:7). Paul does not deny the benefit of bodily discipline, but, when compared to godly discipline, says it “is only of little profit” (1 Tim 4:8a). Godliness translates the Greek noun eusebeia (εὐσέβεια) which denotes devotion to God and a life that is pleasing to Him. It means we are concerned with what the Lord thinks about us and we consciously choose to live as He directs. According to Robert B. Thieme, Jr., “Godliness is the virtuous manner of life that results from devotion to God—the lifestyle of the Christian growing in grace, relying upon divine power, applying divine viewpoint to circumstances, and thereby fulfilling God's will and plan (2 Tim 3:5; Tit 1:1; 2 Pet 1:3; 3:11).”[3] Paul prioritizes godliness, declaring it “is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim 4:8b). The word discipline in 1 Timothy 4:7 translates the Greek verb gumnazō (γυμνάζω), which we bring into the English as gymnasium. In secular use, it referred to how athletes trained in the ancient world, buffeting their bodies to improve their physique that they might have a chance at winning in a sport. However, in the New Testament, the word was used of training one's mental and spiritual abilities. The focus is on inward development of mind and character rather than the outward enhancement of the body. And the discipline is to be ongoing (present tense), carried out by each believer (active voice), and executed as a directive by the Lord (imperative mood). For Paul, godliness does not happen accidentally, but is connected with “the teaching that promotes godliness” (1 Tim 6:3), and “the knowledge of the truth which leads to godliness” (Tit 1:1). It is learned and lived on a daily basis. The disciplined Christian develops over time, as biblical thinking leads to righteous acts, and righteous acts develop into godly habits, and godly habits produce godly character. Spiritual disciplines bring us to the place of spiritual maturity, which is God's desire for us (Heb 6:1). The writer to the Hebrews references mature believers, saying, “solid food is for the mature, who because of practice have their senses trained to discern good and evil” (Heb 5:14). Maturity translates the Greek adjective teleios (τέλειος) which denotes one who has attained a level of spiritual growth, which is witnessed in the daily application God's Word (Heb 4:1-2). Mature Christians are what they are because of practice and training. The word “practice” translates the Greek noun hexis (ἕξις), which, according to Louw-Nida, refers to “a repeated activity—practice, doing again and again, doing repeatedly.”[4] And the word “trained” translates the Greek verb gumnazō (γυμνάζω), which, according to Louw-Nida, means “to experience vigorous training and control…to train, to undergo discipline.”[5] The advancing Christian eventually reaches a place of maturity when he/she is able “to discern good and evil” (Heb 5:14c). Thomas Constable states, “A person becomes a mature Christian, not only by gaining information, though that is foundational, but by using that information to make decisions that are in harmony with God's will.”[6] According to Arnold Fruchtenbaum: "A mature believer is one who is of full age spiritually. The Greek word for full-grown men is “goal.” A mature believer has attained the goal of his spiritual life because he did apply what he knew and was, therefore, open to learning more. Spiritual maturity is a result of careful exercise: for full-grown men, even those who by reason of use have their senses exercised to discern good and evil. A mature believer has the ability to make responsible decisions. The obligation of verse 14 is for all believers to make proper use of what they know…Usage of the Word causes believers to progress from immaturity to maturity; a lack of usage means regressing from maturity to immaturity."[7] Warren Wiersbe adds: "As we grow in the Word, we learn to use it in daily life. As we apply the Word, we exercise our “spiritual senses” and develop spiritual discernment. It is a characteristic of little children that they lack discernment. A baby will put anything into its mouth. An immature believer will listen to any preacher on the radio or television and not be able to identify whether or not he is true to the Scriptures. Just as our physical bodies have senses without which we could not function, so our inner “spiritual man” has “spiritual senses.”…As we feed on the Word of God and apply it in daily life, our inner “spiritual senses” get their exercise and become strong and keen. Paul called this process exercising ourselves unto godliness (1 Tim 4:7–8)."[8] As growing Christians, we understand that God's Word is the standard for right thinking and conduct (orthodoxy and orthopraxy), and learning and living His Word by faith is the key to spiritual advance. As a growing Christian I want to be wise in the ways of God and His Word. But this requires commitment and many choices throughout my life. I realize the wise are wise by choice and never by chance. That is, no one is accidentally wise. This is also true for being just, loving, gracious, kind, and merciful, for these and other godly virtues are the product of many good choices over years of practice. The successful Christian life starts with positive volition. Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17). The word “willing” translates the Greek verb thelō (θέλω), which, according to Louw & Nida, means “to desire to have or experience something—to desire, to want, to wish.”[9] To be “willing” to know and do God's will is the starting place for our advance to spiritual maturity. Our next step is to dig into God's Word and learn it. Jeremiah expressed positive volition when he said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart” (Jer 15:16a). A psalmist wrote, “How sweet are Your words to my taste! Yes, sweeter than honey to my mouth!” (Psa 119:103), and “The law of Your mouth is better to me than thousands of gold and silver pieces” (Psa 119:72). Peter wrote, “like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2). Learning God's Word serves as the basis for right living (Rom 12:1-2). Once we learn it, we must walk in it, which means applying it to our lives (Jam 1:22), and this by faith (2 Cor 5:7; Heb 10:38; 11:6). Ezra is a good example of a believer who learned and lived God's Word, as it is written, “Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10). When it states that Ezra had “set his heart,” it meant he had positive volition and was determined to learn and live God's Word. This is the proper order. When a Christian has a right will (orthothely), and operates with right thinking (orthodoxy), it establishes the basis for right behavior (orthopraxy). Positive volition, divine viewpoint thinking, and the walk of faith are what the Lord desires for us. When these are present, maturity will be achieved, it's just a matter of testing and time. Dr. Steven R. Cook [1] Charles C. Ryrie, Dr. Ryrie's Articles (Bellingham, WA: Logos Bible Software, 2010), 91. [2] Wendell G. Johnston, “Spirituality,” The Theological Wordbook, 334–335. [3] Robert B. Thieme, Jr. “Godliness”, Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 111. [4] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 511. [5] Ibid., 466. [6] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Heb 5:14. [7] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 70. [8] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 295. [9] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 287.

The Spiritual Life Lesson 3 - What is Spirituality?

Play Episode Listen Later Jul 28, 2024 70:38

The word pneumatikos (πνευματικός) is used by NT writers to refer to divine revelation (Rom 7:14; 1 Cor 2:13-14; Col 1:9), demonic forces (Eph 6:12), blessings from God (Eph 1:3), a mental attitude of joy and worship (Eph 5:18-20; Col 3:16), our future glorified body (1 Cor 15:42-44), the church as a spiritual house (1 Pet 2:4-5), supernatural gifts from the Spirit (Rom 1:11; 1 Cor 12:1), spiritual sacrifices we offer to God (1 Pet 2:5b; cf., Rom 12:1-2; Eph 5:1-2; Phil 4:18; Heb 13:15-16), a mature believer who helps others (Gal 6:1), and is contrasted with immature carnal Christians (1 Cor 3:1-3). Concerning a definition of the word spiritual, there is no single verse in the Bible that defines it. Perhaps the closest verse on this subject is found in 1 Corinthians 2, where Paul wrote, “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. The one who is spiritual discerns all things, yet he himself is understood by no one” (1 Cor 2:14-15 NET). However, in this passage, what we have is more of a description than a definition. Paul explains that unbelievers do not welcome what the Spirit offers and regard it as foolishness because they do not have the Spirit within them and are operating on negative volition. Being devoid of the Holy Spirit, it is impossible for unbelievers to discern the things that derive from the Spirit of God. In contrast, “one who is spiritual discerns all things” (1 Cor 2:15a). That is, Christians have a capacity to discern and welcome things that unbelievers cannot understand or welcome. Paul, in describing spiritual persons, contrasts them with immature Christians who are described as carnal and operating by their sinful natures (1 Cor 3:1-3). Because of this contrast by Paul between spiritual and carnal Christians, some Bible teachers regard spirituality as a state of maturity that is obtained over time. Charles Ryrie states at least three things make a person spiritual: regeneration, the work of God the Holy Spirit, and the passage of time.[1] If Ryrie is correct, spirituality would be a synonym for a mature Christian who knows God's Word, is regularly yielded to God the Holy Spirit, and has advanced to a place of maturity by means of walking with the Lord over years of time. Ryrie takes this view, saying, “Spiritually is a mature and maturing relation to the Holy Spirit.”[2] He further states: "A new Christian cannot be called spiritual simply because he has not had sufficient time to grow and develop in Christian knowledge and experience. A new believer can be Spirit-controlled, but the area of control is subject to expansion in the normal process of Christian growth. A young Christian has not yet been confronted with many areas within the general sphere of Christian conduct, for instance; and while he may be completely willing to let the Spirit control his life and actions, he has not yet gained the experience and maturity that comes from having faced these problems and having made Spirit-controlled decisions about them. When he is first saved he may not even know that there is such a person as a weaker brother, and, although he may not be unwilling to curb his liberty for the sake of that brother, he has not yet faced the doing of it, to say nothing of having guided others into right decisions about such matters. Spirit-control may be total over the new Christian's life insofar as he has knowledge of that life in his newborn state, but as his knowledge increases and his growth progresses, new vistas of life break upon him which must also be consciously yielded to God's direction. Time to gain maturity is needed for genuine spirituality."[3] Wendell Johnston agrees, saying: "The fact that Paul used the figure of an infant to describe the Christians at Corinth helps us understand that spirituality is also a process, a matter of growth and development under the influence and control of the Holy Spirit. New believers can make proper decisions and often do because they yield to the Spirit's control. However, the experiences of new believers, like those of infants, are limited. Time is needed for growth and development to face the challenges of the Christian life. Spirituality is a result of growth. Peter exhorted believers to rid themselves of actions that characterize unbelievers and to grow up in their salvation (1 Pet 2:1-2). In this passage he emphasized the role of the Word of God, which he called “spiritual milk” (1 Pet 2:2). The Scriptures provide the foundation for one's walk with the Lord."[4] Based on this understanding, immature Christians cannot be called spiritual, as they don't have enough knowledge of God and life experience as obedient-to-the-Word believers to live as He expects. Certainly, in at least one passage, the word spiritual seems to be used this way, as Paul wrote, “even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness” (Gal 6:1). The spiritual person here would be the mature believer who can help another Christian who is caught in a sin. Other Bible teachers offer a broader definition of the term spiritual. For example, Lewis Chafer states, “a spiritual Christian is a Spirit-filled Christian in whom the unhindered Spirit is manifesting Christ by producing a true Christian character.”[5] Robert B. Thieme Jr. states, “Being filled with the Spirit is synonymous with the status of ‘spirituality.'”[6] According to Arnold Fruchtenbaum, “A spiritual person is a believer who is under the control of the Holy Spirit.”[7] To be under the control of the Holy Spirit in an unhindered manner provides a good definition of spirituality. Walking unhindered with God necessitates knowing His Word and having a positive willingness to obey it through faith, trusting the Holy Spirit to guide and sustain those who are willing to do the Lord's will, regardless of how difficult or costly it may be. By this definition, new Christians can be spiritual if they have even a small amount of Scripture in mind and are yielding themselves to the Spirit as He guides them to obey it. I define spirituality as: The life the Christian experiences when properly living in dependence upon the Holy Spirit and walking according to Scripture. Spirituality assumes regeneration, as one cannot be spiritual without being born again to new life through God the Holy Spirit (John 3:3; 1 Pet 1:3, 23). This new spiritual birth—or regeneration—occurs at the moment of faith in Christ, when one believes in Jesus as Savior (John 3:15-16; 6:40; 20:31; Acts 4:12; 16:31). Once they are born again, their spiritual life will advance in proportion to their intake of Scripture and their willingness to apply it as the Holy Spirit directs. Since we cannot live what we do not know, it's necessary to learn God's Word in order to live His will. A Christian who consistently studies and applies God's Word will reach spiritual maturity more quickly than one who studies little. Christians who are ignorant of God's Word, or unwilling to obey it, will default to human viewpoint thinking, emotion, or experience as the rule for life. Consequently, immature Christians may define spirituality by non-biblical terms or by their feelings at any given moment. This humanistic and emotional metric will inevitably lead to uncertainty, instability, and inconsistency in their walk with the Lord due to incorrect thoughts and vacillating emotions. God wants our thinking to be properly calibrated according to His Word (Psa 1:2-3; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and to live by faith (2 Cor 5:7; Heb 10:38; 11:6), which eventually yields fruit (Gal 5:22-23) and a stable Christian life (Psa 119:165; Isa 26:3; Phil 4:6-7; Col 3:16; 2 Tim 1:7). But time is a key ingredient for the Christian to reach spiritual maturity. Dr. Steven R. Cook [1] Charles C. Ryrie, Dr. Ryrie's Articles (Bellingham, WA: Logos Bible Software, 2010), 90-91. [2] Ibid., 91. [3] Ibid., 91. [4] Wendell G. Johnston, “Spirituality,” ed. Charles R. Swindoll and Roy B. Zuck, The Theological Wordbook, Swindoll Leadership Library (Nashville, TN: Word Publishing, Inc., 2000), 334. [5] Lewis Sperry Chafer, He That Is Spiritual (Moody Press: Chicago, 1918), 55. [6] Robert B. Thieme, Jr. “Filling of the Holy Spirit”, Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 100. [7] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 700.

god jesus christ time lord spirit bible christians holy spirit walking acts scripture spirituality corinthians tx rev scriptures life lessons col rom cor filling psa his word spiritually gal corinth heb eph nt spiritual life systematic theology holy spirit john tustin god eph thieme savior john ibid charles r swindoll spirit rom charles c ryrie arnold g fruchtenbaum

Walk the Jesus Way

Play Episode Listen Later Jul 14, 2024

I know many of you know my story and how God saved me. Every year at this time I am more mindful of the miracle of Gods mercy, love, and grace upon my life! When God found me, I was so lost! I was not looking for Him, yet He found me! God got my attention on July 12, 1991, after I stepped in front of a big old car in the middle of Business Rt. 1 (aka West Lincoln Hwy.). My graduating class in 1993 was just under 600, the population where I grew up is currently over 70,000, and the hospital I was taken to after I was hit by that big white car currently has 371 beds. So, the fact that a woman from my fathers church who did not know me decided to pull over to pray for me could be viewed as a coincidence, but then to have the wife of the youth director of that same church assigned to my care is too much to ignore! Not to mention that eight months before my accident, my father had his accident that God used to get his attention by having his hand just about cut off, and shortly after receiving major surgery on his hand and recovering at home, two guys from a little church located not far from where I was hit by that big white car visited our little house to tell him about Jesus! At the same time my friends mom at whose home I ate almost all of my meals and spent almost all of my weekends sleeping in their home because my stepmother was so horrible to me while I was growing up, picked up a Bible and started reading it. So regardless of if I was at home or at my friends house, I was unable to escape from hearing about the God of the Bible and how He sent His Son to die for sinners like me! God orchestrated all of that so that on July 14th while confined to my bed with a major concussion in St. Marys Hospital, I was forced to listen to Darrell Adair, the youth director of my fathers little church, tell me about Jesus while my father sat on one side of my bed and Jackie on the other as they prayed for my soul 33 years ago to the day! Four days after Darrells visit, I finally caved and surrendered my life to Jesus as my Lord and Savior! So, to say that I am a bit overwhelmed by Gods grace is a bit of an understatement. God knows how my brain works, and it seems to me that ever year there is something new that I have not thought about since God saved my soul. I did not sit down to write my sermon manuscript until this past Friday which was the anniversary of the day I was hit by that big white car! That on the anniversary of one of the most important days of my life, I would be writing my sermon manuscript on Ephesians 5:1-2 is staggering to me! What is even more staggering is that the God I was running from not only chose me before the foundation of the world (1:3-4), but did so out of a great love for this lost sinner: In love He predestined us to adoption as sons and daughters through Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace (vv. 5-6). This same God made me alive with Jesus on July 18th in the middle of my living room 33 years ago as a result of His rich mercy, great love, and sufficient grace (2:4-5), it is staggering to me! From everything that you have read, studied, and heard from Ephesians so far, can you blame me for being overwhelmed by Gods undeserved goodness upon my life? Think about it, 33 years ago while Darrell shared the gospel with my younger 16-year-old rebellious self, that He already determined that He would so mold and shape that teenage kid laying in that hospital bed that 33 years later he would stand before his church family finally ready to preach on Ephesians 5:1-2 after 20 years of pastoral ministry! Here is what I want to say very briefly before we get into these two verses so you can fully appreciate them. Ephesians 5:1-2 is inserted to make the point of how you can keep from grieving the Holy Spirit (4:30) and why you ought to reject, the useless deeds of the darkness. You, Christian, are beloved by God and you must never forget that! Imitate God Because He Loves You (v. 1) Tim Keller described this verse in this way: Its like putting a radioactive isotope in the middle of your being, and the rays it sends out will shrink your tumors.[1] Another way to state this verse is this way: Because God cherishes you as His dear child, imitate Him instead of the sinful world. The word for imitate is the Greek word mimētēs from which we get the word mimic. Remember what Paul stated in 4:25-32? Get rid of falsehood, get rid of ungodly anger, get rid of coveting and taking what does not belong to you, and get rid of unwholesome talk. Kill it! Make war with it! Get rid of all bitterness, wrath, anger, clamor, and slander! Kill it! Make war with it! Be killing sin or it will be killing you! How you get radical about your sin and how you guard yourself against grieving the Holy Spirit is by remembering who you are, a child of a holy God. When you were dead in your sins, you imitated the life of the prince of the power of the air as the spiritually dead (2:1-3), but now you are alive with Christ and have been adopted as a son and as a daughter of the God you stood against. Now you are a beloved child of God. What does it mean to be a child of God? It means that you who were once dead are now alive with Christ (2:4-5), but that is not all that it means! It means that you who were once an enemy of God are now a friend of God, but it means so, so much more according to Romans 5, But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life (vv. 8-10). But wait, we are not just reconciled to God and saved by the Life of Christ, we are heirs with Christ: So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the fleshfor if you are living in accord with the flesh, you are going to die; but if by the Spirit you are putting to death the deeds of the body, you will live. For all who are being led by the Spirit of God, these are sons and daughters of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons and daughters by which we cry out, Abba! Father! (Rom. 8:12-15) To go from death to life is a miracle! To go from an enemy of God to friendship with God is amazing! But to be reconciled to God through the blood of Jesus and now stand before Him as a full-fledged and a legitimate child of a holy God is staggering! I am not the only one who thinks this way; the apostle John felt this way and wrote in his epistle: See how great a love the Father has given us, that we would be called children of God; and in fact we are. For this reason the world does not know us: because it did not know Him (1 John 3:1). Or as it is written in Ephesians 1:11-12, In Him we also have obtained an inheritance, having been predestined according to the purpose of Him who works all things in accordance with the plan of His will, to the end that we who were the first to hope in the Christ would be to the praise of His glory. Listen, we were the lost sheep that Jesus left the 99 to find (Luke 15:1-7)! We were the lost coin, that Jesus turns the house upside down to save and all of heaven rejoices over when you were found (Luke 15:8-10)! Christian, you were the prodigal son Jesus described in his parable who wallowed in the sloop and sludge who the Father compassionately runs to embrace and throws a party for and commands all of heaven: Quickly bring out the best robe and put it on him, and put a ring on his finger and sandals on his feet; and bring the fattened calf, slaughter it, and lets eat and celebrate; for this son of mine was dead and has come to life again; he was lost and has been found (Luke 15:22-24). So, as beloved children we are commanded to mimic our heavenly Father. What does that mean? Well, let me tell you what it does not mean: It does not mean to become what God is, for that is impossible. He alone is God and there is none like Him. God is eternal and has always existed; we are creatures made in His image. God is infinitely sovereign and self-sufficient; we are His image-bearing humans who are designed to find our satisfaction in Him. God is all-powerful (Omnipotent), while we are fragile. God is everywhere at once (Omnipresent), while we are finite and limited. God is all-knowing (Omniscient), while we are always learning. God is perfectly holy and is set apart from creation and alone is to be worshiped as Father, Son, and Holy Spirit; He is the center of all things while we exist to worship Him. These characteristics that we cannot share with God are known as His incommunicable attributes. God also has characteristics that we can demonstrate in a limited way; these are known as His communicable attributes. Gods communicable attributes include His justice, wisdom, faithfulness, mercy, goodness, compassion, forgiveness, and love. There is not one aspect of His character that He needs to improve upon. While we are called to exercise justice, wisdom, faithfulness, mercy, goodness, compassion, forgiveness, and love we are forever needing to get better at being just, exercising wisdom, practicing faithfulness, demonstrating mercy, being good, compassionate, forgiving, and loving. Gods justice, wisdom, faithfulness, mercy, goodness, compassion, forgiveness, and love are all character traits we are commanded to imitate in a way that sets apart from the rest of the world. for this is what it means to, walk in a manner worthy of the calling with which you have been called (4:1). It also includes the, good works, which God prepared beforehand so that we would walk in them (2:10). This is what Peter meant when he wrote, As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written: You shall be holy, for I am holy. (1 Pet. 1:14-16). More specifically though, it is the love of God that resulted in our forgiveness that we are to mimic as Gods beloved children. Walk in Love Because Jesus Redeemed You (v. 2) Why mimic God in the way that He loves? Well it is the reason why you, Christian, are beloved by God. Your sins cost God the life of His Son on a cross as an, offering and a sacrifice. The bruised and bleeding Christ, His torn flesh, His pierced hands and feet, His brow piercing crown of thorns, and his agonizing screams upon the cross as our curse is a testament to the horror and seriousness of our sin. As James Boice once said, Gods forgiveness is not a mere overlooking of sin, as though he said, Well, boys will be boys (or girls will be girls). Well overlook it for now; just dont let it happen again. God takes sin with such seriousness that he deals with it fully at the cross, and it is on that basisthe death of Jesusthat we can know we are forgiven.[2] I saw a quote from another pastor the other day that said, On the cross, God looked at Christ and saw you. Now, He looks at you and sees Christ.[3] This is why we are able to sing: Come Thou fount of ev'ry blessing Tune my heart to sing Thy grace Streams of mercy never ceasing Call for songs of loudest praise Teach me some melodious sonnet Sung by flaming tongues above Praise the mount I'm fixed upon it Mount of Thy redeeming love[4] What does the love of God look like that we experienced? It is kindness, it is compassion, it is the type of forgiveness that keeps no record of wrongs! Think about what the love of God has done for you! You who were once cursed and condemned, Jesus was condemned by being cursed: Christ redeemed us from the curse of the Law, having become a curse for usfor it is written: Cursed is everyone who hangs on a Tree. (Gal. 3:13). The apostle John defined it for us this way: In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins (1 John 4:10). Christs death upon the cross for our sins was motivated by His love for us, and when He gave Himself up for us, He did so as an offering and a sacrifice to God as a fragrant aroma that pleased Him. As one commentator said, Jesus sacrifice upon the cross, gave the perfume of grace and glory, the most pleasing aroma of sacrifice ever.[5] To Walk in love, just as Christ also loved is one way to live a life that is pleasing to the One who called us to Himself through His Son. Love is the fuel and fire of worship; it is a love for God and a love for others. It is a love that makes Romans 12:1 possible: Therefore I urge you, brothers and sisters, by the mercies of God, to present your bodies as a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. Amy Carmichael, the famous missionary who spent a lifetime in India and was influential in the outlawing of temple prostitution of children, said of love: One can give without loving, but one cannot love without giving.[6] A young woman who was considering the life of a missionary wrote a letter asking Carmaichael what missionary life was like, Carmaichael answered: Missionary life is simply a chance to die. To love, as Christ also loved you and gave Himself up for us is not to atone for the sins of others but to walk in love in a way that you die to yourself for glory of God and the good of others. It is the kind of love that flows out of the crucified life Paul talked about in Galatians 2:19-20, I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. To love as Christ loved us is to give ourselves to others so that Christ may be formed in them (see Gal. 4:19). To love as Christ loved is to walk in a way that serves to give to the One who gave Himself for you. To walk in love is to be devoted to one another (Rom. 12:10), to build up one another (Rom. 14:19; 1 Thes. 5:11), to serve one another (Gal. 5:13), to bear one anothers burdens (Gal. 6:2), to seek the good for one another (1 Thess. 5:15), to live in peace with one another (1 Thes. 5:13), to encourage one another to love and good deeds (Heb. 10:24), to confess our sins to one another (Jas. 5:16), to act in humility towards one another (1 Pet. 5:13), to walk in truth together (1 John 3:18), and so many other one anothers! This is why we read in our Bible: We love, because He first loved us (1 John 4:19). We love because we are beloved children. We love because, Christ also loved you Now, my dear brothers and sisters, we not only can love God and others, but love is also the evidence we are our indeed the children of God. Amen. [1] Timothy J. Keller, The Timothy Keller Sermon Archive (New York City: Redeemer Presbyterian Church, 2013). [2] James Montgomery Boice, Ephesians: An Expositional Commentary (Grand Rapids, MI: Ministry Resources Library, 1988), 174. [3] John MacArthur [4] Come Thou Fount [5] Tony Merida, Christ-Centered Exposition: Ephesians (Nashville, TN: Holman; 2014), p. 121. [6] Ibid.

Walk the Jesus Way

Play Episode Listen Later Jul 14, 2024

I know many of you know my story and how God saved me. Every year at this time I am more mindful of the miracle of Gods mercy, love, and grace upon my life! When God found me, I was so lost! I was not looking for Him, yet He found me! God got my attention on July 12, 1991, after I stepped in front of a big old car in the middle of Business Rt. 1 (aka West Lincoln Hwy.). My graduating class in 1993 was just under 600, the population where I grew up is currently over 70,000, and the hospital I was taken to after I was hit by that big white car currently has 371 beds. So, the fact that a woman from my fathers church who did not know me decided to pull over to pray for me could be viewed as a coincidence, but then to have the wife of the youth director of that same church assigned to my care is too much to ignore! Not to mention that eight months before my accident, my father had his accident that God used to get his attention by having his hand just about cut off, and shortly after receiving major surgery on his hand and recovering at home, two guys from a little church located not far from where I was hit by that big white car visited our little house to tell him about Jesus! At the same time my friends mom at whose home I ate almost all of my meals and spent almost all of my weekends sleeping in their home because my stepmother was so horrible to me while I was growing up, picked up a Bible and started reading it. So regardless of if I was at home or at my friends house, I was unable to escape from hearing about the God of the Bible and how He sent His Son to die for sinners like me! God orchestrated all of that so that on July 14th while confined to my bed with a major concussion in St. Marys Hospital, I was forced to listen to Darrell Adair, the youth director of my fathers little church, tell me about Jesus while my father sat on one side of my bed and Jackie on the other as they prayed for my soul 33 years ago to the day! Four days after Darrells visit, I finally caved and surrendered my life to Jesus as my Lord and Savior! So, to say that I am a bit overwhelmed by Gods grace is a bit of an understatement. God knows how my brain works, and it seems to me that ever year there is something new that I have not thought about since God saved my soul. I did not sit down to write my sermon manuscript until this past Friday which was the anniversary of the day I was hit by that big white car! That on the anniversary of one of the most important days of my life, I would be writing my sermon manuscript on Ephesians 5:1-2 is staggering to me! What is even more staggering is that the God I was running from not only chose me before the foundation of the world (1:3-4), but did so out of a great love for this lost sinner: In love He predestined us to adoption as sons and daughters through Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace (vv. 5-6). This same God made me alive with Jesus on July 18th in the middle of my living room 33 years ago as a result of His rich mercy, great love, and sufficient grace (2:4-5), it is staggering to me! From everything that you have read, studied, and heard from Ephesians so far, can you blame me for being overwhelmed by Gods undeserved goodness upon my life? Think about it, 33 years ago while Darrell shared the gospel with my younger 16-year-old rebellious self, that He already determined that He would so mold and shape that teenage kid laying in that hospital bed that 33 years later he would stand before his church family finally ready to preach on Ephesians 5:1-2 after 20 years of pastoral ministry! Here is what I want to say very briefly before we get into these two verses so you can fully appreciate them. Ephesians 5:1-2 is inserted to make the point of how you can keep from grieving the Holy Spirit (4:30) and why you ought to reject, the useless deeds of the darkness. You, Christian, are beloved by God and you must never forget that! Imitate God Because He Loves You (v. 1) Tim Keller described this verse in this way: Its like putting a radioactive isotope in the middle of your being, and the rays it sends out will shrink your tumors.[1] Another way to state this verse is this way: Because God cherishes you as His dear child, imitate Him instead of the sinful world. The word for imitate is the Greek word mimētēs from which we get the word mimic. Remember what Paul stated in 4:25-32? Get rid of falsehood, get rid of ungodly anger, get rid of coveting and taking what does not belong to you, and get rid of unwholesome talk. Kill it! Make war with it! Get rid of all bitterness, wrath, anger, clamor, and slander! Kill it! Make war with it! Be killing sin or it will be killing you! How you get radical about your sin and how you guard yourself against grieving the Holy Spirit is by remembering who you are, a child of a holy God. When you were dead in your sins, you imitated the life of the prince of the power of the air as the spiritually dead (2:1-3), but now you are alive with Christ and have been adopted as a son and as a daughter of the God you stood against. Now you are a beloved child of God. What does it mean to be a child of God? It means that you who were once dead are now alive with Christ (2:4-5), but that is not all that it means! It means that you who were once an enemy of God are now a friend of God, but it means so, so much more according to Romans 5, But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life (vv. 8-10). But wait, we are not just reconciled to God and saved by the Life of Christ, we are heirs with Christ: So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the fleshfor if you are living in accord with the flesh, you are going to die; but if by the Spirit you are putting to death the deeds of the body, you will live. For all who are being led by the Spirit of God, these are sons and daughters of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons and daughters by which we cry out, Abba! Father! (Rom. 8:12-15) To go from death to life is a miracle! To go from an enemy of God to friendship with God is amazing! But to be reconciled to God through the blood of Jesus and now stand before Him as a full-fledged and a legitimate child of a holy God is staggering! I am not the only one who thinks this way; the apostle John felt this way and wrote in his epistle: See how great a love the Father has given us, that we would be called children of God; and in fact we are. For this reason the world does not know us: because it did not know Him (1 John 3:1). Or as it is written in Ephesians 1:11-12, In Him we also have obtained an inheritance, having been predestined according to the purpose of Him who works all things in accordance with the plan of His will, to the end that we who were the first to hope in the Christ would be to the praise of His glory. Listen, we were the lost sheep that Jesus left the 99 to find (Luke 15:1-7)! We were the lost coin, that Jesus turns the house upside down to save and all of heaven rejoices over when you were found (Luke 15:8-10)! Christian, you were the prodigal son Jesus described in his parable who wallowed in the sloop and sludge who the Father compassionately runs to embrace and throws a party for and commands all of heaven: Quickly bring out the best robe and put it on him, and put a ring on his finger and sandals on his feet; and bring the fattened calf, slaughter it, and lets eat and celebrate; for this son of mine was dead and has come to life again; he was lost and has been found (Luke 15:22-24). So, as beloved children we are commanded to mimic our heavenly Father. What does that mean? Well, let me tell you what it does not mean: It does not mean to become what God is, for that is impossible. He alone is God and there is none like Him. God is eternal and has always existed; we are creatures made in His image. God is infinitely sovereign and self-sufficient; we are His image-bearing humans who are designed to find our satisfaction in Him. God is all-powerful (Omnipotent), while we are fragile. God is everywhere at once (Omnipresent), while we are finite and limited. God is all-knowing (Omniscient), while we are always learning. God is perfectly holy and is set apart from creation and alone is to be worshiped as Father, Son, and Holy Spirit; He is the center of all things while we exist to worship Him. These characteristics that we cannot share with God are known as His incommunicable attributes. God also has characteristics that we can demonstrate in a limited way; these are known as His communicable attributes. Gods communicable attributes include His justice, wisdom, faithfulness, mercy, goodness, compassion, forgiveness, and love. There is not one aspect of His character that He needs to improve upon. While we are called to exercise justice, wisdom, faithfulness, mercy, goodness, compassion, forgiveness, and love we are forever needing to get better at being just, exercising wisdom, practicing faithfulness, demonstrating mercy, being good, compassionate, forgiving, and loving. Gods justice, wisdom, faithfulness, mercy, goodness, compassion, forgiveness, and love are all character traits we are commanded to imitate in a way that sets apart from the rest of the world. for this is what it means to, walk in a manner worthy of the calling with which you have been called (4:1). It also includes the, good works, which God prepared beforehand so that we would walk in them (2:10). This is what Peter meant when he wrote, As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written: You shall be holy, for I am holy. (1 Pet. 1:14-16). More specifically though, it is the love of God that resulted in our forgiveness that we are to mimic as Gods beloved children. Walk in Love Because Jesus Redeemed You (v. 2) Why mimic God in the way that He loves? Well it is the reason why you, Christian, are beloved by God. Your sins cost God the life of His Son on a cross as an, offering and a sacrifice. The bruised and bleeding Christ, His torn flesh, His pierced hands and feet, His brow piercing crown of thorns, and his agonizing screams upon the cross as our curse is a testament to the horror and seriousness of our sin. As James Boice once said, Gods forgiveness is not a mere overlooking of sin, as though he said, Well, boys will be boys (or girls will be girls). Well overlook it for now; just dont let it happen again. God takes sin with such seriousness that he deals with it fully at the cross, and it is on that basisthe death of Jesusthat we can know we are forgiven.[2] I saw a quote from another pastor the other day that said, On the cross, God looked at Christ and saw you. Now, He looks at you and sees Christ.[3] This is why we are able to sing: Come Thou fount of ev'ry blessing Tune my heart to sing Thy grace Streams of mercy never ceasing Call for songs of loudest praise Teach me some melodious sonnet Sung by flaming tongues above Praise the mount I'm fixed upon it Mount of Thy redeeming love[4] What does the love of God look like that we experienced? It is kindness, it is compassion, it is the type of forgiveness that keeps no record of wrongs! Think about what the love of God has done for you! You who were once cursed and condemned, Jesus was condemned by being cursed: Christ redeemed us from the curse of the Law, having become a curse for usfor it is written: Cursed is everyone who hangs on a Tree. (Gal. 3:13). The apostle John defined it for us this way: In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins (1 John 4:10). Christs death upon the cross for our sins was motivated by His love for us, and when He gave Himself up for us, He did so as an offering and a sacrifice to God as a fragrant aroma that pleased Him. As one commentator said, Jesus sacrifice upon the cross, gave the perfume of grace and glory, the most pleasing aroma of sacrifice ever.[5] To Walk in love, just as Christ also loved is one way to live a life that is pleasing to the One who called us to Himself through His Son. Love is the fuel and fire of worship; it is a love for God and a love for others. It is a love that makes Romans 12:1 possible: Therefore I urge you, brothers and sisters, by the mercies of God, to present your bodies as a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. Amy Carmichael, the famous missionary who spent a lifetime in India and was influential in the outlawing of temple prostitution of children, said of love: One can give without loving, but one cannot love without giving.[6] A young woman who was considering the life of a missionary wrote a letter asking Carmaichael what missionary life was like, Carmaichael answered: Missionary life is simply a chance to die. To love, as Christ also loved you and gave Himself up for us is not to atone for the sins of others but to walk in love in a way that you die to yourself for glory of God and the good of others. It is the kind of love that flows out of the crucified life Paul talked about in Galatians 2:19-20, I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. To love as Christ loved us is to give ourselves to others so that Christ may be formed in them (see Gal. 4:19). To love as Christ loved is to walk in a way that serves to give to the One who gave Himself for you. To walk in love is to be devoted to one another (Rom. 12:10), to build up one another (Rom. 14:19; 1 Thes. 5:11), to serve one another (Gal. 5:13), to bear one anothers burdens (Gal. 6:2), to seek the good for one another (1 Thess. 5:15), to live in peace with one another (1 Thes. 5:13), to encourage one another to love and good deeds (Heb. 10:24), to confess our sins to one another (Jas. 5:16), to act in humility towards one another (1 Pet. 5:13), to walk in truth together (1 John 3:18), and so many other one anothers! This is why we read in our Bible: We love, because He first loved us (1 John 4:19). We love because we are beloved children. We love because, Christ also loved you Now, my dear brothers and sisters, we not only can love God and others, but love is also the evidence we are our indeed the children of God. Amen. [1] Timothy J. Keller, The Timothy Keller Sermon Archive (New York City: Redeemer Presbyterian Church, 2013). [2] James Montgomery Boice, Ephesians: An Expositional Commentary (Grand Rapids, MI: Ministry Resources Library, 1988), 174. [3] John MacArthur [4] Come Thou Fount [5] Tony Merida, Christ-Centered Exposition: Ephesians (Nashville, TN: Holman; 2014), p. 121. [6] Ibid.

