ParkersonPaddock162: Ak: Uusi sivu: Abductions What was The lord doing around the cross?. It constitutes a search for understanding of one of the crucial events of human history, perhaps the crucial event. The complete...

2012-04-14T22:54:16Z

Ak: Uusi sivu: Abductions What was The lord doing around the cross?. It constitutes a search for understanding of one of the crucial events of human history, perhaps the crucial event. The complete...

Uusi sivu

Abductions

What was The lord doing around the cross?. It constitutes a search for understanding of one of the crucial events of human history, perhaps the crucial event. The complete New Testament focuses on the death, burial, and resurrection, events prior to and flowing from it, its theological significance and ethical implications. We'll focus on the deep significance of the [http://conspiracyparanormal.blogspot.com atonement], as explained from three perspectives: the dynamic, subjective, and objective views.

Dynamic view
The dynamic view sees Christ's death and resurrection as the climax of a cosmic conflict with Satan and the demonic forces of evil. Christ came as the Second Adam (Romans 5:18-19), winning the competition that Adam failed. He also came because the new Israel, faithfully keeping submitting to God rather than to Satan as the first Israel tried (Matthew 2:15; 4:4; etc.). Soon after His baptism, the Spirit "drove" (Greek: ekballei) Him in to the wilderness so that He might confront Satan (Mark 1:12). His victory there was only one of what must have been many battles, for Luke records that Satan left Him until "an opportune time" (Luke 4:13).

Throughout his ministry Jesus offered His ability to cast out demons like a demonstration that He was stronger than Satan. Although He described Satan being a "strong man," He claimed the ability to "bind" the strong man and despoil his possessions (i.e., those who were demon-possessed). His ability to cast out demons "by the finger of God" He presented as proof of the arrival of God's kingdom on earth (Luke 12:20-22). Jesus got His disciples active in the warfare; their successful preaching, healing, and exorcism mission He afterward referred to as the fall of Satan from heaven (Luke 10:18).

Satan was behind the betrayal of Jesus by Judas (John 13:2, 27), his abandonment by the other apostles (Luke 22:31-32), as well as his trial and murder (John 8:40-41, 44). Jesus recognized Satan as His principal enemy, as well as before His death, He was so confident of victory which he spoke of it as a fait accompli (John 12:31; 14:30; 16:11, 32). As soon as before His death Christ Himself uttered the triumphant words, "It is finished" (John 19:30; compare Luke 12:50). The glorious resurrection is proof that His death was a victory and not a defeat (Revelation 3:21).

In the confrontation with false teaching at Colossae, Paul is the cross and resurrection as a triumph over spiritual enemies. The Colossians were in danger of being deceived by a syncretistic combination of Judaistic legalism, Hellenistic philosophy, and Eastern mysticism. Apparently the heretical teachers were not advocating a rejection of Jesus, nevertheless they denied Him the primacy in support of intermediary beings. "Go beyond Jesus to greater realities," they may have taught. Paul replies that there are nothing beyond Jesus Christ, in whom God's fullness dwells. He it's Who "disarmed the powers and authorities, [making] a public spectacle of these, triumphing over them by the cross" (Colossians 2:15).

Not only did Christ conquer Satan, demons, principalities, and powers. He also conquered death (Acts 2:24; Revelation 5:5-6). Paul uses militaristic terms to go over the resurrection, e.g., "destroyed" and "victory" (1 Corinthians 15:24-26, 54-56).

Because Christ has triumphed as our representative, we be part of His triumph (hence the super-conquerors of Romans 8:37). In Ephesians 4:8 Paul applies Psalm 68:19 to Christ's triumph, picturing Christ being a conquering general returning to Rome to get a victory parade: "When he ascended on high, he led captives as part of his train and gave gifts to men." The ensuing passage explains how the gifts He gave are the offices for building up the church. The captives are bypassed, but Colossians 2:15 seems suitable commentary.

In 2 Corinthians 2:14, Paul says that "God... always leads us in triumphal procession in Christ and thru us spreads everywhere the fragrance of the knowledge of him." In cases like this the apostles (see 1 Corinthians 4:9), and possibly all Christians, are probably among those following along behind--themselves conquered, yet joyously sharing in the victory celebration. Our struggle against Satan and demonic forces continues (Ephesians 6:12). Because He is victorious, we also can be victorious (Revelation 3:21; 1 John 2:14-15; 4:4; 5:4-5).

Subjective view
It's true that we are the subjects of His daring rescue (Colossians 1:13-14), but we participate. This is the subjective nature from the atonement: it transforms us. If we are united with Christ through faith-repentance-baptism, God's Spirit begins the whole process of transforming us from one degree of glory to another (2 Corinthians 3:18).

