The Life of Salvation

The concept of salvation is not merely a future destination; it represents a transformative shift in the current order of life.The teachings of Jesus and the early apostles diverge significantly from the prevailing interpretations of salvation in the present era.They espoused the notion of a life encompassed by the kingdom of God, extending to all aspects of human existence, both in this world and the next.This understanding of salvation is in stark contrast to the two prevailing views of salvation in the present era. The first of these is a theological perspective that prioritises the concept of salvation in the afterlife, particularly in the context of the afterdeath state of existence. The second is a theological perspective that originates from the left and is primarily concerned with the liberation of society and the economy on Earth.These incomplete gospels fail to capture the essence of salvation as it is presented in Jesus Christ. Instead, these gospels offer a limited interpretation of salvation, which can be regarded as a radical transformation of life, a daily existence bestowed upon humanity by a divine entity.

A New Order of Life

The salvation that is in Jesus Christ represents a radical transformation of one's way of life, as Saint Paul writes in his Epistles: "Therefore, there is no condemnation for those who are in Christ Jesus" (Romans 8:1–2, emphasis added). The law of the spirit of life in Christ Jesus has set us free from the law of sin and death. In this context, Paul employs a particular term to denote our existence, namely "hidden with Christ in God" (Col 3:3). This is zoë, the eternal and uncreated life that emanates from the divine source.In Scripture, two types of life are identified: bios, the physical, created, mortal life, and zoë, the spiritual, uncreated, eternal life. Dallas Willard observes that the term "life" is the simple and adequate word for salvation in the New Testament, and this is an apt description given that the two types of life are fundamentally distinct (Willard, 1997). This helps to elucidate why the prevailing theme in Acts is the resurrection of Jesus rather than his death. While the cross was a prominent topic of discussion among the preachers of Acts, the emphasis was consistently placed on the resurrection and the life that emanates from it (Jones, 2019).

The Daring Goal

It is imperative to commence with an accurate understanding of the audacious objective of salvation as articulated by Jesus Christ.It is essential to articulate explicitly what the objective is not.The objective of salvation is not merely the attainment of heaven.When comprehended in its entirety, heaven is not an end in itself, but rather a consequence.It is a resplendent byproduct of a far more pivotal element. The concept of salvation can be conceptualised as a state of being, and when this state is attained, physical death becomes a relatively inconsequential transition from one state of being to another.In light of the fact that, in Christ, we become unceasing spiritual beings with an eternal destiny in God's great universe, we can look forward to a greater expression of this life in heaven.However, our focus should be upon the new order of life that we now have in Jesus Christ. The fundamental question, therefore, is not merely whether we gain admission to heaven, but whether heaven is incorporated into our being.The audacious objective of the Christian life is to undergo a continual and profound transformation of the inner self, so that it increasingly reflects the glory and goodness of God.It can be seen that this life, this zoë that emanates from God and is the salvation that is in Jesus Christ, is a life that profoundly alters one's character.

Purity of Heart

This fundamental transformation of the self commences with the work of God upon the heart, which is a logical starting point given that the heart is the wellspring of human action.In addressing this matter of "heart-work," it is evident that external actions—this set of ethical practices or that set of observances—are never the central focus of attention.Specific actions are a consequence, a natural result, of something far deeper and far more profound. The scholastic maxim actio sequitur esse serves to remind us that action is always in accordance with the essence of the person who acts.Each of us is a complex entity, comprising a multitude of motives and a web of conflicting emotions and beliefs.Our inner lives are shaped by a constant interplay of hope and fear, faith and doubt, simplicity and duplicity, honesty and falsity, and openness and guile. It is evident that God is privy to the inner workings of our hearts in a way that we ourselves are not, and it is only God who is capable of distinguishing between truth and falsehood and of cleansing the motives of the heart.However, it should be noted that God does not force his way into our lives.If the innermost recesses of our hearts have never been touched by the healing grace of God, it may be because we have not invited divine scrutiny. The most significant, authentic, and enduring work is conducted at the core of our being.

Advancement in Life Formation

At this juncture, it is imperative to proffer a word of encouragement: it is possible to have realistic expectations of genuine progress in character transformation.It is crucial to state this today, as a considerable number of individuals have effectively ceased striving for any advancement in their spiritual lives.At times, despair can be attributed to the influence of perfectionist theologies that are incongruent with one's lived experience, leading to a sense of futility and hopelessness. In other instances, this sense of despair may arise from theological perspectives suggesting that genuine change is only possible in the context of a future dispensation. Alternatively, some theologies posit that, as we are clothed in the "alien righteousness of Christ," we should not anticipate a personal regeneration of character.It is imperative that the first group recognise the significance of advancement in the spiritual life. Conversely, the latter group must acknowledge that Christ's capacity to save is inherently linked to his ability to sanctify.The salvation that is in Jesus Christ encompasses more than mere forgiveness of sins; it also has the power to overcome the influence of sin in our daily lives.Charles Wesley's renowned hymn, "O for a Thousand Tongues to Sing," eloquently captures this truth: "He abolishes the power of sin that has been forgiven, releases those who are imprisoned, and makes the most unclean clean through the shedding of His blood. This was sufficient for me."The concept of grace is fundamental to the Christian understanding of salvation, and it is through the grace of God that we are granted a new life. Grace is the action of God bringing to pass in our lives good things that we neither deserve nor can accomplish on our own. The term 'unmerited favour' is often used to describe grace, but it is not usually considered to be 'credit' to our account.It is important to note that grace is not a static, unchanging entity, but rather an interactive relationship between God and humanity. This relationship can be described as a process in which God initiates action and humans respond. The transformative outcomes of this dynamic interplay are attributable to the grace of God alone.It is evident that human agency is limited to the acceptance of a gift, and it should be noted that there are certain tasks that must be completed on a daily basis.It would be erroneous to assume that grace implies inaction or passivity; rather, the antithesis of grace is not effort, but rather works. The concept of "works" is associated with the idea of earning or merit, and it is important to note that no individual can take any action to earn or merit God's love or acceptance.However, this grace and this life provide a driving force that propels us forward into a process of significant spiritual formation, in which we will find ourselves engaged in a strenuous effort. As Jesus states, we "strive to enter through the narrow door" (Luke 13:24, emphasis added). Furthermore, Peter exhorts us to "make every effort to support your faith with goodness, and goodness with knowledge, and knowledge with self-control, and self-control with endurance, and endurance with godliness, and godliness with mutual affection, and mutual affection with love" (2 Pet 1:5–7, emphasis added).