Soteriology Lesson 54 - Faith Without Works is Dead Part 2

Play Episode Listen Later Jul 7, 2024 61:28

Exposition of James 2:14-26 (Full Notes Here) James wrote, “What use is it, my brothers and sisters, if someone says he has faith, but he has no works? Can that faith save him?” (Jam 2:14). The question demands a negative answer. No. An inactive and useless faith cannot save the Christian. Here, salvation is deliverance from divine discipline (Heb 12:6), which can be severe (1 Cor 11:30), and eventuate in physical death (Jam 5:20; 1 John 5:16), and loss of reward at the bema seat of Christ (1 Cor 3:10-15). As Christians, “we will all appear before the judgment seat of God…and each one of us will give an account of himself to God” (Rom 14:10, 12), for “we must all appear before the judgment seat of Christ, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad” (2 Cor 5:10). To be a Christian without good works is to have a useless faith, which will bring God's discipline. Earl Radmacher states, “Saved (Gk. sōzō) is used five times in James (Jam 1:21; 2:14; 4:12, 5:15; 5:20). Each time it refers to the saving of the temporal life…In this context James is referring to being ‘saved' from the judgment without mercy at the judgment seat of Christ (Jam 2:13) and possibly the saving of one's life from physical death (Jam 1:21).”[1] Thomas Constable adds, “Orthodox faith without good works cannot protect the Christian from sin's deadly consequences in this life (Jam 5:20; 1 John 5:16). That faith cannot save him from God's discipline of him as a believer. Good works in addition to faith are necessary for that kind of deliverance (salvation).”[2] James provided a good example of useless faith, asking, “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,' yet you do not give them what is necessary for their body, what use is that?” (Jam 2:15-16). Kind words uttered by one Christian to another are useless to help the brother or sister who needs food and clothing (cf., 1 John 3:17). James said, “Even so faith, if it has no works, is dead, being by itself” (Jam 2:17). For James, a dead faith is a useless faith. Throughout Scripture, death means separation, not cessation or non-existence.[3] In James' letter, a dead faith is one that is separated from the good works God expects from His people. And when faith does not produce good works, it stagnates spiritual growth in the Christian and becomes useless to others. For James, the matter is not one of true faith versus false faith, but faith that is accompanied by good works versus a faith without works.[4] Charles Bing correctly notes: "James is not concerned with the reality of his readers' faith, but the quality (Jam 1:3, 6; 2:1; 5:15) and usefulness (Jam 1:12, 26; 2:14, 16, 20) of their faith. James is not saying faith will manifest itself in works, but that without works, faith is useless or unprofitable in this life and the next. James' main concern is that his readers become “doers of the word” (Jam 1:22) which is the same as being a “doer of the work” who will “be blessed in what he does” (Jam 1:25). For example, faith that perseveres in trials earns a reward from God (Jam 1:3-12), and faith that is merciful to others receives God's mercy at the Judgment Seat of Christ (Jam 2:8-13). But faith that does not work is useless towards these blessings and useless in helping others (Jam 1:26; 2:20). The word “dead” should therefore be understood as useless or unprofitable rather than non-existent. It is used this way in everyday speech: the battery is dead; the body is dead; the project is dead. What we mean is not that these things do not exist, but that they are not vitalized so as to be useful."[5] James then introduces an imaginary objector in the next two verses (Jam 2:18-19). He begins by saying, “But someone may well say…” (Jam 2:18a). James then presents the objector's argument: “…You have faith and I have works; show me your faith without the works, and I will show you my faith by my works” (Jam 2:18b). The “someone” here refers to anyone within proximity to the Christian who claims to have faith. The word “show” translates the Greek word deiknumi (δείκνυμι), which, according to BDAG, means “to exhibit something that can be apprehended by one or more of the senses, point out, show, make known.”[6] For example, when Jesus healed a man of leprosy, He told him, “go, show yourself to the priest” (Matt 8:4). This meant others could visibly see what was presented. This is helpful, for faith by itself is not visible to others, but only to God and the person who holds it. Faith becomes observable to others when it is put into action. James then states, “You believe that God is one. You do well; the demons also believe, and shudder” (Jam 2:19). James is referencing the Shema when he says, “You believe that God is one” (Jam 2:19a; Deut 6:4). This was the Jewish statement of faith in God, and is still used today. To this, James says, “You do well” (Jam 2:19b), which means the statement is theologically correct and James has no objection to it. But James then states, “the demons also believe, and shudder” (Jam 2:19c), which means correct theology, by itself, does not necessarily lead to beneficial action. Demons are monotheists who believe God exists, and they know that Jesus Christ is God in the flesh (Mark 3:11-12), and that their future is one of eternal punishment (Matt 8:29; 25:41; Luke 8:31; Jude 1:6). Of course, salvation is not open to fallen angels, so their belief in God's existence causes them to shudder and tremble at the truth. James returned to address his Christian readers, saying, “But are you willing to recognize, you foolish fellow, that faith without works is useless?” (Jam 2:20). This is the main point of James' argument, “that faith without works is useless” (Jam 2:20b). The word “useless” translates the Greek adjective argos (ἀργός), which, according to BDAG, pertains to being “unemployed, idle…unproductive, useless, worthless.”[7] Christian faith, for it to benefit others, must be exercised and put into action, as this will prove useful to others who need tangible things such as food and clothing. The apostle John communicated similar language when he wrote, “whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (1 John 3:17-18). Continuing his argument, James states, “Was not Abraham our father justified by works when he offered up Isaac his son on the altar?” (Jam 2:21). Abraham was saved nearly 30 years before the event of Genesis 22 when he offered up his son, Isaac (see Gen 15:6). Though Abraham was alone with Isaac on the mountain, his obedience to the Lord was heard about by others and recorded in Scripture for our benefit. Justification before God is by faith alone. Justification before others is by faith plus works. Radmacher notes: "This type of justification is before other people. In other words, James is using the word justified to mean “proved.” We prove to others our genuine faith in Christ through our works. But the justification that comes through faith is before God, and we do not “prove” ourselves to Him; instead, God declares us righteous through our association with Christ, the One who died for our sins (Rom 3:28)."[8] Healthy faith obeys the Lord, even when the action is difficult or costly, such as when Abraham offered up his son, Isaac. Active faith helps us grow spiritually, like good nutrition and exercise help the body develop and grow strong. This seems to be James' point, as he states, “You see that faith was working with his works, and as a result of the works, faith was perfected” (Jam 2:22). The words “was working with” translate the Greek verb sunergeō (συνεργέω), which means, “to engage in cooperative endeavor, work together with.”[9] The idea is that faith and works naturally go together. To be “perfected” means to be brought to a place of maturity, fully developed. Faith can start out small and grow over time. We know that Abraham, who did not always trust the Lord,[10] eventually “grew strong in faith” (Rom 4:20). But this took time and testing. According to Radmacher, “The point James is making to the objector is that faith works together with works, that is, there is a relationship between the two and the relationship is works make faith perfect (Gk. teleioō), that is, mature.”[11] James continued, saying, “and the Scripture was fulfilled which says, ‘And Abraham believed God, and it was reckoned to him as righteousness,' and he was called the friend of God” (Jam 2:23). Here, James references Abraham's conversion, when “Abraham believed God, and it was reckoned to him as righteousness” (Jam 2:23a; cf., Gen 15:6), and then his obedience to the Lord roughly 30 years later when he offered his son, Isaac (Gen 22), and as a result “was called the friend of God” (Jam 2:23b). Being called “the friend of God” was a privilege afforded to Abraham later in his life because of his obedience to do God's will. Jesus, when talking to His saved apostles, used similar language, saying, “You are My friends if you do what I command you” (John 15:14). To be a friend of God means a saved person (who is already justified by faith alone) operates as an obedient child and does the Father's will (in ongoing faithfulness to the Lord). James then tells his brethren, “You see that a man is justified by works and not by faith alone” (Jam 2:24). Again, this justification is in the sight of others who question the Christian's faith. James then uses another OT person to make his point, saying, “In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way?” (Jam 2:25). Rahab was saved physically when she welcomed the Israelite spies and then secured their safety by sending them out safely (see Josh 2:1-15). Her works demonstrated her faith in a visible way that benefited others (the Israelite spies), and her actions resulted in her physical salvation, as Rahab and her family were spared when Jericho was destroyed (see Josh 6:17-25). James concluded, saying, “For just as the body without the spirit is dead, so also faith without works is dead” (Jam 2:26). Good works animate faith, just like the presence of the spirit animates the body. Take away the spirit, and the body becomes lifeless, so take away good works, and faith dies, becoming useless. Charles Bing states, “In James 2:26, James is not saying that faith invigorates works, but that works invigorate faith. It is works which make faith useful, just as the spirit makes the body useful. The issue is not whether faith exists in a person, but how faith becomes profitable or useful to a Christian.”[12] In summary, James wrote his letter to Christians, not to make them question their eternal salvation, but to encourage them to put their faith into action so that they might be useful to God and others. His warning to them is that if they fail to mature in their faith and make it useful in service to others, they will be subject to divine discipline. James in no way contradicts Paul. Paul wrote about justification in the sight of God, whereas James wrote about being justified in the sight of others. Dr. Steven R. Cook [1] Earl D. Radmacher, Nelson's New Illustrated Bible Commentary, (Nashville: T. Nelson Publishers, 1999), 1667). [2] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Jas 2:14. [3] Jesus, when describing the parable of the prodigal son, said he “was dead and has come to life again; he was lost and has been found” (Luke 15:24). In the passage, dead meant lost, or separated from his father, and life meant found, or restored to his father. And Paul wrote about a widow “who gives herself to wanton pleasure” (1 Tim 5:6a), saying she “is dead even while she lives” (1 Tim 5:6b). That is, her sinful lifestyle separated her from fellowship with God and rendered her useless to Him. [4] Biblically, faith sometimes requires only mental acceptance that a proposition is true. For example, Moses wrote, “In the beginning God created the heavens and the earth” (Gen 1:1). This statement does not call for a physical action (such as caring for a parent or feeding the hungry); it simply requires understanding and accepting that the universe and earth came into being by a sovereign act of God. Similarly, we might mentally claim a promise of God, such as when He said, “I will never leave you nor forsake you” (Heb 13:5). When crises arise, we can reflect on this promise and rest in the assurance that He is with us and will never leave. This operation of faith is mental and does not require a physical act. Furthermore, no one can see what happens in our minds as we think about God and claim His promises by faith. However, there are times when faith requires physical action, when God directs us to do something for the benefit of others. Sometimes the action is verbal. For example, Paul said, “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear” (Eph 4:29). He also said, “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” (Col 4:6). These are actions of speech that benefit others. Other times, the action meets the tangible needs of others. Paul wrote about “contributing to the needs of the saints, and practicing hospitality” (Rom 12:13). James emphasized visiting “orphans and widows in their distress” (Jam 1:27). Titus wrote, “Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful” (Tit 3:14). These are acts that meet material needs in others. Wealthy Christians who have been blessed by the Lord are instructed “to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:18). Paul was personally blessed by the financial gifts of others, as he told the Christians in Philippi, “you sent a gift more than once for my needs” (Phil 4:16). These verbal and physical acts fall under Paul's general directive: “While we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). [5] Charles C. Bing, “Faith Without Works is Dead. James 2:14-26” Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages(Brenham, TX: Lucid Books, 2015). [6] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 214. [7] Ibid., 128. [8] Earl D. Radmacher, et al, Nelson's New Illustrated Bible Commentary, 1667. [9] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 969. [10] First, after God called Abraham to go to the land of Canaan (Gen 12:1-9), a severe famine struck the land (Gen 12:10a). In response, Abraham chose to go down to Egypt to escape the famine (Gen 12:10b). This decision can be seen as a lack of trust in God's provision. Instead of relying on God to sustain him in Canaan, the land God had promised to him and his descendants (Gen 12:7), Abraham sought refuge in Egypt. Second, the event with Hagar also displayed a lack of faith (Gen 16:1-4), as Abraham tried to produce an heir without waiting on God. Third, on two occasions, Abraham instructed Sarah to say she was his sister rather than his wife. The first instance occurred in Egypt (Gen 12:11-13), and the second with Abimelech in Gerar (Gen 20:1-2, 11). Abraham feared that because of Sarah's beauty, the men of these places would kill him to take her. By lying, Abraham showed a lack of trust in God's protection. Rather than trusting that God would safeguard them, he took matters into his own hands. [11] Earl D. Radmacher, et al, Nelson's New Illustrated Bible Commentary, 1668. [12] Charles C. Bing, “Faith Without Works is Dead. James 2:14-26” Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages.

Episode 435: 23 de Junio del 2024 - Devoción para la mujer - ¨Virtuosa¨

Play Episode Listen Later Jun 22, 2024 4:38

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1=======================================================================VIRTUOSADevoción Matutina Para Mujeres 2024Narrado por: Sirley DelgadilloDesde: Bucaramanga, Colombia===================|| www.drministries.org ||===================23 DE JUNIO¿QUIERES GOZAR DE LA VIDA?«¿Quieres vivir mucho tiempo? ¿Quieres gozar de la vida?» (Sal. 34: 12).Karl, un pastor que tomaba tres medicamentos diarios para la presión, visitó al Dr. Colbert tras haber consultado a varios doctores que no habían logrado ayudarle. Lo primero que hizo Colbert fue tomarle la presión: 220/160; alarmantemente elevada. Lo segundo, sentarse a hablar con él. «Cuando le diagnosticaron presión arterial elevada, ¿estaba viviendo alguna situación emocionalmente estresante?», le preguntó. Karl le explicó que acababa de perder su trabajo como pastor. La iglesia que dirigía se había dividido, y un grupo de hermanos habían sido muy duros con él. Ese grupo había tomado finalmente el control y él se quedó sin empleo. Karl no había logrado perdonarlos. «¿Y no has pensado que perdonarlos es para ti una necesidad médica?», le indicó Colbert. Como volcán en erupción, Karl dio un grito que se oyó en el consultorio entero. Sentía odio hacia aquellas personas que habían empañado su reputación. Pero solo con haber sacado a la luz sus emociones encerradas, sintió calma. Entonces comenzó a expresar palabras de perdón. Veinte minutos después, su presión había bajado a 130/100.*Para nadie es un secreto que existe una relación entre emociones (lo mental) y enfermedad (lo físico, nuestro cuerpo). Dios nos ha creado así, con cuerpo, mente y espíritu. Y aunque no todas las enfermedades tienen que ver con emociones negativas mal gestionadas, algunas, sí. La ansiedad, la tristeza, la ira o el odio descontrolados causan problemas cardiovasculares (hipertensión, taquicardia); reducen las defensas (produciendo fatiga, infecciones, alergias e incluso cáncer); afectan al sistema nervioso (generando migrañas o tensión muscular); roban calcio a nuestros huesos (la temida osteoporosis); dificultan la memoria y el aprendizaje; crean problemas gastrointestinales (úlceras, diarrea); y nos envejecen prematuramente. «La buena noticia es que puedes hacer mucho por quitar el tapón que contiene todas esas emociones tóxicas».**¿De verdad vale la pena enfermarse o llegar a morir por el daño emocional que otros nos han infringido? ¿Por qué esperar a un temible diagnóstico para comenzar a vivir en paz? Como dijo Cervantes: «La felicidad no se da en la posada, sino en el camino». La felicidad es una manera de vivir. Tiene que ver con cómo decido cada día encarar las circunstancias y gestionar mis emociones. Eso es, por supuesto, si quiero gozar de la vida. Si no quiero, basta con no tomar ninguna decisión y seguir malviviendo.«Aprendiendo a gestionar nuestras emociones, tenemos menos enfermedades». Marian Rojas Estapé.* Don Colbert, Emociones que matan (Nashville, Tennessee: Grupo Nelson, 2011), pp. 45-46.** Ibid., p. 12.

nashville pero colombia cuando dios quieres eso entonces ese la mujer emociones aprendiendo colbert veinte devoci ibid

Insights from Grant 'Upbeat' Bosnick "Emotion Regulation: The Neuroscience Behind Staying Strong and Clear-Headed" Chapter 9

Play Episode Listen Later Jun 16, 2024 22:24 Transcription Available

Welcome back to Season 11 of the Neuroscience Meets Social and Emotional Learning Podcast! In episode 335, we delve into the neuroscience of emotion regulation, a crucial skill for personal and professional success. Host Andrea Samadi continues the 18-week self-leadership series inspired by Grant Bosnick's book, focusing on strategies to enhance our ability to manage emotions effectively. We explore practical tips from Bosnick, such as labeling emotions, creating distance from them, and reframing situations to view them more positively. Additionally, we highlight the importance of sleep for emotion regulation, drawing insights from experts like Dr. Andrew Huberman and Dr. Matthew Walker. Discover how improving your sleep quality can lead to better emotional control and overall well-being. Join us as we connect the dots between neuroscience, sleep, and emotional intelligence to help you achieve greater heights in 2024 and beyond. On today's episode #335 we continue with our 18-Week Self-Leadership Series based on Grant Bosnick's “Tailored Approaches to Self-Leadership: A Bite Size Approach Using Psychology and Neuroscience” that we first dove into with our interview on EP #321[i] the end of January. The goal was that each week, we focused on learning something new, (from Grant's book) that builds off the prior week, to help take us to greater heights in 2024. For Today, EPISODE #335, we are moving on to Chapter 9, covering “The Neuroscience of Emotion Regulation” which showed up on my leadership self-assessment as a low, RED score, of 20%, but again, not because it's not something I don't need to pay attention to, this is something I pay attention to daily, right up there with physical health that is listed in Pathway Four of Grant's Self-Leadership Map. If you've taken the leadership self-assessment[ii], look to see if Emotion Regulation is of a low, medium or high priority for you to focus on this year. Before looking at what Grant Bosnick has to say about Emotion Regulation in Chapter 9 of his book, I looked around to see what else I could find on this topic. We actually have already covered this topic as one of the six social emotional learning competencies that we launched this podcast with, back in August, 2019[iii] and we called that episode “Self-Regulation: The Foundational Learning Skill for Future Success.” In this early episode, we defined self-regulation as “the ability to manage your emotions and behavior in accordance of the situation. It includes being able to resist highly emotional reactions to upsetting stimuli, to calm yourself down when you get upset, adjust to a change in expectations and (the ability) to handle frustration”[iv] In other words, it's the ability to bounce back after a setback or disappointment, and the ability to stay in congruence with your inner value system. HOW TO HELP OUR CHILDREN WITH EMOTION REGULATION: We covered some tips on this early episode to help our children to practice this skill, and strengthen their “self-regulation” muscles, beginning with: Naming the emotion they are experiencing at a given moment, with a strategy (like stopping to take some deep breaths when something frustrates or overwhelms them) so they can keep working, and move forward. Uncovering what motivates each of us to develop intrinsic motivation that can help propel us forward. Taking brain breaks, or “unfocused moments” that allow for the brain to solve problems during these resting states. WHAT GRANT BOSNICK SUGGESTS FOR EMOTION REGULATION: Then we covered some tips to help us to continue to strengthen these self-regulation skills in the workplace, and I wondered what Grant Bosnick had to say in chapter 9 of his book on this topic. Within the second paragraph of this chapter, he explains the science behind emotion regulation when he outlines that “neuroscience has shown us that the exact same feelings we get from a physical threat also occur as social and emotional threats.” (Page 91, Chapter 9, Emotional Regulation, Bosnick). This took me back to working with children with this foundational learning skill, that determines future success, and the whole idea that “social and emotional threats” can impact us (stop us in our tracks) exactly as if there was a actual physical threat (like coming face to face with a bear in the forest). In Chapter 9, Grant explains some different ways to regulate our emotions, and he uses a graphic to demonstrate how to move forward, while regulating our emotions, instead of spiraling out of control, downwards, and it begins with where we focus our attention. If we focus on the emotional aspects, he tells us “it will drive us into a downward spiral” but if we learn to “focus on the nonemotional aspects, or distance ourselves (from whatever it is that is bothering us) this is the start to creating an upward spiral.” (Page 94, Chapter 9, Emotional Regulation, Bosnick). IMAGE CREDIT: Image 9.2 from Grant Bosnick's Tailored Approaches to Self-Leadership TIP 1: LEARN TO LABEL OUR EMOTIONS: Bosnick agrees with the steps we created to build emotion regulation in our children, as he also mentions the importance of being able to name or label the emotion that you are having first. TIP 2: DISTANCE YOURSELF FROM EMOTIONS THAT ARE BOTHERING YOU TO PROVIDE TEMPORARY RELIEF: Then he suggests to find ways to distance yourself from the emotion (he calls this attentional deployment) to give you temporary relief from the situation. He mentions seeing the issue through someone else's eyes, and I remember Dr. Maiysha Clairborne sharing this strategy back on EP 289[v] when she explained the importance of stepping into someone else's shoes when you are in conflict with them, to feel what they feel, and even stepping back and looking at the entire problem from above (outside of anyone's shoes) to gain a new perspective. TIP 3: REFRAME THE CONFLICT: Next Bosnick suggests “reappraisal or reframing” the conflict, by looking at it in a more positive way. He mentions that mindfulness can help us to “take a step back, lower anxiety, bring attention to the moment, become less judgmental about what is happening, help the brain to not attach meaning to the emotions and be open to new meaning and new connections.” (Page 97, Chapter 9, Emotional Regulation, Bosnick). He suggests looking at the situation from someone else's point of view to reframe it. TIP 4: LEARN TO REGULATE OUR EMOTIONS BY FINDING STRATEGIES THAT KEEP US STRONG, AND CLEAR HEADED: It's his last technique of “response modulation” that caught my attention the most, because we've all experienced this. Once we are hit with an emotion about something, he asks “is it better to suppress it, or acknowledge it?” (Page 99, Chapter 9, Emotional Regulation, Bosnick). He says “when we feel strong, clear-headed and have executive control, it is better to acknowledge the emotion so we can regulate it.” (Page 100, Chapter 9, Emotional Regulation, Bosnick). EMOTION REGULATION AND SLEEP: So in a world where we are hit daily by external stimuli, how on the earth can we be proactive to stay mentally strong and clear-headed so we have improved executive control to manage our emotions and regulate them? This took me straight to the work of Dr. Andrew Huberman, and Dr. Matthew Walker who recently recorded an episode called “Improve Sleep to Boost Mood and Emotion Regulation.” [vi] It was here where I learned just how important sleep is for keeping a strong, clear mind, so we can use this strength to acknowledge and regulate our emotions, like Bosnick suggested. Dr. Walker, a professor of neuroscience and psychology at the University of California, Berkeley and the host of The Matt Walker Podcast, gave example after example that proved that when you've NOT had a good night's sleep, things that wouldn't bother you (when you've slept well), begin to aggravate, or grate on you more. Here's what I found to be remarkable on this topic, something I had not ever heard before. DID YOU KNOW that "The greater amount of REM sleep you are getting (where our dreams occur), the greater amount of emotional detox you will get the next day?" (Dr. Matthew Walker). Dr. Walker went on to explain that “the brain chemical noradrenaline (that's responsible for our stress reaction) completely shuts off during REM sleep, and serotonin (that plays a role with our mood) decreases, while acetyl choline (that carries messages from our brain to our body through nerve cells) increases by up to 30% in some parts of the brain (and can be even more active than when we were awake). Dr. Walker concluded that the decrease of stress related brain chemicals is what makes “REM sleep was the perfect condition for overnight therapy.” If we want to improve our emotion regulation, the science is pointing directly to improving our sleep. Diving deep into the 4 stages of sleep and suggestions to improve our sleep is something I've been working on for the past 5 years. There is a lot to this, and I'm still working on improving ALL the macroingredients of a good sleep (suggested by Dr. Walker), that include QQRT, or knowing the quantity (amount of sleep), quality (fragmented vs continuous), regularity (sleeping/waking around the same time) and timing (sleeping in alignment with my chronotype). Dr. Walker dives deep into all these areas with Dr. Huberman, and if you do wonder where you can improve, I highly suggest their 6-part series on sleep. TIPS FOR IMPROVING EMOTION REGULATION BY IMPROVING OUR SLEEP: Here are three tips that I took away from the neuroscience of self-regulation, that I've been working on, to see if improving my sleep in these areas, could possibly improve emotion regulation. KNOW HOW MUCH DEEP SLEEP WE ARE GETTING EACH NIGHT: We all know the importance of knowing how much sleep we are getting to be well-rested the next day, (how many hours or the quantity) but it's also important to keep an eye on the QUALITY or amount of DEEP RESTORATIVE sleep we are getting each night. Most of us could all sleep a bit longer (or I'll speak for myself here) because this is one area that's hard to do living in Arizona. If I want to beat the summer heat, we need to wake up early to exercise before the heat advisory warnings go off around 8am, and this means that to get one benefit, (daily exercise) it comes at the cost of losing some sleep. In addition to knowing I need to improve how long I'm sleeping, (and ways to offset waking up early for exercise) it's also being sure that I'm getting quality sleep each night. This is my current area of focus that I've been tracking the past few months. You can see from the diagram in the show notes that there are some nights I went above my average of 2 hours 22 minutes of restorative sleep, measuring this using the Whoop wearable tracker, and other nights I was far below. When I looked at what was happening in my life on those days where restorative sleep was low, there wasn't anything that stood out, other than when I began to pay attention to ALL areas of sleep (QQRT-quality, quantity, regularity and timing), restorative sleep improved. There are many type of trackers you can use to track restorative sleep. The tracker I use tells me how much deep sleep I'm getting (that's physically restorative) and how much REM sleep (that's mentally restorative). KNOW HOW MUCH REM SLEEP WE ARE GETTING: Keeping an eye on how much REM sleep we getting, is my next tip, since we know it's important for consolidating new memories, learning and motor skills. We also just learned that the more REM sleep we are getting, we can say we are getting some good overnight therapy, restoring ourselves mentally. You can find sleep trackers that can help you to measure and track these important ingredients of a good sleep for yourself, and see how much REM sleep you are getting each night, while keeping in mind that “the greater amount of REM sleep you are getting, the greater amount of emotional detox you will get the next day.” (Dr. Walker) I noticed this number improved just by forcing myself to stay in bed a little bit longer, even if it was only waking up, and saying “try to go back to sleep for another 15 or 20 minutes” and this improved REM sleep, since the REM sleep rich phase is at the end of the night. You can see the purple areas on the graph of my REM sleep in the show notes, right at the end of my sleep. If I had not pushed to stay asleep till after 5:00am (my internal clock would have me getting up at 4am) then I would have missed out on some valuable REM sleep here. If you can measure this for yourself, you can find ways to increase this valuable sleep stage for yourself. I'll also add that if you can remember your dreams, especially the ones just before you wake up, you can learn a lot about yourself, increasing your self-awareness. Remember, we are working on ways to help with our emotion regulation, and it seems to me, that an easy way to do this, would be to see how we can improve our REM sleep. APPLY THE SCIENCE OF SLEEP TO IMPROVE EMOTION REGULATION: Since “during REM sleep the stress chemicals are turned off” helping us to “strip away the emotion from the memory” we can take this understanding a step further, and see if we are able to solve any of our problems during sleep. Dr. Huberman and Dr. Walker went into great detail about this concept[vii] that I've actually witnessed it first-hand. They described what happens in REM sleep to be like “Behavior-Desensitization” and I had the opportunity to see the stages of this process, done by someone skilled and trained in trauma and the brain, working with someone I know well, who has experiences significant trauma in their life, starting at an early age. Using a series of techniques, the trained therapist took the client safely from talking about a traumatic memory from their childhood, (with exteme emotion attached) to where they could say out loud that the memory had lost its emotional load and no longer gave them an emotional reaction. This is exactly what happens to our brain during REM sleep and why it's mentally restorative. Putting these tips all together, and knowing that improving the quality, and quantity of sleep is linked to improving emotion regulation, I'm working hard to improve restorative sleep and REM sleep, each month. I hope these tips have given you some insight on NEW ways that sleep can improve our emotion regulation. REVIEW AND CONCLUSION To review and conclude this week's episode #335 on Chapter 9 on “The Neuroscience of Emotion Regulation” We looked at where we covered self-regulation in our early days of this podcast back in August of 2019, with some tips for teaching this skill to our children or students. This skill is one of 6 social and emotional skills that are finally being taught in our schools today. This is a foundational skill for future success. We looked at Grant Bosnick's suggestion to regulate emotions in his book, Tailored Approaches to Self-Leadership with his chart that suggests: TIP 1: Labelling our emotions, and looking for a way to distract/create distance from them to provide temporary relief. If we focus on the emotional aspects, he tells us “it will drive us into a downward spiral” TIP 2: If we learn to “focus on the non-emotional aspects, or distance ourselves (from whatever it is that is bothering us) this is the start to creating an upward spiral.” TIP 3: Reframing the emotion, or changing the way we think about it, by looking at the problem from a different perspective, can help to see it in a more positive way. TIP 4: In Bosnick's last technique of “response modulation” he mentioned that once we are hit with an emotion about something, he asks “is it better to suppress it, or acknowledge it?” (Page 99, Chapter 9, Emotional Regulation, Bosnick). He says “when we feel strong, clear-headed and have executive control, it is better to acknowledge the emotion so we can regulate it.” (Page 100, Chapter 9, Emotional Regulation, Bosnick). CONNECTING THE SCIENCE OF SLEEP TO IMPROVE EMOTION REGULATION: This led us to dive deeper into the neuroscience of emotion regulation with the work of Dr. Andrew Huberman and Dr. Matthew Walker, known as The Sleep Diplomat. “Sleep moves the needle on almost every aspect of brain and body health” Matt Walker Before listening to Dr. Walker's most recent episode with Dr. Huberman, I had no idea that the research would point to a direct correlation with a good night's sleep and our emotion regulation. DID YOU KNOW that “The greater amount of REM sleep we are getting, the greater amount of emotional detox we will get the next day?” (Dr. Matthew Walker). Grant Bosnick said that “when we feel strong, clear-headed and have executive control, it is better to acknowledge the emotion so we can regulate it.” (Page 100, Chapter 9, Emotional Regulation, Bosnick). It therefore makes sense to me that in order to strengthen emotion regulation, then we must therefore strengthen our sleep. 3 TIPS FOR IMPROVING EMOTION REGULATION BY MEASURING OUR SLEEP: KNOW HOW MUCH DEEP SLEEP WE ARE GETTING EACH NIGHT KNOW HOW MUCH REM SLEEP WE ARE GETTING KNOW THAT INCREASING REM SLEEP= OVERNIGHT THERAPY Finally, how will we know if we are improving our emotion regulation by improving our sleep? Ask yourself how well you are doing with this. Remember: When we feel strong, clear-headed and have executive control, (it is better to acknowledge the emotion so) we will be able to better manage our emotions. (Page 100, Chapter 9, Emotional Regulation, Bosnick). This is a work in progress for me, but without asking anyone else, I know that the research is accurate when it shows that “sleep deprivation increases reactivity in the amygdala by 60%.”[viii] To best way to improve reactivity in the amygdala, is by getting sufficient sleep. Improving all the ingredients of sleep (quality, quantity, regularity and timing). I also know that when I'm getting a good night sleep, my senses are more activated, and I can see more beauty in the world, especially with others around me. I'm more accepting of myself, and know that I'm stronger and more peaceful, which is what Grant Bosnick suggested for being able to improve this foundational success skill. This translates to the work I'm doing, looking at the world through a different lens where life becomes more joyful, creating hope that anything is possible (for myself and others). And all of this came from connecting the science behind a good night's sleep to emotion regulation. I hope this episode has given you some helpful ideas, and we will see you next time, as we move to chapter 10 of Grant Boswick's book on the Science Behind Persuading and Influencing. REVIEW In this 18-week Series that we began in the beginning of February, (after I was inspired to cover Grant's book after our interview the end of January) we are covering: ✔ Powerful tactics from this Grant Bosnick's award-winning book that illustrates how change and achievement are truly achievable both from internal ('inside out') and external ('outside in') perspectives. ✔Listeners will grasp the immense power of self-leadership and its transformative effect on personal growth and success by applying the neuroscience Grant has uncovered in each chapter. ✔Explore practical strategies for habit formation and the impact of a self-assessment system. ✔Gain insights from Grant's expert advice on maintaining a balance between strengths and weaknesses while chasing after your goals. ✔Embark on an intellectual journey that has the power to elevate personal achievement and self-awareness to uncharted levels while we map out our journey over this 18-week course. REFERENCES: [i]Neuroscience Meets Social and Emotional Learning Podcast EPISODE #321 with Grant ‘Upbeat' Bosnick https://andreasamadi.podbean.com/e/insights-from-grant-upbeat-bosnick/ [ii] Self-Assessment for Grant Bosnick's book https://www.selfleadershipassessment.com/ [iii] Neuroscience Meets Social and Emotional Learning Podcast EPISODE #14 “Self-Regulation: The Foundational Skill for Future Success” https://andreasamadi.podbean.com/e/self-regulation-the-foundational-learning-skill-for-future-success/ [iv] How Can We Help Our Kids with Self-Regulation https://childmind.org/article/can-help-kids-self-regulation/amp/ [v]Neuroscience Meets Social and Emotional Learning Podcast EPISODE #289 with Dr. Maiysha Clairborne on “What Hold Us Back: Getting to the Roots of Our Doubts, Fears and Beliefs” https://andreasamadi.podbean.com/e/maiysha-clairborne-md-on-what-holds-us-back-getting-to-the-root-of-our-doubts-fears-and-beliefs/ [vi] Dr. Matt Walker: Improve Sleep to Boost Mood & Emotional Regulation | Huberman Lab Guest Series https://www.youtube.com/watch?v=S_SrHS8FvMM [vii] Dr. Matt Walker: Improve Sleep to Boost Mood & Emotional Regulation | Huberman Lab Guest Series https://www.youtube.com/watch?v=S_SrHS8FvMM [viii] IBID