The Spirit, Himself the guarantee that this beginning will reach its intended end (Ephesians 1:13-14), starts to produce His fruit inside our hearts (Galatians 5:22-23) as we cooperate by "walking inside the Spirit" and being "led by the Spirit" (Romans 8:4, 14; Galatians 5:16). The metamorphosis isn't automatic; it takes constant mental concentration as we count ourselves dead to sin and alive to God (Romans 6:11). In addition, it requires continual moral striving, once we refuse to let sin dominate us, yielding the people in our bodies to righteousness instead of to sin (Romans 6:12-13).

This is a battle we fight, yet Paul assures us, "[S]in may have no dominion over you" (Romans 6:14). The struggle leads to holiness and the end is eternal life (Romans 6:22). When Christ returns, in the eschaton, the Spirit will have performed His work in us: "[W]e shall be like Him, for we shall see Him as He is" (1 John 3:2).

Though this is work that changes us from the inside and in which we ourselves participate, the credit still belongs to God, because it is His work being done in us and thru us. He is the one that will bring it to completion on that day (Philippians 1:6). Meanwhile, we image Christ these days. He was our representative in the cosmic conflict; we are His representatives in the existential struggle against the world, the flesh, and the Devil.

Objective view
Yet Christ's death is more than what he did for (hyper) us (see Mark 14:24; Luke 22:19-20) and what he does in (en) us (see Colossians 1:27). In addition, it involves what He did rather than (anti) us (see Matthew 20:28; Mark 10:45)---the objective view of the atonement. In fact, many feel that the substitutionary nature of the atonement is an essential aspect of all.

Several types of the substitutionary atonement come from Genesis. The word used in 1 John 3:12 to describe Cain's murder of his brother may be the word for "slaughter" (Greek: esphaxen), such as the offering of a sacrifice. This has led some to view the earth's first murder, recorded in Genesis 4:8, as the offering of a substitute sacrifice. In effect, Cain may have said, "So, You didn't like my vegetables being an offering? Let's see how You such as this! (slash)." The murder certainly involved the shedding of his brother's blood, for it cried out from the ground against the perpetrator (Genesis 4:10).

When the angel stops Abraham from stabbing Isaac to death, Abraham finds a ram caught in the nearby thicket that he can offer rather than (Septuagint: anti) his son (Genesis 22:12-13). The passage assumes that some sacrifice has to be offered, and the one is replaced by the other.

[http://conspiracyparanormal.blogspot.com abductions] - More than a hundred years later, when Joseph's testing of his brothers made a crisis situation involving the enforced servitude of Benjamin, Judah stepped forward and freely offered himself as a substitute for his brother (Genesis 44:18-34, especially not the Septuagint's use of anti in v. 33). In this instance also, some substitute must be provided. There was no possibility of mere escape from the demands of the master.

Yet all three of these are one-for-one substitutions, just as the "eye-for-eye" provisions of the Law. Christ's sacrifice (one for a lot of) is more like the sin offering in behalf of all people or the sacrifice of the goat on the Day of Atonement (Leviticus 4:13-21; 16:15-19). He could be the "atoning sacrifice for our sins, and never only for ours, but also for the sins from the whole world" (1 John 2:2). He could be the "Lamb of God, Who removes the sins of the world" (John 1:29).

One for your world? How can that be just? Its justice is dependent upon the identity of the Sacrifice. A single human deserves infinite punishment as a result of sins. Adding the punishment of one other human adds no more than was there already (for infinity plus infinity equals infinity). This is also true for "the sins of the [whole] world." The slaughter with the Infinite One for these sins beings one infinity into experience of the other--just payment.

Our sins brought us beneath the curse of the law, but Christ was a curse for us by hanging around the tree (Galatians 3:10-14). Because of Christ's death, God surely could effect what Luther called a "happy exchange": we had been the subjects of God's just condemnation, the objects of His righteous wrath, nevertheless the sinless Christ became "sin" for us, so that we might become God's righteousness by Him (2 Corinthians 5:21). God established Him because the propitiation, the appeasement, so that the all-consuming fire of His wrath may be diverted to Him instead of destroying the rest of us humans (Romans 3:25). As Isaiah said, "The LORD has laid on him the iniquity people all" (Isaiah 53:6).

Must we choose?
[http://conspiracyparanormal.blogspot.com resurrection] - Dynamic, subjective, and objective--must we choose from them? No! By its very nature the atonement is greater than any one metaphor or perspective can contain. We must always be answering, "Yes, and much more besides." Like astronomers surveying the universe, the greater we study it, the more vast it becomes. Our inability to fully comprehend its dimensions will not nullify what we can understand, nor does it rob us of the amazement we sense at what we should know was accomplished.

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ParkersonPaddock162: Ak: Uusi sivu: Abductions What was The lord doing around the cross?. It constitutes a search for understanding of one of the crucial events of human history, perhaps the crucial event. The complete...