The foundational means of grace

In his second epistle, Peter exhorts his readers to "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Pet 3:18).The foundational structure for this growth in grace involves the training of the body, mind, and spirit through the disciplines of the spiritual life, which represent the divinely ordained "means of grace" for becoming the kinds of persons and the kinds of communities that can fully and joyfully enter into abundant living. This process of spiritual cultivation, as articulated in 1 Timothy 4:7, involves a deliberate and purposeful "training in godliness."The spiritual disciplines encompass a wide array of practices, including fasting and prayer, study and service, submission and solitude, confession and worship, meditation and silence, simplicity, frugality, secrecy, sacrifice, celebration, and numerous others. These practices, which have gained widespread recognition, serve as a means through which individuals and generations of Christians offer their lives as a "living sacrifice" to God (Rom. 12:1).It is noteworthy that the divine entity accepts this offering and subsequently initiates transformative processes that are challenging to anticipate or aspire to. Over the course of a lifetime, individuals undergo a gradual transformation, becoming increasingly capable of living in a manner that exemplifies the virtues of love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control (Galatians 5:22–3).This transformation is also a form of salvation as understood by the Christian tradition.

The Everyday Means of Grace

While the classical disciplines of the spiritual life constitute the foundation for our formation, they are by no means the only means at our disposal.It is frequently observed that the various difficulties and trials that we encounter in our daily lives are used by God to instill in us a kind of patient endurance (James 1:2–3).In other instances, the interactive exchange between the individual and the Holy Spirit facilitates the development of a spirit of trusting surrender. Conversely, God frequently utilizes human beings and other physical means as conduits for the transmission of His life to us. These experiences collectively shape, form, and transform individuals, creating substantive differences in their character and identity, contingent upon their willingness to engage with and participate in this process of grace.It is possible to cease the process of becoming more like Christ at any point. The process of becoming more like Christ is subject to divine intervention, as God has bestowed upon us the power of veto over our own transformation.The process of becoming like Christ is not complete at the point of death, as C.S. Lewis notes in Mere Christianity (161). The extent to which an individual progresses towards Christlikeness in this life is contingent upon a multitude of intricate factors, among which the emotional, mental, and psychological disposition acquired at birth represents a significant element.These factors can either facilitate or impede progress.Despite the intricate interplay between heredity, environment, and numerous additional factors, it is reasonable to anticipate significant advancement towards Christlikeness in this life.Two comments that may appear contradictory will now be presented. These comments are, in fact, complementary and consistent with one another.Firstly, it is necessary to allow for the possibility of significant leaps forward in our thinking and living, brought about by divine grace.These, as far as I am able to ascertain, are entirely at the discretion of God.It is evident that such occurrences are not the result of any deliberate action on our part, and that there is no discernible correlation between these events and our own efforts. These acts, therefore, are deemed to be worthy of worship, adoration and praise.The second point to consider is the converse of this, and it is evident that humans have a role to play in this process of "growing in godliness," as the Puritans refer to it.It is therefore necessary to exert effort, and this effort must be genuine. In an invitation marked by graciousness, God encourages us to engage in cooperative spiritual practices with the Holy Spirit, utilising disciplines that align with our individual needs and the various other avenues of grace.This ordinary, everyday means of character transformation is devoid of the dramatic effects associated with special infusions of grace.Furthermore, this process appears to be exceedingly gradual, although the rate of transformation aligns with the nature of the virtue being cultivated. It is important to recognise the potential for undervaluing this fundamental process, as it appears unassuming and lacks outward signs of progress. However, it is the primary means of growth and is considered divinely ordained. These two realities are inextricably linked, and the human body, mind, and soul require preparation and conditioning to facilitate the infusion of grace. It is evident that, in isolation, human beings are unable to serve as adequate receptacles for the divine blessings. Such expansion would be beyond human capacity, as illustrated by the parables of the wineskins filled with new wine (Matthew 9:17; Mark 2:22; Luke 5:37–38). It is therefore imperative that human beings value this seemingly mundane process of growth, for it is through this that God prepares them for the truly extraordinary, such as the prospect of heaven. This process is integral to the salvation that is available through Christ.

Jesus the Eschatological Prophet

In summary, the zōē life from God is conveyed through Jesus' active, living, and functioning presence.The assertion that Jesus is alive and present among his followers is not limited to the context of the new covenant; it extends to encompass all of the various roles and functions attributed to him.Such a statement would be tantamount to espousing a highly functional view of Christ.At one point, the seventeenth-century Christian leader George Fox made the following exclamation: "Christ Jesus, who was dead and is alive again, and lives forevermore, a prophet, counsellor, priest, bishop, shepherd, a circumciser and baptiser, a living rock and foundation for evermore..." This was Fox's way of articulating the various roles that Jesus fulfils among his people. Jesus performs a multitude of functions, including the act of forgiveness, the dispensation of teachings, the provision of guidance, the bestowal of comfort, the exercise of oversight, and the assertion of rule.The key point is that Jesus acts and works.John Calvin introduced the concept of the threefold office of Christ as prophet, priest, and king into the field of dogmatic theology. A substantial corpus of theological reflection has been dedicated to the examination of Jesus' priestly office, with a lesser extent of such reflection devoted to his kingly office.Nevertheless, there has been a notable absence of theological reflection on the prophetic office of Jesus.It is regrettable that the office of Christ as prophet has not been subjected to greater theological scrutiny, as it offers valuable insights into the nature of salvation as a way of life. In analysing messianic expectations in the era of Jesus, Oscar Cullmann proposes the concept of an eschatological prophet, akin to Moses, who would serve to educate and guide the people.The key Hebrew passage for this expectation is Deuteronomy 18:15-18: "The Lord your God will raise up for you a prophet like me [Moses] from among your own people…". In the Acts of the Apostles, both Peter and Stephen cite this passage, identifying Jesus as the fulfilment of the prophet like Moses.The question thus arises as to the function of this "prophet like Moses." His role is to communicate with and educate the people, as illustrated by the voice from the bright cloud declaring, "This is my son, the Beloved; with him I am well pleased; listen to him!" (Matt 17:5). The Letter to the Hebrews, which makes significant reference to Jesus' priestly office, commences with the striking words, "At various times in the past and in various ways, God spoke to our ancestors through the prophets; but in our own time, the last days, he has spoken to us through his Son" (Hebrews 1:1–2). In summary, the Christ, who is akin to the prophet Moses, is to speak and teach; the disciples, in turn, are to listen and obey.What are the implications of these teachings for the present day?This signifies that Christ is both alive and active, communicating through teachings and guidance, and his voice is readily discernible, with his vocabulary being readily comprehensible. He will provide us with guidance and instruction. In addition to his divinity, Jesus is also a living saviour, whose salvation encompasses not only the forgiveness of sins but also the guidance and instruction of his followers, equipping them with the knowledge and tools to live a virtuous life and achieve personal transformation (Willard, 2006).As Willard (2006) compellingly asserts, "I am learning from Jesus to live my life as he would live my life if he were me."