Soteriology Lesson 51 - Divine Election Part 3

Play Episode Listen Later Jun 16, 2024 70:36

God's Sovereignty and Human Volition at the Cross One can see God's sovereignty and human volition working simultaneously at the crucifixion of Jesus. In the sovereignty and wisdom of God, without overruling human volition, the Lord accomplished His will by means of the wills of wicked men who sought to oppose Him. Luke tells us, “this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:23). Here, wicked men did their worst against God and His Messiah, and yet, what was done to the Messiah, was done “by the predetermined plan and foreknowledge of God.” Luke states something similar when he recorded Peter's prayer to God, saying, “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur” (Acts 4:27-28). These wicked men “were gathered together against” Jesus, to oppose and crucify Him. Yet Peter says to God they did “whatever Your hand and Your purpose predestined to occur.” These wicked men—whose pride and power were threatened by Jesus—sought to destroy Him by means of false witnesses and illegal trials, and to put Him to death in the most horrible way possible; crucifixion. But God is sovereign, and by means of His invisible hand, used the very actions of those who opposed Him to accomplish the thing He desired; the death of Messiah for everyone. Here is a mystery that brings awe and bewilderment, as the wills of wicked men became the vehicle of divine destiny to produce exactly what God intended. God was in no way the author of their sin. Those who crucified Messiah acted freely. Yet their free actions were the modus operandi to accomplish His will, and so Messiah was crucified and bore the sins of those who placed Him on the cross. Human Choice to Believe God is sovereign, and He created people with volition, which is the ability to choose. One should not seek to press sovereignty or free will to an extreme. Arnold Fruchtenbaum correctly notes, “if one goes too far with sovereignty, he ends up teaching that there is absolutely no free will. He would teach that people are saved whether they willed it or did not will it. Some of the elect are dragged into the Kingdom kicking and screaming. That has gone over to the sovereignty extreme.”[1] In Scripture, we observe clear statements where people are called to exercise their volition and personally trust in Christ as Savior (John 3:16-18; Acts 16:30-31; Rom 10:12-15; Eph 2:8-9). Fruchtenbaum continues: "On the other side of the coin is human responsibility, where the Bible also just as clearly teaches that people are individually responsible for their moral choices. They are somehow responsible for their eternal destinies. Whether they end up in the Lake of Fire or the New Jerusalem, that is somehow relevant to the choice they make. Throughout the Bible, God calls upon people to make a choice. Joshua declared to the people of Israel, in the closing days of his life, Choose you this day whom ye will serve (Josh 24:15). It is obvious that the Israelites were able to make some kind of a choice and were challenged to make it. Thus we have this same concept of human responsibility. Even when we have statements in the Bible about God hardening the hearts of certain ones, like the heart of Pharaoh, it also indicates in the same context that somewhere along the line Pharaoh also hardened his own heart. We believe God holds us morally responsible for the choices we make, and He expects us to make moral decisions. If we are not able to make any moral decision, if we really do not have such a will, it is inconsistent for God to hold us responsible for choosing things that He Himself predestined us to choose. Yet the Bible constantly exhorts us to believe, and in becoming believers, the Bible exhorts us to live godly lives. The Bible holds us responsible for the choices we make, either as unbelievers or as believers. If there is no real free choice of some kind, then how could God justly reward us or punish us for the choices we make?"[2] Election does not remove the responsibility to believe in Christ as Savior (Rom 10:13-14). Faith is non-meritorious, having no saving value in itself. Christ alone saves. In order for people to be saved, they must believe in Jesus as the Savior (John 3:16; Acts 4:12; 1 Cor 15:3-4). From the human side of salvation, faith in Jesus is the necessary response to God's call, and no one can be saved any other way (John 14:6; Acts 16:31). According to Robert Lightner, “God the Father is sovereign. He must be to be God. Human responsibility is just as biblical as divine sovereignty. Jesus stressed both. Jesus said no one can come to him unless drawn by the Father but he also said none who come to him would be cast out (John 6:37).”[3] There are a number of passages that emphasize human volition. Concerning unbelieving Israel, Jesus said, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling” (Matt 23:37). The Bible teaches that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and that “the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and the Lord is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). If someone perishes eternally, it is because they failed to respond to God and His drawing them to Himself. Jesus said that one is judged eternally, “because he has not believed in the name of the only begotten Son of God” (John 3:18b). And when speaking to unbelievers, Jesus said, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). [Article: Why Volition Matters] Stephen, when about to be stoned to death, said to his attackers, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did” (Acts 7:51). All who end up in the lake of fire are there by personal choice and not because God failed to love them or make provision for their eternal salvation. According to Lewis Chafer, “If men go to perdition it will be because every possible mercy from God has been resisted.”[4] The spiritual condition of unbelievers is that they made the choice not to believe. Also, Satan imposes spiritual blindness upon them. As Paul wrote, “And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Cor 4:3-4). God saves everyone who is positive to Him and believes in Christ as their Savior (John 3:15-16, 18, 36; 5:24, 39-40; 6:47; 20:31; Rom 3:28; 4:3-5; 5:1-2; 1 Cor 1:21; 15:1-4; Gal 2:16; 3:26; Eph 2:8-9; Phil 3:9; 1 John 5:10-13), and condemns forever those who are negative to Him, who suppress His truth in unrighteousness (John 3:19; 12:37; Rom 1:18-32), and who reject His offer of eternal life, leaving them to suffer for their own choices (John 3:18; 5:39-40). This means God sovereignly chooses to elect those who believe in Christ as their Savior. What About Children who Die Before Reaching the Age of Accountability? What about babies and little children? Are they among God's elect? Do they go directly to heaven whey die? Yes. All babies and little children go to heaven if they die before reaching the age of accountability. Concerning this doctrine, Robert B. Thieme Jr., states: "Age of Accountability - The point in life when an individual is capable of recognizing the existence of a Supreme Being, capable of understanding the Gospel, and responsible for his own decision toward a relationship with God. This is also called the point of God-consciousness. Scripture is clear that God makes His existence evident within the world (Rom 1:19-20). Accountability is reached when, through simple thought and reasoning, a person can consider that existence and draw conclusions. The specific age at which this occurs varies among individuals and depends on several factors, including geographical location, social conditions, education, and individual mental capacity…Individuals who die before reaching accountability, including infants and the severely mentally handicapped, are taken directly into the presence of the Lord (2 Sam 12:22-23). In grace, God automatically saves anyone who lacks the mental ability to reach God-consciousness and make a responsible decision about Christ."[5] The age of accountability is a theological extrapolation that is born out of certain passages of Scripture. For example, Moses wrote of “little ones… have no knowledge of good or evil” (Deut 1:39). And God spoke of Isaiah's son, Shear-jashub (Isa 7:3), that “before the boy will know enough to refuse evil and choose good, the land whose two kings you [Ahaz] dread will be forsaken” (Isa 7:16). According to Norman Geisler, “These texts seem to imply that there is an age of moral accountability. Even of adults, Jesus said, ‘If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains' (John 9:41). How much more would this apply to infants who cannot yet know right from wrong.”[6] Another revealing passage is found in 2 Chronicles where we're told, “Jehoiachin was eight years old when he became king, and he reigned three months and ten days in Jerusalem, and he did evil in the sight of the LORD” (2 Ch 36:9). Here we see an eight year old whose actions were called “evil in the sight of the LORD.” It reveals that an eight year old with normal cognitive function could be held morally responsible for his actions before the Lord. Moral accountability before God seems to assume normal sensory and cognitive function, such that a person who has the sensory and intellectual capacity to know that God exists through creation (Psa 19:1-2; Rom 1:18), can then make a decision to pursue Him, or to “suppress the truth in unrighteousness” (Rom 1:18). It would seem that those who suffer from an intellectual or developmental disability (i.e., Down syndrome, severe autism, etc.) are granted a special dispensation concerning their moral accountability before God, and they are granted free access to heaven. The command to believe on the Lord Jesus Christ for salvation presupposes intelligence and the ability to exercise one's volition. Children and those who are mentally disabled lack the intellectual and volitional capacity to make a decision for or against Christ; therefore, they are not made accountable for sin. Robert Lightner states: "In the Bible, infants, little children, and others who cannot believe are neither told to believe nor expected to do so. They are not classified as wicked evildoers and rejecters of God's grace. It is always adults who are addressed, either directly or indirectly, regarding these matters. Because the Bible has so much to say about those who cannot believe and yet says nothing about their being eternally separated from God because of their inability, we conclude that they have heaven as their home. They die safely in the arms of Jesus."[7] An often-cited biblical passage on this matter is found in the life of King David who lost a newborn son as a result of his adulterous affair with Bathsheba and the murder of her husband, Uriah. David was guilty of horrible sin, but he had a sensitive heart and was very concerned for his child. After the death of David's son, he said, “While the child was still alive, I fasted and wept; for I said, ‘Who knows, the LORD may be gracious to me, that the child may live.' But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me” (2 Sam 12:22-23). While the child was alive, David prayed to God to be gracious “that the child may live.” However, after the child died, David expressed optimism by saying “I will go to him, but he will not return to me.” David was thinking of heaven, where he knew his infant son had gone. Concerning this passage, Robert Lightner states: "Life after death was a certainty for David. That he would be with his son again in the future was his firm belief. He never doubted that fact for a moment. David was rightly related to the Lord, and he did not question that he would spend eternity with Him. Nor did he have any doubt that his infant son, taken in death before he could decide for or against his father's God, would be there also. Some people argue that David's declaration meant merely that he would one day join his son in death. As the child had died, so would the father in due time. But such a view does not account for the anticipated reunion and fellowship with his son that is strongly implied in the statement and in the context. David's act of worship in the house of the Lord is inexplicable if the death of his son merely reminded David of his own certain death."[8] That heaven welcomes little children is stated in Jesus's Words, when He told His disciples, “Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these” (Mark 10:14; cf., Matt 18:3). John Walvoord notes, “The case of those who die before reaching the age of responsibility is a different problem. The proper doctrine seems to be that infants are regenerated at the moment of their death, not before, and if they live to maturity, they are regenerated at the moment they accept Christ.”[9] Summary of Election: In summary, God's election is a sovereign act from eternity past and is predicated on love and grace (Eph 1:3-6), and not on any foresight of worth or good works (Deut 7:7-8; 1 Cor 1:26-31; Rom 9:9-16). God elects based on His foreknowledge, as Peter states, we are “chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2), and the elect are saved through the preaching of a gospel message (Rom 10:14-17), and believing in Christ as their Savior (John 3:16; Acts 4:12; 16:31). The basis for condemnation is always a person's unbelief (John 3:18; 5:39-40; Eph 2:3), as it is negative human volition that keeps people from coming to Christ (1 Tim 2:4; 4:10; John 5:40; Acts 7:51). Election is not merely to salvation, but to a holy and righteous life that honors the Lord (Col 3:12; 2 Th 2:13; 1 Pet 2:9). Election agrees with unlimited atonement (John 1:29; 3:16–17; Heb 2:9; 1 John 2:2), and produces humility because it reveals that salvation is completely of the Lord and that people have nothing to boast about (Rom 4:2; Eph 2:9), and God preserves eternally those who are saved (John 10:28-29). Lastly, babies and little children are not held accountable for their actions, as they do not know right or wrong (Deut 1:39; Isa 7:16), and are counted among God's elect and enter heaven when they die, for, as Jesus said, “the kingdom of God belongs to such as these” (Mark 10:14; cf. 2 Sam 12:22-23). Dr. Steven R. Cook [1] Arnold G. Fruchtenbaum, God's Will & Man's Will: Predestination, Election, & Free Will, ed. Christiane Jurik, 2nd Edition. (San Antonio, TX: Ariel Ministries, 2014), 2. [2] Ibid., 3–4. [3] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 191. [4] Lewis Sperry Chafer, Salvation (Philadelphia, PA: Sunday School Times Company, 1922), 40. [5] Robert B. Thieme, Jr. “Age of Accountability”, Thieme's Bible Doctrine Dictionary, 4. [6] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 448. [7] Robert Lightner, Safe in the Arms of Jesus (Grand Rapids, Mich. Kregel Publications, 2000), 15-16. [8] Ibid., 55. [9] John F. Walvoord, The Holy Spirit (Galaxie Software, 2008), 135.

THE LIVESTREAM - The Shocking Stats About “Pride” Month

Theology Applied

Play Episode Listen Later Jun 12, 2024 77:22

Many Christians have noticed that ‘PRIDE month' is more subdued this year. While this is good, we also need to be careful. Our goal is to see God's law instituted throughout all of society, not just to make things a little less ghey. Many who uphold portions of God's law, such as ‘thou shalt not murder', cringe when they read God's prohibition and punishment of Sodomy. The reality, though, is that God is good and loving in everything that He does, and his laws about homosexuality are both righteous and they protect society from great harm. Tune in now as we discuss how America has abandoned God's good standard. SOURCES: [1] Rushdoony, R.J,, “The Institutes of Biblical Law, Vol.1”, pg 432. [2] https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1061&context=englishfacpubs [3] https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1061&context=englishfacpubs [4] https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1061&context=englishfacpubs [5] https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1061&context=englishfacpubs [6] https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1061&context=englishfacpubs [7] Bell, A. and Weinberg, M. Homosexualities: a Study of Diversity Among Men and Women. New York: Simon & Schuster, 1978. [8] Corey, L. and Holmes, K. "Sexual Transmission of Hepatitis A in Homosexual Men." New England J. Med., 1980, pp. 435-38. [9] Bayer, R. Homosexuality and American Psychiatry. [10] United States Congressional Record, June 29, 1989. [11] Kus, R. "Alcoholics Anonymous and Gay America." Medical Journal of Homosexuality, 1987, 14(2), p. 254. [12] Kaifetz, J. "Homosexual Rights Are Concern for Some," Post-Tribune. 18 December 1992 [13] Ibid. [14] Fields, Dr. E. "Is Homosexual Activity Normal?" Marietta, GA. [15] Cameron et. al. ISIS National Random Sexuality Survey. Nebraska Med. Journal, 1985, 70, pp. 292-299. [16] Cameron et. al. ISIS National Random Sexuality Survey. Nebraska Med. Journal, 1985, 70, pp. 292-299. [17] Corey, L. and Holmes, K. "Sexual Transmission of Hepatitis A in Homosexual Men." New England J. Med., 1980, pp. 435-38. [18] Fields, Dr. E. "Is Homosexual Activity Normal?" Marietta, GA. [19] Newsweek, 4 October 1993. [20] Lesbian News, January 1994. [21] Family Research Institute, Lincoln, NE. [22] Jay and Young. The Gay Report. Summit Books, 1979, p. 275. [23] San Francisco Sentinel, 27 March 1992 [24] https://www.reuters.com/article/idUSL8N1UD5KN/ [25] https://mainweb-v.musc.edu/vawprevention/lesbianrx/factsheet.shtml [26] https://www.aidsmap.com/news/sep-2016/syphilis-rates-rising-among-gay-men-us-cdc-data-show [27] https://www.cdc.gov/hiv/data-research/facts-stats/gay-bisexual-men.html [28] https://www.eviemagazine.com/post/53-mothers-boys-reported-gender-dysphoria-borderline-personality-disorder [29] Laumann, The Social Organization of Sexuality, 216; McWhirter and Mattison, The Male Couple: How Relationships Develop (1984): 252-253; Wiederman, "Extramarital Sex," 170. [30] https://onlinelibrary.wiley.com/doi/10.1155/2016/2410392 [31] Rushdoony, R.J., “Institutes of Biblical Law, Vol. 1”, pg 430. Get your tickets now for our 2025 Conference. Christ Is King: How To Defeat Trash World at ⁠https://rightresponseconference.com⁠ MINISTRY SPONSORS Squirrelly Joes Coffee - Caffeinating The Modern Reformation Our audience can get a free bag of coffee (just pay shipping) by visiting ⁠https://squirrellyjoes.com/rightresponse ⁠ Armored Republic - ⁠https://www.ar500armor.com/⁠ Honoring Christ by equipping Free Men with the tools of liberty necessary to preserve God-given rights. Private Family Banking Contact a Private Family Banking professional via email at banking@privatefamilybanking.com OR Call them directly at 830-339-9472. For a Free E-book entitled "Protect Your Money Now! How to Build Multi-Generational Wealth Outside of Wall Street and Avoid the Coming Banking Meltdown" go to https://www.protectyourmoneynow.net and enter your email

Episode 435: 10 de Junio del 2024 - Devoción para la mujer - ¨Virtuosa¨

Play Episode Listen Later Jun 9, 2024 4:18

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1=======================================================================VIRTUOSADevoción Matutina Para Mujeres 2024Narrado por: Sirley DelgadilloDesde: Bucaramanga, Colombia===================|| www.drministries.org ||===================10 DE JUNIOPEQUEÑOS COMIENZOS, GRANDES FINALES«No desprecien este humilde comienzo, porque los ojos del Señor se deleitan en ver el trabajo iniciado» (Zac. 4: 10, NBV).Dwight L. Moody (1837-1899) llegó a ser reconocido como «el evangelista más grande del siglo XIX».* En varias ocasiones llenó estadios en su país, Estados Unidos, con capacidad para cuatro mil personas. En una reunión celebrada en el Botanic Gardens Palace de Inglaterra, se juntaron entre quince mil y treinta mil personas para oírlo predicar. Entre los años 1874 y 1875, acudían «muchedumbres a todas sus reuniones».** Y, como resultado de tanta gente escuchándolo predicar a Cristo, muchos se convirtieron. Lo interesante es que estos «grandes finales» tuvieron pequeños comienzos. De hecho, un pequeño comienzo.Todo comenzó con una resolución: Moody hizo el compromiso con el Señor de que testificaría a favor de Dios sin importar el costo personal que pudiera tener para él. Decidió que no descansaría al final de cada día, a menos que pudiera decir que había hablado con una persona acerca de la salvación.Una noche, Moody ya se había acostado cuando se dio cuenta de que ese día no le había hablado a nadie acerca de la salvación. Sin pensarlo dos veces, se levantó de la cama, se puso los zapatos y salió en plena noche en busca de un alma a quien hablarle del Señor. No se dio cuenta de que estaba en ropa interior. Bajo una farola, encontró a un hombre y le habló de Cristo. Años después, ese mismo hombre se acercó a Moody durante una campaña de evangelización para decirle cuán impresionado se había sentido aquella noche. «Si usted hizo eso por mí en ropa interior, sin reparar en nada por Jesús», le dijo, «sentí que yo no podía hacer menos».***Un pequeño comienzo puede traer a la luz lo que nadie nunca hubiera pensado; sobre todo, el comienzo de tomar la decisión de hacer un compromiso personal con Cristo, acompañado de responsabilidad e integridad. Ese primer paso aparentemente pequeño sentará una sólida base para la sucesión de pasos siguientes. También el reino de los cielos fue al principio como la más pequeña de las semillas, pero se hizo más grande que las otras plantas (ver Mat. 13: 31-32).El Señor logra grandes cosas con nuestros pequeños comienzos. Comienza hoy con la decisión que debes tomar: da ese pequeño primer paso que necesitas para subir una montaña.«Subir montañas encrespadas requiere pequeños pasos al comienzo». Shakespeare.*https://es.wikipedia.org/wiki/Dwight_L._Moody [consultado en septiembre de 2022].** Ibid.*** Tompaul Wheeler, No se trata de mí, se trata de ti (Doral, Florida: IADPA, 2020), p. 362. 170

sin colombia tambi shakespeare estados unidos dios mat cristo moody bajo inglaterra ese la mujer zac comienza xix subir decidi doral devoci ibid dwight l moody nbv

Soteriology Lesson 50 - Divine Election Part 2

Sermons from Grace Cathedral

Play Episode Listen Later Jun 9, 2024 69:42

Election Election derives from the Greek verb eklegō (ἐκλέγω) which, according to BDAG, means “to make a choice in accordance with significant preference, select someone or something for oneself.”[1] According to Norman Geisler, “The word election (or elect) occurs fourteen times in the New Testament. An elect person is a chosen one; election (or elect) is used of Israel (Rom 9:11; 11:28), of angels (1 Tim 5:21), and of believers. In relation to believers, election is the decision of God from all eternity whereby He chose those who would be saved.”[2] Geisler further states, “The words chosen and chose are used numerous times. The terms are employed of Christ (Luke 23:35; 1 Pet 1:20; 2:4, 6), of a disciple (Acts 1:2, 24; 10:41; 22:14; John 15:10), and even of Judas (John 6:70; 13:18), who was chosen to be an apostle. Soteriologically, a chosen one is a person elected to salvation by God.”[3] Election is that free choice of God from eternity past in which He chose to save and bless some (Eph 1:4-5). The elect are the ones chosen. God elects groups (Luke 6:13-16; John 6:70) and individuals (1 Ch 28:5; Acts 9:15). Election is to salvation (Acts 13:48; Eph 1:4-6; 2 Th 2:13), spiritual blessing (Eph 1:3), holy and righteous living (Col 3:12; 1 Pet 2:9), and service for the Lord (Jer 1:4-5; Gal 1:15-16; cf. Acts 9:15). In election, God is sovereign and people are free. Both are true. This is why Jesus said, “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37). Here we observe the coalescence of God's sovereignty and positive human volition as the Father gives and people come of their own choice.[4] We observe something similar in Acts where Luke wrote, “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed” (Acts 13:48). Here we observe Gentiles who were appointed to eternal life, and that they personally exercised their volition and believed in the Lord for salvation.[5] Robert B. Thieme Jr., states: "[Election is] the recognition by God, before the foundation of the world, of those who would believe in Christ; the sovereign act of God in eternity past to choose, to set apart, certain members of the human race for privilege, based on His knowledge of every person's freewill decisions in time. While God is sovereign, having the right to do with His creatures as He pleases, never has He hindered or tampered with human free will. He did not choose some to be saved and others to be condemned. Instead, in eternity past, God first chose to accomplish the work of man's salvation through the Son. Then, He looked down the corridors of time and elected for salvation everyone He knew would believe in Jesus Christ (Eph 1:4). God elected believers in the sense that He knew ahead of time that their free will would choose for Christ….Moreover, God did not elect anyone to hell: unbelievers are condemned to eternally reside in hell only because they have used their volition toward unbelief (John 3:18)."[6] Predestined by God When writing to the Christians at Ephesus, Paul said, “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:4-5). The word predestined translates the Greek word proorizō (προορίζω), which means, to “decide upon beforehand, predetermine.”[7] Harold Hoehner defines the word similarly as, “to determine beforehand, mark out beforehand, predestine.”[8] Geisler notes, “Just as God predetermined from all eternity that Christ would die for our sins (Acts 2:23), He also predestined who would be saved. As Paul says, ‘Those God foreknew he also predestined to be conformed to the likeness of his Son' (Rom 8:29).”[9] According to Paul Enns, “Even though election and predestination are clearly taught in Scripture, man is still held accountable for his choices. Scripture never suggests that man is lost because he is not elect or has not been predestined; the emphasis of Scripture is that man is lost because he refuses to believe the gospel.”[10] Predestination refers to what God purposes for us. The Bible reveals that God has predestined us to adoption as His children (Eph 1:5), to our ultimate conformity to Christ (Rom 8:29–30), and to the blessings of our future inheritance (Eph 1:11). Warren Wiersbe states, “This word, as it is used in the Bible, refers primarily to what God does for saved people. Nowhere in the Bible are we taught that people are predestined to hell, because this word refers only to God's people. Election seems to refer to people, while predestination refers to purposes.”[11] According to Robert B. Thieme Jr., predestination refers to “God's predetermined, sovereign provisioning of every believer for the purpose of executing His plan, purpose, and will in time (Eph 1:4-6, 11).”[12] Thieme further states: "In eternity past God decreed, or established with certainty, the believer's destiny for time and eternity. However, the divine act of predestination is never to be confused with the ideas of kismet [the idea of fate] or any other human-viewpoint system of fatalism. God did not negate free will or force anyone into a course of action. Rather, He only decreed and provisioned what He knew would actually happen. He predestined believers based on His eternal knowledge that they would, by their own free will, accept Jesus Christ as Savior. Long before human history began, sovereign God determined that every Church Age believer would be united with the resurrected Jesus Christ, the King of kings. Those who believe are predestined as heirs of God and joint heirs with the Son of God—sharing the eternal destiny of Jesus Christ Himself (Eph 1:5). Furthermore, God predestined believers with everything necessary to fulfill His plan in time. No Christian is dependent upon human energy, personality, or human effort, because God established a grace way of life and furnished the divine means of execution (2 Tim 1:9). Every believer in this age has equal opportunity to either accept or reject God's predestined provision. Regardless of personal failure or success in time, all believers are predestined to be completely “conformed to the image of His Son” in resurrection bodies in heaven (Rom 8:29)."[13] Foreknowledge Peter wrote of God's elect as those “who are chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2). Here, the word foreknowledge translates the Greek noun prognōsis (πρόγνωσις), which means “to know beforehand, know in advance”[14] Foreknowledge simply means that omniscient God, from eternity past, knew in advance all that would happen in time and space, and He knew the actions of every person and whether they would be saved or not. Jesus communicated His foreknowledge when He said to His disciples, ‘“There are some of you who do not believe.' For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him” (John 6:64). God also knew His own actions in time and space, either to direct, permit, or overrule human or angelic decisions, and to judge everyone fairly for their actions. According to Norman Geisler: "Being omniscient, God also eternally foreknew those who would be saved: “Those God foreknew he also predestined” (Rom 8:29). Indeed, they were “elect according to the foreknowledge of God” (1 Pet 1:2). Since His foreknowledge is infallible (He is omniscient), whatever God foreknows will indeed come to pass. Hence, His foreknowledge of who would be saved assures that they will be."[15] In his letter to the Romans, Paul wrote, “For those whom He foreknew, He also predestined to become conformed to the image of His Son” (Rom 8:29). The word “foreknew” translates the Greek verb proginōskō (προγινώσκω) which, according to BDAG, means “to know beforehand or in advance, have foreknowledge.”[16] Here, the word connotes God's knowing people in an intimate sense and not merely what they will do. This speaks to the richness of the relationship God has with each individual. Though we exist in time and space and live our lives in a chronological manner with one experience sequentially following the next, God exists in the eternal realm, beyond time and space, in the eternal now. This means that God is present at all times and places in human history simultaneously. Scripture speaks of what God foreknew from eternity past as it relates to the choices of His elect, but His foreknowledge is not detached or impersonal; rather, it is intimately connected to the formation of His family and the execution of His purposes in the world (see Jer 1:4-5). Prevenient Grace Prevenient grace refers to the grace of God that precedes and prepares a person's heart and will for salvation. The term “prevenient” means “preceding” or “coming before.” According to Geisler, “Prevenient means ‘before,' and prevenient grace refers to God's unmerited work in the human heart prior to salvation, which directs people to this end through Christ…This grace is also seen in the fact that ‘the goodness of God leads you to repentance' (Rom 2:4). Thus, prevenient grace is God's grace exerted on our behalf even before He bestows salvation on us.”[17] Because God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9), He works in a preparatory manner to convince the fallen human heart to welcome Christ (2 Tim 1:9). Jesus spoke of the role of the Holy Spirit in the dispensation of the church age, saying, “And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me” (John 16:8-9). According to Geisler, “The act of convicting, then, is that by which God persuades a person that he is a sinner and, thus, is in need of the Savior.”[18] This prevenient work of God is necessary because of the sinfulness of mankind. It is not considered to be salvific in itself but rather a preparatory grace that allows individuals to cooperate with God's saving work in Christ. In this perspective, salvation is seen as a cooperative process where individuals have the ability to accept or reject God's offer of grace. Christians are Elect in Christ From eternity past, God intended for His grand plan of salvation for all humanity to be achieved through His Son. Scripture reveals “the Father has sent the Son to be the Savior of the world” (1 John 4:14), and “the Son of Man has come to seek and to save that which was lost” (Luke 19:10), and He is “the Lamb who has been slain” from the foundation of the world (Rev 13:8). Jesus is the Father's Chosen One. God said, “Behold, My Servant, whom I uphold; My chosen One in whom My soul delights” (Isa 42:1). And He said of Jesus, “This is My Son, My Chosen One” (Luke 9:35). And Peter describes Jesus as “chosen and precious in the sight of God” (1 Pet 2:4). Jesus was chosen by God before the foundation of the world to be the Savior of all mankind, and Christians are elect because we are in Christ. Geisler states: "Christ is eternal, and the universal church was chosen in Christ before the foundation of the world (Eph 1:4); hence, in the mind of God, the church of God is eternal. Further, Christ is the elect of God (Matt 3:16–17), and we are elect in Him; not only is Christ the elect One, but in the New Testament those “in Christ,” the church, the members of His body, were elect in Him before time began."[19] Scripture reveals that Christians “are chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2), that Christ “was foreknown before the foundation of the world” (1 Pet 1:20), was “chosen and precious” in His sight (1 Pet 2:4), and that God “chose us in Him before the foundation of the world” (Eph 1:4). The prepositional phrase “in Him” (ἐν αὐτῷ) speaks to our election and union with Christ (Eph 1:4). According to L. B. Smedes, “This strongly suggests that God elects people for salvation in the same decision that He elected Christ as their Savior.”[20] Because Jesus is God's Chosen One, it is asserted that we, God's elect, were chosen at the same time as Christ, and He “saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9). When we believed in Jesus as our Savior, God placed us into union with Christ, for “by His doing you are in Christ Jesus” (1 Cor 1:30). Paul wrote, “I endure all things for the sake of those who are chosen [eklektos], so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory” (2 Tim 2:10). The prepositional phrase, “in Christ” (ἐν Χριστῷ), emphasizes the idea of believers being in union with Christ. This union is not merely a metaphorical expression but signifies a profound spiritual reality. The Apostle Paul frequently uses this expression to convey the intimate and transformative relationship that believers have with Christ (Rom 8:1; 12:5; 1 Cor 1:2, 30; Gal 3:28; Eph 1:3-4; Phil 1:1; Col 1:2; 2 Tim 1:9; 2:10). Being “in Christ” signifies that believers are, in a real spiritual sense, united with Him. This identification includes sharing in His death, burial, and resurrection, for we have been “crucified with Christ” (Gal 2:20), and “we died with Christ” (Rom 6:8), were “buried with Him” (Rom 6:4), and “have been raised up with Christ” (Col 3:1). In a real way, we were with Him on the cross, in the grave, and at His resurrection. In the eyes of God, His experience has become our experience. This identification with Jesus is real, even though we were not physically alive at the time of His crucifixion, burial, resurrection, or ascension into heaven. Furthermore, “In Him we have…forgiveness of our trespasses” (Eph 1:7), “have been sanctified in Christ Jesus” (1 Cor 1:2), have “eternal life in Christ Jesus our Lord” (Rom 6:23), and are told there is “no condemnation for those who are in Christ Jesus” (Rom 8:1). This kind of identification in and with another is true in other instances. For example, it was said of Rebekah, “Two nations are in your womb” (Gen 25:23), even before Israel was called into being as a nation. Similarly, the writer of Hebrews speaks of Levi who “paid tithes” (Heb 7:9), and this while “he was still in the loins of his father” Abraham (Heb 7:10). This means that Levi paid tithes to Melchizedek, even before he existed, as he was in the loins of his father, Abraham.[21] Furthermore, being “in Christ” reflects a believer's new position before God. It signifies that, through faith in Christ, believers are accepted and justified before God. Their sins are forgiven (Acts 10:43; Eph 1:7), and they are seen through the righteousness of Christ (2 Cor 5:21; Phil 3:9). The phrase also emphasizes that believers participate in the benefits of Christ's redemptive work. This includes reconciliation with God (Rom 5:10), adoption as children (Gal 4:5; Eph 1:5), the indwelling of the Holy Spirit (1 Cor 3:16), and the status of being a new creation in Christ (2 Cor 5:17). Believers are seen as co-heirs with Christ, sharing in the inheritance of eternal life (Eph 1:3-14; Rom 8:17). This positional truth is foundational to the concept of salvation by grace through faith. While being “in Christ” has personal implications, it also has a corporate dimension. It speaks to the collective identity of the Church as the body of Christ, with believers being interconnected and sharing a common life “in Christ.” Robert B. Thieme Jr., states: "Through the baptism of the Spirit at salvation, every believer of this age is removed from his position in Adam and secured in his position “in Christ” (1 Cor 15:22; Eph 2:5–6; cf. Gal 3:27). The believer, no longer spiritually dead, is made a “new creature” with a totally unprecedented relationship with God (2 Cor 5:17a). The “old things” that once kept him alienated from God have passed away; phenomenal “new things” have come by virtue of his position in Christ (2 Cor 5:17b). The believer shares Christ's eternal life (1 John 5:11–12), His righteousness (2 Cor 5:21), His election (Eph 1:3–4), His destiny (Eph 1:5), His sonship (John 1:12; Gal 3:26; 1 John 3:1–2), His heirship (Rom 8:16–17), His sanctification (1 Cor 1:2, 30), His kingdom (2 Pet 1:11), His priesthood (Heb 10:10–14), and His royalty (2 Tim 2:11–12). This new position can never be forfeited."[22] In summary, the prepositional phrase “in Christ” encapsulates profound theological truths about the believer's union with Christ, identification with His redemptive work, a new positional standing before God, and the communal identity of the Church as the body of Christ. It serves as a key concept in understanding the richness of Christian salvation and the transformative impact of faith in Jesus Christ. Dr. Steven R. Cook [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 305. [2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 220–221. [3] Ibid., 221. [4] Other passages that emphasize God's sovereign choice: “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day” (John 6:44), and “no one can come to Me unless it has been granted him from the Father” (John 6:65). Paul wrote, “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:4-5). And to Christians living in Thessalonica, Paul wrote, “We should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Th 2:13). [5] Romans 9:1-18 is often cited when discussing election to salvation; however, when one looks at the context of Roman 9, it does not pertain to salvation, but to God's selection of the progenitors of the nation of Israel. In a similar way, God sovereignly selected Nebuchadnezzar to be the king over Babylon (Dan 2:37-38; 5:18), and Cyrus as king over Persia (Ezra 1:2). In fact, God's sovereignty is supreme when it comes to selecting all human rulers, for “It is He who changes the times and the epochs; He removes kings and establishes kings” (Dan 2:21), and “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes and sets over it the lowliest of men” (Dan 4:17). At times, He even raises up young foolish kings to discipline His people, as He told Isaiah the prophet, “I will make mere lads their princes, and capricious children will rule over them” (Isa 3:4). [6] Robert B. Thieme, Jr. “Election”, Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 81. [7] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 873. [8] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 193. [9] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 221. [10] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 329. [11] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 11. [12] Robert B. Thieme, Jr. “Predestination”, Thieme's Bible Doctrine Dictionary, 203. [13] Ibid., 203-204 [14] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 138. [15] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 221. [16] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 866. [17] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 222. [18] Ibid., 222. [19] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things, 50–51. [20] L. B. Smedes, “Grace,” ed. Geoffrey W Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 551. [21] These two analogies with Rebekah and Levi help convey the idea of a connection or representation that transcends mere physical existence. In the case of Rebekah, the passage refers to the statement, “Two nations are in your womb” (Gen 25:23), highlighting that this declaration occurred before Israel was called into being as a nation. This serves as an example of a connection that existed before the actual historical formation of the nation. Likewise, the reference to Levi paying tithes while still in the loins of his father, Abraham (Heb 7:9-10), is another analogy used to illustrate a connection that goes beyond the immediate physical existence of the individual. It suggests a representation or identification that precedes the individual's own existence. [22] Robert B. Thieme, Jr. “Position in Christ”, Thieme's Bible Doctrine Dictionary, 200.

god jesus christ church father lord israel spirit man bible christians holy spirit elections romans acts scripture greek salvation savior lesson tx rev hebrews position lamb new testament behold gentiles col believers rom cor apostle paul ephesus mois gal elect life in christ heb his son melchizedek eph jer faith in jesus christ most high nebuchadnezzar predestination because god thessalonica chosen one wheaton systematic theology chicago press predestined my son father john last things christ luke foreknowledge soteriology geisler church age god matt god rom christ eph him john no christian eerdmans christ col warren wiersbe thieme norman geisler christ rom ibid me john christ gal divine election new testament theology my servant lord rom warren w wiersbe christ jesus rom mi zondervan lord jer bdag norman l geisler mi baker academic moody handbook his son rom other early christian literature

#494 Dear Young People, "In You There Is Hope!"...but to discover it you must seek the truth more passionately than the generation that proceeded you

Become Who You Are

Play Episode Listen Later May 17, 2024 39:36

“In you there is hope, for you belong to the future, just as the future belongs to you. For hope is always linked to the future; it is the expectation of future good things.” --Pope John Paul llAs a Christian virtue hope is linked to the expectation of those eternal good things which God has promised to man in Jesus Christ. And at the same time, this hope, as both a Christian and a human virtue, is the expectation of the good things which man will build, using the talents given him by Providence.[1]In this sense the future belongs to you young people, just as it once belonged to the generation of those who are now adults, and precisely together with them it has become the present reality. Responsibility for this present reality and for its shape and many different forms lies first of all with adults. To you belongs responsibility for what will one day become reality together with yourselves, but which still lies in the future.[2]When we say that the future belongs to you, we are thinking of human impermanence, which is always a journey towards the future.[3] The world that you find yourself in at this moment took shape by the young people who came before you and are now grown up. How did they do? Are you happy with the world, and if not, what will you do differently? I ask, do you have hope? Not all young people do. My heart goes out to them and to you, these are confusing times in which to grow up. Follow us on X: John Paul II Renewal @JP2RenewalCatch up with the latest on our website: jp2renew.orgSign up for our Newsletter!! JPll Renewal Center email listContact Jack: info@jp2renew.orgPlease Support the show "The future of humanity passes by way of the family"--John Paul II.Please send donations to support our work to:John Paul II Renewal Center902 S Randall RoadSTE C #296St. Charles, IL. 60174[1] Pope John Paul II, Dilecti Amici, No. 1. [2] Ibid [3] Cf. IbidSupport the Show.

god jesus christ discover generation responsibility dear newsletter providence young people cf pope john paul ii passionately john paul ii ibid seek the truth proceeded