Consequently, the contemporary call from God is for us to accept Jesus as our life, to trust in Him for all things, and to unite as His disciples, learning from Him how to live and being formed by God, through Christ and the Holy Spirit, into the kinds of people capable of this transformed life. This is the salvation that is in Jesus Christ.

Forgiveness

The notion of forgiveness can be delineated as the act of pardoning or overlooking an offence or wrongdoing, and the process of forgiving and relinquishing resentment and bitterness can be initiated when an individual has been subjected to harm at the hands of a person with whom they have a close relationship.There are two potential courses of action: to retain the emotion of anger and resentment, or to embrace forgiveness and move forward.It is a common experience to be hurt by the actions or words of another person. It is conceivable that a parent subjected the subject to persistent criticism during the subject's formative years; that a colleague undermined a project the subject was working on; or that the subject's partner engaged in infidelity.It is also conceivable that the individual has experienced a traumatic event, such as physical or emotional abuse by a person with whom they have a close relationship.Such injuries can result in the formation of long-lasting sentiments of resentment, bitterness, and anger, which may even manifest as hatred. However, if one persists in the retention of that pain, one may ultimately suffer the greatest consequences.Embracing forgiveness allows one to embrace peace and hope, and it is worthwhile to consider how forgiveness can facilitate the path to physical, emotional and spiritual well-being.

The term 'forgiveness' is multi-faceted and its precise meaning is open to interpretation.

The concept of forgiveness is understood in different ways by different individuals, and in essence, it entails a deliberate choice to relinquish resentment and anger.The act that caused offense or hurt may continue to have an impact on the individual, but the act of forgiving can serve to mitigate the hold that the original transgression continues to exert over the individual, and can assist in the liberation from the influence of the individual who has caused harm. In some cases, forgiveness may even engender feelings of understanding, empathy and compassion towards the individual who caused the harm.It is important to note that forgiveness does not entail forgetting or excusing the harm that has been done, nor does it necessarily entail the restoration of amicable relations with the individual responsible for the offence.Forgiveness engenders a sense of tranquility that enables one to direct one's attention inward and persevere in the face of adversity.

The following discussion will explore the advantages of forgiveness towards another individual.

The act of relinquishing resentment and negative emotions has the potential to enhance physical and mental well-being. The following outcomes may result from forgiveness:

The establishment of healthier relationships.

Improved mental health is another consequence of forgiveness.

A reduction in anxiety, stress and hostility.

A reduction in the number of depressive symptoms.

Furthermore, it has been demonstrated that forgiveness can lead to a reduction in blood pressure.

The enhancement of the immune system is also a notable benefit.

Improved cardiovascular health.

Furthermore, the enhancement of self-esteem is a notable benefit.

The question must therefore be posed: why is it so simple to harbor resentment?

Experiencing hurt by another individual, particularly one with whom one has a close relationship, can result in feelings of anger, sadness, and confusion (Smith, 2019). If one allows oneself to dwell on hurtful events or situations, resentment and hostility can become entrenched in grudges (Brown, 2021). If one permits negative emotions to predominate over positive ones, one may find oneself consumed by bitterness or a sense of injustice (Jones, 2022).Some individuals exhibit a greater capacity for forgiveness than others (Green, 2020). Nevertheless, even individuals who are inclined to hold a grudge can learn to become more forgiving.

The consequences of maintaining a grudge are manifold.

Individuals experiencing difficulty in forgiving others may exhibit a range of behaviours, including:

Such a stance may result in the introduction of negative emotions, such as anger and bitterness, into new relationships and experiences.

A preoccupation with the perceived injustice may occur, resulting in an inability to engage fully with the present moment.

Such individuals may also experience depression, irritability, or anxiety.

Furthermore, the individual may experience a sense of dissonance with their spiritual beliefs.

Furthermore, the inability to form meaningful connections with others may be a consequence of these difficulties.

The optimal approach to achieving a state of forgiveness is therefore of interest.

Forgiveness can be conceptualised as a commitment to change, and as such, it is a process that requires practice.

In order to progress towards a state of forgiveness, it is recommended that the following considerations be taken into account:

It is imperative to acknowledge the significance of forgiveness and its potential to positively influence one's life.

It is imperative to identify the areas that require healing and to determine who should be forgiven.

It is recommended that individuals seeking to cultivate this state of forgiveness consider participating in a support group or seeking the guidance of a professional counsellor.

It is imperative to acknowledge the emotions that have been triggered by the inflicted harm, to recognise how these emotions affect one's behaviour, and to work towards their release.

It is recommended that the individual consider forgiving the person who has offended them.

It is imperative to relinquish the control and influence that the individual or situation in question has exerted over the individual's life.

The implications of an inability to forgive must also be considered.

The process of forgiveness can be arduous, particularly when the individual who has caused harm does not recognise their actions as wrong.

In the event of stagnation, it is imperative to explore the potential benefits of forgiveness.

In such cases, the cultivation of empathy becomes paramount, entailing an effort to envision the situation from the perspective of the other party.

One should inquire as to the circumstances that may have precipitated the other person's actions, as it is possible that one would have responded in a similar manner had one been in the same situation.It would be beneficial to reflect on instances when others have demonstrated forgiveness towards you, such as through journaling, prayer, or guided meditation as a means of self-reflection. Alternatively, discourse with an individual who has been identified as possessing wisdom and compassion, such as a spiritual leader, a mental health professional, or an impartial family member or friend, may be beneficial.It should be noted that the process of forgiveness is not a one-time event; even minor transgressions may require repeated consideration and forgiveness.

The question of whether forgiveness inevitably results in reconciliation remains a subject of debate.

In instances where the transgressor and the aggrieved party enjoy a positive relationship, forgiveness can potentially pave the way for reconciliation. However, this is not universally applicable. In the event of the offender's demise or a reluctance to engage in communication, it may be impractical to pursue reconciliation. In certain circumstances, the prospect of reconciliation may be unfeasible. Nonetheless, forgiveness remains a viable option even in the absence of reconciliation. The question then arises as to what the appropriate response should be in the event that the individual in question does not undergo a change.

Forgiveness does not entail the compulsion of another to modify their behaviour; rather, it entails the focus on aspects of the situation that are within the purview of the present moment.The potential impact of forgiveness on one's life should be considered, particularly in terms of promoting peace, happiness, and emotional and spiritual healing.Forgiveness can serve to diminish the influence that the other person continues to exert in one's life. It is important to consider the possibility that the individual seeking forgiveness may, in fact, be the one in need of it.The initial step is to conduct a candid self-evaluation of the wrongdoings committed and their impact on others.It is important to avoid judging oneself too harshly.If one is truly sorry for something one has said or done and wishes to be forgiven, it may be beneficial to consider reaching out to those one has harmed. The expression of sincere sorrow and regret, devoid of excuses, is paramount in soliciting forgiveness.It is imperative to acknowledge that the imposition of forgiveness is not within one's control; the process of forgiveness is inherently volitional and must be pursued at the behest of the individual.Furthermore, it is crucial to recognise that forgiveness is an ongoing process, and one must commit to treating others with compassion, empathy, and respect, irrespective of the circumstances.

Superpowers of Christians

The concept of superhuman abilities in Christianity has been a subject of interest and debate.

The Christian faith is associated with a number of perceived superhuman abilities.

These include the capacity to fly like Superman, run like the Flash, possess the strength of the Hulk, control the weather like Storm, or become invisible. These superpowers have long been the subject of childhood dreams and imagination, and are the focus of numerous television shows, films, comic books, and other forms of media. This phenomenon is not exclusive to secular media, however; the Bible also makes reference to individuals who were endowed with superhuman abilities. One such figure is Samson, who is described in Judges 14:5-6 as having the ability to "tear apart a lion with his bare hands" or "slay thousands of Philistines with the jawbone of a donkey." Following his confrontation with the priests of Baal, which resulted in their demise, Elijah is said to have exhibited superhuman speed by outrunning King Ahab's chariot, which is estimated to have had an average speed of approximately twenty-five miles per hour. It can thus be hypothesised that in order to overtake the chariot, which had gained a head start, he was required to run at a velocity of approximately sixty miles per hour.There are numerous other examples of superhuman abilities among the figures in the Bible who are considered to be heroes of God.Moses and Elijah are two such examples; both abstained from food for a period of forty days. Exodus 14:21, for instance, recounts the instance of Moses' use of hydrokinesis, or the manipulation of water.Daniel's three friends are also notable for their survival of the burning fiery furnace without suffering any harm (Dan. 3:27).Paul's immunity to a poisonous snake bite (Acts 28:3-6) is also a testament to the phenomenon.There is even an example of teleportation with Philip the evangelist (Acts 8:39-40). This ability could be advantageous in avoiding traffic congestion during religious services.It is noteworthy that these abilities were attributed to them by God, thereby emphasizing their divine origin.Contrary to popular belief, the concept of superpowers is not exclusive to the past; it is a belief system that is still embraced by many Christians today.The most beneficial superpower, therefore, would be the ability to preach and compel individuals to repent. The capacity for freedom of choice is inherent to every individual, as evidenced by Joshua's exhortation to the Israelites to utilise their autonomy and agency, and his counsel that they were at liberty to select their own course of action, whether that be serving the deities of their forefathers, who resided on the opposite bank of the river, or the gods of the Amorites, who inhabit the land. However, he and his family would adhere to the Lord's teachings." (Joshua 24:15).In the Gospels, Jesus assures his disciples that faith is a great power that they can possess.The disciples approached Jesus privately to inquire about their inability to cast out the demon.Jesus responded by attributing this inability to their lack of faith, emphasizing that with sufficient faith, even a mustard seed, they could command the demon to move. He further asserts that such an act would be nothing short of miraculous, suggesting that nothing would be impossible for them.It may be surprising to learn that prayer is, in fact, a superpower bestowed upon us by God.It is possible to communicate directly with a supernatural being from any location and at any time.Once more, Elijah serves as an exemplary illustration of this phenomenon. James's assertion that confession and intercession are prerequisites for healing underscores the efficacy of prayer.The fervent prayer of a righteous individual can be a source of profound benefit, as evidenced by the example of Elijah, who, through fervent prayer, brought a drought to an end after three years and six months. He subsequently prayed again, and the heavens yielded rain, and the earth produced its fruit (James 5:16-18).The Bible also promises that prayers will be answered if one adheres to the commandments and does those things that are pleasing in God's sight (James 5:16-18).It is notable that the majority of superheroes created by humans are mortal.It is a common misconception that superheroes are immortal; however, saints have been granted the power of immortality. The Book of Revelation (20:6) states that "blessed and holy is he who has part in the first resurrection.Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years."Furthermore, the following are also relevant: "the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus" (Philippians 4:7), "joy inexpressible and full of glory" (1 Peter 1:8), and God's grace, which is sufficient and makes strength perfect even in weakness "that the power of Christ may rest upon me" (2 Corinthians 12:9). In addition to their supernatural abilities, superheroes frequently possess advanced weaponry or tools.For instance, Thor is equipped with a hammer, Wonder Woman possesses an invisible jet and golden lasso of truth, Captain America has a shield, Batman has an arsenal of weapons, tools, and vehicles, including the Batmobile, Iron Man is reliant on his suit, Dr. Strange has the Cloak of Levitation, and Aquaman possesses the Trident of Neptune. It is evident that the superheroes of the Bible were not without their own weapons and tools, some of which were weapons of mass destruction.For example, Shamgar killed 800 Philistines with an ox goad, and David killed the giant Goliath with a sling and five stones. Furthermore, Moses used the Rod of Aaron to part the Red Sea. The concept of the Christian soldier being provided with the armour of God (Eph. 6:13-17) is further supported by the notion of the sword, which is the Word of God, being a powerful weapon. The Word of God is described in several texts as being "living and powerful" (Hebrews 4:12) and "sharper than any two-edged sword" (Hebrews 4:12), with the capacity to pierce the soul and spirit, joints and marrow, and discern the thoughts and intents of the heart.