The Very Rev. Dr. Malcolm Clemens Young

Play Episode Listen Later May 12, 2024 17:42

Jesus prayed, “I speak these things in the world so that they may have my joy made complete in themselves” (Jn. 17). Acts 1:15-17, 21-26 Psalm 1 1 John 5:9-13 John 17:6-19 Friendship According to Aristotle and Jesus 1. “We seek one mystery, God, with another mystery, ourselves. We are mysterious to ourselves because God's mystery is in us.” [i] Gary Wills wrote these words about the impossibility of fully comprehending God. Still, we can draw closer to the Holy One. I am grateful for friends who help me see our Father in new ways. This week my friend Norwood Pratt sent me an article which begins with a poem by Li Bai (701-762). According to legend he died in the year 762 drunkenly trying to embrace the moon's reflection in the Yangtze River. Li Bai writes, “The birds have vanished from the sky. / Now the last cloud drains away // We sit together, the mountain and me, / until only the mountain remains.” [ii] For me this expresses the feeling of unity with God that comes to me in prayer. This poet was one of many inspirations for a modern Chinese American poet named Li-Young Lee (1957-). Lee's father immigrated to the United States and served as a Presbyterian pastor at an all-white church in western Pennsylvania. Lee feels fascinated by infinity and eternity. He writes this poem about the “Ultimate Being, Tao or God” as the beloved one, the darling. Each of us in the uniqueness of our nature and experience has a different experience of holiness. He writes, “My friend and I are in love with the same woman… I'd write a song about her. I wish I could sing. I'd sing about her. / I wish I could write a poem. / Every line would be about her. / Instead, I listen to my friend speak / about this woman we both love, / and I think of all the ways she is unlike / anything he says about her and unlike / everything else in the world.” [iii] These two poets write about something that cannot easily be expressed, our deepest desire to be united with God. Jesus also speaks about this in the Gospel of John, in his last instructions to the disciples and then in his passionate prayer for them, and for us. In his last words Jesus describes the mystery of God and our existence using a surprising metaphor. At the center of all things lies our experience of friendship. On Mother's Day when we celebrate the sacrifices associated with love I want to think more with you about friendship and God. To understand the uniqueness of Jesus' teaching, it helps to see how another great historical thinker understood this subject. 2. Long before Jesus' birth the Greek philosopher Aristotle (384-322 BC) studied at Plato's school in Athens (from the age of 17 to 37). After this Aristotle became the tutor of Alexander the Great and founded a prominent library that he used as the basis for his thought. Scholars estimate that about a third of what Aristotle wrote has survived. He had a huge effect on the western understanding of nature. He also especially influenced the thirteenth century theologian Thomas Aquinas (1225-1274) and therefore modern Roman Catholic approaches to Christian thought. For Aristotle God is eternal, non-material, unchanging and perfect. He famously describes God as the unmoved mover existing outside of the world and setting it into motion. Because everything seeks divine perfection this God is responsible for all change that continues to happen in the universe. We experience a world of particular things but God knows the universal ideas behind them (or before them). For Aristotle God is pure thought, eternally contemplating himself. God is the telos, the goal or end of all things. [iv] Aristotle begins his book Nicomachean Ethics by observing that “Happiness… is the End at which all actions aim.” [v] Everything we do ultimately can be traced back to our desire for happiness and the purpose of Aristotle's book is to help the reader to attain this goal. Happiness comes from having particular virtues, that is habitual ways of acting and seeking pleasure. These include: courage, temperance, generosity, patience. In our interactions with others we use social virtues including: amiability, sincerity, wit. Justice is the overarching virtue that encompasses all the others. Aristotle writes that there are three kinds of friendships. The first is based on usefulness, the second on pleasure. Because these are based on superficial qualities they generally do not last long. The final and best form of friendship for him is based on strength of character. These friends do not love each other for what they can gain but because they admire each other's character. Aristotle believes that this almost always this happens between equals although sometimes one sees it in the relation between fathers and sons (I take this to mean between parents and children). Famous for describing human beings as the political animal, Aristotle points out that we can only accomplish great things through cooperation. Institutions and every human group rely on friendly feelings to be effective. Friendship is key to what makes human beings effective, and for that matter, human. Finally, Aristotle believes that although each person should be self-sufficient, friendship is important for a good life. 3. The Greek word for Gospel, that particular form of literature which tells the story of Jesus, is euangelion. We might forget that this word means good news until we get a sense for the far more radical picture of God and friendship that Jesus teaches. For me, one of the defining and unique features of Christianity as a religion comes from Jesus' insistence that our relation to God is like a child to a loving father. Jesus teaches us to pray, “Our Father who art in heaven.” Jesus clarifies this picture of God in his story of the Prodigal Son who goes away and squanders his wealth in a kind of first century Las Vegas. In the son's destitution he returns home and as he crests the hill, his father “filled with compassion,” hikes up his robes and runs to hug and kiss him. Jesus does not just use words but physical gestures to show what a friend is. In today's gospel Jesus washes his friends' feet before eats his last meal with them. The King James Version says, “there was leaning on Jesus' bosom one of his disciples, whom Jesus loved” (Jn. 13:23). [vi] Imagine Jesus, in the actual embrace of his beloved friend, telling us who God is. Jesus explicitly says I do not call you servants but friends (Jn. 15). A servant does not know what the master is doing but a friend does. And you know that the greatest commandment is to love one another. Later in prayer he begs God to protect us from the world, “so that [we] may have [his] joy made complete in [ourselves]” (Jn. 17). 4. Gregory of Nyssa (c. 332-395) was born ten years after the First Council of Nicaea and attended the First Council of Constantinople. He writes about how so many ordinary people were arguing about doctrine, “If in this city you ask anyone for change, he will discuss with you whether the Son was begotten or unbegotten. If you ask about the quality of the bread you will receive the answer, “The father is the greater and the Son is lesser.' If you suggest a bath is desirable you will be told, ‘There was nothing before the Son was created.'” [vii] Gregory with his friends Basil and Gregory Nazianzus wondered what description of Jesus would lead to faith rather than just argument. [viii] Gregory of Nyssa came to believe that the image of God is only fully displayed when every human person is included. [ix] In his final book Life of Moses Gregory responds to a letter from a younger friend who seeks counsel on “the perfect life.” [x] Gregory writes that Moses exemplifies this more than all others because Moses is a friend to God. True perfection is not bargaining with, pleading, tricking, manipulating, fearing God. It is not avoiding a wicked life out of fear of punishment. It is not to do good because we hope for some reward, as if we are cashing in on the virtuous life through a business contract. Gregory closes with these words to his young admirer, “we regard falling from God's friendship as the only dreadful thing… and we consider becoming God's friend the only thing worthy of honor and desire. This… is the perfection of life. As your understanding is lifted up to what is magnificent and divine, whatever you may find… will certainly be for the common benefit in Christ Jesus.” [xi] On Thursday night I was speaking to Paul Fromberg the Rector of St. Gregory's church about this and he mentioned a sophisticated woman who became a Christian in his church. In short she moved from Aristotle's view of friendship among superior equals to Jesus' view. She said, “Because I go to church I can have real affection for people who annoy the shit out of me. My affection is no longer just based on affinity.” [xii] 5. I have been thoroughly transformed by Jesus' idea of friendship. My life has become full of Jesus' friends, full of people who I never would have met had I followed Aristotle's advice. Together we know that in Christ unity does not have to mean uniformity. Before I close let me tell you about one person who I met at Christ Church in Los Altos. Even by the time I met her Alice Larse was only a few years away from being a great-grandmother. She and her husband George had grown up together in Washington State. He had been an engineer and she nursed him through his death from Alzheimer's disease. Some of my favorite memories come from the frequent summer pool parties she would have for our youth groups. She must have been in her sixties when she started a “Alice's Stick Cookies Company.” Heidi and I saw them in a store last week! At Christ Church we had a rotating homeless shelter and there were several times when Alice, as a widow living by herself, had various guests stay at her house. When the church was divided about whether or not to start a school she quickly volunteered to serve as senior warden. She was not sentimental. She was thoroughly practical. She was humble. She got things done… but with a great sense of humor. There was no outward indication that she was really a saint. I missed her funeral two weeks ago because of responsibilities here. I never really had the chance to say goodbye but I know that one day we will be together in God. Grace Cathedral has hundreds of saints just like her who I have learned to love in a similar way. Ram Dass was a dear friend of our former Dean Alan Jones. He used to say, “The name of the game we are in is called ‘Being at one with the Beloved.' [xiii] The Medieval mystic Julian of Norwich writes that God possesses, “a love-longing to have us all together, wholly in himself for his delight; for we are not now wholly in him as we shall be…” She says that you and I are Jesus' joy and bliss. [xiv] We seek one mystery, God, with another mystery, ourselves. We are mysterious to ourselves because God's mystery is in us.” [xv] In a world where friendship can seem to be only for utility or pleasure I pray that like Jesus, you will be blessed with many friends, that you find perfection of life and even become friends with God. [i] Gary Wills, Saint Augustine (NY: Viking, 1999) xii. [ii] Li Bai, “Zazen on Ching-t'ing Mountain,” tr. Sam Hamill, Crossing the Yellow River: Three Hundred Poems from the Chinese, (Rochester, NY: BOA Editions, 2000). About 1000 poems attributed to Li still exist. https://www.poetryfoundation.org/poems/48711/zazen-on-ching-ting-mountain [iii] Ed Simon, “There's Nothing in the World Smaller than the Universe: In The Invention of the Darling, Li-Young Lee presents divinity as spirit and matter, profound and quotidian, sacred and profane,” Poetry Foundation. This article quotes, “The Invention of the Darling.” https://www.poetryfoundation.org/articles/162572/theres-nothing-in-the-world-smaller-than-the-universe [iv] More from the Internet Encyclopedia of Philosophy: “Aristotle made God passively responsible for change in the world in the sense that all things seek divine perfection. God imbues all things with order and purpose, both of which can be discovered and point to his (or its) divine existence. From those contingent things we come to know universals, whereas God knows universals prior to their existence in things. God, the highest being (though not a loving being), engages in perfect contemplation of the most worthy object, which is himself. He is thus unaware of the world and cares nothing for it, being an unmoved mover. God as pure form is wholly immaterial, and as perfect he is unchanging since he cannot become more perfect. This perfect and immutable God is therefore the apex of being and knowledge. God must be eternal. That is because time is eternal, and since there can be no time without change, change must be eternal. And for change to be eternal the cause of change-the unmoved mover-must also be eternal. To be eternal God must also be immaterial since only immaterial things are immune from change. Additionally, as an immaterial being, God is not extended in space.” https://iep.utm.edu/god-west/ [v] Aristotle, Nicomachean Ethics, trans. H. Rackham, Loeb Classical Library vol. XIX (Cambridge, MA: Harvard University Press, 1975) 30-1. [vi] h™n aÓnakei÷menoß ei–ß e˙k tw◊n maqhtw◊n aujtouv e˙n twˆ◊ ko/lpwˆ touv ∆Ihsouv, o§n hjga¿pa oJ ∆Ihsouvß (John 13:23). I don't understand why the NRSV translation translate this as “next to him” I think that Herman Waetjen regards “in Jesus' bosom” as correct. Herman Waetjen, The Gospel of the Beloved Disciple: A Work in Two Editions (NY: T&T Clark, 2005) 334. [vii] Margaret Ruth Miles, The Word Made Flesh: A History of Christian Thought (Malden, MA: Blackwell Publishing, 2005), 105. [viii] Ibid., 108. [ix] From Jesse Hake, “An Intro to Saint Gregory of Nyssa and his Last Work: The Life of Moses,” 28 July 2022: https://www.theophaneia.org/an-intro-to-saint-gregory-of-nyssa-and-his-last-work-the-life-of-moses/ “For example, Gregory says that the image of God is only fully displayed when every human person is included, so that the reference in Genesis to making humanity in God's image is actually a reference to all of humanity as one body (which is ultimately the body of Jesus Christ that is also revealed at the end of time): In the Divine foreknowledge and power all humanity is included in the first creation. …The entire plenitude of humanity was included by the God of all, by His power of foreknowledge, as it were in one body, and …this is what the text teaches us which says, God created man, in the image of God created He him. For the image …extends equally to all the race. …The Image of God, which we behold in universal humanity, had its consummation then. …He saw, Who knows all things even before they be, comprehending them in His knowledge, how great in number humanity will be in the sum of its individuals. …For when …the full complement of human nature has reached the limit of the pre-determined measure, because there is no longer anything to be made up in the way of increase to the number of souls, [Paul] teaches us that the change in existing things will take place in an instant of time. [And Paul gives to] that limit of time which has no parts or extension the names of a moment and the twinkling of an eye (1 Corinthians 15:51-52).” [x] Gregory of Nyssa, The Life of Moses trans. Abraham J. Malherbe and Everett Ferguson, “Preface” by John Myendorff (NY: Paulist Press, 1978) 29. [xi] Ibid., 137. [xii] Paul Fromberg conversation at One Market, Thursday 9 May 2024. [xiii] Alan Jones, Living the Truth (Boston, MA: Cowley Publications, 2000) 53. [xiv] Quoted in Isaac S. Villegas, “Christian Theology is a Love Story,” The Christian Century, 25 April 2018. https://www.christiancentury.org/lectionary/may-13-easter-7b-john-17-6-19?code=kHQx7M4MqgBLOUfbwRkc&utm_source=Christian+Century+Newsletter&utm_campaign=1ccba0cb63-EMAIL_CAMPAIGN_SCP_2024-05-06&utm_medium=email&utm_term=0_-31c915c0b7-%5BLIST_EMAIL_ID%5D [xv] Gary Wills, Saint Augustine (NY: Viking, 1999) xii.

united states god jesus christ father las vegas living gospel young happiness chinese friendship christianity pennsylvania acts psalm greek corinthians divine mountain alzheimer's disease bc crossing athens beloved love stories rochester li washington state invention prodigal son gospel of john darling plato medieval aristotle institutions christchurch our father scholars norwich tao roman catholic basil preface holy one presbyterian chinese americans clemens rector jn thomas aquinas constantinople ram dass ching king james version quoted christian theology nicaea alan jones nrsv los altos poetry foundation on mother zazen christian century rackham yangtze river nicomachean ethics ibid saint gregory imagine jesus first council li bai grace cathedral li young lee world smaller internet encyclopedia ma harvard university press gary wills loeb classical library sam hamill

Beyond All That We Ask or Think

Play Episode Listen Later May 12, 2024

Susanna Annesley was born on January 20, 1669 and was the youngest of her 25 siblings! Her father was the Rev. Dr. Samuel Annesley and was later referred to as the St. Paul of the Nonconformists who stood against the unbiblical practices of slumbering national church.[1] To give you some sense of the kind of Christian home Susanna was born into, the Annesley home was visited by some of the spiritual giants of their day, such as Richard Baxter, John Owen, and Thomas Manton. Susanna said of her childhood: I will tell you what rule I observed when I was young and too much addicted to childish diversions, which was this never to spend more time in mere recreation in one day than I spent in private religious devotions.[2] It has been said of Susanna that her knowledge of the Bible was superior to that of many of the pastors of her day and her love for and devotion to God was reflected in her time in the Bible and prayer. On November 12, 1688, Susanna married Samuel Wesley who had become an Anglican priest. Together the Wesleys had at least 17 children (some believe they had 19 children), and of those children, only 10 survived infancy; one child was crippled, and another did not learn to speak until he was six years old. If 10 mouths to feed and children to clothe was not enough for both parents, Samuel Wesley was a poor steward and manager of money, not a very good husband to Susanna, and was frequently away from home for long periods. I read that during her lifetime as both a mother and a wife, Susanna was sick often, there was little money for food, and debt plagued their family and household because of Samuels poor management of money. Samuel was once thrown into debtors prison because their debt was so high. Twice the homes they lived in throughout their marriage were destroyed by fire along with much of what they owned. Someone slit their cows udders so they wouldnt have milk, killed their dog, and burned their flax field.[3] Susanna had little time between her duties as a mother, the need to work their gardens, milk their cows, educate their children, and manage their home, all with little help. However, she managed to spend about two hours a day praying because she believed in the God of Ephesians 3:20-21. Because it was nearly impossible to find a quiet place to pray, she used her apron and told her children that when they saw her head covered with her apron, they were not permitted to disturb her because she was praying. Of Samuel and Susannas ten surviving children, God would use John and Charles profoundly to reach the lost and impact the world they lived inmostly due to the foundation of the Word of God laid by their mother and the prayers prayed on their behalf. John Wesley would grow to become a great evangelist whom God used to preach to nearly one million people in his lifetime. Charles would be used by God to write over 9,000 hymns, of which many are still sung in our churches today.[4] One of those hymns is a favorite of mine: And Can It Be, That I Should Gain. Consider three of its five verses: And can it be that I should gainAn interest in the Savior's bloodDied He for me, who caused His painFor me, who Him to death pursued?Amazing love! How can it beThat Thou, my God, should die for me? He left His Father's throne aboveSo free, so infinite His graceEmptied Himself of all but loveAnd bled for Adam's helpless raceTic mercy all, immense and freeFor O my God, it found out me!Amazing love! How can it be, That Thou, my God, should die for me? No condemnation now I dreadJesus, and all in Him, is mineAlive in Him, my living HeadAnd clothed in righteousness divineBold I approach the eternal throneAnd claim the crown, through Christ my ownAmazing love! How can it beThat Thou my God, should die for me? Now, like a well-aged, perfectly seasoned steak cooked by a master chef, Ephesians 3:20-21 is before us, and every bit of these two verses is meant to be savored. So, lets savor one of the great doxological statements in the Bible: Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. This statement in Ephesians 3:20-21 is in response to what God has done, is doing, and will continue to do in the life of the one He has chosen, redeemed, and secured as His child. Paul has brought us to the threshold of where our understanding and imagination can go, that we who were once dead in our offences and sins (2:1), can know the love of Christ which surpasses knowledge, that we may be filled to all the fullness of God (3:19). In his sermon on this same passage, James Montgomery Boice wrote in response: This is beyond comprehension; we cannot even begin to imagine how we can be filled with Gods own fullness. We stand on the edge of the infinite. And yet, Paul is still not satisfied. He has prayed that God will do something we cannot even imagine; and now, having exhausted his ability to speak and write along that line, he bursts out in praise to God who, he says, is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us (v. 20).[5] So, what are these verses teaching us? What hope do they provide you? I believe that the answer is profound yet simple. God is Working All Things Out for Our Good How is God working all things out for our good and how do we know He is working all things out for our good? Well, let me begin by answering how we know that He is working all things out for our good. For starters, our God can work all things out for our good! Paul begins verse 20 with six simple words: Now to Him who is able. God is able because He is not an idol. The Greek word used for do is poieō, which means to do, make, cause, or appoint. In other words, God is not like the stuff or gods that people worship; He can do what they cannot! He is not made with hands or created through any persons imagination. He is God! The God who is able is He who declares of Himself: Remember the former things long past, for I am God, and there is no other; I am God, and there is no one like Me, declaring the end from the beginning, and from ancient times things which have not been done, saying, My plan will be established, and I will accomplish all My good pleasure; calling a bird of prey from the east, the man of My purpose from a distant country. Truly I have spoken; truly I will bring it to pass. I have planned it, I will certainly do it. Listen to Me, you stubborn-minded, who are far from righteousness. I bring near My righteousness, it is not far off; and My salvation will not delay. And I will grant salvation in Zion, and My glory for Israel. (Isaiah 46:913) God alone is able to choose, redeem, and keep any He wills for the purpose of lavishing His rich mercy, great love, and all-sufficient grace upon any that He grants salvation. God chooses, redeems, and keeps because He will accomplish all His good pleasure (Isa. 46:10b). Because God is able, He can do far more abundantly beyond all that we ask or think. God is not like the compromising parent in the grocery store that will offer or give whatever the child wants just so he/she can get the child to shut up. God gives His children what is good for them and what they need. Sometimes what we want lines up with what He knows that we need, but there are times that what we are convinced we need is not what we need at all because it ultimately may not even be good for us. However, if we are surrendering ourselves to Gods will (vv. 14-15), if we are desiring a dependance upon the Holy Spirit (vv. 16-17a), and we are walking in union with Christ (vv. 17-19), then what you think you need will begin to line up with what God knows you need. That is not all though, for the thing you do not know you need to ask for, God knows, and He is, able to do far more abundantly beyond all that we ask or think Listen, when your thinking begins to line up with the heart of what God wants for you, you will find yourself asking for the very thing God desires for you. This is what Jesus said would happen if you abide (remain) in Him: If you remain in Me, and My words remain in you, ask whatever you wish, and it will be done for you (John 15:7). When you surrender to the will of God, when you are depending on the promised Holy Spirit to guide you, and when you are taking in the life of Jesus so that His life will be reflected through your life, what you ask or wish for will begin to line up with what God knows you really need, and what you need most is the thing that God has called you into. The power that is working within us, is what made your salvation, redemption, and regeneration possible. It is the power of the Holy Spirit who provides a resurrecting and miracle working power that Jesus promised to each of His follower. Jesus promised that the Holy Spirit will be our Helper who will be with His people forever (John 14:16-31), will guide His people into all truth (16:5-15), and will empower His people to accomplish Christs mission to redeem the nations (Acts 1:8). The power that was responsible for the creation of the universe and resurrection of Jesus is the same power the indwells every true follower of Jesus to live and walk in the good works God prepared beforehand for His people to walk in (Eph. 2:10). God is Working All Things Out for His Glory Why is God working all things out for our good? Why did He choose you? Why did He redeem you through the blood of the Lamb? Why did He seal and empower you to live a life that honors Him? The answer is in the first five words of verse 21, To Him be the glory. The prophet Isaiah said of the glory of God: For My own sake, for My own sake, I will act; for how can My name be profaned? And I will not give My glory to another (Isa. 48:11). In Romans 11:36, Gods glory is described in His worth: For who has known the mind of the Lord, or who became His counselor? Or Who has first given to Him, that it would be paid back to him? For from Him, and through Him, and to Him are all things. To Him be the glory forever. Amen (Rom. 11:3436). So, to Him be the glory in what or who, Paul? His answer is three-fold: in the church, in Christ Jesus, and to all generations forever and ever. Why on earth would we think that God would want to do anything through us? Because He is for His glory, and because He is for His glory, He is for your good. What is your good Christian? Your good is that you get God! The greatest and most loving thing God can give you is Himself! For from the rising of the sun even to its setting, My name shall be great among the nations, and in every place frankincense is going to be offered to My name, and a grain offering that is pure; for My name shall be great among the nations, says the Lord of armies. (Mal. 1:11) I, I alone, am the one who wipes out your wrongdoings for My own sake, and I will not remember your sins. (Isa. 43:25) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons and daughters through Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, with which He favored us in the Beloved. (Eph. 1:36) In light of all that we have discovered and been reminded of throughout our time in Ephesians, maybe you have asked the question: Did God go too far? Did God go too far by choosing me of all people before the foundation of the world (Eph. 1:4)? Is God the victim of a poor investment because he chose me before the foundation of the world for good works He prepared beforehand? I dont know if you have ever asked questions like these, but if Ephesians 3:20-21 teaches us anything, it is this: God is not limited because He is infinitely sovereign, and because He is infinitely sovereign, He does not invest poorly. He has redeemed you who were once dead and now has made you alive for His glory and your good! And brothers and sisters, He is doing the same thing all over the world. He is being glorified in the Church by what He is doing in the Church and through the Church. He is glorified in and through the redemptive work of Christ who made our salvation possible! He is being glorified and forever will be glorified because of Who He Is! God is He who, is able to do far more abundantly beyond all that we ask or think, according to the power that works within us for His glory and our good! The more of Him you discover, the more you will trust Him to do what He alone is able to do in His time and according to His good will. I heard someone say it this way: The deeper our understanding of God goes, the more childlike our faith will become. I heard a song written by people I never heard before titled, Christ be All. I must have listened to it a dozen times or more this week because it is so good! There are two verses from that song I believe serve as a suitable way to conclude this sermon; I believe it echoes the spirit of Susanna Wesley and the longing of each of us in this room: How great is God?His grandeur endlessHow frail I come before His throneI am lost in love relentlessThat Christ be all, and I his own May Christ be all, and I be nothingHis glory shines in vessels weakMay Christ be all, and I be nothingThis is my hopeNot I, but Christ in me On golden shores of sure salvationI will run to meet my KingFree from shame and all accusationHe'll give HimselfNothing I'll bringHe'll give HimselfNothing I'll bring [1] Arthur Dicken Thomas, Jr., Knowing Doing: Profiles in Faith (C.S. Lewis Institute; 2003). [2] Ibid. [3] Sharon Glasgow, Susanna Wesleys Prayer Apron (Epworth Villa; May 9, 2019). [4] Ibid. [5] James Montgomery Boice, Ephesians: An Expositional Commentary (Grand Rapids, MI: Ministry Resources Library, 1988), 113114.

Beyond All That We Ask or Think

Play Episode Listen Later May 12, 2024

Susanna Annesley was born on January 20, 1669 and was the youngest of her 25 siblings! Her father was the Rev. Dr. Samuel Annesley and was later referred to as the St. Paul of the Nonconformists who stood against the unbiblical practices of slumbering national church.[1] To give you some sense of the kind of Christian home Susanna was born into, the Annesley home was visited by some of the spiritual giants of their day, such as Richard Baxter, John Owen, and Thomas Manton. Susanna said of her childhood: I will tell you what rule I observed when I was young and too much addicted to childish diversions, which was this never to spend more time in mere recreation in one day than I spent in private religious devotions.[2] It has been said of Susanna that her knowledge of the Bible was superior to that of many of the pastors of her day and her love for and devotion to God was reflected in her time in the Bible and prayer. On November 12, 1688, Susanna married Samuel Wesley who had become an Anglican priest. Together the Wesleys had at least 17 children (some believe they had 19 children), and of those children, only 10 survived infancy; one child was crippled, and another did not learn to speak until he was six years old. If 10 mouths to feed and children to clothe was not enough for both parents, Samuel Wesley was a poor steward and manager of money, not a very good husband to Susanna, and was frequently away from home for long periods. I read that during her lifetime as both a mother and a wife, Susanna was sick often, there was little money for food, and debt plagued their family and household because of Samuels poor management of money. Samuel was once thrown into debtors prison because their debt was so high. Twice the homes they lived in throughout their marriage were destroyed by fire along with much of what they owned. Someone slit their cows udders so they wouldnt have milk, killed their dog, and burned their flax field.[3] Susanna had little time between her duties as a mother, the need to work their gardens, milk their cows, educate their children, and manage their home, all with little help. However, she managed to spend about two hours a day praying because she believed in the God of Ephesians 3:20-21. Because it was nearly impossible to find a quiet place to pray, she used her apron and told her children that when they saw her head covered with her apron, they were not permitted to disturb her because she was praying. Of Samuel and Susannas ten surviving children, God would use John and Charles profoundly to reach the lost and impact the world they lived inmostly due to the foundation of the Word of God laid by their mother and the prayers prayed on their behalf. John Wesley would grow to become a great evangelist whom God used to preach to nearly one million people in his lifetime. Charles would be used by God to write over 9,000 hymns, of which many are still sung in our churches today.[4] One of those hymns is a favorite of mine: And Can It Be, That I Should Gain. Consider three of its five verses: And can it be that I should gainAn interest in the Savior's bloodDied He for me, who caused His painFor me, who Him to death pursued?Amazing love! How can it beThat Thou, my God, should die for me? He left His Father's throne aboveSo free, so infinite His graceEmptied Himself of all but loveAnd bled for Adam's helpless raceTic mercy all, immense and freeFor O my God, it found out me!Amazing love! How can it be, That Thou, my God, should die for me? No condemnation now I dreadJesus, and all in Him, is mineAlive in Him, my living HeadAnd clothed in righteousness divineBold I approach the eternal throneAnd claim the crown, through Christ my ownAmazing love! How can it beThat Thou my God, should die for me? Now, like a well-aged, perfectly seasoned steak cooked by a master chef, Ephesians 3:20-21 is before us, and every bit of these two verses is meant to be savored. So, lets savor one of the great doxological statements in the Bible: Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. This statement in Ephesians 3:20-21 is in response to what God has done, is doing, and will continue to do in the life of the one He has chosen, redeemed, and secured as His child. Paul has brought us to the threshold of where our understanding and imagination can go, that we who were once dead in our offences and sins (2:1), can know the love of Christ which surpasses knowledge, that we may be filled to all the fullness of God (3:19). In his sermon on this same passage, James Montgomery Boice wrote in response: This is beyond comprehension; we cannot even begin to imagine how we can be filled with Gods own fullness. We stand on the edge of the infinite. And yet, Paul is still not satisfied. He has prayed that God will do something we cannot even imagine; and now, having exhausted his ability to speak and write along that line, he bursts out in praise to God who, he says, is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us (v. 20).[5] So, what are these verses teaching us? What hope do they provide you? I believe that the answer is profound yet simple. God is Working All Things Out for Our Good How is God working all things out for our good and how do we know He is working all things out for our good? Well, let me begin by answering how we know that He is working all things out for our good. For starters, our God can work all things out for our good! Paul begins verse 20 with six simple words: Now to Him who is able. God is able because He is not an idol. The Greek word used for do is poieō, which means to do, make, cause, or appoint. In other words, God is not like the stuff or gods that people worship; He can do what they cannot! He is not made with hands or created through any persons imagination. He is God! The God who is able is He who declares of Himself: Remember the former things long past, for I am God, and there is no other; I am God, and there is no one like Me, declaring the end from the beginning, and from ancient times things which have not been done, saying, My plan will be established, and I will accomplish all My good pleasure; calling a bird of prey from the east, the man of My purpose from a distant country. Truly I have spoken; truly I will bring it to pass. I have planned it, I will certainly do it. Listen to Me, you stubborn-minded, who are far from righteousness. I bring near My righteousness, it is not far off; and My salvation will not delay. And I will grant salvation in Zion, and My glory for Israel. (Isaiah 46:913) God alone is able to choose, redeem, and keep any He wills for the purpose of lavishing His rich mercy, great love, and all-sufficient grace upon any that He grants salvation. God chooses, redeems, and keeps because He will accomplish all His good pleasure (Isa. 46:10b). Because God is able, He can do far more abundantly beyond all that we ask or think. God is not like the compromising parent in the grocery store that will offer or give whatever the child wants just so he/she can get the child to shut up. God gives His children what is good for them and what they need. Sometimes what we want lines up with what He knows that we need, but there are times that what we are convinced we need is not what we need at all because it ultimately may not even be good for us. However, if we are surrendering ourselves to Gods will (vv. 14-15), if we are desiring a dependance upon the Holy Spirit (vv. 16-17a), and we are walking in union with Christ (vv. 17-19), then what you think you need will begin to line up with what God knows you need. That is not all though, for the thing you do not know you need to ask for, God knows, and He is, able to do far more abundantly beyond all that we ask or think Listen, when your thinking begins to line up with the heart of what God wants for you, you will find yourself asking for the very thing God desires for you. This is what Jesus said would happen if you abide (remain) in Him: If you remain in Me, and My words remain in you, ask whatever you wish, and it will be done for you (John 15:7). When you surrender to the will of God, when you are depending on the promised Holy Spirit to guide you, and when you are taking in the life of Jesus so that His life will be reflected through your life, what you ask or wish for will begin to line up with what God knows you really need, and what you need most is the thing that God has called you into. The power that is working within us, is what made your salvation, redemption, and regeneration possible. It is the power of the Holy Spirit who provides a resurrecting and miracle working power that Jesus promised to each of His follower. Jesus promised that the Holy Spirit will be our Helper who will be with His people forever (John 14:16-31), will guide His people into all truth (16:5-15), and will empower His people to accomplish Christs mission to redeem the nations (Acts 1:8). The power that was responsible for the creation of the universe and resurrection of Jesus is the same power the indwells every true follower of Jesus to live and walk in the good works God prepared beforehand for His people to walk in (Eph. 2:10). God is Working All Things Out for His Glory Why is God working all things out for our good? Why did He choose you? Why did He redeem you through the blood of the Lamb? Why did He seal and empower you to live a life that honors Him? The answer is in the first five words of verse 21, To Him be the glory. The prophet Isaiah said of the glory of God: For My own sake, for My own sake, I will act; for how can My name be profaned? And I will not give My glory to another (Isa. 48:11). In Romans 11:36, Gods glory is described in His worth: For who has known the mind of the Lord, or who became His counselor? Or Who has first given to Him, that it would be paid back to him? For from Him, and through Him, and to Him are all things. To Him be the glory forever. Amen (Rom. 11:3436). So, to Him be the glory in what or who, Paul? His answer is three-fold: in the church, in Christ Jesus, and to all generations forever and ever. Why on earth would we think that God would want to do anything through us? Because He is for His glory, and because He is for His glory, He is for your good. What is your good Christian? Your good is that you get God! The greatest and most loving thing God can give you is Himself! For from the rising of the sun even to its setting, My name shall be great among the nations, and in every place frankincense is going to be offered to My name, and a grain offering that is pure; for My name shall be great among the nations, says the Lord of armies. (Mal. 1:11) I, I alone, am the one who wipes out your wrongdoings for My own sake, and I will not remember your sins. (Isa. 43:25) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons and daughters through Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, with which He favored us in the Beloved. (Eph. 1:36) In light of all that we have discovered and been reminded of throughout our time in Ephesians, maybe you have asked the question: Did God go too far? Did God go too far by choosing me of all people before the foundation of the world (Eph. 1:4)? Is God the victim of a poor investment because he chose me before the foundation of the world for good works He prepared beforehand? I dont know if you have ever asked questions like these, but if Ephesians 3:20-21 teaches us anything, it is this: God is not limited because He is infinitely sovereign, and because He is infinitely sovereign, He does not invest poorly. He has redeemed you who were once dead and now has made you alive for His glory and your good! And brothers and sisters, He is doing the same thing all over the world. He is being glorified in the Church by what He is doing in the Church and through the Church. He is glorified in and through the redemptive work of Christ who made our salvation possible! He is being glorified and forever will be glorified because of Who He Is! God is He who, is able to do far more abundantly beyond all that we ask or think, according to the power that works within us for His glory and our good! The more of Him you discover, the more you will trust Him to do what He alone is able to do in His time and according to His good will. I heard someone say it this way: The deeper our understanding of God goes, the more childlike our faith will become. I heard a song written by people I never heard before titled, Christ be All. I must have listened to it a dozen times or more this week because it is so good! There are two verses from that song I believe serve as a suitable way to conclude this sermon; I believe it echoes the spirit of Susanna Wesley and the longing of each of us in this room: How great is God?His grandeur endlessHow frail I come before His throneI am lost in love relentlessThat Christ be all, and I his own May Christ be all, and I be nothingHis glory shines in vessels weakMay Christ be all, and I be nothingThis is my hopeNot I, but Christ in me On golden shores of sure salvationI will run to meet my KingFree from shame and all accusationHe'll give HimselfNothing I'll bringHe'll give HimselfNothing I'll bring [1] Arthur Dicken Thomas, Jr., Knowing Doing: Profiles in Faith (C.S. Lewis Institute; 2003). [2] Ibid. [3] Sharon Glasgow, Susanna Wesleys Prayer Apron (Epworth Villa; May 9, 2019). [4] Ibid. [5] James Montgomery Boice, Ephesians: An Expositional Commentary (Grand Rapids, MI: Ministry Resources Library, 1988), 113114.