The question thus arises as to what constitutes the true source of a superhero's superpowers.

In the case of Superman, his abilities are attributed to his exposure to the sun's rays, while Spiderman's powers were said to have been bestowed upon him by a radioactive spider bite. However, for the Christian, the origin of their abilities is said to be divine. It is evident that the abilities of the saint cannot be attributed to human origin.It is evident that humanity has transgressed divine laws. As articulated in Romans 5:6, "For when we were still without strength, in due time Christ died for the ungodly."Jesus Christ admonished his disciples on the imperative of a relationship with him, underscoring that without such a connection, they would be powerless, as illustrated in John 15:5, "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing" (John 15:5). This relationship with the divine is indispensable for spiritual growth and fulfilment, as illustrated in the following passage: "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing" (John 15:5). In the absence of a belief in God, there is no possibility of saving one's soul from sin. In the Christian tradition, the belief is that with God, the Christian can enjoy great power and strength, as illustrated in the following passage: "His eternal power and Godhead" (Romans 1:20). According to the Christian tradition, this enables Christians to access great power and strength through the divine. As Paul asserts in Philippians 4:13, "I can do all things through Christ who strengthens me". Similarly, in Ephesians 6:10, he writes, "Finally, my brethren, be strong in the Lord and in the power of his might".The uncle of the fictional superhero Spiderman offered the following advice: "Great power entails great responsibility."This adage finds resonance in the Christian context as well, underscoring the obligation to harness our considerable abilities for the benefit of others.The question, therefore, is whether individuals endowed with extraordinary abilities should engage in the prevention of criminal activity, the protection of the vulnerable, or the mitigation of a natural disaster.This is the fundamental premise of almost all superhero narratives. It is therefore imperative that adherents of the Christian faith utilise the Word of God to assist others (Rom. 1:16; Mark 16:16).Failure to do so constitutes a sin, as James 4:17 states, "Therefore, to him who knows to do good and does not do it, to him it is sin."

The possession of such abilities is predicated on an individual's adherence to the Gospel and their incorporation into the kingdom of God, as articulated in Colossians 1:13, which states, "He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love."The act of obedience to the Gospel results in the absolution of all sins, the bestowal of grace, joy, peace, the promise of eternal life, and the right to prayer. In the contemporary era, there is an increased demand for individuals who possess superpowers. These abilities, it should be noted, are not miraculous or supernatural in nature; nevertheless, they are equally potent and, arguably, even more so.Through baptism, as described in Galatians 3:27, individuals can become aligned with the superpowers associated with Christ. These abilities can then be utilised on a daily basis for the benefit of humanity. It is also important to remember that the Son provides strength, while sin represents a significant vulnerability.

DESTROYING THE ROOT OF WITCHCRAFT

In order to gain an understanding of witchcraft, it is necessary to study the following areas:

1. The root of witchcraft

2. The categories of witchcraft

3. The instruments of witchcraft

4. The uprooting and destruction of witchcraft powers and operations

5. The weapons of warfare against witchcraft

The following scriptures are referenced in this study:

Exodus 22:18, 2 Chronicles 33:6, 1 Samuel 15:23, Acts 8:9, 11; 2 Kings 9:22, Micah 5:11-12, Nahum 3. 4-5, Galatians 3:1, Daniel 2:2,10, Deuteronomy 18:10, Numbers 23:23, Ephesians 6:10-18, Leviticus 20:26-27.

The term "witchcraft" is employed to denote a range of practices involving the utilisation of magical skills and abilities for the purpose of communicating with spirits, deities, ancestors, and casting spells, hexes, and jinxes. It signifies the employment of divination techniques with the objective of influencing, controlling, derailing, exchanging, and diverting the course of an individual's destiny, blessings, and favours. Moreover, witchcraft can be defined as an act of diversionary manipulation, employed with the intention of exerting control over an individual's volition.Witchcraft is a practice that operates within the context of the supernatural and the divine, and is therefore in direct opposition to the teachings of the Christian faith.The Bible, in its wisdom, has identified witchcraft as one of the works of the flesh (Galatians 5:19-21). The act of influencing an individual to perform an action against their will is classified as witchcraft.The practice of witchcraft has its origins in ancient times, as evidenced by the following passages in the Old Testament: Exodus 22:18, in which God commands the Israelites not to allow the practice of witchcraft, and Leviticus 20:26-27, in which God decrees that those who engage in witchcraft shall be put to death.This indicates that witchcraft is a phenomenon with roots in ancient history, and that those who engage in it are subject to the death penalty. It is noteworthy that the distinction between witchcraft and rebellion is not within the purview of God, underscoring the imperative for us to refrain from allowing such practices to permeate any aspect of our lives.

The term "witchcraft" is generally understood to encompass two distinct categories: fleshly or carnal witchcraft and occultic witchcraft.

The former category comprises a range of practices, including:

a) Stubbornly pursuing someone with the intention of causing destruction or damage (Exodus 14:22-27).The following practices are indicative of fleshly or carnal witchcraft:

b) Attempting to read the mind of another person, thereby misinterpreting their intentions (1 Samuel 7:28-29)

c) Attempting to prove one's worth through the manipulation of others

d) Attempting to influence someone in a negative way to do something against their will (Genesis 39:7-12)

f) Taking what belongs to someone forcefully or unlawfully (1 Kings 21:1)

The desire to appropriate the blessings of others, while attributing their misfortune to them, can be defined as a rebellion against God and His appointed authority (1 Samuel 15:15-24).

Occult Witchcraft

This practice involves the utilisation of malevolent energy, manifesting in various forms. The following are some of the ways in which this practice operates: 2 Corinthians 4:3-4.

a) The renewal of the covenant with Satan is achieved through bloodshed.

c) They place their mark and signature on their subject.

c) They can forcefully initiate people through blood relations, for example, through sex, food.

Furthermore, the practice involves the imposition of false blessings, with the objective of enticing individuals to align themselves with the occult.

It is imperative to comprehend the instruments utilised by those engaged in occultic witchcraft. These instruments are employed by witches in their coven, or meeting place, and can be categorised as follows:

A cooking cauldron is a pot used by witches for the mixing and burning of petitions, which are written with words or wishes on them.

The flying broom is an instrument that facilitates flight.

A chalice is an object used for the consumption of blood.

The paten, a flat plate or pentacle, is employed for the purpose of energising or strengthening the practitioner.

The wand is an instrument used to cast a spell, while the censer is an implement used to dispense incense.

The following is a detailed exposition on the methods by which witchcraft powers can be eradicated.

Despite the lethal and malevolent nature of their activities, there are methods to eradicate and dismantle their operations, including the dispersion and elimination of their influence.In order to uproot and destroy witchcraft powers, it is first necessary to surrender one's life to Jesus by accepting Him as Lord and personal saviour, and by yielding to the will of Jesus through living a holy life. Secondly, engagement in spiritual warfare is imperative, and thirdly, the cultivation of spiritual insights and sensitivity to the Holy Ghost is crucial.Prayer and service to God are indispensable for attaining victory over one's thoughts and dreams.

The efficacy of the sword of the spirit (the Word of God) (Revelation 13:10) in spiritual warfare.

In order to engage with witchcraft powers, overcome and destroy their root, it is necessary to engage with these powerful weapons, which are as follows.The Word of God is a fundamental element in the arsenal of spiritual warfare. In Jeremiah 23:29, it is written that "My word is like fire, and like a hammer that breaks the rock in pieces." In Exodus 22:18, it is written that "a witch shall not be permitted to live". In Micah 5:12, the Lord is quoted as saying that he will cut off witchcraft. Furthermore, Leviticus 20:27 stipulates that a witch should be executed by stoning.For further information, please refer to Isaiah 49:24-26, Hebrews 4:13 and Jeremiah 10:11.The blood of Jesus:Revelation 12:11 states, "And we overcome him by the blood of the lamb and the word of our testimony." Zechariah 9:11 asserts that the covenant of the blood will result in the liberation of prisoners. For further information, please refer to Hebrews 9:22 and Hebrews 12:24.The name of Jesus is as follows: Philippians 2:9-11 states that God has elevated Jesus and bestowed upon him a name that is above all others. The text further asserts that at the mention of Jesus' name, all things in heaven and on earth, as well as those beneath the earth, will bow in reverence, and that every tongue will acknowledge Jesus Christ as Lord, to the glory of God the Father.For further information, please see Proverbs 18:10, Romans 10:13 and Joel 2:32.The highest praises and worship of God: Psalm 149:6-9 states, "Let the high praises of God be in their mouth and a two-edged sword in their hand. Let them execute vengeance upon the heathen and punishment upon the people. Let them bind their kings with chains and their nobles with fetters of iron. Let them execute upon them the judgment written. This honour have all his saints."Praise is therefore deemed appropriate. For further information, please refer to 2 Chronicles 20:21-22 and Acts 16:25.

PRAYERS TO UPROOT WITCHCRAFT POWERS

Expressions of gratitude are extended to the divine entity for its boundless benevolence towards the life and family of the supplicant.

I hereby pledge and request that your benevolence, Lord, be manifest in my life as I utter this prayer today in the name of Jesus.Amen.

As I engage in combat, I seek protection for myself and my family through the sacrifice of Jesus Christ.

I categorically reject any involvement of the flesh in my prayer life and hereby decree that I shall not pray in the flesh again in the name of Jesus.

Furthermore, it is requested that all forms of witchcraft directed towards the supplicant be nullified in the name of Jesus.

Furthermore, it is requested that God, through divine intervention, destroy all witchcraft incantations with elements such as thunder and lightning, and that a great commotion be caused.

Furthermore, it is requested that the divine entity instruct its angels to set an unquenchable fire on witchcraft shrines and inhabited locations.

Oh Jehovah Gibbor, arise and instigate confusion within the witchcraft camp that has been assigned against me.

I hereby invoke the intervention of all ministering angels in heaven to engage in combat and vanquish all agents of witchcraft.

Furthermore, the earth itself is implored to resist the machinations of the witch doctor who has been assigned to inflict harm upon this individual and their family.These actions are undertaken in the name of Jesus.Amen.

The scriptural reference cited in Numbers 23:23 states that sorcery and divination shall not prevail against Jacob or Israel, and it is at this juncture to acknowledge the divine intervention in the history of Jacob and Israel. (NKJV).

The efficacy of the blood of Jesus is invoked to deprogram and cancel witchcraft prophecies.

The initiation of a judgmental process against witchcraft is hereby linked to the celestial realm.

The invocation of the divine entity is made to manifest and dispel the adversaries, invoking the name of Jesus.