Soteriology Lesson 43 - Total Depravity

Play Episode Listen Later Apr 21, 2024 70:35

Total depravity is the biblical doctrine that sin permeates all aspects of our being—mind, will, and sensibilities, and renders us helpless to save ourselves. It does not mean we are as bad as we can be, for there are many moral unbelievers in the world. Being contaminated by sin means whatever morality we produce can never measure up to the perfect righteousness God expects. Is there any person who can say, “I have cleansed my heart, I am pure from my sin?” (Prov 20:9). The answer is an emphatic No! The human heart is corrupt, for “the heart is more deceitful than all else and is desperately sick” (Jer 17:9). And “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “There is none righteous; not even one. There is none who understands; there is none who seeks for God. All have turned aside; together they have become useless. There is none who does good, there is not even one” (Rom 3:10-12; cf. Rom 8:8). Some might argue that we can perform good works and help to save ourselves. This is wrong. Scripture states, “your iniquities have made a separation between you and your God” (Isa 59:2), “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6). Salvation does not come by human works; rather, we are “justified by faith apart from works of the Law” (Rom 3:28), and salvation comes “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5), and we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9), and God “has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). By human standards, even the worst person can do some good. But human estimation is lower than God's estimation and it is God's standards that define what is truly good. According to Charles Ryrie, “Total depravity must always be measured against God's holiness. Relative goodness exists in people. They can do good works, which are appreciated by others. But nothing that anyone can do will gain salvational merit or favor in the sight of a holy God.”[1] Calvinist View of Total Depravity For Calvinists, total depravity means total inability. They regard people as totally unable to respond to the things of God; like a physical corpse. Notable scholars such as B. B. Warfield, R. C. Sproul, John Piper, Wayne Grudem, John Frame, John MacArthur, and J. I. Packer hold this view. B. B. Warfield wrote, “nothing is more fundamental in the doctrine of the Reformers than the complete inability of man and his absolute need of divine grace.”[2] John Frame states, “We can never come to God out of our own resources. We are helpless to do anything to save ourselves. This condition is sometimes called total inability” (italics his).[3] J. I. Packer states, “Total depravity entails total inability, that is, the state of not having it in oneself to respond to God and his Word in a sincere and wholehearted way (John 6:44; Rom 8:7–8).”[4] That is, lost sinners cannot respond to God at all, as they are spiritually unable (dead) to respond apart from God's granting life and the ability to believe. This leads Calvinists to conclude two things. First, God sovereignly acts by Himself to regenerate the spiritually dead and make them spiritually alive. Second, God gives the newly regenerate a special kind of faith whereby they can and will trust in Christ as Savior. According to Wayne Grudem, regeneration is “the act of God awakening spiritual life within us, bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith.”[5] According to John MacArthur, “Our response in salvation is faith, but even that is not of ourselves [but is] the gift of God. Faith is nothing that we do in our own power or by our own resources...Paul intends to emphasize that even faith is not from us apart from God's giving it.”[6] The result of these divine actions in God's elect means they will produce good works and will persevere in those works throughout their lives until they die. John MacArthur states, “The same power that created us in Christ Jesus empowers us to do the good works for which He has redeemed us. These are the verifiers of true salvation.”[7] Thus, good works from regeneration to the end of one's life are the proof of salvation. Failure to produce ongoing good works until the end of one's life is offered as proof he was never saved (Matt 7:21). The Biblical View of Total Depravity The correct biblical view is that total depravity means total unworthiness, not total inability to respond in faith to God's offer of salvation. Despite the profound impact of sin on human nature, the Bible does not portray people as entirely incapacitated. Yes, all mankind is “dead” in their sins (Eph 2:1); but death does not mean total inability, but total separation from God, for even those who were dead still “walked according to the course of this world” (Eph 2:2). Mankind is totally depraved in the sense that sin corrupts every part of our being, intellect, will, and sensibility. However, it does not mean that fallen people are unable to respond in faith to the gospel of grace. The first example of spiritual death in the Bible is found in the Garden of Eden. God had warned Adam and Eve, saying, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The warning was that if they disobeyed God, on that very day, they would die (and death means separation, not cessation). Adam and Eve experienced spiritual death at the moment they disobeyed God. Yet, immediately after the fall, in their state of spiritual death, they could sense God's presence in the Garden, as they “heard the sound of the LORD God walking in the garden” (Gen 3:8). Furthermore, Adam heard God's voice when He “called to the man” (Gen 3:9), and Adam responded to Him, saying, “I heard the sound of You in the garden” (Gen 3:10a). Though they could not undo their newly fallen sinful state, it did not render them totally unable to perceive God or to respond to Him when He called out to them. And they did respond positively to the Lord when He promised to provide a descendant, a Seed of the woman, who would crush the head of the serpent (Gen 3:15). They also responded positively by accepting God's provision of clothing after He killed an animal, took its skin, and covered their nakedness (Gen 3:21). Furthermore, God made mankind in His image, as Scripture states, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). Even after the historic fall of Adam and Eve, all people are said to be “in the image of God” (Gen 9:6), and “in the likeness of God” (Jam 3:9). Despite the fall of humanity into sin, the image of God in humanity remains intact, implying that humans still retain some moral capacity, which includes the ability to accept God's offer of salvation by faith. Though people are deeply affected by sin, they still possess some capacity for moral choice and responsibility, thus arguing against the notion of total depravity meaning total inability. Regeneration is entirely the work of God in saving lost sinners who cannot save themselves (Rom 5:6-10). The sinner brings nothing of worth to salvation, but receives all that God has to offer by grace. John Walvoord states, “Regeneration is wholly of God. No possible human effort however noble can supply eternal life.”[8] Paul Enns states, “Succinctly stated, to regenerate means ‘to impart life.' Regeneration is the act whereby God imparts life to the one who believes.”[9] Regeneration occurs in the one who believes in Christ as Savior. According to Charles Ryrie, “Salvation is always through faith, not because of faith (Eph 2:8). Faith is the channel through which we receive God's gift of eternal life; it is not the cause. This is so man can never boast, even of his faith. But faith is the necessary and only channel (John 5:24; 17:3).”[10] The Bible teaches there is only one kind of faith, and that only those who place their faith in Christ will be saved. Faith does not save. Christ saves. The Strict-Calvinist believes there are two kinds of faith, one that is common to all, and another that is special and imparted only to God's elect. Believe to Receive Eternal Life There are numerous passages in the Bible that place faith as the necessary prerequisite to regeneration. It is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and Jesus said, “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40), and “he who believes has eternal life” (John 6:47). Paul wrote to Timothy about “those who would believe in Him for eternal life” (1 Tim 1:16). In these and other instances, “eternal life” is given after we believe in Jesus as our Savior. Furthermore, people are condemned, not because God has not made a way for them to be saved, but because of their unwillingness to come to Christ as Savior. The issue is individual choice, not inability. The apostle John said, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Jesus, speaking to unsaved persons, said, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). Jesus said the Holy Spirit convicts everyone of sin (John 16:8), particularly the sin of unbelief, “because they do not believe in Me” (John 16:9). There is only one sin that keeps a person out of heaven, and that is the sin of unbelief; of rejecting Jesus as the only Savior. Apparently unbelievers may resist the Holy Spirit, as Stephen said in his sermon, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit” (Acts 7:51a). Scripture reveals that “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but must trust in Christ, and Christ alone to save. Faith does not save. Christ saves. Faith is the non-meritorious instrument by which we receive eternal life. The Strict-Calvinist believes Christ died only for the elect (Matt 1:21; John 10:15), and only the elect are savable. The Bible teaches that Christ died for everyone (John 3:16; Heb 2:9; 1 John 2:2); therefore, everyone is savable. Paul said, “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4). Peter stated, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Anyone can be saved by believing the gospel message “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Jesus is Free from Sin Concerning total depravity and the transmission of original sin, Jesus is the sole exception, for Mary's virgin conception (Isa 7:14; Luke 1:30-35) meant Jesus was not born with the taint of original sin. Being free from original sin, Jesus also had no sin nature. Furthermore, Jesus lived His entire life and committed no personal sin. Scripture reveals Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). His sinless life qualified Him to die a substitutionary death in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died for everyone and paid the penalty for our sin (John 3:16; Heb 2:9; 1 John 2:2). Though His death is sufficient for all to be saved (unlimited atonement), the benefits of the cross are applied only to those who believe in Him, which includes forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), and eternal life (John 10:28). Dr. Steven R. Cook [1] Charles Caldwell Ryrie, Basic Theology, 253. [2] Benjamin B. Warfield, The Plan of Salvation: Five Lectures (Philadelphia: Presbyterian Board of Publication, 1915), 44. [3] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 112. [4] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 84. [5] Wayne A. Grudem, Systematic Theology (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 702. [6] John MacArthur, The MacArthur New Testament Commentary on Ephesians (Chicago, Ill. Moody Press, 1986), 98. [7] Ibid., 101. [8] John F. Walvoord, The Holy Spirit (Grand Rapids, Mich. Zondervan Publishing, 1977), 132. [9] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338. [10]

god jesus christ lord bible house england law holy spirit failure gardens acts plan scripture salvation savior lesson seed scriptures rom cor mankind gal heb regeneration notable lord god grand rapids prov eph ill relative my father packer jer publication god john tit john piper calvinists john macarthur reformers total depravity biblical view holy spirit acts sproul eccl warfield soteriology wayne grudem god gen ibid john frame me john god isa r publishing succinctly moody press moody handbook john f walvoord john m frame benjamin b warfield wayne a grudem

Soteriology Lesson 43 - Total Depravity

Play Episode Listen Later Apr 21, 2024 24:34

Total depravity is the biblical doctrine that sin permeates all aspects of our being—mind, will, and sensibilities, and renders us helpless to save ourselves. It does not mean we are as bad as we can be, for there are many moral unbelievers in the world. Being contaminated by sin means whatever morality we produce can never measure up to the perfect righteousness God expects. Is there any person who can say, “I have cleansed my heart, I am pure from my sin?” (Prov 20:9). The answer is an emphatic No! The human heart is corrupt, for “the heart is more deceitful than all else and is desperately sick” (Jer 17:9). And “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “There is none righteous; not even one. There is none who understands; there is none who seeks for God. All have turned aside; together they have become useless. There is none who does good, there is not even one” (Rom 3:10-12; cf. Rom 8:8). Some might argue that we can perform good works and help to save ourselves. This is wrong. Scripture states, “your iniquities have made a separation between you and your God” (Isa 59:2), “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6). Salvation does not come by human works; rather, we are “justified by faith apart from works of the Law” (Rom 3:28), and salvation comes “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5), and we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9), and God “has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). By human standards, even the worst person can do some good. But human estimation is lower than God's estimation and it is God's standards that define what is truly good. According to Charles Ryrie, “Total depravity must always be measured against God's holiness. Relative goodness exists in people. They can do good works, which are appreciated by others. But nothing that anyone can do will gain salvational merit or favor in the sight of a holy God.”[1] Calvinist View of Total Depravity For Calvinists, total depravity means total inability. They regard people as totally unable to respond to the things of God; like a physical corpse. Notable scholars such as B. B. Warfield, R. C. Sproul, John Piper, Wayne Grudem, John Frame, John MacArthur, and J. I. Packer hold this view. B. B. Warfield wrote, “nothing is more fundamental in the doctrine of the Reformers than the complete inability of man and his absolute need of divine grace.”[2] John Frame states, “We can never come to God out of our own resources. We are helpless to do anything to save ourselves. This condition is sometimes called total inability” (italics his).[3] J. I. Packer states, “Total depravity entails total inability, that is, the state of not having it in oneself to respond to God and his Word in a sincere and wholehearted way (John 6:44; Rom 8:7–8).”[4] That is, lost sinners cannot respond to God at all, as they are spiritually unable (dead) to respond apart from God's granting life and the ability to believe. This leads Calvinists to conclude two things. First, God sovereignly acts by Himself to regenerate the spiritually dead and make them spiritually alive. Second, God gives the newly regenerate a special kind of faith whereby they can and will trust in Christ as Savior. According to Wayne Grudem, regeneration is “the act of God awakening spiritual life within us, bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith.”[5] According to John MacArthur, “Our response in salvation is faith, but even that is not of ourselves [but is] the gift of God. Faith is nothing that we do in our own power or by our own resources...Paul intends to emphasize that even faith is not from us apart from God's giving it.”[6] The result of these divine actions in God's elect means they will produce good works and will persevere in those works throughout their lives until they die. John MacArthur states, “The same power that created us in Christ Jesus empowers us to do the good works for which He has redeemed us. These are the verifiers of true salvation.”[7] Thus, good works from regeneration to the end of one's life are the proof of salvation. Failure to produce ongoing good works until the end of one's life is offered as proof he was never saved (Matt 7:21). The Biblical View of Total Depravity The correct biblical view is that total depravity means total unworthiness, not total inability to respond in faith to God's offer of salvation. Despite the profound impact of sin on human nature, the Bible does not portray people as entirely incapacitated. Yes, all mankind is “dead” in their sins (Eph 2:1); but death does not mean total inability, but total separation from God, for even those who were dead still “walked according to the course of this world” (Eph 2:2). Mankind is totally depraved in the sense that sin corrupts every part of our being, intellect, will, and sensibility. However, it does not mean that fallen people are unable to respond in faith to the gospel of grace. The first example of spiritual death in the Bible is found in the Garden of Eden. God had warned Adam and Eve, saying, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The warning was that if they disobeyed God, on that very day, they would die (and death means separation, not cessation). Adam and Eve experienced spiritual death at the moment they disobeyed God. Yet, immediately after the fall, in their state of spiritual death, they could sense God's presence in the Garden, as they “heard the sound of the LORD God walking in the garden” (Gen 3:8). Furthermore, Adam heard God's voice when He “called to the man” (Gen 3:9), and Adam responded to Him, saying, “I heard the sound of You in the garden” (Gen 3:10a). Though they could not undo their newly fallen sinful state, it did not render them totally unable to perceive God or to respond to Him when He called out to them. And they did respond positively to the Lord when He promised to provide a descendant, a Seed of the woman, who would crush the head of the serpent (Gen 3:15). They also responded positively by accepting God's provision of clothing after He killed an animal, took its skin, and covered their nakedness (Gen 3:21). Furthermore, God made mankind in His image, as Scripture states, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). Even after the historic fall of Adam and Eve, all people are said to be “in the image of God” (Gen 9:6), and “in the likeness of God” (Jam 3:9). Despite the fall of humanity into sin, the image of God in humanity remains intact, implying that humans still retain some moral capacity, which includes the ability to accept God's offer of salvation by faith. Though people are deeply affected by sin, they still possess some capacity for moral choice and responsibility, thus arguing against the notion of total depravity meaning total inability. Regeneration is entirely the work of God in saving lost sinners who cannot save themselves (Rom 5:6-10). The sinner brings nothing of worth to salvation, but receives all that God has to offer by grace. John Walvoord states, “Regeneration is wholly of God. No possible human effort however noble can supply eternal life.”[8] Paul Enns states, “Succinctly stated, to regenerate means ‘to impart life.' Regeneration is the act whereby God imparts life to the one who believes.”[9] Regeneration occurs in the one who believes in Christ as Savior. According to Charles Ryrie, “Salvation is always through faith, not because of faith (Eph 2:8). Faith is the channel through which we receive God's gift of eternal life; it is not the cause. This is so man can never boast, even of his faith. But faith is the necessary and only channel (John 5:24; 17:3).”[10] The Bible teaches there is only one kind of faith, and that only those who place their faith in Christ will be saved. Faith does not save. Christ saves. The Strict-Calvinist believes there are two kinds of faith, one that is common to all, and another that is special and imparted only to God's elect. Believe to Receive Eternal Life There are numerous passages in the Bible that place faith as the necessary prerequisite to regeneration. It is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and Jesus said, “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40), and “he who believes has eternal life” (John 6:47). Paul wrote to Timothy about “those who would believe in Him for eternal life” (1 Tim 1:16). In these and other instances, “eternal life” is given after we believe in Jesus as our Savior. Furthermore, people are condemned, not because God has not made a way for them to be saved, but because of their unwillingness to come to Christ as Savior. The issue is individual choice, not inability. The apostle John said, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Jesus, speaking to unsaved persons, said, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). Jesus said the Holy Spirit convicts everyone of sin (John 16:8), particularly the sin of unbelief, “because they do not believe in Me” (John 16:9). There is only one sin that keeps a person out of heaven, and that is the sin of unbelief; of rejecting Jesus as the only Savior. Apparently unbelievers may resist the Holy Spirit, as Stephen said in his sermon, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit” (Acts 7:51a). Scripture reveals that “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but must trust in Christ, and Christ alone to save. Faith does not save. Christ saves. Faith is the non-meritorious instrument by which we receive eternal life. The Strict-Calvinist believes Christ died only for the elect (Matt 1:21; John 10:15), and only the elect are savable. The Bible teaches that Christ died for everyone (John 3:16; Heb 2:9; 1 John 2:2); therefore, everyone is savable. Paul said, “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4). Peter stated, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Anyone can be saved by believing the gospel message “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Jesus is Free from Sin Concerning total depravity and the transmission of original sin, Jesus is the sole exception, for Mary's virgin conception (Isa 7:14; Luke 1:30-35) meant Jesus was not born with the taint of original sin. Being free from original sin, Jesus also had no sin nature. Furthermore, Jesus lived His entire life and committed no personal sin. Scripture reveals Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). His sinless life qualified Him to die a substitutionary death in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died for everyone and paid the penalty for our sin (John 3:16; Heb 2:9; 1 John 2:2). Though His death is sufficient for all to be saved (unlimited atonement), the benefits of the cross are applied only to those who believe in Him, which includes forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), and eternal life (John 10:28). Dr. Steven R. Cook [1] Charles Caldwell Ryrie, Basic Theology, 253. [2] Benjamin B. Warfield, The Plan of Salvation: Five Lectures (Philadelphia: Presbyterian Board of Publication, 1915), 44. [3] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 112. [4] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 84. [5] Wayne A. Grudem, Systematic Theology (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 702. [6] John MacArthur, The MacArthur New Testament Commentary on Ephesians (Chicago, Ill. Moody Press, 1986), 98. [7] Ibid., 101. [8] John F. Walvoord, The Holy Spirit (Grand Rapids, Mich. Zondervan Publishing, 1977), 132. [9] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338. [10] Charles C. Ryrie, Basic Theology (Chicago, IL: Moody Press, 1999), 377.

god jesus christ lord bible house england law holy spirit failure gardens acts plan sin scripture salvation savior lesson seed scriptures rom cor mankind gal heb regeneration notable lord god grand rapids prov eph ill relative my father packer jer publication god john tit john piper calvinists john macarthur reformers total depravity biblical view holy spirit acts sproul eccl warfield soteriology wayne grudem god gen ibid john frame me john god isa r publishing succinctly moody press moody handbook john f walvoord john m frame benjamin b warfield wayne a grudem charles c ryrie

The Marks of Wise Words

The Gospel for Life

Play Episode Listen Later Apr 9, 2024 14:00

Speaking Wisdom: A Proverbs driven Life Chapter 2The Marks of Wise Words“A word fitly spoken is like apples of gold in a setting of silver.” Proverbs 25:11, ESVChapter opens with a summarized account of Israel's fateful encounter with the Gibeonites.“we are reminded just how easy—and how harmful—it can be to speak foolishly. Unwise words are no rare event,being, unfortunately, very common among Christians” Anthony Selvaggio pg. 17“For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also tobridle his whole body.” James 3:2, ESV“but no human being can tame the tongue. It is a restless evil, full of deadly poison.” James 3:8, ESV“If no one can completely avoid foolish words, then in one sense our speech is a lifelong exercise in damage control.Have you ever hurt someone with hasty, careless words? Ever spread a rumor that proved to be untrue? Ever joined ingossip?” Anthony Selvaggio Pg. 18“Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that itmay give grace to those who hear.” Ephesians 4:29, ESV“Scripture repeatedly tells us to bless and encourage one another with our words. Therefore, our speech is much morethan damage control. It's also a lifelong effort to pass along to others the grace and love God has given us” - Ibid pg.19“So while we must be cautious about our words, we can also be hopeful. God is eager to be at work through us as wespeak. For most of us, each day offers numerous opportunities to speak wisely, in matters both small andgreat” Anthony Selvaggio pg. 19Discussion of Proverbs 25:11“A word fitly spoken is like apples of gold in a setting of silver.” Proverbs 25:11, ESV“ Such words are like gold: They are inherently and universally valuable and attractive.”• Indeed, they are like apples of gold: Their value and attractiveness has been enhanced through skillful craftsmanshipthat has molded them into a pleasing form.• These words are in a setting: They are presented in a way that is perfectlyfitted to the circumstances.The setting is silver: Although attractive in itself, its very attractiveness enhances its primary purpose—to display theunique beauty of that which it holds. Such words are described as being “aptly spoken.” “Apt” is not a term you hearevery day. It means “exactly suitable; appropriate.”What makes for such suitable and appropriate speech? How does one go through the day crafting words that are likegolden apples in silver settings? I believe Proverbs teaches us that such speech—speech that is biblically wise—canbe seen as involving three essential components: thoughtfulness, timeliness, and truth.To embrace the wisdom of Proverbs 25:11 of a fitly spoken word three things:Thoughtful“The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evilthings.” Proverbs 15:28, ESVThere is no rewind function on our words. We can never truly take back what we say, as much as we might wish tofrom time to time. How important, therefore, that we learn from the vivid imagery of this proverb. Do you want yourspeech to be thoughtful and measured, or will you allow it to be more like a gushing, uncontrolled torrent?” SelvaggioPg. 19Timely“To make an apt answer isFor more information about this group, please visit their website at reformationboise.com. Every weekday at 8:00am you can listen to The Gospel for Life on 94.1 The Voice in the Treasure Valley, Idaho, USA. If you have a question, comment, or even a topic suggestion for the Pastors, you can email them. There is only one rule: Be Kind! Phone: (208) 991-3526E-mail: thegospelforlifeidaho@gmail.com

united states god israel voice gospel ephesians phone proverbs idaho pastors reformation esv be kind wise words apt gibeonites reformed theology unwise treasure valley ibid ryan hemphill gospel for life

Episode 426: 03 de Abril del 2024 - Devoción para la mujer - ¨Virtuosa¨

Play Episode Listen Later Apr 2, 2024 4:17

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1=======================================================================VIRTUOSADevoción Matutina Para Mujeres 2024Narrado por: Sirley DelgadilloDesde: Bucaramanga, Colombia===================|| www.drministries.org ||===================03 DE ABRILUN PLAN MAGISTRAL«ld, pues, y haced discípulos de todas las naciones» (Mat. 28:19, LBLA).En una oportunidad, antes de comenzar a predicar, el pastor Alejandro Bullón preguntó:-¿Cuántos miembros tiene esta iglesia?Una mujer levantó la mano y puntualizó:-En esta iglesia ya no tenemos miembros, todos somos discípulos. -¿Y cómo lograron algo tan extraordinario? Quiso saber Bullón, impresionado. El anciano de iglesia, que estaba en la plataforma junto al pastor Bullón, le respondió:-El año pasado tomamos un voto para cambiar de nomenclatura.*«Miembro de iglesia» y «discípulo de Cristo» no son lo mismo. Ciertamente, pueden (y deben) darse ambas nomenclaturas en una misma persona, pero no siempre sucede así. ¿Cuál de ellas se aplica a tu experiencia cristiana actual? Para dar una respuesta certera, definamos con precisión el significado de cada una.Ser «miembro de iglesia» significa formar parte de una congregación religiosa, a la que se entra por medio del bautismo; ser «discípulo de Cristo» significa algo mucho más profundo, e impacta radicalmente la manera de vivir. La palabra griega del Nuevo Testamento que se traduce como «discípulo» es mathetés, y hace referencia a la persona que sigue a un maestro para aprender de él. Un discípulo es, por tanto, un aprendiz. En el caso del discipulado cristiano, se trata de tener como Maestro a Cristo, posicionándonos así a nosotros mismos como aprendices, no de vanas teorías, sino de una manera de vivir caracterizada por un caminar con Dios diariamente.La esencia del discipulado es seguir al Maestro, en el sentido de aprender de él para reflejar cada vez más y mejor su elevada sabiduría. «El propósito de la invitación de Jesús a que lo siguieran no tenía como objetivo hacer crecer numéricamente la iglesia; era una invitación al compañerismo, a la comunión y al aprendizaje personal con él. El objetivo final era restaurar su carácter en los discípulos».**Jesús desea para ti algo mucho mejor y más profundo que el mero hecho de que seas miembro de su iglesia; lo que desea es hacer de ti un discípulo, para que vivas con sabiduría de lo alto. Ese es el método que él utiliza para preparar a un pueblo para su Segunda Venida. Y por si eso fuera poco, hay un extra: al ver a Jesús reflejado en ti, otros decidirán seguirlo también. Dime tú si ese no es un plan magistral.«El discipulado tiene su origen, su medio y su fin en Jesucristo».Alejandro Bullón.* Alejandro Bullón, Mientras vamos: Aprendiendo del Maestro el discipulado auténtico (Hagerstown, Maryland: Review and Herald, 2021), p. 11.** Ibid, p. 14.

Soteriology Lesson 41 - Biblical Meaning of Repentance

Play Episode Listen Later Mar 31, 2024 79:40

In the OT, the word repent translates the Hebrew verb nacham (נָחַם) which commonly means “to comfort…to find consolation, regret…to be sorry, come to regret something…to console oneself.”[1] This speaks of one's mental attitude, and was used of people (Gen 24:67; 27:42) and God (Gen 6:6; Deut 32:36). However, nacham also means to “change one's mind,”[2] and was used of the Lord who changed His mind about some action He was going to take. For example, Moses wrote, “So the LORD changed His mind [nacham] about the harm which He said He would do to His people” (Ex 32:14). In this way, nacham corresponds to the Greek word metanoeō (μετανοέω), which means to “change one's mind.”[3] The word repent also translates the Hebrew verb shub (שׁוּב), which means to “turn; return, go back…revert; turn back.”[4] The word is used of an Israelite who restores a lost oxen or sheep to a fellow countryman (Deut 22:1-2), or returns a cloak to a poor man (Deut 24:12-13). The word is also used of God's people responding positively to His discipline and returning to Him in obedience (Deut 30:2-3, 9-10). Sometimes shub and nacham are used together, such as when God told Jeremiah, “if that nation against which I have spoken turns [shub] from its evil, I will relent [nacham] concerning the calamity I planned to bring on it” (Jer 18:8). Jonah recorded something similar concerning the Ninevites, saying, “When God saw their deeds, that they turned [shub] from their wicked way, then God relented [nacham] concerning the calamity which He had declared He would bring upon them. And He did not do it” (Jonah 3:10). In these passages, repentance is national and refers to a collective change of mind by the leadership and citizenry that leads to a cooperative change in behavior, a turning from evil that spares them God's wrath. The salvation given to the Ninevites (i.e., Assyrians) was national and temporary. The Assyrians eventually returned to their evil practices and destroyed Israel nearly 37 years later in 722 B.C. This shows that the repentance of one generation is merely the repentance of one generation, and that believing and humble parents does not guarantee believing and humble children. Eventually, God would destroy the Assyrians in 612 B.C. Repentance for the Unsaved For the unsaved who are destined for the lake of fire, repentance is necessary concerning salvation if one understands it to mean having a change of mind that salvation is obtained solely in Christ. Unbelievers cannot stop sinning, which means they cannot save themselves, and their good works have no saving merit (Isa 64:6; Gal 2:16; Eph 2:8-9; Tit 3:5). The lost need to understand that salvation is 100% in Christ alone. Peter said, “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). And when the Philippian Jailer asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30), the simple reply was given, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). The gospel is simple. It means believing in the One who died for our sins, was buried, and raised again on the third day, as Scripture teaches (1 Cor 15:3-4). And salvation is by grace alone, through faith alone, in Christ alone (John 3:16), and not by any human effort (Eph 2:8-9; Tit 3:5), for “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). For Christians, turning from a life of sin and producing good works should follow salvation (Eph 2:10; Gal 6:10), but they are never a condition of it. Arnold Fruchtenbaum states, “When the term ‘repentance' is used as a synonym for faith…it is a condition for salvation. For example, one has to change one's mind about who the Messiah is in order to be saved. So if repentance is meant as a synonym for belief, then yes, repentance is necessary for salvation.”[5] Robert B. Thieme Jr., states, “Salvation repentance occurs when the unbeliever hears the Gospel, understands it, and makes a decision to accept Christ's saving work (Luke 13:3, 5; Acts 17:30; 2 Pet 3:9). Believing in the Gospel message and repenting inherently operate together (Acts 20:21; Mark 1:14–15).”[6] According to Charles Ryrie: "Is repentance a condition for receiving eternal life? Yes, if it is repentance or changing one's mind about Jesus Christ. No, if it means to be sorry for sin or even to resolve to turn from sin, for these things will not save. Is repentance of sin a precondition to faith? No, though a sense of sin and the desire to turn from it may be used by the Spirit to direct someone to the Savior and His salvation. Repentance may prepare the way for faith, but it is faith that saves, not repentance (unless repentance is understood as a synonym for faith or changing one's mind about Christ)."[7] When people hear God's Word accurately taught, it challenges them to change their mind about God and themselves. Paul, when speaking to the elders of the church at Ephesus spoke of “testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21). Concerning this verse, J. Dwight Pentecost notes, “A change of attitude toward the revealed truth of God that produced a faith toward the Lord Jesus Christ was the substance of Paul's teaching there before the Ephesian elders.”[8] Should Fruit Follow in a New Believer? Should we expect to see a change in one's values and behavior after being born again? Yes. We should expect to see a change in behavior. John the Baptist told his hearers, “Therefore bear fruit in keeping with repentance” (Matt 3:8). And Paul's message to the Gentiles was “that they should repent and turn to God, performing deeds appropriate to repentance” (Acts 26:20). Ryrie notes, “Certainly when one changes his mind about Christ and receives Him as Savior, changes will follow in his life. All believers will bear fruit, so changes will follow.”[9] Zane Hodges states: "Of course, there is every reason to believe that there will be good works in the life of each believer in Christ. The idea that one may believe in Him and live for years totally unaffected by the amazing miracle of regeneration, or by the instruction and/or discipline of God his heavenly Father, is a fantastic notion—even bizarre. I reject it categorically."[10] Such fruit in the life of believers assumes positive volition and takes time. Sometimes the fruit of the new life is invisible to others, as God works in the hearts of His children to lead them into right thinking and values that conform to His character and directives. Sometimes fruit is invisible, being merely a mental activity (Rom 12:1-2), in which believers know certain things to be true based on God's revelation, such as God being the One who created the universe (Gen 1:1), or claiming promises that stabilize the soul in the midst of adversity (Isa 26:3; Phil 4:6-9). Other times fruit is visible, such as when believers act in conformity with God's directives, speaking the truth in love (Eph 4:15), learning God's Word (2 Tim 2:15; 3:16-17), walking by faith (2 Cor 5:7; Heb 10:38), and advancing to spiritual maturity (Heb 6:1). When believers operate in carnality, this will produce sin and make them indistinguishable from unbelievers (Col 3:1-3), as they produce the fruit of the flesh (Gal 5:16-21). If such believers fail to confess their sin (1 John 1:9) and resume their walk with the Lord (Gal 5:16), they will fall into divine discipline (Heb 12:6), suffer loss of reward (1 Cor 3:10-15; 2 John 1:8), and may even die the sin unto death (1 Cor 11:30; 1 John 5:16). Repentance for God's Children God commands His people to walk in His righteous ways, obeying Him and doing His will. A command implies intelligence to understand and volition to obey. It also implies that one has the capacity to refuse the command and turn away from God's will. It is possible for a righteous person to turn to a life of iniquity. Ezekiel warned about this on several occasions, saying, “When the righteous turns [shub] from his righteousness and commits iniquity, then he shall die in it” (Ezek 33:18; cf., Ezek 3:20, 18:24, 26). The Hebrew verb shub (שׁוּב), translated turn, here refers to the believer who “turns from his righteousness and commits iniquity” (Ezek 33:18a). That is, the believer changes his mind about living righteously and decides to pursue sin. The prophet warns that the righteous who turn to a lifestyle of iniquity will face God's punishment, perhaps even to the point of death, saying, “he shall die in it” (Ezek 33:18b). Repentance is also used of Christians who are operating in a state of carnality and walking according to Satan's world system. For example, the Christians living in Ephesus were commanded by the Lord Jesus, “remember from where you have fallen, and repent and do the deeds you did at first” (Rev 2:5). Failure for Christians to repent of their carnality means they are subject to divine discipline. The Lord Jesus told Christians in Laodicea, “Those whom I love, I reprove and discipline; therefore be zealous and repent” (Rev 3:19). In these cases, repentance means prioritizing God and His Word and submitting to His authority and pursuing a life of righteousness as God expects. The believer who does this will be devoted to learning Scripture (2 Tim 2:15; 1 Pet 2:2), walking by faith (2 Cor 5:7; Heb 10:38), being filled with the Spirit (Eph 5:18), walking in the Spirit (Gal 5:16), and will manifest the fruit of the Spirit (Gal 5:22-23), secure rewards for eternity (1 Cor 3:10-15; 2 John 1:8), be a blessing to others (Matt 5:16; Gal 6:10), and glorify the Lord (1 Cor 10:31; 2 Cor 9:13). This is how believers should live. Does Sorrow Accompany Repentance? Is there sorrow that leads to repentance? Yes, there can be true sorrow that leads to repentance. In his second letter to the Corinthians, Paul said, “the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death” (2 Cor 7:10). Though sorrow may lead to repentance, it does not always do so, as “the sorrow of the world produces death” and not salvation (2 Cor 7:10b). That is, one may be sorrowful, and yet never turn to Christ. Judas, when he betrayed Christ, “felt remorse” for his actions (Matt 27:3), and then “went away and hanged himself” (Matt 27:5). Fruchtenbaum notes, “Sorrow may accompany repentance, but the word itself does not mean ‘sorrow.' It simply means ‘to change one's mind' (Acts 8:22; 11:18; 20:21; 26:20; Heb 6:1, 6; 12:17; Rev 9:20).”[11] He further states, “If repentance is used merely as a synonym for believing in the Messiah—the way the Bible uses it—only in that sense is it truly a condition for salvation. But if—as some groups use it—repentance means ‘to feel sorry for one's sins,' then it indeed becomes a false addition to salvation.”[12] Concerning 2 Corinthians 7:10, Lewis Chafer states: "The common practice of reading into this word the thought of sorrow and heart-anguish is responsible for much confusion in the field of Soteriology. There is no reason why sorrow should not accompany repentance or lead on to repentance, but the sorrow, whatever it may be, is not repentance. In 2 Corinthians 7:10, it is said that “godly sorrow worketh repentance,” that is, it leads on to repentance; but the sorrow is not to be mistaken for the change of mind which it may serve to produce."[13] Dwight Pentecost adds: "You will observe from that verse that sorrow and repentance are not the same at all. Sorrow does its work, and when sorrow has done its work the product of sorrow is repentance and the product of the change of mind is salvation. The Apostle, then, has set up a progression: sorrow, repentance, and salvation. But the sorrow is not repentance, and the repentance is not salvation…Such a sorrow is not repentance, and we will miss the important teaching of the Word of God unless we are clear on the Scriptural concept that, in the Word of God, repentance is a change of mind."[14] Repentance (a change of mind) and faith are like two sides of the same coin where one assumes the other. Lewis Chafer states, “It is asserted that repentance, which is a change of mind, enters of necessity into the very act of believing on Christ, since one cannot turn to Christ from other objects of confidence without that change of mind.”[15]Charles Ryrie adds: "What kind of repentance saves? Not a sorrow for sins or even a sorrow that results in a cleaning up of one's life. People who reform have repented; that is, they have changed their minds about their past lives, but that kind of repentance, albeit genuine, does not of itself save them. The only kind of repentance that saves is a change of mind about Jesus Christ. People can weep; people can resolve to turn from their past sins; but those things in themselves cannot save. The only kind of repentance that saves anyone, anywhere, anytime is a change of mind about Jesus Christ."[16] Joseph Dillow notes: "Is repentance necessary for personal salvation? It depends upon what one means by “repentance.” If it means turn from sin and submit to the Lordship of Christ, it is not necessary. But…if repentance means to admit that one is guilty and needs a Savior from sin, of course repentance is necessary. This is clearly taught in the Gospel of John (John 16:8-9) where we are told that the Holy Spirit convicts the world of sin. That means He brings them to a sense that they are wrong, they are guilty, and they need a Savior. That is repentance. No one comes to the Lamb of God who takes away sin (John 1:29), if he is not convinced that he is guilty and needs a Savior to take away his sin."[17] In summary, the term “repent” is derived from the Hebrew word “nacham” and the Greek word “metanoeō,” both meaning “to change one's mind.” The term is employed both of people (Ex 13:17) and God (Ex 32:14; Jonah 3:10). Repentance, in the context of salvation, signifies a shift in mindset that recognizes Christ as the sole means of salvation. This understanding aligns with the gospel message of salvation by grace alone, through faith alone, in Christ alone, and not by works (Rom 4:4-5; Gal 2:16; Eph 2:8-9). Repentance in salvation entails a recognition that God is holy, we are sinful, we cannot save ourselves, and we need a Savior. When one repents, they will believe the gospel message that Christ died for their sins, was buried, and resurrected on the third day (1 Cor 15:3-4), and will trust in Christ alone as their Savior (Acts 4:12; 16:31). Dr. Steven R. Cook [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 688–689. [2] William D. Mounce, Mounce's Complete Expository Dictionary of Old & New Testament Words, 993. [3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 640. [4] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 55. [5] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 91. [6] Robert B. Thieme, Jr. “Repentance”, Thieme's Bible Doctrine Dictionary, 218. [7] Charles Caldwell Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ (Chicago: Moody Press, 1997), 89–90. [8] J. Dwight Pentecost, Things Which Become Sound Doctrine, 64. [9] Charles Caldwell Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ, 89. [10] Zane C. Hodges, A Free Grace Primer: The Hungry Inherit, The Gospel Under Siege, Grace in Eclipse, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2011), 274. [11] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, 92. [12] Ibid., 92. [13] Lewis Sperry Chafer, Systematic Theology, 372. [14] J. Dwight Pentecost, Things Which Become Sound Doctrine, 63. [15] Ibid., 378. [16] Charles Caldwell Ryrie, So Great Salvation, 85. [17] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings.

god jesus christ father lord israel spirit bible gospel christians holy spirit failure satan acts scripture greek salvation corinthians savior jews lesson rev old testament lamb galatians repentance new testament believing judas san antonio apostles john the baptist hebrew gentiles ot col israelites rom cor sorrow his word ephesus eclipse gal heb laodicea eph lordship jer scriptural deut ephesian tit unbelievers systematic theology second edition assyrians sirs ezek ninevites soteriology new believers god gen thieme philippian jailer ibid spirit gal spirit eph gospel of john john mounce god ex old testament theology biblical meaning so great salvation other early christian literature arnold g fruchtenbaum

Insights from Grant 'Upbeat' Bosnick and the Eureka Factor "AHA Moments, Creative Insight and The Brain" Chapter 7