The tables of witchcraft are to become a trap for them, in the name of Jesus.

Furthermore, the eyes of those engaged in witchcraft, who have been assigned the task of monitoring my activities, are to be rendered incapable of seeing, in the name of Jesus.Amen.

In Micaiah 11-12, it is written that the cities of the land will be destroyed and all strongholds will be dismantled.The capacity for sorcery will be removed from your hands, and you shall have no fortune-tellers. (NKJV).

Furthermore, the covens of witches and wizards are to become desolate in the name of Jesus.

The malevolent forces that stand in opposition to me shall be vanquished by the flames of divine wrath, in the name of Jesus.

In the name of Jesus, it is asserted that no witch or wizard shall prosper within this environment. The environment is taken charge of, and thus witchcraft and wizardry are banished.

Furthermore, the water spirit that is colluding with the witchcraft spirit in an attempt to harm the subject's life shall be utterly consumed by fire in the name of Jesus.

Furthermore, it is asserted that the sun shall set on all witchcraft and its associated powers.

The scriptural reference Exodus 22:18 (NKJV) states, "You shall not allow a sorceress to live."

The days of these individuals are to be characterised by darkness, and the celestial bodies are to engage in combat against those who practise witchcraft, in the name of Jesus.

It is further implored that the forces of nature, in the form of a whirlwind, be sent forth by God to vanquish these malevolent forces in the name of Jesus.

Furthermore, it is crucial to recognise the necessity of thwarting the machinations of witchcraft and bringing an end to all witchcraft covens.

The breaking of witchcraft spells and enchantments is also called for, and this is to be achieved in the name of Jesus.

A Consideration of Methods of Serving One's Pastor

An old adage among pastors posits that the undertaking of ministry would undoubtedly be more straightforward were it not for the presence of people, and indeed, it is indubitable that the existence of ministry is contingent upon the presence of people. However, this witticism, which is intended to be taken with a grain of salt, is a veiled acknowledgement of a grave reality: the challenges inherent in ministry are often a consequence of the inherent difficulties of the human condition. This is a widely accepted phenomenon among pastors, who acknowledge it as an inherent aspect of their role. They have been entrusted with the responsibility of acting as shepherds and servants, and making sacrifices on behalf of their congregations. This commitment is considered a full-time occupation, and as with any profession, it carries a set of inherent risks. These risks may include concussions for a football player, enemy attacks for a soldier, or even carpal tunnel syndrome for a data entry clerk.For those in pastoral and ministry leadership roles, the primary occupational hazard is the nature of relationships with people.Some will display remarkable levels of love, support, and encouragement, while others will exhibit behaviours that are the antithesis of these qualities, including bitterness, undermining, and actions that are clearly at odds with Christian teachings. This phenomenon was indeed experienced by Jesus during his own ministry, and he thus advised his followers to anticipate it in their own ministries. Such an outcome should not be regarded as unexpected; it is inevitable that people will exhibit behaviours that are less than admirable, and the same is true of those engaged in ministry.For those who are genuinely motivated to provide care and support to their pastors, the following seven strategies offer tangible assistance and substantial encouragement, facilitating the pastors' efforts to offer genuine and effective guidance.

Firstly, it is important to recognise that pastors greatly value hearing evidence of an increase in their own love for Jesus.

Merely expressing approbation, for example by saying "Good sermon, pastor!", is inadequate; rather, it is essential to provide a rationale for such commendation.The ways in which the participant's understanding of the nature of love for Jesus has been deepened as a result of this experience should be described, as should the ways in which the participant's personal growth and development in their relationship with God is facilitated by the ministry. Receiving such affirmation serves as a source of motivation for the pastor, reinforcing the value of his efforts and underscoring the significance of his devotion to Jesus.

It is imperative to acknowledge that the Church should not be regarded as a passive entity; rather, it is a dynamic community that necessitates active involvement from its members.

Rather than perceiving the Church as a passive entity, it is more accurate to conceptualise it as a dining room table where each individual has a role to play in the preparation of the meal, the setting of the table and the clean-up afterwards.Absent such collective effort, the Church will be unable to fulfil its mission of nourishing its members spiritually.Rather than merely identifying deficiencies, it is incumbent upon the laity to proffer solutions. It is probable that the individual in question is more aware of the issue than you are; he is simply waiting for someone like you to take on a role in addressing it.In the absence of such contributions, it is probable that a significant number of people will remain undernourished.This approach is not acceptable.

Thirdly, it is imperative to cultivate a relationship with one's pastor that transcends the confines of a mere church member.

Given that pastors are likely to encounter numerous challenges in their professional lives, it is understandable that they may seek solace and support in isolation. To whom can they confide their most intimate and distressing experiences? It is important to consider whether it is feasible to place trust in an individual who exhibits such characteristics.Additionally, pastors are consistently engaged in the act of pouring out, necessitating a reciprocal act of pouring in.Their experiences are frequently externalized, while opportunities for internalization are scarce. The expectation that one should merely receive from a pastor without offering anything in return is not adequate. It would be beneficial to establish a friendship with your pastor, and to do so in a way that is not related to church-related matters. For example, you could buy him a drink, take him fishing or golfing, and avoid discussing church-related matters. It is important to remember that a pastor is not merely an institution; he is a person.

In demonstrating benevolence towards one's pastor, it is imperative to mirror the benevolence he exhibits towards oneself.

It must be acknowledged that pastors are not immune to the shortcomings that plague the human condition. They are men who are striving to enhance their capacity to love their wives, lead their children, manage their finances, maintain a stronger connection to Jesus, and more effectively balance their responsibilities, in a manner similar to that of the laity.The spiritual life of the pastor is not inherently more straightforward than that of the laity; indeed, it may well be more challenging, due to the difficulties that pastors face on behalf of the congregation. He extends grace in his own struggles and anticipates a similar reciprocity.It is advisable to refrain from imposing expectations on him that exceed those you impose on yourself.It is imperative to eliminate any double standards.

It is vital to assist the pastor in maintaining the correct priorities.