Play Episode Listen Later Mar 27, 2024 26:21 Transcription Available

Welcome to Episode 330 of the Neuroscience Meets Social and Emotional Learning Podcast, a part of our 18-week series on self-leadership. Join host Andrea Samadi and author Grant Bosnick as they explore the neuroscience theory behind creating solid health habits, establishing goals, and increasing productivity for greater achievement and well-being. Tap into the power of the AHA moment, and learn how to foster these spontaneous occurrences for instant performance improvement. Bosnick shares insights from his book "Tailored Approaches to Self-Leadership" and offers strategies for organizations to solve problems creatively using innovative thought processes. Uncover the crucial role physical and mental health play, particularly the significance of adequate hydration for brain health and daily water intake recommendations. Learn about the concept of neuroplasticity and see examples of creative problem solving applied in real-life situations. Listen as we bring to light interesting perspectives from Professor Hod Lipson from Columbia University on AI and innovation, discuss the Silva Method, and recall our first series on creativity and innovation. Take inspiration from figures like Albert Einstein and learn about hypnosis from the work of Dr. David Spiegel. Cultivate self-awareness and personally tailored plans using our practical five-step method to foster more 'aha' moments. Experience the magic of wisdom acquisitions drawn from a poignant poem by Stuart Edward White. Ready to supercharge your personal and professional growth? Listen to our exciting and educational podcast that delves deep into the interaction of neuroscience and social and emotional learning. Don't forget to subscribe for more insightful episodes. On today's episode #330 we continue with our 18-Week Self-Leadership Series based on Grant Bosnick's “Tailored Approaches to Self-Leadership: A Bite Size Approach Using Psychology and Neuroscience” that we first dove into with our interview on EP #321[i] a few weeks ago. Now that we have started this series, I hope you can see how practicing and strengthening the skills we are learning each week, is cumulative. Each week, we are learning something new, that builds off the prior week, to help take us to greater heights in 2024. We can even map out our “Journey of the Mind” as we go along the way. REVIEW Chapters 2, 3, 4, 5 and 6 It's here I'm hoping we will take the information we are learning, connect the dots to form knowledge and then apply this knowledge to our daily life. This is where we go from theory to practice with this podcast and it's the application of what we are learning that contains the magic. REFLECT Back to Chapter 2 on The Neuroscience of Goals (and Kurt Lewin's Force Field Theory): What are you doing today to gain the momentum needed to reach NEW and HEIGHTENED levels of performance this year? How are you improving your mental and physical health to gain the momentum we talked about in this chapter? REFLECT Back to Chapter 3 on The Neuroscience of Inspiration: How are you using people or places that inspire you, to take your results to greater heights? Think about this as it relates to your physical and mental health. What else can you do to take more action in this area? REFLECT Back to Chapter 4 on The Neuroscience of Mindfulness: Where are you in your Mindfulness Journey? Mindfulness, and breathing was listed often in Chapter 4. How is mindfulness helping you with your physical health? REFLECT Back to Chapter 5 on The Neuroscience Behind Peak Performance: How are you practicing “getting into flow?” When do you notice it the most? Is it during physical exercise, or meditation? Are you practicing this state to gain 5x more productivity in this state? REFLECT BACK to Chapter 6 on The Science Behind our Physical Health: Where we narrowed our focus from a wide and complex field, to something we can implement immediately with “The Hydrated Brain for Improving Our Cognitive Performance.” Are you keeping your brain hydrated? Do you know how much water you are drinking every day? Grant reminds us that “everyone is unique and needs different amounts of water per day (but suggests) an adequate intake for men is roughly around 3 liters (100 fluid ounces) a day, (and) for women it's about 2.2 liters (74 fluid ounces) a day. This is one area I know I can do better with, especially living in the desert, I know I can improve this one with some focused effort. We will cover the remaining 6 chapters (Agility, Resilience, Relationships and Authenticity, Biases, Trust and Presence) after we take a break for me to navigate a new work schedule in my personal life. As soon as I have my footing here, and Dr. Shane Creado from EP 72[ii] reminded me the other day of our brain's neuroplasticity, so I should be able to find the balance in a few weeks, and once I'm in the groove, and I'll be back to finish this series. In the meantime, this will be a perfect time to put some serious thought into where we began this year, and where we are going. Think about the areas where we know we can improve, and get to work on these areas. I'll be using this time to strengthen my own mindset and be sure I'm applying each of these episodes that guarantees the strongest version of myself this year. REMINDER: In this 18-week Series that we began in the beginning of February, we are covering: ✔ Powerful tactics from this Grant Bosnick's award-winning book that illustrates how change and achievement are truly achievable both from internal ('inside out') and external ('outside in') perspectives. ✔Listeners will grasp the immense power of self-leadership and its transformative effect on personal growth and success by applying the neuroscience Grant has uncovered in each chapter. ✔Explore practical strategies for habit formation and the impact of a self-assessment system. ✔Gain insights from Grant's expert advice on maintaining a balance between strengths and weaknesses while chasing after your goals. ✔Embark on an intellectual journey that has the power to elevate personal achievement and self-awareness to uncharted levels while we map out our journey over this 18-week course. There is great power and self-awareness that comes along with mapping out a plan designed specifically for YOU and I do encourage everyone to take Grant Bosnick's Leadership Self-Assessment[iii] so you can see the areas for you that score a high, medium of low level of importance for you to focus on this year. For Today, EPISODE #330, we cover Chapter 7, “AHA Moments, Creative Insight and the Brain” we will look at what Grant Bosnick covers on this topic, as well as a deeper dive into John Kounios and Mark Beeman's fascinating book The Eureka Factor[iv] so we can all have a clear understanding of how these AHA Moments occur in the brain, and how exactly we can foster our own creative insights for unique and immediate improved performance. ✔ Tap into the power of the AHA moment, and learn how to foster these spontaneous occurrences for instant performance improvement. ✔ 5 Simple Steps for Illuminating our Personal and Professional Life with AHA Moments of Creativity. ✔ What Does Neuroscience Say About These AHA Moments of Creativity? Today we dive into Chapter 7 of Grant Bosnick's book as we cover “The Science Behind Insight” which came out as MEDIUM importance (orange score) for me, alongside mindfulness and flow. If you have taken the self-assessment, you'll know it's how you answer the questions, based on what's of high priority for you, that determines the lessons that are important to begin now, or ones that you might think you have a handle on, so they show up as lower priority, or medium, like this topic did for for me. I do block out time every day for mindfulness, and am working on getting into “flow” with my work, but insight is a new skill for me. I've never sat down to see “what insight” will come into my mind today, as these types of moments happen spontaneously, like Alexis Samuels mentioned on EP 328[v] when he made the connection with financial literacy and gamification, in the shower. What I loved about Grant Bosnick's book Tailored Approaches to Self-Leadership is that he opens up chapter 7 with a story of how insight was used by an organization to help solve the problem with the high number of babies that die within a month of their birth, specifically in developing countries. This organization solved this specific problem using a thought process that took insight using “materials and human resources that could be used to address this issue” (Chapter 7, Bosnick) by building incubators made out of Toyota cars that were readily available in these developing areas. Instead of using their analytical mind and thinking “how do we get more incubators to these areas” someone on their team used insight and creativity to come up with the best solution. So how do we think up these creative ideas? Grant asks us to ponder where we have our best ideas. In the shower (like Alexis Samuels)? While exercising? At your desk while doing work? Just before falling asleep or waking up? While walking or hiking? While taking with a friend? Grant suggests that few people will come back with “at their desk while working” since this type of creativity involves breaking away from the analytical, thinking mind, and tapping into our “nonconscious” (Chapter 7, Bosnick) part of our brain. It was here I had to look deeper into how this type of thinking happens, and I found the fascinating book, The Eureka Factor: AHA Moments, Creative Insight and the Brain by John Kounios and Mark Beeman that Alexis Samuels mentioned during our interview, and I mentioned I had just started to read it. If you want to dive deeper into the science behind insight and creativity, I highly recommend this book. I wanted to know HOW to create these “AHA” Moments at will, not by chance and this is what these two cognitive neuroscientists who wrote this book, set out to do. Their goal of writing this book was to “explain how these Eureka experiences happen—and how to have more of them to enrich our lives and empower personal and professional success.” (The Eureka Factor). In the very beginning pages of The Eureka Factor, we learn that “insight is creative” (Page 9, The Eureka Factor, Kounios and Beeman) and when the authors went on to define “what creativity is” they suggest to not define it (yet) since “everyone intuitively recognizes creativity when he or she sees it” (Page 9, The Eureka Factor, Kounios and Beeman). I thought back to when we covered “Improving Creativity” on PART 4 of The Silva Method[vi] on “Improving Creativity and Innovation in our Schools, Sports and Modern Workplaces” and we tapped into Dr. Andrew Huberman's research on creativity here. Dr. Huberman explains that “when we see something that's truly creative, it reveals something to us about the natural world and about how our brains work….It must reveal something that surprises us” for it to be truly creative. So, going back to The Eureka Factor, John Kounios suggests that “creative insight is not an exotic type of thought reserved for the few. In fact, (he says) it's one of the few abilities that define our species….most humans—have insights. It's a basic human ability.” (Page 11, The Eureka Factor, Kounios and Beeman). HOW CAN WE BE MORE CREATIVE TO HAVE MORE INSIGHT? So now I want to know how we can we all have MORE insight to solve problems in our personal and work lives? How can we be more creative on purpose? Grant Bosnick has an exercise in his book to help foster this ability, and it begins with quieting the mind, and letting it drift. Next, he suggests having a positive mood, and then be open to pattern completion, allowing new connections to form. Finally, he reminds us to NOT directly focus on the problem. In The Eureka Factor, Kounios and Beeman cover this concept of “pattern completion” and explained that we be open to unique solutions to our problems, letting the brain do what it was designed to do. They reminded us with a few fascinating discoveries in health, as well as an Oscar Winning Character that was created while the film writer was at a baseball game, that sometimes the answer we are looking for is opposite to what we commonly think to be true. I remember the advice that the Legendary speaker Bob Proctor[vii] would give to people every time they would have a problem they were looking to solve. He would say “go somewhere quiet and think” which covers Grant Bosnick's first suggestion. I remember people coming to me when I worked with Proctor, saying “OK, I did that” I went somewhere quiet, and I'm still stuck” and I always wondered what else I could suggest to someone who really was stuck in this process. After reading Grant's book, I can now connect the understanding of neuroscience to this equation. Having a positive mood is important, while you are quietly thinking, and also understanding that the brain doesn't like incompleteness. When you are quiet, thinking of a solution, your brain will do the work to make the connections where you might never have thought before. While reading The Eureka Factor, I came across an image that helped to explain this idea so we can ALL improve our ability to generate new and creative insights that will empower our personal and professional lives. IMAGE CREDIT: The Eureka Factor (Kounios, Beeman) Page 24 If someone were to ask me “Where do I begin to improve my ability to create NEW insights in my life?” I would say, start here: STEP 1: Go somewhere quiet and think. We've mentioned a few times on this podcast that “Every man has the natural and inherent power to think what he wants to think, but it requires more effort to do so”[viii] (Wallace D. Wattles). I recently heard Professor Hod Lipson[ix] from Columbia University, speaking about the future with AI, and while his whole presentation was forward-thinking, eye opening and brilliant, what caught my attention the most was when he mentioned that while working with students with AI and robotics, the hardest part for them was to come up with a name for their robot, because he said “it takes a lot of effort to be creative.” Take the time needed for this process. STEP 2: You might think you are stuck, and might see a brick wall in front of you, metaphorically speaking, but know that there is always a solution to every problem. You just haven't figured it out yet. It's here that I share ways I've moved past where I'm stuck, and that's by using The Silva Method. I'm reminded daily that many of our current listeners found us from the first episode we did in this 4-part series[x] that ended with an episode on “How to Be More Creative and Innovative”. I just heard from Fatima Kahedi this weekend that she found our podcast through Spotify, just by searching for The Silva Method. Then, this weekend, I was listening to a recent episode Dr. Andrew Huberman did an “Ask Me Anything[xi]” Episode from Melbourne, Australia. On this episode he reminded us of the work of Dr. David Spiegl on Hypnosis[xii] saying that there is a simple way to tell if someone is hypnotizable or not. It has to do with what Dr. Spiegl called an “eye roll” at the beginning of the test where he asked Dr. Huberman to look up, and then close his eyes. If the whites of his eyes showed for a certain amount of time, as his eyes were closing, (which they did) he would score a 4/4 on this test and be highly hypnotizable. I heard this and thought “That's the Silva Method!” Jose Silva gets us to relax somewhere quiet by going to the alpha state (by counting backwards) and then by rolling our eyes upwards in our head while relaxed. It's here he asks us to practice seeing things on the screen of our mind. Now that I've heard the science connected to this practice, I can see that by using The Silva Method, we are relaxing ourselves deeply enough to begin to “see” things more clearly. Or in essence, we are practicing self-hypnosis. STEP 3: Keeping your mood positive, break away, and do something that makes you happy. It could be going for a walk, or a hike, or playing tennis like the image from The Eureka Factor. Just break away and divert your attention away from the problem. If you are in a meditative state, just be sure to have positive, elevated emotions flowing through you. Looking at the image in the show notes from The Eureka Factor, we see a person playing tennis. You can use whatever method you want here (The Silva Method of Meditation, your own mindfulness practice, going for a walk or hike) whatever it is for YOU where you feel calm, rested and at peace. STEP 4: Be open to new ideas that might pop into your head. Be prepared for ideas that might be completely opposite to how you were originally thinking of solving the problem. We are all different here. Think back to the beginning of this episode, when Grant Bosnick asked us to consider where our creative ideas flow into our minds. Mine come in that time just before I go to sleep, or just before I wake up. Others might come in the shower, or while exercising. Be open to NEW ideas coming into your mind, and be ready to write them down. STEP 5: Know that there is much work going on from your unconscious mind. You'll will become more self-aware in this process. Grant Bosnick lists a few inventions that were developed this way, in chapter 7 on Insight, and I found an article that lists “Great Eureka Moments in History: From Issac Netwon to Sir Paul McCartney, (where) inspiration arrived suddenly”[xiii] to help them with their famous AHA Moments. DID YOU KNOW that when Albert Einstein created his masterwork on the theory of relativity that he was “taken aback” when his breakthrough came suddenly? His mind kept wandering as he pondered the thought “if a man falls freely, he would not feel his weight.” It was “by linking accelerated motion and gravity (where) Einstein eventually created his theory of relativity.” (Dan Falk) John Kounios also lists some “concrete examples that illustrate the steps and features of the insight experience itself—in particular, their expanded perspective, sudden occurrence, reinterpretation of the familiar, awareness of the unforeseen relationships, subjective certainty, and emotional thrill.” (Page 18, The Eureka Factor). REVIEW AND CONCLUSION To review and conclude this week's episode #330 on “The Neuroscience of Insight” DID YOU KNOW that “the moment a solution pops into someone's awareness as an insight, a sudden burst of high-frequency EEG activity known as “gamma waves” can be picked up by (EEG) electrodes just above the right ear?” (Page 70, The Eureka Factor). “Gamma waves represent cognitive processing in the brain, such as paying attention to something or linking together different pieces of information.” (Page 70, The Eureka Factor). John Kounios recalled in Chapter 5 of The Eureka Factor with excitement after years of work that they “had found a neural signature of the aha moment: a burst of activity in the brain's right hemisphere. Almost literally (he says) this is the spark of insight” but he did add to this conclusion that “in the world outside the lab, insights may need to be evaluated, verified, refined and applied, and this requires contributions from the more analytic left hemisphere” (Page 82, The Eureka Factor). Just like when Einstein came up with his famous AHA Moment of The Theory of Relativity, “it took him 8 years (using the analytical left hemisphere of his brain) to work through the mathematical details.”[xiv] So while we need both the left and right hemispheres of our brain to come up with these insightful AHA moments, there was another important key finding that they discovered with a patient who had a stroke that damaged the right part of his brain more than the left. The stroke didn't interfere with this particular patient's ability to speak and understand the spoken language, but the patient himself knew he was missing something important. This discovery led to an important finding that takes place in the right hemisphere of the brain, and is important “for filling in the gaps to make sense of things” (page 75) and that is the ability to “read between the lines” (Page 76, The Eureka Factor). Which is essentially what the brain is doing when it's “filling in the gaps” and solving our problems with our AHA Moments. We covered 5 STEPS for How to Have MORE AHA Moments to Enrich our Personal and Professional Lives: STEP 1: RELAX: Go somewhere quiet and think. STEP 2: LOOK PAST THE BRICK WALL: You might think you are stuck, and might see a brick wall in front of you, but know that there is always a solution to every problem. You just haven't figured it out yet. STEP 3: KEEP POSITIVE: Keeping your mood positive, break away, and do something that makes you happy. It could be going for a walk, or a hike, sit somewhere quiet and meditate, or play tennis like the image in the show notes illustrates from The Eureka Factor. Just break away and divert your attention away from the problem. STEP 4: THE MAGIC HAPPENS HERE! Be open to new ideas that might pop into your head. Be prepared for NEW ideas that might be completely opposite to how you were originally thinking. If you decide to read The Eureka Factor, on top of the suggestions that Grant Bosnick suggests, you will learn how the left hemisphere of your brain and right must work together to “fill in the gaps.” This is where we open up our minds to NEW creative ideas. This concept is exactly like when someone tells you a joke, or uses sarcasm, or irony. Our brain that doesn't like “gaps or incompleteness” taps into the right hemisphere to interpret language in this way. This is a prime example that demonstrates just as our “ability to use language requires two intact hemispheres, so does effective, practical, creative performance” (Page 82, The Eureka Factor) and it's within “the right hemisphere (of our brain that) where the spark that ignites the creative fire” begins. (Page 82, The Eureka Factor). The magic happens when we can relax, with a positive mindset, close our eyes, and see what messages come “in-between” the lines. STEP 5: Know that there is much work going on from your unconscious mind. EPISODE #295 on “Unleashing the Power of our Subconscious Mind” is a good place to revisit as we peel back the layers and uncover who we truly are. Self-awareness is at the root of this process. To close out this episode, I'll end with a poem that reminds me of how the AHA Moment is formed that we covered recently.[xv] Isn't it amazing how we acquire wisdom? When we suddenly “see” something that escaped us for so long. Stewart Edward White explains how AHA Moments of Learning can change us, in his poem where he writes: “Curious how we acquire wisdom! Over and over again, the same truth is thrust under our very noses. We encounter it in action; we are admonished of it; we read it in the written word. We suffer the experience; we gradually assent to the advice; we approve, intellectually, the written word. But nothing happens inside us. Then, one day, some trivial experience or word or encounter stops us short. A gleam of illumination penetrates the depth of our consciousness. We see! Usually it is but a glimpse; but on rare occasions a brilliant flash reveals truth fully formed. And we marvel that this understanding has escaped us so long.” I hope you've enjoyed a deeper dive into the Neuroscience of Insights. We have one last interview to release this weekend, and we'll see you in a few weeks (once I've got my footing) when we return to finish our review of the final chapters of Grants Bosnick's Tailored Approaches to Self-Leadership. REFERENCES: [i]Neuroscience Meets Social and Emotional Learning Podcast EPISODE #321 with Grant ‘Upbeat' Bosnick https://andreasamadi.podbean.com/e/insights-from-grant-upbeat-bosnick/ [ii] Neuroscience Meets Social and Emotional Learning Podcast EPISODE #72 with De. Shane Creado on “Sleep Strategies That Will Guarantee a Competitive Advantage” https://andreasamadi.podbean.com/e/dr-shane-creado-on-sleep-strategies-that-will-guarantee-a-competitive-advantage/ [iii] Self-Assessment for Grant Bosnick's book https://www.selfleadershipassessment.com/ [iv] The Eureka Factor: AHA Moments, Creative Insight, and the Brain by John Kounios and Mark Beeman Published April 14, 2015 https://www.amazon.com/Eureka-Factor-Moments-Creative-Insight/dp/1400068541 [v] Neuroscience Meets Social and Emotional Learning Podcast EPISODE #328 with D. Alexis Samuels https://andreasamadi.podbean.com/e/exploring-neuroscience-and-gamification-in-financial-literacy-education-with-d-alexis-samuels/ [vi]Neuroscience Meets Social and Emotional Learning Podcast EPISODE 264 “The Neuroscience Behind The Silva Method: Improving Creativity and Innovation in our Schools, Sports and Modern Workplaces” https://andreasamadi.podbean.com/e/the-neuroscience-behind-the-silva-method-improving-creativity-and-innovation-in-our-schools-sports-and-modern-workplaces/ [vii] Neuroscience Meets Social and Emotional Learning Podcast EPISODE 66 with The Legendary Bob Proctor https://andreasamadi.podbean.com/e/the-legendary-bob-proctor-on/ [viii] Neuroscience Meets Social and Emotional Learning Podcast EPISODE 315 “Thinking and Acting in This Certain Way PART 2 Review of Wallace D. Wattles The Science of Getting Rich book https://andreasamadi.podbean.com/e/part-2-review-of-wallace-d-wattles-the-science-of-getting-rich-on-chapter-4-thinking-and-acting-in-a-certain-way/ [ix] https://www.me.columbia.edu/faculty/hod-lipson [x]Neuroscience Meets Social and Emotional Learning Podcast EPISODE 261 PART 1 of our Deep Dive into Applying The Silva Method https://andreasamadi.podbean.com/e/a-deep-dive-with-andrea-samadi-into-applying-the-silva-method-for-improved-intuition-creativity-and-focus-part-1/ [xi] Dr. Andrew Huberman “Ask Me Anything” Melbourne, Australia https://podcasts.apple.com/us/podcast/live-event-q-a-dr-andrew-huberman-question-answer/id1545953110?i=1000650096634 [xii] Dr. Andrew Huberman is Hynpotized by Dr. Spiegl https://www.youtube.com/watch?v=tlTzVB6TGT0 [xiii] “Great Eureka Moments in History: From Issac Netwon to Sir Paul McCartney, inspiration arrived suddenly” by Dan Falk, Published September 2, 2005 https://magazine.utoronto.ca/research-ideas/culture-society/great-eureka-moments-in-history-famous-inspirational-moments/ [xiv] IBID [xv] Neuroscience Meets Social and Emotional Learning Podcast EPISODE 314 PART 1 of our Review of The Science of Getting Rich by Wallace D Wattles https://andreasamadi.podbean.com/e/part-1-review-of-wallace-d-wattles-the-science-of-getting-rich-on-prosperity-consciousness/

relationships spotify learning trust australia power ai science sports personal goals thinking meditation innovation brain mind creative creativity explore powerful resilience presence mindfulness theory schools deep dive series authenticity melbourne medium mine curious acting legendary columbia university albert einstein factor tap neuroscience uncover innovative cultivate toyota unleashing references hypnosis embark simple steps aha ask me anything science behind agility eureka biases subconscious mind proctor competitive advantage gamma illuminating bob proctor self leadership relativity eeg aha moments getting rich andrew huberman enrich did you know self assessment heightened professional life sir paul mccartney huberman wallace d wattles beeman david spiegel ibid silva method kurt lewin jose silva inspirationhow be more creative dan falk bosnick andrea samadi

Episode 425: 27 de Marzo del 2024 - Devoción para la mujer - ¨Virtuosa¨

Play Episode Listen Later Mar 26, 2024 4:12

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1=======================================================================VIRTUOSADevoción Matutina Para Mujeres 2024Narrado por: Sirley DelgadilloDesde: Bucaramanga, Colombia===================|| www.drministries.org ||===================27 DE MARZONUESTRA FE«Si alguno dice: "Yo lo conozco", y no obedece sus mandamientos, es un mentiroso y no hay verdad en él» (1 Juan 2:4).Siendo que nuestras obras no pueden ponernos en armonía con Dios, confiar en ellas para lograr estar a bien con el Señor es un error del que tenemos que guardarnos. ¿Por qué? Porque esas obras nacen de un motivo egoísta. La armonía con Dios parte, precisamente, de lo contrario: de reconocer nuestro egoísmo, dejarlo a un lado, admitiendo que no hay nada que podamos hacer para lograr la salvación, y acudir a Dios, como somos, con fe. Ahora bien, hemos de tener cuidado de no caer en el error opuesto.«El error opuesto, y no menos peligroso, consiste en sostener que la fe en Cristo nos exime de guardar la ley de Dios, y que en vista de que solamente por fe llegamos a ser participantes de la gracia de Cristo, nuestras obras no tienen nada que ver con nuestra redención».*Por supuesto que tienen algo que ver, pero no cuando nacen de nuestro deseo de hacer algo por ganarnos el favor de Dios, sino cuando nacen del amor que genera en nosotras ese amor inmerecido.La obediencia a la ley como mero cumplimiento externo que nos hace creernos «buenas» es inútil; en cambio, «cuando el principio del amor es implantado en el corazón, cuando alguien es renovado a la imagen del que lo creó, se cumple en él la promesa del nuevo pacto: "Pondré mis leyes en su corazón, y las escribiré en su mente (Heb. 10: 16). [...] La obediencia, es decir, el servicio y la lealtad que se rinden por amor, es la verdadera prueba del discipulado. Por eso dice la Escritura: "En esto consiste el amor a Dios: en que obedezcamos sus mandamientos (1 Juan 5: 3). [...] En vez de eximirnos de la obediencia, la fe, y únicamente ella, nos hace participantes de la gracia de Cristo, y nos capacita para obedecer».**La obediencia no es la semilla, la semilla es la fe; la obediencia es el fruto de esa fe.«Si el amor de Dios está en nosotros, nuestros sentimientos, nuestros pensamientos, nuestros designios, nuestras acciones, estarán en armonía con la voluntad de Dios, según se expresa en los preceptos de su santa ley».*«El error opuesto, y no menos peligroso, consiste en sostener que la fe en Cristo nos exime de guardar la ley de Dios». Elena G. de White.* Elena G. de White, El camino a Cristo (Doral, Florida: IADPA, 2005), cap. 7, p. 90, Ibid. p. 91. *** Ibid. p. 92.

colombia dios ahora cristo heb la mujer siendo pondr devoci ibid elena g

Soteriology Lesson 40 - Reconciliation with God & Redemption of Christ

Play Episode Listen Later Mar 24, 2024 74:37

Reconciliation Atonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. The death of Christ has forever satisfied God's righteous demands for our sin and it is on this basis that He can accept sinners before His throne of grace. Paul wrote, “For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation” (Rom 5:10-11). And, “Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation” (2 Cor 5:18-19). In both of these passages on reconciliation, Paul employs the Greek verb katallassō (καταλλάσσω), and the noun katallage (καταλλαγή) which, according to Louw-Nida, means “to reconcile, to make things right with one another, reconciliation.”[1] But this reconciliation does not bring Him down to us, as though God is reconciled to the world. Rather, it means God has changed us, so that we are reconciled to Him, and this through the death of His Son, Jesus, Who bore our sin on the cross (Rom 5:8; 1 Cor 15:3-4) and gives us His righteousness as a gift at the moment we trust in Christ as our Savior (Rom 5:17; 2 Cor 5:21; Phil 3:9). According to G.W. Bromiley: "God is neither reconciled to the world, nor does He reconcile Himself to it. He reconciles the world to Himself (2 Cor 5:19). He loves us even while we are sinners, offering His Son so that we might be forgiven and saved from His wrath (Rom 5:8-10). But God Himself does not change. While He remains implacably opposed to sin, nevertheless, He does not abandon His love for sinners. Instead, He acts to bring about their reconciliation according to an eternal purpose."[2] Paul Enns adds: "God is the one who initiated this change or reconciliation; He moved to reconcile sinful man to Himself (2 Cor 5:18, 19). On the other hand, man is the object of reconciliation. It was man who had moved out of fellowship with God; therefore, man needed to be restored. This reconciliation has been provided for the whole world, but it is effective only when it is received by personal faith."[3] Because Jesus' death satisfies God's righteousness demands for sin, sinners can approach God who welcomes them in love. God has cleared the way for sinners to come to Him for a new relationship, and this is based completely on the substitutionary work of Christ. God has done everything to reconcile us to Himself. The sin debt that we owed to God has been paid in full by the blood of Christ. Paul Enns states: "The emphasis of reconciliation is that of making peace with God. Man who was estranged from God is brought into communion with God. Sin had created a barrier between man and God and rendered man hostile toward God (Isa 59:1-2; Col 1:21, 22; Jam 4:4). Through Christ that enmity and the wrath of God was removed (Rom 5:10). Reconciliation may thus be defined as “God removing the barrier of sin, producing peace and enabling man to be saved.”[4] There are two aspects of God's reconciliation. The first is objective and is referred to as provisional reconciliation in which God, through the work of Jesus on the cross, makes humanity savable by means of His judgment of sin in Christ. This means God has removed the barrier that alienated us from Him. The second is subjective and is referred to as experimental reconciliation in which lost sinners are brought into a relationship with God when they believe in Christ as their Savior. They are, at that moment, reconciled to God. According to Robert Lightner, “Because of sin in Adam the entire human race is out of balance, at odds with God. Christ reconciled the world to himself, but each individual must appropriate that work before it benefits him (2 Cor 5:18).”[5] Merrill F. Unger states: "By the death of Christ the world is changed in its relationship to God. Man is reconciled to God, but God is not said to be reconciled to man. By this change lost humanity is rendered savable. As a result of the changed position of the world through the death of Christ the divine attitude toward the human family can no longer be the same. God is enabled to deal with lost souls in the light of what Christ has accomplished…When an individual sees and trusts in the value of Christ's atoning death, he becomes reconciled to God, hostility is removed, friendship and fellowship eventuate."[6] For those of us who have trusted Christ as our Savior, we have the privilege of sharing the gospel of grace with others, that they too might trust in Jesus as their Savior and be reconciled to God. Paul wrote that God “has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God” (2 Cor 5:19b-20). When we come by faith alone in Christ alone, we are fully reconciled to God. Redemption Redemption means a price has been paid by one person to liberate another. The Greek words lutroō (λυτρόω), lutron (λύτρον), antilutron (ἀντίλυτρον), and apolutrōsis (ἀπολύτρωσις) are used by NT writers to communicate the truth that Jesus purchased our freedom from the slave-market of sin by means of His sacrificial death on the cross. In the NT, this word group occurs 21 times and apolutrōsis (ἀπολύτρωσις) accounts for roughly half of those uses. Jesus said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom [lutron] for many” (Mark 10:45). Here, the Greek word lutron refers to “price of release, ransom.”[7]Prior to faith in Christ, we were held captive in Satan's slave-market of sin, but Christ released us by His shed blood. Paul states, “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption [apolutrōsis], the forgiveness of sins” (Col 1:13-14). And, “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom [antilutron] for all, the testimony given at the proper time” (1 Tim 2:5-6). Paul wrote, “In Him we have redemption [apolutrōsis] through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7). According to BDAG, the Greek word apolutrosis (ἀπολύτρωσις) originally referred to “buying back a slave or captive, i.e. making free by payment of a ransom.”[8] Hoehner notes, “The NT usage of ἀπολύτρωσις refers to one set free on the basis of a ransom paid to God by Christ's death.”[9] According to Paul Enns, “The word is used to describe the believer being purchased out of the slave market of sin and set free from sin's bondage. The purchase price for the believer's freedom and release from sin was the death of Jesus Christ (1 Cor 6:20; 7:23; Rev 5:9; 14:3, 4).”[10] The whole idea of redemption implies antecedent slavery. A slave could obtain freedom if redeemed by a free person. All humanity is enslaved to sin, Jesus being the sole exception, as He was sinless (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). Since Jesus was free from sin, He was able to purchase our freedom and liberate us from our bondage to Satan and sin (Acts 26:18; Col 1:13-14). Merrill Unger states: "Redemption from this bondage is represented in the Scriptures as both universal and limited. It is universal in the sense that its advantages are freely offered to all. It is limited in the sense that it is effectual only with respect to those who meet the conditions of salvation announced in the gospel. For such it is effectual in that they receive forgiveness of sins and the power to lead a new and holy life. Satan is no longer their captor, and death has lost its sting and terror. They look forward to the redemption of the body (see Heb 2:9; Acts 3:19; Eph 1:7; Acts 26:18; 2 Tim 2:26; 1 Cor 15:55–57; Rom 8:15–23)."[11] Biblically, we observe that God's forgiveness is not arbitrary, as though He simply releases someone from their sin-debt without any payment for the offenses that were committed. Nor was the payment for sin made by us, as though we had something of worth to give to God. Peter states, “you were not redeemed [lutroō] with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). God's forgiveness was made possible by the blood of Christ, which refers to His sacrificial atoning death on the cross where He died in our place, where “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And the blood of Christ is the only coin of the heavenly realm that the Father accepts as payment for our sin debt. Lightner states, “The means of redemption from sin in Scripture is always through the shed blood of Christ, and is therefore related to his death (Gal 3:13; Eph 1:7; Col 1:14; Heb 9:12, 15; 1 Pet 1:18–19; Rev 5:9). His sinless life demonstrated his qualification to be the sin-bearer. One flaw in his character would have disqualified him.”[12] Harold Hoehner notes: "The OT writings very carefully indicated that the shedding of blood was involved in sacrifice. Sacrificial animals were not killed by strangulation. The shedding of blood is necessary (Lev 17:11; Eph 2:13; 1 Pet 1:19) for without it there is no forgiveness of sins (Heb 9:22), and Paul makes it clear that God has been propitiated in Christ's redemption, which was in connection with his blood (Rom 3:24–25), and that one is justified by means of Christ's blood (Rom 5:9). Therefore, the ransom price in connection with deliverance was the sacrificial death of Christ."[13] Jesus paid our sin debt while He was on the cross dying in our place. But in some mysterious way, we who have believed in Christ as our Savior, are said to have been “crucified with Him” (Rom 6:6) and “died with Christ” (Rom 6:8; cf., 2 Tim 2:11). From the divine perspective (which encompasses all time and space), God the Father sees us dying with Christ while He was on the cross. Dr. Steven R. Cook ___ [1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament, 501. [2] G. W. Bromiley, “Reconcile; Reconciliation,” The International Standard Bible Encyclopedia, Revised, 55. [3] Paul P. Enns, The Moody Handbook of Theology, 324. [4] Ibid., 324. [5] Robert P. Lightner, Handbook of Evangelical Theology, 195. [6] Merrill F. Unger, “Reconciliation,” The New Unger's Bible Dictionary, 1067. [7] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 605. [8] Ibid., 117. [9] Harold W. Hoehner, Ephesians: An Exegetical Commentary, 206. [10] Paul P. Enns, The Moody Handbook of Theology, 323. [11] E. McChesney, “Redemption,” The New Unger's Bible Dictionary, 1069. [12] Robert P. Lightner, Handbook of Evangelical Theology, 195. [13] Harold W. Hoehner, Ephesians: An Exegetical Commentary, 207.

god jesus christ father man satan acts sin scripture greek redemption savior lesson rev new testament theology scriptures reconciliation ot col rom cor jam gal handbook heb his son eph biblically nt lev revised sacrificial reconcile through christ since jesus soteriology mcchesney christ rom ibid evangelical theology god isa bdag moody handbook other early christian literature

Insights from Grant 'Upbeat' Bosnick: The Neuroscience of Peak Performance and Happiness (Flow) Chapter 5

Play Episode Listen Later Mar 3, 2024 23:11 Transcription Available

Welcome back to the 11th season of the Neuroscience Meets Social and Emotional Learning podcast. In today's enlightening episode, we unfold the phenomenon of 'flow'—a state of profound immersion leading to peak performance. Our exploration is rooted in the teachings of Grant Bosnick and psychologist Mike Csikszentmihalyi, as we look at how strategies like rigorous self-awareness, customized planning, and potential improvement assessment contribute to achieving this state of blissful productivity. We delve deeper into the neuroscience of flow by understanding the brain changes that occur during this state. This discussion is enriched with insights from neuroscientist Arne Dietrich. We learn about the shift from conscious to subconscious intrinsic system that results in heightened creativity and enhanced mood—making tasks appear effortless and enjoyable. The episode also sheds light on the key neurochemicals responsible for inducing and sustaining the flow state - dopamine, noradrenaline, serotonin, and endorphins. This understanding paves the way to comprehend the ecstasy felt during flow, accompanied by an absence of pain and hunger, resulting in a beautifully enhanced mood. Flow is reported to multiply productivity and happiness. It accelerates learning and creativity while improving problem-solving skills. We conclude the episode with practical tips to help you understand better, induce and maintain flow and thus multiply productivity, reach your goals, and experience profound joy in your efforts. On today's episode #326 we continue with our 18-Week Self-Leadership Series based on Grant Bosnick's “Tailored Approaches to Self-Leadership: A Bite Size Approach Using Psychology and Neuroscience” that we first dove into with our interview on EP #321[i] just a few weeks ago. Now that we have started this series, I hope you can see how practicing and strengthening the skills we are learning each week, is cumulative. Each week, we are learning something new, that builds off the prior week, to help take us to greater heights in 2024. In this 18-week Series that we began in the beginning of February, we are covering: ✔ Powerful tactics from this Grant Bosnick's award-winning book that illustrates how change and achievement are truly achievable both from internal ('inside out') and external ('outside in') perspectives. ✔Listeners will grasp the immense power of self-leadership and its transformative effect on personal growth and success by applying the neuroscience Grant has uncovered in each chapter. ✔Explore practical strategies for habit formation and the impact of a self-assessment system. ✔Gain insights from Grant's expert advice on maintaining a balance between strengths and weaknesses while chasing after your goals. ✔Embark on an intellectual journey that has the power to elevate personal achievement and self-awareness to uncharted levels while we map out our journey over this 18-week course. There is great power and self-awareness that comes along with mapping out a plan designed specifically for YOU and I encourage everyone to take Grant Bosnick's Leadership Self-Assessment[ii] so you can see the areas for you that score a high, medium of low level of importance for you to focus on this year. EPISODE #326, Chapter 5, “The Neuroscience of Flow” we will cover: ✔ A Review of Peak Performance and Using Flow for Increased Productivity in the Workplace with EP 27 with Friederike Fabritius. ✔ What is the Flow State? ✔ How to prepare for the Flow State. ✔ What does the Flow State feel like? ✔ Getting into Flow ✔ The Neuroscience of Flow ✔ The Benefits of Flow in the Workplace and Beyond ✔ 4 TIPS for Getting into the Flow State to Increase Productivity Today we dive into Chapter 5 of Grant Bosnick's book as we cover “The Neuroscience of Flow” which came out as MEDIUM importance (orange score) alongside the topics of Mindfulness[iii] that we covered last week. Flashback to Friederike Fabritius on Peak Performance What I loved about seeing this topic included in Grant's 18 chapters was that I remember watching Pioneer in Neuorleadership, Friederike Fabritius presenting on “The Recipe of Peak Performance and Flow” that I shared on our first interview together back on EPISODE #27[iv] in October 2019. When I watch some of these earlier interviews I remember what life what like before I had invested in a high-tech recording system. You will hear some bugs that today, AI can erase, taking our peak performance to new heights. Talking about Peak Performance, these days, I record as usual, (using a Rodecaster Pro Recording System) and then after production, AI cleans up every recorded for me. It's new, and still ironing out some bugs with it, but mind-boggling to see where we started out, and where we are today. We can always strive forward and improve where we were yesterday. What I remember loving the most about Friederike's first talk that I found back in 2017 that she did for high level executives in Barcelona, Spain, was that she accurately described what the psychologist, researcher and “father of flow”[v] (known in his work environment as Mike C) that he devoted his entire lifetime to. And that is, what constitutes a happy life. “Mike C,” Mihaly Csikszentmihalyi, (from Claremont Graduate University in CA) along with Professor Martin Seligman of the University of Pennsylvania (who we've mentioned before on this podcast “set out to develop a focus on happiness, well-being, and positivity with a goal to create a field focused on human well-being and the conditions that enable people to flourish and live satisfying lives.”[vi] Friederike explained this concept of “flow” or “peak performance” as an optimal state that occurs when our brain releases three chemicals: noradrenaline (released with a challenge), dopamine (released with anything that gives you pleasure), and acetylcholine (released when you have focused attention). She reminded us about learning to find our “optimal level” of performance by knowing thyself. Some people she says, need challenge to perform optimally (I'm like this for sure), and other people, you must take the challenge or pressure away for them to perform at their best. One person performs better with an element of “threat” that they perceive as a “reward” and this motivates them, while another person shuts down with this “threat.” To reach peak performance levels with YOUR work, it helps to know how you reach your optimal levels best. Take This Understanding to Create Flow in the Workplace How can we create this “flow state” with our work? If you are working in an environment that's too easy, or not challenging, you will be under challenged, and reaching peak performance in this scenario is difficult as you will be bored. Or, be careful if you are in a workplace with too much challenge, where you are over aroused, constantly putting out fires, and under high stress or pressure, all the time. Over time, without balance, this person will burn out. At the brain level, their amygdala grows bigger, and they will begin to see threats where there are none. Friederike reminds us to find a workplace where we can reach optimal levels of challenge, (if you look at the image in the show notes, it's at the peak of the curve). Boredom or too easy on the left of the curve, and stress/anxiety at the right of the curve, with optimal levels, or our sweet spot for peak performance at the top. It's working here where we can access peak performance or flow where we are able to get into the zone with our work, and lose track of time. [vii] (Image credit: Achieving a flow state) You can see why it's important to find your optimal level of performance for this magical brain state to occur. THINK ABOUT THIS! When have YOU accessed flow? What were you doing? Maybe you've lost track of time reading an enjoyable novel, or while writing, or running? There are two activities where I've experienced this state: hiking in the mountains, or writing these podcast episodes. I can be running through the mountains, and hours can go by before I look at my watch and decide to turn back before darkness hits, or I run out of time, or I can sit down at my desk in the early morning, to write one of these episodes, and find myself still there, and the whole day has gone by. I can easily lose track of time in both these scenarios, and feel exactly what the research supports, that this state of mind “is accompanied with a sense of accomplishment, meaningfulness, and positive mood.”[viii] So what does Grant Bosnick say about flow in his book “Tailored Approaches to Self-Leadership?” He mentions the “father of flow” in the second paragraph, and defines flow as “the mental state of being fully immersed in a feeling of energized focus, full involvement, and enjoyment in the process of an activity we are doing. In essence, it is characterized by complete absorption in what we do, performing at the edge of our capabilities, peak performance. In this state, it feels effortless, as if things are flowing together.” (Chapter 5, Bosnick). Grant mentions that “we are in micro flow all the time. When we look for it, we can ride it into jacked flow. We can train ourselves into flow. And heighten our performance.” (Chapter 5, Bosnick). Now we are talking. I've only noticed flow AFTER it has occurred, and have not been in the habit of training myself into flow, so this is going to be a new practice for me this year. PREPARING FOR THE FLOW STATE: Grant prepares us for flow, just like Friederike, who suggests that we find the right amount of challenge, and then says that “it's something that we make happen; it is not something that happens to us.” (Chapter 5, Bosnick). “Flow depends on our ability to control what happens in our consciousness moment by moment. Each of us has to achieve it on the basis of our own individual efforts and creativity. We are in control of consciousness when we have the ability to focus attention at will, to be oblivious to distractions, and to concentrate for as long as it takes to achieve a goal, and not longer.” (Chapter 5, Bosnick). We have talked about ways to develop our higher faculties of our mind[ix], like our will, on recent episodes, which is one way to help us to focus our attention, moment by moment and block out distractions, and Grant brings us back to chapter 4 on Mindfulness that he mentions helps us to control our attention at will. See how all of these chapters work together? Developing Mindfulness, will help us to strengthen our ability to access the flow state. HOW DOES THIS STATE FEEL? Grant gives some examples from a dancer who describes flow as “your concentration is complete” or a rock climber who says “you are so involved in what you are doing that you aren't thinking of yourself as separate from the immediate activity.” (Chapter 5, Bosnick). Grant shares that he feels this state while drumming, or designing a presentation saying that “his body and mind are one, working together.” (Chapter 5, Bosnick. When I'm running in the mountains, in this state, it's like me and the mountains are one. I don't see what's around me, just the small area of pathway right in front of me. Or when I'm writing at my desk, it's just me, the keyboard and the computer screen. All sounds are blocked out, and it's difficult to break me away from the desk, mid-thought. I have to finish writing, or the flow is gone, and my family knows when I'm in this state, and not to knock on the door, which will break this state of deep focused concentration. GETTING INTO FLOW: Grant has a reflection activity to help us to practice getting into this flow state. He suggests: THINK: When have hours passed by without you realizing it? THINK: When did things just click into place and felt effortless? OBSERVE: Once you know what flow feels like for you, notice the type of activities you were doing to obtain this state in other areas of your life. The Neuroscience of Flow DID YOU KNOW that in flow “as our attention heightens, the slower and energy-intensive extrinsic system (conscious processing) is traded off for the far faster and more efficient processing of the subconscious, intrinsic system?” (Chapter 5, Bosnick). Grant quotes Arne Dietrich, a neuroscientist from the American University of Beirut who says “It's an efficiency exchange of the energy in our brain—trading the energy we normally use for resource-intensive conscious thinking activity for (resource-efficient) heightened attention and awareness. The technical term for this exchange is transient hypofrontality.” (Chapter 5, Bosnick). Grant also explains the changes in our brain waves. “When we are in flow, we transition from the faster-moving beta waves of normal waking consciousness to the slower, deeper alpha waves and even borderline theta waves. Alpha waves are like a day-dreaming mode…theta waves are the ones we experience during REM or just before we fall asleep, where ideas combine in amazing and unique ways.” (Chapter 5, Bosnick). When I got to the part of this chapter where Grant wrote about the neurochemistry of flow, I stopped and remembered Friederike's presentation from 2014 and the graphic I created with the three brain chemicals she listed that were important for getting into flow; noradrenaline, dopamine and aceylcholine. Grant sited the research from Neuroscientists at Bonn University who determined 5 neurochemicals present during this flow state. They found that endorphins (that help with pain and stress relief), norepinephrine which is the same neurochemical Friederike mentioned, noradrenaline (not sure why scientists have two words that mean the same neurochemical…maybe they couldn't agree on this name and so now we've got two words for the same thing (that's released with a challenge), anandamide (that regulates pain, anxiety and hunger) and serotonin (that plays a key role in our mood) that are all present during the flow state. Understanding the functions of these neurochemicals helps me to understand why during this state of flow I don't notice aches and pains I have, hunger and thirst disappears, and I'm happy for hours at a time. WHAT ARE THE BENEFITS OF FLOW? When you are in flow, I'd say it feels almost dream-like, or trance-like as our brain waves slow down, allowing us to access higher levels of creativity. In Chapter 5, Grant points out that “In a ten-year study at McKinsey, top executives reported being five times more productive in flow.” “Flow helps us to learn faster. Recent research says somewhere between 400% and 500% faster according to research by Advanced Brain Monitoring and DARPA, subjects had a 490% increase in skill acquisition in the state of flow.” “Flow enhances creativity and problem solving. The University of Sydney tested flows impact on creative problem-solving abilities…in a flow state, creative problem-solving increases by 430%” The father of flow, Mike C “Csikszentmihalyi also found, through his research, that the people on earth who have the most flow in their lives are the happiest people on Earth.” “When we are in flow we forget the unpleasant aspects of life.” I knew that the flow state was powerful, but until reading the research that Grant put into this chapter, I didn't realize just how powerful the flow state really is. Now I'm thinking I want to use this state to make life more enjoyable and help me to develop new skills at a faster rate. HOW TO GET INTO FLOW You'll have to read chapter 5 for all of Grant's tips. I liked his tips on Getting into Flow Through Mental Stimulation, since this is what I'm doing while writing this episode. I've been sitting at my desk, writing this episode since early this morning, and I just looked at the time and it's well into the afternoon. I've been in flow, writing for at least five hours. How can I use Grant's Tips to ride myself into what he calls “jacked flow” that will help me to 5x my productivity and accomplish more with less effort? Grant suggests: PICK A GOAL: Think of whatever it is you are working on a decide on the goal. Finish the presentation, or write the proposal or for me, finish writing this episode so I can record it tomorrow. PRIME YOUR BRAIN FOR FLOW: Next he suggests bringing in mindfulness, that takes us back to our last episode where we learned about PQ reps. Use mindfulness to filter out your distractions and maintain control with your attention. I found it does help to let others around you know you've blocked off a time where you cannot be interrupted. THINK ABOUT THE BENEFIT OF THE GOAL: Why do you want to complete the thing you are working on. For me, with each podcast episode I write, record and release, it helps me to not only implement these new ideas into my own life, but I know I'm gaining skills that help me far beyond the content. Hosting this podcast, writing and recording these episodes, helps me to improve my presentation skills, communication, which improves my overall levels of confidence, let along what I'm gaining from implementing these ideas myself. What benefits do YOU receive from whatever it is that YOU are working on? PUT YOURSELF ON THE EDGE: Ask yourself, is this challenging me? If it's not, it might not get you into the flow state. If it is, then keep working, and see how far you can get. How long can you stretch your flow state. REVIEW AND CONCLUSION To review and conclude this week's episode #326 on “The Neuroscience of Flow” we asked the question: DID YOU KNOW THAT “When we are in flow, we transition from the faster-moving beta waves of normal waking consciousness to the slower, deeper alpha waves and even borderline theta waves” and “we are five times more productive in this state.” (Bosnick, Chapter 5). We reviewed an early episode with Friederike Fabritius where she taught us about Peak Performance and How to Create Flow in the Workplace. We dove deep into how to prepare for the flow state, what it feels like, urging us all to think about WHEN we access this state ourselves. We looked into The Neuroscience of Flow, the neurochemicals that are present in our brain during flow, with some additional ones that were new for me. We covered the benefits of flow, that opened my eyes to how important this brain state is for workplace productivity, creativity and innovation. The research from McKinsey mentioned productivity soared by 5x while using the flow state, making me decide it was time to work on inducing flow more often in my work week. We ended with 4 STEPS to getting into “jacked flow” as Grant calls it, to give ourselves 5x more productivity, with less effort. Grant tells us to: PICK A GOAL: With what we want to accomplish is this state. PRIME YOUR BRAIN FOR FLOW: By using PQ reps from our episode on Mindfulness, and blocking out all distractions. KNOW THE BENEFIT OF THE GOAL: Which takes us back to the deeper meaning of “why” we do what we do. PUT YOURSELF ON THE EDGE: You must be challenging yourself. This made me think of something my mentor Bob Proctor would say all the time. He'd say “If you aren't sitting on the edge, you're taking up too much space” and I used to think about this. What exactly does he mean? Don't slouch in our chairs? He meant always lean in, take on difficult, challenging work, or you are wasting valuable time. It's here I want us to think back to where we began on the map of Grant's Tailored Approaches to Self-Leadership. REVIEW Chapters 2, 3, 4 EPISODE #323, Chapter 2, “Using Neuroscience to Level Up Your 2024 Goals” ✔ What is Kurt Lewin's “Field Theory” and how can we use it to improve our performance towards our goals in 2024? REFLECT: What are you doing today to gain the momentum needed to reach NEW and HEIGHTENED levels of performance? EPISODE #324, Chapter 3, “The Neuroscience of Inspiration” ✔ Uncover WHO or WHAT inspires you. ✔ Learn what happens to our brain when we are inspired (by a person or a thing). ✔ Apply the Neuroscience of Inspiration to our life in 3 steps: WRITE, THINK and LEARN to Level Up Our Results in 2024. REFLECT: How are you using people or places that inspire you, to take your results to greater heights? EPISODE #325 Chapter 4 “The Neuroscience of Mindfulness” ✔ A review of our past episodes where we covered the topic of Mindfulness. ✔ Defining Mindfulness and where many people begin their practice. ✔ Putting Mindfulness into practice using PQ Reps, coined by Positive Intelligence Founder, Shirzad Chamine, to build our mental muscles over time. ✔ My challenge to you to keep working on Mindfulness for improved productivity in our personal and work lives. REFLECT: Where are you in your Mindfulness Journey? Which leads us to connect the dots to chapter 5 on The Neuroscience of Flow. REFLECT: When do you experience this brain state, and how can you use it intentionally to reach 5x your usual levels of productivity in your work life? With that thought, I'll close out this episode, with a quote from the “Father of Flow” Mike C, who reminds us The best moments usually occur when a person's body or mind is stretched to its limits in a voluntary effort to accomplish something difficult and worthwhile. Optimal experience is thus something that we make happen. No one is going to do this work for us. I'll see you next week for our review of Chapter 6 on Physical Health. See you next time. REFERENCES: [i]Neuroscience Meets Social and Emotional Learning Podcast EPISODE #321 with Grant ‘Upbeat' Bosnick https://andreasamadi.podbean.com/e/insights-from-grant-upbeat-bosnick/ [ii] Self-Assessment for Grant Bosnick's book https://www.selfleadershipassessment.com/ [iii]Neuroscience Meets Social and Emotional Learning Podcast EPISODE #325 on “The Neuroscience of Mindfulness” https://andreasamadi.podbean.com/e/insight-from-grant-bosnicks-tailored-approaches-to-self-leadership/ [iv]Neuroscience Meets Social and Emotional Learning Podcast EPISODE #27 with Friederike Fabritius on “The Recipe for Peak Performance” https://andreasamadi.podbean.com/e/pioneer-in-the-field-of-neuroleadership-friederike-fabritius-on-the-recipe-for-achieving-peak-performance/ [v] https://www.cgu.edu/people/mihaly-csikszentmihalyi/ [vi] IBID [vii] Achieving a flow state by Allaya Cooks-Campbell March 7, 2022 https://www.betterup.com/blog/flow-state [viii] The Neuroscience of Flow: Involvement of the Locus Coeruleus Norepinephrine System by Dimitr van der Linden et al Published April 14, 2021 https://www.frontiersin.org/journals/psychology/articles/10.3389/fpsyg.2021.645498/full [ix] Neuroscience Meets Social and Emotional Learning Podcast EPISODE #294 “Beyond our 5 Senses and Using the Six Higher Faculties of the Mind” https://andreasamadi.podbean.com/e/beyond-our-5-senses-understanding-and-using-the-six-higher-faculties-of-our-mind/

Soteriology Lesson 36 - The Imputation of God's Righteousness

Play Episode Listen Later Feb 25, 2024 76:19

The Bible reveals that God imputes His righteousness to the believer at the moment of salvation. The word imputation itself is an accounting term used both in the Old Testament and the New Testament (Gen 15:6; Psa 32:2; Rom 4:3-8; Gal 3:6). Biblically, there are three major imputations that relate to our standing before God. First is the imputation of Adam's original sin to every member of the human race. Paul wrote, “through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom 5:12), for “through one transgression there resulted condemnation to all men” (Rom 5:18a), for “by a man came death” (1 Co 15:21a), and “in Adam all die” (1 Cor 15:22a). This means every biological descendant of Adam is charged/credited with the sin he committed in the Garden of Eden which plunged the human race into spiritual and physical death. Jesus is the only exception, for though He is truly human (Matt 1:1; Luke 3:23-38), He was born without original sin, without a sin nature, and committed no personal sin during His time on earth (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). Adam is the head of the human race and his fall became our fall. This is the basis for death and for being estranged from God. Robert B. Thieme states: "[Adam's Original Sin refers to] the initial act of willful, cognitive disobedience to God committed by the first man, Adam, when he violated God's mandate to not eat from the tree of the knowledge of good and evil in the Garden of Eden (Gen 2:17; 3:6). The initial human sin resulted in Adam's immediate spiritual death, the formation of the sin nature, and loss of his relationship with God (Gen 3:7; Rom 6:23). Since Adam is the physical and representative head of the human race, his corrupt sin nature is genetically passed on through procreation to all his descendants (Rom 5:12). At each person's physical birth, God imputes Adam's original sin to the sin nature, resulting in the condemnation of spiritual death (Rom 5:19; 1 Cor 15:21-22). The only exception is the humanity of Jesus Christ, who was conceived by means of the Holy Spirit, born without the sin nature, and thus did not receive the imputation of Adam's original sin."[1] Second is the imputation of all sin to Jesus on the cross (Isa 53:4-6, 10; 2 Cor 5:21; Heb 2:9; 1 Pet 2:21-24; 1 John 2:2). God the Father judged Jesus in our place (Mark 10:45; 1 Cor 15:3-4; 1 Pet 3:18), cancelling our sin debt by the death of Christ (Col 2:13-14; 2 Cor 5:18-19). This was a voluntary imputation on the part of Christ who freely went to the cross and took our sins upon Himself (John 1:29; 10:11, 15, 17-18). Thieme explains: "On the cross, the justice of God the Father imputed all the sins of mankind to His beloved Son, Jesus Christ (1 Pet 2:24). This was a judicial imputation because sin has no affinity with the impeccable humanity of Christ, no home in Him. To complete the judicial action, the Father's justice immediately judged every one of those sins in Christ. Our personal sins are never imputed to us for judgment. Rather, the perfect humanity of Christ was “pierced through for our transgressions,” taking upon Himself the penalty that rightfully belonged to all men (Isa 53:5). This substitutionary work satisfied God's righteousness and justice and made possible our so-great salvation (2 Cor 5:21; 1 John 2:2)."[2] Third is the imputation of God's righteousness to those who believe in Jesus for salvation (Rom 4:3-5; 2 Cor 5:21; Phil 3:8-9). The righteousness of God imputed to the believer at the moment of faith in Christ results in the believer being justified before God (Rom 3:22, 24, 28; 4:1-5). Moses wrote of Abraham, saying, “Then he believed in the LORD; and He reckoned [חָשַׁב chashab] it to him as righteousness” (Gen 15:6). David writes, “How blessed is he whose transgression is forgiven, whose sin is covered! How blessed is the man to whom the LORD does not impute [חָשַׁב chashab] iniquity, and in whose spirit there is no deceit” (Psa 32:1-2). Moses and David both use the Hebrew chashab (חָשַׁב) which, according to HALOT, means “to impute, reckon to.”[3] Moses uses the verb in a positive sense of that which God imputes to Abraham, namely righteousness, and David uses the verb negatively, of that which God does not credit to a person, namely iniquity. Allen P. Ross comments on the meaning of chashab (חָשַׁב) in Psalm 32:2 and Genesis 15:6: "Not only does forgiveness mean that God takes away the sins, but it also means that God does not “impute” iniquity to the penitent: “Blessed is the one to whom the LORD does not impute iniquity.” The verb (חָשַׁב) means “impute, reckon, credit”; it is the language of records, or accounting—in fact, in modern usage the word is related to “computer.” Here the psalm is using an implied comparison, as if there were record books in heaven that would record the sins. If the forgiven sins are not imputed, it means that there is no record of them—they are gone and forgotten. Because God does not mark iniquities (Psa 130:4), there is great joy. The same verb is used in Genesis 15:6 as well, which says that Abram “believed in the LORD, and he reckoned it (וַיַּחְשְׁבֶ֥הָ) to him as righteousness.” The apostle Paul brings that verse and Psalm 32:2 together in Romans 4 to explain the meaning of justification by faith: when people believe in the Lord, God reckons or credits them with righteousness (Paul will say, the righteousness of Jesus Christ), and does not reckon their sin to them."[4] The apostle Paul cites Abraham's faith in God as the basis upon which he was declared righteous before Him, saying, “For what does the Scripture say? ‘Abraham believed God, and it was credited [logizomai] to him as righteousness'” (Rom 4:3).[5] Paul uses the Greek verb logizomai (λογίζομαι) which, according to BDAG, means “to determine by mathematical process, reckon, calculate, frequently in a transferred sense.”[6] Abraham believed God's Word, and God reckoned, or transferred His righteousness to him. After pointing to Abraham as the example of justification by faith, Paul then extrapolates that we are justified in the same way, saying, “Now to the one who works, his wage is not credited [logizomai] as a favor, but as what is due. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited [logizomai] as righteousness” (Rom 4:4-5; cf. Gal 3:6). Paul then references David, saying, “David also speaks of the blessing on the man to whom God credits [logizomai] righteousness apart from works: ‘Blessed are those whose lawless deeds have been forgiven, and whose sins have been covered. ‘Blessed is the man whose sin the Lord will not take into account [logizomai]'” (Rom 4:6-8). Paul twice used the Greek verb ellogeō (ἐλλογέω) to communicate the idea of an exchange between persons (Rom 5:13; Phm 1:18). According to BDAG, the verb ellogeō (ἐλλογέω) means “to charge with a financial obligation, charge to the account of someone.”[7] Paul told his friend, Philemon, concerning his runaway slave Onesimus, “if he has wronged you in any way or owes you anything, charge [ellogeō] that to my account” (Phlm 1:18). Paul had not wronged Philemon, nor did he owe him anything; however, Paul was willing to pay for any wrong or debt Onesimus may have incurred. J. Dwight Pentecost notes: "Paul is giving us an illustration of that which God has done for us in Christ Jesus. As the Apostle assumed the debt of Onesimus and invited Philemon—who had been wronged—to charge that debt to him, so the Lord Jesus Christ took the debt that we owed to the injured One—to God—and He charged Himself with our debt and set His righteousness down to our account."[8] In a similar way, Jesus paid for our sin so that we don't have to, and in exchange, we receive God's righteousness. This idea of an exchange between persons means that one person is credited with something not antecedently his/her own. Our sin is our sin, and Christ's righteousness is His righteousness. When Jesus took our sin upon himself at the cross, He voluntarily accepted something that belonged to another, namely us. Jesus took our sin upon Himself. On the other hand, when we receive God's righteousness as a gift, we are accepting something that belonged to another, namely God. By faith, we accept that which belongs to God, namely, His righteousness. God's righteousness becomes our righteousness. Paul references the exchange that occurred at the cross when Jesus died for our sin, saying, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor 5:21), and he personally spoke of the righteousness “which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:9).[9] Once we receive God's righteousness, we are instantaneously justified in God's sight. Some might raise the question: how can a holy God justify unworthy sinners? How can He give something to someone who deserves the opposite? How is this just? The answer is found in Jesus and what He accomplished for us at the cross. At the cross, God judged our sin as His righteousness requires, and saves the sinner as His love desires. At the cross Jesus voluntarily died a penal substitutionary death. He willingly died in our place and bore the punishment that was rightfully ours. Our guilt became His guilt. Our shame became His shame. The result of the cross is that God is forever satisfied with the death of Christ. There's no additional sacrifice or payment needed. Jesus paid it all. When we believe in Jesus, we are forgiven all our sins (Acts 10:43; Eph 1:7; Col 1:14; 2:13; Heb 10:10-14), and then God imputes His righteousness to us. The apostle Paul calls it “the gift of righteousness” (Rom 5:17; cf. 2 Cor 5:21; Phil 3:9). God's righteousness is not earned; rather, it is freely gifted to us who believe in Jesus as our Savior. It is sometimes difficult to accept this biblical teaching, because our behavior does not always reflect our righteous standing before God. However, God's Word defines reality, and we are justified in His sight because His righteousness has been gifted to our account. The righteousness of God is credited to us who have trusted in Jesus as our Savior. Dr. Steven R. Cook [1] Robert B. Thieme, Jr. “Adam's Original Sin”, Thieme's Bible Doctrine Dictionary, 1-2. [2] Ibid., 137. [3] Ludwig Koehler, Walter Baumgartner, M. E. J. Richardson, et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 360. [4] Allen P. Ross, A Commentary on the Psalms, Vol. 1, (Grand Rapids, Mich., Kregel Publications, 2011), 710-711. [5] The translators of the Septuagint use logizomai (λογίζομαι) as a reliable synonym for chashab (חָשַׁב) both in Genesis 15:6 and Psalm 32:2. Paul then uses logizomai (λογίζομαι) when making his argument that justification is by faith alone in God (Rom 4:3-5; Gal 3:6). [6] William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 597. [7] Ibid., 319. [8] J. Dwight Pentecost, Things Which Become Sound Doctrine, 40. [9] Though the word “impute” is not used in some passages, the idea is implied. Isaiah writes of the Suffering Servant Who “will justify the many, as He will bear their iniquities” (Isa 53:11), and of God as the One Who “has wrapped me with a robe of righteousness” (Isa 61:10). And Paul writes of “the righteousness of God through faith in Jesus Christ for all those who believe” (Rom 3:22), and of being “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24; cf. 5:17; 9:30; 10:3-4; 1 Cor 1:30; Gal 2:16; 3:11, 24).

god jesus christ father lord bible holy spirit gardens romans acts psalm scripture greek blessed savior lesson old testament psalms new testament righteousness apostles faith in god hebrew commentary col vol rom cor psa richardson philemon gal heb grand rapids eph biblically faith in jesus christ because god original sin onesimus brill one who septuagint soteriology imputation god rom god gen christ col thieme phm ibid himself john eden gen christ jesus rom bdag walter bauer other early christian literature allen p ross

Soteriology Lesson 35 - The Holiness of God

Play Episode Listen Later Feb 18, 2024 61:45

The Bible reveals God is holy.[1] God declares of Himself, “I am holy” (Lev 11:44), and the psalmist says, “holy is the LORD our God” (Psa 99:9), and the Seraphim declare, “Holy, Holy, Holy, is the LORD of hosts” (Isa 6:3). In these verses, the word “holy” translates the Hebrew word qadōsh (קָדוֹשׁ), which means “to be holy, [or] separated.”[2] James Swanson says it refers “to being unique and pure in the sense of superior moral qualities and possessing certain essential divine qualities in contrast with what is human.”[3] God's holiness is closely linked with His righteousness, justice, and perfection. Holiness denotes moral purity. Because God is absolutely holy (Psa 99:9; Isa 6:3; Rev 15:4), it is written, “no evil dwells with You” (Psa 5:4). By definition, evil is “any act or event that is contrary to the good and holy purposes of God…Moral evil refers to acts (sins) of creatures that are contrary to God's holy character and law.”[4] According to Merrill F. Unger, moral evil “is the failure of rational and free beings to conform in character and conduct to the will of God.”[5]George Howley states, “God is separate from all evil and is in no way responsible for it…[and] It can only be attributed to the abuse of free-will on the part of created beings, angelic and human.”[6] Evil originates in the heart (Gen 6:5; Zech 8:17), can result in evil actions (Neh 13:17; Prov 24:8; 1 Pet 3:12), lead to proneness of evil (Ex 32:22; Deut 9:24), and mark an entire generation of people (Deut 1:35; Matt 12:45). Being holy means God cannot be affixed to anything morally imperfect. This means the Lord cannot condone sin in any way. Scripture reveals, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “God is Light, and in Him there is no darkness at all” (1 John 1:5). Everett Harrison states: "The basic idea conveyed by the holiness of God is His separateness, i.e., His uniqueness, His distinction as the Wholly Other, the One who cannot be confused with the gods devised by men (Ex 15:11), the One who stands apart from and above the creation. Secondarily the holiness of God denotes His moral perfection, His absolute freedom from blemish of any kind (Psa 89:35)."[7] The third Person of the Trinity bears the specific title of the Holy Spirit (John 14:26), which emphasizes His righteousness and separateness from sin (Isa 63:10; Eph 4:30). Jesus, as the Son of God, embodies the holiness of God in human form. Scripture tells us that Jesus was “holy, innocent, pure, and set apart from sinners” (Heb 7:26). Jesus lived and interacted with sinners (i.e., eating with them, attending weddings, etc.), but He never had sinful thoughts, spoke sinful words, or acted in sinful ways. No matter what was happening around Him, Jesus never crossed the line into sin. Without abandoning righteousness, He loved and spoke truth, displayed compassion, helped the weak, and rebuked the arrogant. He was always holy in thought, word, and deed, and though near to others, He was still “set apart from sinners” (Heb 7:26). In one sense, a person or group is holy—set apart to God—simply by being part of the covenant community. It was said of Israel, “all the congregation are holy, every one of them, and the LORD is in their midst” (Num 16:3). According to Allen Ross, “They were holy, because the Lord who set them apart was holy.”[8] Merrill F. Unger notes, “God has dedicated Israel as His people. They are ‘holy' by their relationship to the ‘holy' God. All of the people are in a sense ‘holy,' as members of the covenant community, irrespective of their faith and obedience.”[9] Being set apart to God, the Lord expected His people to be set apart from the world and behave in conformity with His righteous character and directives. Unger states, “Based on the intimate nature of the relationship, God expected His people to live up to His ‘holy' expectations and, thus, to demonstrate that they were a ‘holy nation.'”[10] The Lord told His people, “you are to be holy to Me, for I the LORD am holy; and I have set you apart from the peoples to be Mine” (Lev 20:26). According to Allen Ross, “The means of developing holiness required faith and obedience on their part. But because it was a nation of very human and often stubborn individuals, progression toward holiness did not develop instantly or easily, and for some it did not develop at all.”[11] This is also true of Christians who are called “saints”, not because we act saintly, but because of our relation to God as part of the church, the body of Christ. Paul wrote to the church at Corinth, “to those who have been sanctified in Christ Jesus, saints by calling” (1 Cor 1:2). The word “saints” here translates the Greek hagios (ἅγιος), which pertains “to being dedicated or consecrated to the service of God.”[12] In this passage, hagios is a synonym for a believer in Christ, not a description of their character. All Christians are saints (Rom 1:7; 1 Cor 1:1-2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:2). The Christians at Corinth were saints (positionally), even when they were behaving like mere men (1 Cor 3:1-3). Warren Wiersbe states: "The church is made up of saints, that is, people who have been “sanctified” or “set apart” by God. A saint is not a dead person who has been honored by men because of his or her holy life. No, Paul wrote to living saints, people who, through faith in Jesus Christ, had been set apart for God's special enjoyment and use. In other words, every true believer is a saint because every true believer has been set apart by God and for God."[13] Christians living in the dispensation of the church age are called to holy living. Peter wrote, “like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘you shall be holy, for I am holy'” (1 Pet 1:15-16). God, who is our Father, is holy, and He calls for His children to live holy lives. For Christians, living holy to the Lord is accomplished by advancing to spiritual maturity and living as obedient-to-the-Word believers (Heb 6:1). It means learning God's Word (Psa 1:2-3; Ezra 7:10; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), living in submission to Him (Rom 12:1-2; Jam 4:7), walking by faith (2 Cor 5:7; Heb 10:38; 11:6), being filled with the Spirit (Eph 5:18), walking by means of the Spirit (Gal 5:16), accepting trials that help us grow (Jam 1:2-4), being devoted to prayer (Col 4:2; 1 Th 5:17; Eph 6:18), worship (Heb 13:15), being thankful (1 Th 5:18), fellowshipping with other believers (Heb 10:24-25), serving others (Gal 5:13; 6:10; 1 Pet 4:10; Phil 2:3-4), and taking advantage of the time we have (Eph 5:15-16). On the negative side, it means not loving the world (Jam 4:4; 1 John 2:15-16), nor quenching the Spirit (1 Th 5:19), nor grieving the Spirit (Eph 4:30). If we turn to sin—and that's always a possibility—it means we are not living holy lives as God expects. When Christians sin, it does not result in loss of salvation, but loss of fellowship with God. It also means that if we continue to live sinfully, that God may discipline us (Heb 12:5-11), and deny us eternal rewards (1 Cor 3:10-15; 2 John 1:8). Humble believers acknowledge their sin, and God restores them to fellowship when they confess it to Him, seeking His forgiveness (1 John 1:9). Dr. Steven R. Cook [1] The apostle Paul referred to the Bible as “the holy Scriptures” (Rom 1:2), and “the sacred writings” (2 Tim 3:15). The terms “holy” and “sacred” mean the Bible is a special book in that it conveys divine revelation from God to mankind (2 Tim 3:16-17). Though written by human authors under the inspiration of God the Holy Spirit (2 Pet 1:20-21), the end product is “the word of God, which performs its work in you who believe” (1 Th 2:13). [2] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 868. [3] James Swanson, “קָדוֹשׁ”, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997). [4] Stanley Grenz, David Guretzki, and Cherith Fee Nordling, Pocket Dictionary of Theological Terms (Downers Grove, IL: InterVarsity Press, 1999), 48. [5] Merrill Frederick Unger, R. K. Harrison, Howard Frederic Vos, et al., The New Unger's Bible Dictionary (Chicago: Moody Press, 1988). [6] George Howley, “Evil,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 349. [7] Everett. F. Harrison, “Holiness; Holy,” ed. Geoffrey W Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 725. [8] Allen P. Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus (Grand Rapids, MI: Baker Academic, 2002), 378. [9] W. E. Vine, Merrill F. Unger, and William White Jr., Vine's Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 113. [10] Ibid., 113. [11] Allen P. Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus, 48. [12] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 10. [13] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1, 568.

god jesus christ father lord israel spirit bible england christians holy spirit evil holy scripture greek lesson rev new testament humble wood holiness hebrew col vine rom cor psa leviticus jam gal corinth heb hab prov eph dictionary num lev exposition faith in jesus christ holy one because god deut holiness of god unger neh zech seraphim all christians holy spirit john soteriology downers grove eerdmans warren wiersbe biblical languages ibid spirit gal spirit eph old testament theology james swanson warren w wiersbe il intervarsity press mi baker academic other early christian literature allen p ross

The Ochelli Effect 2-15-2024 JFK Myths 17

The Ochelli Effect

Play Episode Listen Later Feb 17, 2024 149:45

FK MYTHS 17 PlusThe Ochelli Effect 2-15-2024 JFK Assassination Myths 17Once Upon a time or two, or seventeen we go at the myths swirling around the JFK Assassination. Micke Swanson, Carmine Savastano, and first time guest Joe "Scooter" Borelli join Chuck to continue the sub-series back by popular Demnand.From E. Howard Hunt to getting Reinered just asking, "Who Shot JFK ?" is a tangled web more twisted and hard to navigate today than it was when the PBS property NOVA made waves on T.V. in 1988.MJ-12 and JF?https://www.nbcnews.com/id/wbna42704241MICHAEL SWANSONBE IN THE KNOW:https://wallstreetwindow.comTWITTER:https://twitter.com/tradermike_1999FACEBOOK:https://www.facebook.com/tradermikeBOOKS BY MICHAEL SWANSON:The War State: The Cold War Origins Of The Military-Industrial Complex And The Power Elite, 1945-1963https://www.amazon.com/gp/product/B00EWLGXHW/ref=dbs_a_def_rwt_bibl_vppi_i0Why The Vietnam War?: Nuclear Bombs and Nation Building in Southeast Asia, 1945-1961 By Michael Swansonhttps://www.amazon.com/Why-Vietnam-War-Southeast-1945-1961-ebook/dp/B08FHBS17K.CARMINEhttps://tpaak.com/1. Rob Clark and C.A.A. Savastano, Changing Lanes, The Lone Gunman Podcast, You Tube, youtube.comhttps://www.youtube.com/watch?v=GkkU1EjrXR82. C.A.A. Savastano, January 9, 2019, Evidence and the Big Easy III, THR, tpaak.comhttps://www.tpaak.com/tpaak-blog/2019/1/8/evidence-and-the-big-easy-iii3. Mike Swanson and C.A.A. Savastano, Is the Richard Case Nagell JFK Connection Real?, The Past American Century, youtube.comhttps://www.youtube.com/watch?v=kgJ3G96aH7U&list=PLOIu8TUX4KQqjCBGV_8PYC-_B2plyABik&index=54. C.A.A. Savastano, 2017, The Abort Team Story, The Improbability Vault, THR, tpaak.comhttps://www.tpaak.com/the-abort-team-story5. C.A.A. Savastano, 2017, Myths and Misses in the JFK Case, William Robert Tosh Plumlee, JFK Lancer NID Conference, youtube.comhttps://youtu.be/zGH8evrkMFA?t=8676. House Select Committee on Assassinations, Federal Bureau of Investigation Subject Files, John Roselli aka AR, November 19, 1963, pp. 1-3, The Mary Ferrell Foundation, maryferrell.org, National Archives and Records Administration Number: 124-10222-10404 https://www.maryferrell.org/showDoc.html?docId=70499#relPageId=27. Ibid, November 26, 1963, John Roselli aka Anti-Racketeering, NARA No: 124-10353-10149https://www.maryferrell.org/showDoc.html?docId=84911#relPageId=118. Senate Select Committee to Study Governmental Operation with Respect to Intelligence Activities (Church Committee), April 23, 1976, Testimony of John Roselli, p. 5https://www.maryferrell.org/showDoc.html?docId=1445#relPageId=99. C.A.A. Savastano, Myths and Misses in the JFK Case, E. Howard Hunt, JFK Lancer, youtube.comhttps://youtu.be/zGH8evrkMFA?t=1269 10. C.A.A. Savastano, 2017, JFK Lancer NID Conference Presentation Evidence, THR, tpaak.comhttps://www.tpaak.com/tpaak-blog/2017/11/12/2017-lancer-nid-conference-presentation-evidence11. HSCA, Febraury 15, 1966, Federal Bureau of Investigation Subject Files, Q-R, Sandalio Hermino Garcia Diaz, pp. 1-6, maryferrell.org, NARA ID: 124-10291-10330https://www.maryferrell.org/showDoc.html?docId=74101#relPageId=312. Central Intelligence Agency, 2005, The Secret History of the KLO in the Korean War, Endnotes, p.3, cia.govhttps://www.cia.gov/static/Review-KLO-ui-Hangukchon.pdf13. HSCA, March 21, 1978, Deposition of Gerald Patrick Hemming, Box 153, Assassination Archives and Research Center, NARA ID:180-10072-10037 https://aarclibrary.org/publib/jfk/hsca/unpub_testimony/pdf/Hemming_3-21-78.pdf14. Robert Whiting, August 2020, Inside story of US black ops in post-war Japan, Asia Times, asiatimes.comhttps://asiatimes.com/2020/08/inside-story-of-us-black-ops-in-post-war-japan/15. C.A.A. Savastano, April 2017, The French Deception, The Improbability Vault, THR, tpaak.comhttps://www.tpaak.com/the-french-deception16. Assassination Records Review Board, November 5, 1996, Electronic Files of Manuel Legaspi, Cuban Government Information, p. 4https://www.maryferrell.org/showDoc.html?docId=202885#relPageId=417. C.A.A. Savastano, December 2016, Regarding Maurice Bishop, THR, tpaak.comhttps://www.tpaak.com/regarding-maurice-bishop18. C.A.A. Savastano, June 12, 2017, The Man Formerly Known as James Sutton, THR, tpaak.comhttps://www.tpaak.com/tpaak-blog/2017/6/11/the-man-formerly-known-as-james-suttonJoe Borelli LINKSA podcast from Rob Clark and Joe Borelli examining the available evidence and testimony pertaining to the assassination of JFK. Looking at history in a new light and busting myths along the way! https://www.spreaker.com/podcast/the-lone-gunman-podcast-jfk--1181353The Lone Gunman Podcast on YouTubehttps://www.youtube.com/@TheLoneGunmanPodcastBonus Myths Reading and Listening LISThttps://www.townandcountrymag.com/society/politics/a13093037/jfk-assassination-conspiracy-theories/Ochelli Effect JFK Myths Episode 1 - 3-26-2015 https://www.spreaker.com/episode/ochelli-effect-jfk-myths-episode-1-3-26-2015--58452573The-Ochelli-Effect-JFK-Myths-Part-3-Judyth-Vary-Baker-4-25-2015 https://www.spreaker.com/episode/the-ochelli-effect-jfk-myths-part-3-judyth-vary-baker-4-25-2015--58490896The-Ochelli-Effect-8-6-2020 JFK Myths 16 https://www.spreaker.com/episode/the-ochelli-effect-8-6-2020-jfk-myths-16--58452552The Dallas Action, Presented By Wall Street Window:https://www.spreaker.com/show/the-dallas-actions-trackshttps://www.facebook.com/thedallasactionjfkpodcast/The Lone Gunman Podcast with Rob Clarkhttps://podcasts.apple.com/us/podcast/the-lone-gunman-podcast/id955267725https://www.youtube.com/channel/UCGGeqs_2dgfnKfm4L2zydTg

Insights from Season 11 of the Neuroscience Meets SEL Podcast: Using Neuroscience to Level Up Your Goals

Play Episode Listen Later Feb 10, 2024 15:36 Transcription Available

Welcome back to Season 11 of the "Neuroscience Meets Social and Emotional Learning" podcast. Our host, Andrea Samadi, an author and an educator, introduces a compelling 18-week series devoted to self-leadership, drawing on insights from Grant Bosnick's book on the subject. The series, framed through the lens of neuroscience and psychology, aims to empower listeners onto individual pathways of self-discovery. By building stronger and more resilient versions of oneself, we anticipate a transformation in well-being, achievement, productivity, and success. We lay the foundation of this self-discovery journey by looking within – nurturing self-awareness. It is a revisiting of ancient wisdom, as we echo Aristotle's words, "Knowing yourself is the beginning of all wisdom." In conversation with Grant Bosnick, we ponder upon multiple facets of neuroscience and self-leadership. We hope this series evokes new revelations about our neural circuits, catalyzed by the application of neuroscience embedded in each lesson. Being self-aware, acknowledging and overcoming obstacles, and utilizing the forces that propel us, can transform our performance towards our goals in 2024. To fully grasp these concepts and apply them meaningfully, we highly recommend taking your own leadership self-assessment. Equipped with a nuanced understanding of personal strengths and areas of improvement, we hope to inspire a fresh, empowered approach to thinking and leading in 2024. Concluding with a powerful sentiment from Peter Drucker, "Being a self-leader is to serve as chief, captain, president, or CEO of one's own life"—we welcome you to join us in this journey of self-discovery and self-leadership, underpinned by the magnificent world of neuroscience. On today's episode #323 we will begin our Self-Leadership Series based on Grant ‘Upbeat' Bosnick's “Tailored Approaches to Self-Leadership: A Bite Size Approach Using Psychology and Neuroscience” that we first dove into with our interview on EP #321.[i] During this interview, I told Grant that his book contained a thorough and deep overview of the Neuroscience of Self-Leadership, that I felt like each of the 18 chapters could be covered in 18 weeks, so I decided to set our season theme to the Neuroscience of Self-Leadership that will be our focus until June of this year. This series will help each of us on our pathways of self-discovery….to get to know ourselves on a deeper level as we build stronger more resilient versions of ourselves in 2024. Since we know that “Knowing yourself is the beginning of all wisdom” Aristotle This is where our podcast began back on episode #2[ii] on Self-Awareness: Know Thyself where we covered 6 Steps for Becoming More Self-Aware back in July of 2019. Remember: Mastering others is strength; mastering oneself is true power” - Lao Tsu While speaking with Grant Bosnick on our recent interview, I let him know that I took his Self-Assessment to leadership that I've linked in the resource section below, and that when I was given my results, I scored very low on some areas where I think I might have answered the questions thinking “I've got this” (in my head) until I actually read his book, and realized there was much more to some of these areas than I thought. So, for the next 18 weeks, we are going to work through the science in Grant's book, and see if we can together, apply the research he's uncovered in his timeless self-leadership principles, to learn something NEW with ourselves, building stronger, more improved 2.0 versions of ourselves with whatever it is we are working on this year. I'm hoping that the science reveals something NEW that you might not have thought of in the past, like we mentioned on PART 4[iii] of our Review of The Silva Method, Dr. Andrew Huberman's research taught us that “when we see something that's truly creative, it reveals something to us about the natural world and about how our brains work. It must reveal something that surprises us” for it to be truly creative. Dr. Huberman explains that “something pops out at us…we see something, feel, or experience something...this reveals something about our brain/our auditory system, creating NEW meaning for us.” AND “when we see, hear, feel or experience something that's truly creative, the way our neural circuits function is changed. When our neural circuits are changed simply by what comes into our eyes, ears, or the way we experience our feelings, there's a release of chemicals like dopamine that make us feel surprised, delighted or excited in anticipation that we will see it again.” (Dr. Huberman) This is my goal with EACH of these next episodes, covered over the next 18 weeks, with the goal that the application of the neuroscience in each lesson, will change us in some way, create new meaning, giving us NEW AHA Moments, that we can use to accelerate our results in 2024. Before we do this, I highly encourage you to take your own Leadership Self-Assessment so you can see which chapters of Grant's book come out for you as GREEN or important to focus on now, which chapters are ORANGE and not as important, and which ones for you, came out as RED, and low priority. Whatever concepts we learn with each chapter, I hope that the science gives you something NEW to help you to THINK DIFFERENTLY in 2024, and move you to greater heights this year. I'm currently in the middle of studying Napoleon Hill's Think and Grow Rich book, with Paul Martinelli who I've be studying this book every year with since 2019, and he is reminding us on a daily basis that in order to change our results, we must learn to think differently. We opened up our review of our 6 PART Series on Think and Grow Rich back in 2022[iv] with a quote from author Grant Cardone that said: “In order to get to the next level of whatever you're doing, you must think and act in a wildly different way than you previously have been. You cannot get to the next phase of a project without a grander mind-set, more acceleration, and extra horsepower.” Grant Cardone, author of the 10X Rule: The Only Difference Between Success and Failure[v] This reminds me of Dr. Marshall Goldsmith, the World's #1 Leadership Thinker, who wrote the foreword to Grant's book, of his best-selling book, What Got You Here, Won't Get You There.[vi] I hope this 18-week series will help us to all THINK and ACT differently in 2024, so we can all break through to new heights this year. In this 18-week Series, we will cover: ✔ Powerful tactics from this NEW award-winning book that illustrates how change and achievement are truly achievable both from internal ('inside out') and external ('outside in') perspectives. ✔Listeners will grasp the immense power of self-leadership and its transformative effect on personal growth and success. ✔Explore practical strategies for habit formation and the impact of a self-assessment system. ✔Gain insights from Grant's expert advice on maintaining a balance between strengths and weaknesses while chasing after your goals ✔Embark on an intellectual journey that has the power to elevate personal achievement and self-awareness to uncharted levels. For today's episode #323, we will be looking at Chapter 2, “Using Neuroscience to Level Up Your 2024 Goals” ✔ What is Kurt Lewin's “Field Theory” and how can we use it to improve our performance towards our goals in 2024? ✔ 3 STEPS for Applying Field Theory into our Daily Life to Reach Heightened Levels of Achievement in 2024. DID YOU KNOW: there is a force that drives us towards our goals? On page 20 of Grant's book, Tailored Approaches to Self-Leadership, he mentions that “according to Kurt Lewin's Field Theory[vii], a goal is embedded not only in the individual but also exists within the field around the individual. Between us and the target, there is a “drive force” or “drive field” and as we get closer to the target (or the perception of being closer), the strength of the force increases.” When I read this part of the book, I almost fell off my chair. I'm always looking for ways to connect science to age-old principles, and Grant explained something we've been looking at the past year. We know that our energy field matters whether by the thoughts we are thinking, or the actions that we are taking. We covered this in depth with Dr. Konstantin Korotkov's EP 307[viii] where we bridged the spiritual world with rigorous scientific method. So how can we improve our performance towards a goal, using German-born American social psychologist, Kurt Lewin's Field Theory[ix] that Grant Boswick wrote about in his chapter on Goals? IMAGE: Hand drawn from Kurt Lewin's Force Field Change Explanation[x] I've got 3 STEPS to do this, that go along with an image I hand drew in the show notes. STEP 1 RECOGNIZE THE NEGATIVE FORCES THAT PUSH US AWAY FROM OUR GOALS: Know that whenever we are moving towards a goal, there will be a force that pushes us down from our current state of attaining our goal, (a negative force) and there's also a force that helps us to change (a positive force). Identify the forces that are pushing you down as you move towards your desired end result. In our schools: it could be limited time to study for a test. In our sports environments: it could be our competition, or whoever is at the top of the league. Finally, in our workplaces: it could be a competitor charging lower pricing, and taking all the business in your area. STEP 2 RECOGNIZE THE POSITIVE FORCES THAT PUSH US TOWARDS OUR GOALS: Recognize that just as there is a negative force pushing us down, there are also positive forces that pushes us up, and can assist us to change. It's this force pushing us up that Grant talks about in his chapter on goals. He says that “the closer we get to our target (or perception of being closer to the target) the strength of the force increases.” (Page 20, Grant Bosnick, Tailored Approaches to Leadership). STEP 3 FIND THE MOMENTUM THAT TAKES YOU TO A NEW LEVEL OF PERFORMANCE: It's here in the diagram where I drew a RED arrow, showing a person moving from their current state, leveling up to a new, heightened level of performance, when there are MORE positive forces pushing us up, than negative pushing us down. BEFORE we can get to our new heightened level of performance, we must overcome the forces against whatever it is we are moving towards, (like by overcoming our competition) and create as many positive forces to help us to move towards our NEW end result. Create a plan for how you will overcome your resistances, while building up positive forces for change (like through study, identifying ways you can improve your mental and physical health so you can use these forces to push up against the negatives, or from understanding your “why” so this internal force drives you when times are difficult. PUT KURT LEWIN'S FIELD THEORY INTO ACTION INTO YOUR LIFE: So how can we use Kurt Lewin's Field Theory to improve our level of performance towards our goals in 2024? We can create our own, built in weapons that will reduce our known resistances (negative forces) and create new habits that will strengthen the positive forces. Grant had us thinking about this “driving force” as we move towards our goals in Chapter 2 of his book. But right now, we are starting a new year, and many of us will be feeling the resistances that comes along with a New Year. What can we do to get to the point where Grant mentions this “powerful feeling” or excitement as our goals can be seen and felt on the horizon? How can we level ourselves up to the RED arrow I drew in the diagram? If we want to DRIVE change in our organization, (in our schools, sports environments, or workplaces) then our driving force for change will need to be stronger than the resistance to change. IMAGE CREDIT: Force Field Examples[xi] TO APPLY KURT LEWIN'S FORCE FIELD THEORY: Write out the negative forces that impact your work on a daily basis. Write out the positive forces you have in place. Are there MORE positive driving forces than negative? Where can YOU or YOUR organization improve? REVIEW AND CONCLUSION To review and conclude this week's episode #323 on “Using Neuroscience to Level Up Your 2024 Goals” we asked the question “DID YOU KNOW: there is a force that drives us towards our goals?” With this understanding we also looked at the forces that drive us away from our goals. We broke down Kurt Lewin's Field Theory into 3 steps. STEP 1 RECOGNIZE THE NEGATIVE FORCES THAT PUSH US AWAY FROM OUR GOALS Like our competition or whatever it is that's causing us grief on a daily basis as we are working on our goals. Use the diagram in the show notes to list out what forces hold you back from your goals on a daily basis, so you can see them clearly. STEP 2 RECOGNIZE THE POSITIVE FORCES THAT PUSH US TOWARDS OUR GOALS Like knowing our “why” that Simon Sinek[xii] is famous for teaching, that will help us through difficult times, and then think about the weapons we will build into our day to improve our mental and physical health, giving us more capacity towards our goals. We created our TOP 5 Health Staples[xiii] to move us to heightened levels of performance on a Bonus Episode in 2022, and I'm always looking to improve these. While speaking with Dr. Gregory Kelly, I added a 6th Health Staple for Stress Reduction, and am always looking at what else I can add to build a stronger, more resilient version of myself. STEP 3 FIND THE MOMENTUM THAT TAKES YOU TO A NEW LEVEL OF PERFORMANCE: Once we are clear on the forces that are pushing against us, we can create our own WEAPONS to combat these resistances, helping us to gain that momentum that Grant Bosnick mentioned in his 2nd chapter on Goals. Grant asks us in Chapter 2 to “think about a big goal that you had from the past. When you first started it, how much pull did you feel towards it? Then, as you got closer to achieving it, how much pull did you feel toward it? We can use this pull of “drive force” to propel us as we get (or perceive ourselves getting) closer to our goals. It's a powerful feeling” Grant tells us. I hope that by breaking down Kurt Lewin's Field Theory, it helped to reveal something NEW for all of us that can help all of us to find that RED arrow of heightened achievement, that once we have arrived there, it will be easier for us to keep the momentum going with our 2024 goals. I'll end with a quote to highlight the self-awareness we will build with this lesson. “Being a self-leader is to serve as chief, captain, president, or CEO of one's own life” – Peter Drucker an Austrian American consultant and educator. See you next week for Chapter 3 on Inspiration and Motivation. RESOURCES: Self-Assessment http://www.selfleadershipassessment.com CONTACT grant@grantbosnick.com Website: https://grantbosnick.com/ LinkedIn: https://www.linkedin.com/in/grantbosnick/ YouTube: https://www.youtube.com/@GrantBosnick Learn more about The Tailored Approach to Leadership Book https://grantbosnick.com/books/ Signature Keynotes and Solutions https://grantbosnick.com/signature-solutions/ FOLLOW ANDREA SAMADI: YouTube Channel: https://www.youtube.com/c/AndreaSamadi Website https://www.achieveit360.com/ LinkedIn: https://www.linkedin.com/in/samadi/ Facebook: https://www.facebook.com/Achieveit360com Neuroscience Meets SEL Facebook Group https://www.facebook.com/groups/2975814899101697 Twitter: https://twitter.com/andreasamadi Instagram: https://www.instagram.com/andreasamadi/ REFERENCES: [i]Neuroscience Meets Social and Emotional Learning Podcast EPISODE #323 with Grant ‘Upbeat' Bosnick https://andreasamadi.podbean.com/e/insights-from-grant-upbeat-bosnick/ [ii]Neuroscience Meets Social and Emotional Learning Podcast EPISODE #2 Self-Awareness: Know Thyself https://andreasamadi.podbean.com/e/self-awareness-know-thyself/ [iii] Neuroscience Meets Social and Emotional Learning Podcast PART 4 of Apply the Silva Method for Improved Intuition, Creativity and Focus https://andreasamadi.podbean.com/e/the-neuroscience-behind-the-silva-method-improving-creativity-and-innovation-in-our-schools-sports-and-modern-workplaces/ [iv] Neuroscience Meets Social and Emotional Learning Podcast PART 1 of our Think and Grow Rich Book Study https://andreasamadi.podbean.com/e/think-and-grow-rich-book-review-part-1-how-to-make-2022-your-best-year-ever/ [v] Grant Cardone, The 10XRule https://www.amazon.com/10X-Rule-Difference-Between-Success/dp/0470627603 [vi] Marshall Goldsmith https://marshallgoldsmith.com/book-page-what-got-you-here/ [vii] German American Psychologist Kurt Lewin's Field Theory “Field theory and experiment in social psychology” American Journal of Sociology, 44 (6), 858-96, May 1939 [viii] https://andreasamadi.podbean.com/e/dr-konstantinkorotkov-on-bridging-thespiritualworld-with-rigorousscientific-method-methodtappingintothe-powerof-our-thoughtsenergy-fieldsandlimitless/ [ix] Kurt Lewin's Field Theory https://www.youtube.com/watch?v=HERRi8SktJo [x] IBID [xi] https://www.edrawsoft.com/force-field-analysis-examples.html [xii] Simon Sinek https://simonsinek.com/books/start-with-why/ [xiii] Neuroscience Meets Social and Emotional Learning Podcast BONUS EPISODE on “The Top 5 Health Staples” https://andreasamadi.podbean.com/e/bonus-episode-a-deep-dive-into-the-top-5-health-staples-and-review-of-seasons-1-4/

Soteriology Lesson 33 - God's Grace

science spirit unity logic meaningful substance jung subject cosmos synchronicity demonstrating hegel phenomenology mental physical ibid

Play Episode Listen Later Jan 28, 2024 76:35

Grace is found through the Old Testament and New Testament. The Hebrew noun chen (חֵן) appears 69 times and is commonly translated as favor (Gen 6:8; 19:19; 32:5; 33:8; 34:11; 47:25; Ex 12:36). The Hebrew verb chanan (חָנָן) appears 56 times and is commonly translated as gracious (Gen 43:29; Ex 22:27; 33:19; 34:6). God's loyal or faithful love, chesed (חֶסֶד) is often used in connection with His demonstrations of grace (Psa 51:1-3). The Greek word charis (χάρις) appears 155 times in the New Testament and is most commonly translated grace or favor (John 1:14; Rom 4:4). The word is also used to express thanks (1 Cor 15:57; 2 Cor 9:15), or attractiveness (Luke 4:22; Col 4:6). Paul uses the word 130 times. Grace refers to “a beneficent disposition toward someone, favor, grace, gracious care/help, [or] goodwill.”[1] This definition speaks of the attitude of one who is characterized by grace. A gracious act is “that which one grants to another, the action of one who volunteers to do something not otherwise obligatory.”[2] Jesus is an example of grace, in that He cared for others, healing and feeding many (Matt 4:24; 14:15-21), even to those who refused to show gratitude (Luke 17:12-19). He acted out of His own goodness, for the benefit of others, with a full knowledge the majority would reject Him and abuse His kindness (John 3:19; 12:37). Others may not understand or accept what is offered by grace, but this is not for want of a gracious attitude or action on the part of the giver, where the benefactor freely confers a blessing upon another and the kindness shown finds its source in the bounty and free-heartedness of the giver. Once grace is received, it can, in turn, lead to gracious acts to others (Matt 5:43-45; Luke 6:32-36). In this way, grace leads to grace. The greatest expression of grace is observed in the love God shows toward underserving sinners for whom He sent His Son to die in their place so we might have eternal life in Christ (1 John 3:1; cf., John 3:16-19; Rom 5:8). Everyone needs God's grace, because we are all born in sin. We are sinners in in Adam (Rom 5:12-21), sinners by nature (Psa 51:5; Rom 7:19-21; Eph 2:3), and sinners by choice (1 Ki 8:46; Eccl 7:20; Isa 59:2; Rom 3:10, 23; 1 John 1:8, 10). Adam's sin in the Garden of Eden is the first and greatest of them all. Because of Adam's rebellion against God, sin and death entered the human race (Rom 5:12, 19; 1 Cor 15:21-22) and spread throughout the universe (Rom 8:20-22). All of Adam's descendants are born into this world spiritually dead in “trespasses and sins” (Eph 2:1), and are by nature “children of wrath” (Eph 2:3), “separate from Christ…having no hope and without God in the world” (Eph 2:12), “alienated” from God (Col 1:21), helpless, ungodly, sinners, and enemies of God (Rom 5:6-10). From a biblical perspective, we are all born totally depraved. According to Lewis Chafer, “Theologians employ also the phrase total depravity, which does not mean that there is nothing good in any unregenerate person as seen by himself or by other people; it means that there is nothing in fallen man which God can find pleasure in or accept.”[3]Total depravity means we are corrupted by sin and completely helpless to save ourselves. God's grace does not ignore righteousness or judgment. God is righteous and He must condemn sin. He can either condemn sin in the sinner, or in a substitute. According to Merrill F. Unger, “since God is holy and righteous, and sin is a complete offense to Him, His love or His mercy cannot operate in grace until there is provided a sufficient satisfaction for sin. This satisfaction makes possible the exercise of God's grace.”[4] Christ is our substitute. He bore the penalty of all our sins and satisfied every righteous demand of the Father, for “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. Rom 3:24-25; 1 John 4:10). According to Lewis Chafer, “grace is what God may be free to do and indeed what He does accordingly for the lost after Christ has died on behalf of them.”[5] God's love for sinners moved Him to provide a solution to the problem of sin, and that solution is Christ who died in our place. Once we have trusted in Christ for salvation—and trusted in Him alone—God then bestows on us forgiveness of sins (Acts 10:43; Eph 1:7), eternal life (John 10:28), and many other blessings (Eph 1:3). For those who reject God's salvation by grace, they are left to trust in themselves and their own good works to gain entrance into heaven, and this will fail miserably for those who elect this course. In the end, these will be judged by their works, and because those works never measure up to God's perfect righteousness, they will be cast in the Lake of Fire forever (Rev 20:11-15). There is a common grace God extends to everyone, whether they are good or evil. God simply extends grace to all, and all receive it. Jesus said of the Father, “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:45). Paul said, “In the generations gone by He permitted all the nations to go their own ways [in rebellion]; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:16-17). In these passages, God's grace is freely given to all, and this because He is gracious by nature. However, there is special grace given to those who will welcome it. Special grace refers to those blessings that God freely confers upon those who, in humility, turn to Him in a time of need. First, there is saving grace that God provides for the lost sinner who turns to Christ in faith alone. Paul wrote, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Second, there is a growing grace for the humble believer who studies and lives God's Word. Peter tells us to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18). Third, there is a grace God gives—a divine enablement—to help a believer cope with some life stress. Paul, when facing a difficulty, cried out to the Lord (2 Cor 12:7-8), and the Lord said, “My grace is sufficient for you, for power is perfected in weakness” (2 Cor 12:9). Humility and positive volition are necessary requisites for those who would receive God's special grace, for “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5; cf. Jam 4:6). God's saving grace is never cheap. Our salvation is very costly. Jesus went to the cross and died in our place and bore the punishment that rightfully belongs to us. He is righteous. We are lost sinners. He paid our sin debt in full. There's nothing for us to add to what He accomplished. The sole condition of salvation is to believe in Christ as our Savior. He died for us, was buried, and rose again on the third day (1 Cor 15:3-4), and we know “that Christ, having been raised from the dead, is never to die again” (Rom 6:9). Salvation is not Jesus plus anything we do. It's Jesus alone. He saves. Our contribution to the cross was sin and death, as Jesus took our sin upon Himself and died in our place. Peter wrote, “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). We are brought to God solely by the death of Christ. His shed blood on the cross made the way possible. Salvation is never what we do for God; rather, it's what He's done for us through the cross of Christ. All of this consistent with the character of God, for He is gracious by nature. Scripture reveals, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), and, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). God the Father is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf., Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; 20:30-31; Acts 4:12; 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). Dr. Steven R. Cook [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1079. [2] Ibid., 1079. [3] Lewis Sperry Chafer, Systematic Theology, Vol. 7, 118–119. [4] Merrill F. Unger et al., “Grace” in The New Unger's Bible Dictionary, 504. [5] Lewis Sperry Chafer, Systematic Theology, vol 7, 178.

god jesus christ father lord spirit holy spirit fire gardens acts scripture greek salvation humility savior lesson rev old testament new testament lake hebrew col vol rom cor psa jam life in christ heb o lord his son prov eph systematic theology theologians eccl soteriology god rom savior john ibid god col other early christian literature

Word of the Year: Affection

REFLECTING LIGHT

Play Episode Listen Later Jan 27, 2024 19:58

"And now we welcome the new year, full of things that have never been." Rilke Word of the Year: "Affection" noun af·fec·tion ə-ˈfek-shən Synonyms of affection 1: a feeling of liking and caring for someone or something : tender attachment : FONDNESS She had a deep affection for her parents. Middle English affeccioun "capacity for feeling, emotion, desire, love," borrowed from Anglo-French, "desire, love, inclination, partiality," borrowed from Latin affectiōn-, affectiō "frame of mind, feeling, feeling of attachment," from affec-(variant stem of afficere "to produce an effect on, exert an influence on") + -tiōn-, -tiō, suffix of action nouns Referench: https://www.merriam-webster.com/dictionary/affection philostorgos: tenderly loving Original Word:φιλόστοργος, ον Phonetic Spelling:(fil-os'-tor-gos) Definition:tenderly loving Usage:tenderly loving, kindly affectionate to Reference: https://biblehub.com/greek/5387.htm For the full text of the Jefferson Lecture 2012, by Wendell Barry, please visit: https://www.neh.gov/about/awards/jefferson-lecture/wendell-e-berry-biography Photo by Guy Mendes Quoted excerpts from the lecture: “Because a thing is going strong now, it need not go strong for ever,” [Margaret] said. “This craze for motion has only set in during the last hundred years. It may be followed by a civilization that won't be a movement, because it will rest upon the earth.E. M. Forster, Howards End (1910) p. "The term “imagination” in what I take to be its truest sense refers to a mental faculty that some people have used and thought about with the utmost seriousness. The sense of the verb “to imagine” contains the full richness of the verb “to see.” To imagine is to see most clearly, familiarly, and understandingly with the eyes, but also to see inwardly, with “the mind's eye.” It is to see, not passively, but with a force of vision and even with visionary force. To take it seriously we must give up at once any notion that imagination is disconnected from reality or truth or knowledge. It has nothing to do either with clever imitation of appearances or with “dreaming up.” It does not depend upon one's attitude or point of view, but grasps securely the qualities of things seen or envisioned. I will say, from my own belief and experience, that imagination thrives on contact, on tangible connection. For humans to have a responsible relationship to the world, they must imagine their places in it. To have a place, to live and belong in a place, to live from a place without destroying it, we must imagine it. By imagination we see it illuminated by its own unique character and by our love for it. By imagination we recognize with sympathy the fellow members, human and nonhuman, with whom we share our place. By that local experience we see the need to grant a sort of preemptive sympathy to all the fellow members, the neighbors, with whom we share the world. As imagination enables sympathy, sympathy enables affection. And it is in affection that we find the possibility of a neighborly, kind, and conserving economy." "But the risk, I think, is only that affection is personal. If it is not personal, it is nothing; we don't, at least, have to worry about governmental or corporate affection. And one of the endeavors of human cultures, from the beginning, has been to qualify and direct the influence of emotion. The word “affection” and the terms of value that cluster around it—love, care, sympathy, mercy, forbearance, respect, reverence—have histories and meanings that raise the issue of worth. We should, as our culture has warned us over and over again, give our affection to things that are true, just, and beautiful. It is by imagination that knowledge is “carried to the heart” (to borrow again from Allen Tate). The faculties of the mind—reason, memory, feeling, intuition, imagination, and the rest—are not distinct from one another. Though some may be favored over others and some ignored, none functions alone. But the human mind, even in its wholeness, even in instances of greatest genius, is irremediably limited. Its several faculties, when we try to use them separately or specialize them, are even more limited. The fact is that we humans are not much to be trusted with what I am calling statistical knowledge, and the larger the statistical quantities the less we are to be trusted. We don't learn much from big numbers. We don't understand them very well, and we aren't much affected by them." ((Who Owns America? edited by Herbert Agar and Allen Tate, ISI Books, Wilmington, DE, 1999, pages 109–114. (First published by Houghton Mifflin Company, Boston, 1936.) [Nature] "As Albert Howard, Wes Jackson, and others have carefully understood, she can give us the right patterns and standards for agriculture. If we ignore or offend her, she enforces her will with punishment. She is always trying to tell us that we are not so superior or independent or alone or autonomous as we may think. She tells us in the voice of Edmund Spenser that she is of all creatures “the equall mother, / And knittest each to each, as brother unto brother.” (The Faerie Queene, VII, vii, stanza XIV.) "To hear of a thousand deaths in war is terrible, and we “know” that it is. But as it registers on our hearts, it is not more terrible than one death fully imagined. The economic hardship of one farm family, if they are our neighbors, affects us more painfully than pages of statistics on the decline of the farm population. I can be heartstruck by grief and a kind of compassion at the sight of one gulley (and by shame if I caused it myself), but, conservationist though I am, I am not nearly so upset by an accounting of the tons of plowland sediment borne by the Mississippi River. Wallace Stevens wrote that “Imagination applied to the whole world is vapid in comparison to imagination applied to a detail.” (Opus Posthumous, edited, with an Introduction by Samuel French Morse, Alfred A. Knopf, New York, 1957, page 176.) "But we need not wait, as we are doing, to be taught the absolute value of land and of land health by hunger and disease. Affection can teach us, and soon enough, if we grant appropriate standing to affection. For this we must look to the stickers, who “love the life they have made and the place they have made it in.” "E. M. Forster's novel, Howards End, published in 1910. By then, Forster was aware of the implications of “rural decay,” and in this novel he spoke, with some reason, of his fear that “the literature of the near future will probably ignore the country and seek inspiration from the town. . . . and those who care for the earth with sincerity may wait long ere the pendulum swings back to her again.” (Howards End, page 15, 112). Margaret's premise, as she puts it to Henry, is the balance point of the book: “It all turns on affection now . . . Affection. Don't you see?” (Ibid., page 214). To have beautiful buildings, for example, people obviously must want them to be beautiful and know how to make them beautiful, but evidently they also must love the places where the buildings are to be built. For a long time, in city and countryside, architecture has disregarded the nature and influence of places. It is the vice of a vulgar mind to be thrilled by bigness, to think that a thousand square miles are a thousand times more wonderful than one square mile . . . That is not imagination. No, it kills it. . . . Your universities? Oh, yes, you have learned men who collect . . . facts, and facts, and empires of facts. But which of them will rekindle the light within? (Ibid., page 30)." “The light within,” I think, means affection, affection as motive and guide. Knowledge without affection leads us astray every time. Affection leads, by way of good work, to authentic hope. The factual knowledge, in which we seem more and more to be placing our trust, leads only to hope of the discovery, endlessly deferrable, of an ultimate fact or smallest particle that at last will explain everything. Margaret's premise, as she puts it to Henry, is the balance point of the book: “It all turns on affection now . . . Affection. Don't you see?” The great reassurance of Forster's novel is the wholeheartedness of his language. It is to begin with a language not disturbed by mystery, by things unseen. But Forster's interest throughout is in soul-sustaining habitations: houses, households, earthly places where lives can be made and loved. In defense of such dwellings he uses, without irony or apology, the vocabulary that I have depended on in this talk: truth, nature, imagination, affection, love, hope, beauty, joy. Those words are hard to keep still within definitions; they make the dictionary hum like a beehive. But in such words, in their resonance within their histories and in their associations with one another, we find our indispensable humanity, without which we are lost and in danger. Of the land-community much has been consumed, much has been wasted, almost nothing has flourished. But this has not been inevitable. We do not have to live as if we are alone.

078 - Jung's Synchronicity: Demonstrating the Mental/Physical Unity of the Cosmos

The Cunning of Geist

Play Episode Listen Later Dec 28, 2023 24:32

Hegel famously said in his Phenomenology of Spirit, "Everything turns on grasping and expressing the True, not as Substance, but equally as Subject." (Miiler trans., ¶17). That the true - truth - is equally substance and subject. He makes this explicitly clear in the following statement, “What seems to take place outside it, to be an activity directed against it, is its own doing, its own activity; and substance shows that it is in reality subject” (Ibid, ¶37).Meaningful coincidences, Jung's synchronicity, are a demonstration of this truth. And the mediation of the mental and material takes place in the immediacy of the present moment. As Hegel said, "There is nothing, nothing in heaven, or in nature or in mind or anywhere else which does not equally contain both immediacy and mediation" (Science of Logic, Miller trans., pg. 68).Episode 78 explores this important notion.Support the show

PART 3: Review of Wallace D. Wattles The Science of Getting Rich on ”Chapter 14: The Neuroscience Behind The Impression of Increase”