While the general consensus is that the pastor's family should be regarded as his primary concern, above the requirements of the church, many individuals do not adhere to this approach when they require assistance from him.The Bible states that a man who is unable to lead his family in an exemplary manner is similarly unable to lead the Church with integrity (1 Timothy 3:5). It is therefore imperative that the wellbeing of the pastor's family be of the utmost importance to all. It is therefore the responsibility of the congregation to support this endeavour and assist the pastor in achieving success within the domestic sphere. It would be advisable to request that the church leadership incorporates this responsibility into the pastor's job description, as it is of such significance that it cannot be ignored.

6. Love His Wife Well

In a recent article, the considerable responsibilities and challenges associated with being a pastor's wife were discussed. Similarly, she is also undergoing a process of growth, facing challenges and requiring constant grace. She is raising children in accordance with societal norms while simultaneously providing support to her pastor husband, who is subject to scrutiny by a multitude of individuals within the church community, potentially numbering in the hundreds or even thousands.She assumes numerous roles and bears a significant portion of the ministry's responsibilities. It is imperative to ascertain the most effective methods of providing spiritual sustenance to the pastor's wife, taking into account her individual requirements and the demands of her domestic environment.It is crucial to ensure that the pastor is cognizant of the extent to which his wife is receiving proper care and consideration from you.

Engaging in intercessory prayer on his behalf is of the utmost importance, given that he is engaged in a daily struggle against spiritual adversaries in a battle for the souls of his congregation.

The adversary that he confronts seeks to deprive him of his life and the life of his family (John 10:10). This burden is ever-present, affecting him both at the end of the day and at the start of the next, and his heart and home are particularly susceptible to significant spiritual attack, emotional exhaustion and physical fatigue.The Enemy views your pastor with great seriousness, and so should you by praying for him daily.

[Note: It should be noted that the term "him" is used in this text to refer to pastors, while acknowledging that there are also "her" pastors. It is important to note that the majority of these suggestions can be applied to both genders.]

The truth about angels

In my youth, I viewed the film "Angels in the Outfield", which depicted angels with the physical characteristics of birds and human faces. At that time, I had no knowledge of the true appearance of angels, their purpose, or even their existence.Subsequent to reading the Bible, I became aware that angels are real and do not resemble the angels depicted in the film. According to the Bible, angels are created by God to serve and praise Him (Revelation 4:8, Colossians 1:16). They are described as having cared for Jesus in the wilderness after He was tempted by Satan (Matthew 4:11), and as being watchful and obedient to God (Psalm 91:11, Luke 4:10). In the scriptures, there is a dichotomy between angels serving God and angels serving Satan (Psalm 103:20). The latter are referred to as demons (Revelation 12:9). It is noteworthy that both the good and evil angels possess the ability to masquerade as angels of light or metamorphose into human form (Genesis 19:1-5, Hebrews 13:2). The capacity of Satan to do this is attributed to his former role as an angel of God, from whom he turned, resulting in his expulsion from heaven along with other angels (Revelation 12:7-9).The biblical narrative identifies three types of angels that serve God: seraphim and cherubim. The latter are described as "living creatures" in Revelation 4:6, while seraphim are mentioned only once in the Bible. In the Book of Isaiah, specifically in verses 6:2-3, the seraphim are described as having six wings: two of which are described as covering their faces, two as covering their feet, and two as enabling them to fly. The seraphim are also described as singing and praising God.The Bible makes further mention of cherubim on multiple occasions. One such instance is the creation of a cherubim to guard the Garden of Eden after the expulsion of Adam and Eve (Genesis 3:24). The cherubim also feature in Exodus 25:22, where it is recorded that God placed two cherubim above the Ark of the Covenant, and in Psalm 18:10, where the psalmist speaks of a cherub riding on the wings of the wind.Another type of angel is known as a living creature, and these are mentioned in Revelation and Ezekiel. In Revelation, they are described as follows:

"In the center and around the throne were four living creatures that had eyes all over them, in front and behind.The first living creature was like a lion.The second was like a calf.The third had a face like a man's.The fourth was like an eagle flying.

Each creature possesses six wings and is covered with eyes, both internally and externally. The following statement is made by the creatures, both day and night:

"Holy, holy, holy is the Lord God Almighty.

He was, he is, and he is coming" (Revelation 4:6-8).

The description of the living creatures in Revelation also includes the act of singing and praise directed towards God.

In Ezekiel 1:5-10, the living creatures are described as being like human beings, each having four faces and four wings with straight legs, their feet like the hoof of a calf, shining like polished bronze, and with human hands under their wings on their four sides. All four of them had faces and wings, and their wings touched each other, but did not turn when they moved, each going straight ahead. Their countenance is said to resemble a combination of human, lion, ox, and eagle features, thus evoking a diverse array of animal characteristics.The scriptures make mention of two angels specifically, namely the Archangel Michael and Gabriel.Michael is recognised as the angel who led the celestial battle against Satan and subsequently confronted Satan in Jude verse 9 over the body of Moses. Gabriel is recognised as God's messenger, having been dispatched by God on several occasions to address different individuals, such as Daniel and Zechariah (Daniel 8:16, Luke 1:19). Notably, Gabriel was the angel who visited Nazareth to inform Mary that she had been chosen by God to bear a son, whom she would name Jesus (Luke 1:26-31). Angels are considered to be very powerful beings and it is therefore considered inappropriate to worship them or to consider them to be superior to God (Psalm 103:20).When the apostle John attempted to bow down to an angel in Revelation 22:8-9, the angel rebuked him and said, "Do not worship me. I am a servant like you, your brothers the prophets, and all who obey the words of this book. Worship God!" This serves as a poignant reminder that we, as followers, can derive significant insights from the actions and behaviours of angels, while also being held accountable to the divine requests made of us.

The Sorrowing Have a Savior:

Lessons from Spurgeon's Depression

Charles Spurgeon characterized depression as a relentless spiritual drain, akin to a repeated death and rebirth. The mind has the capacity to descend into profound depths, far surpassing the body's limits. The flesh can withstand a certain number of wounds, but the soul's capacity for anguish is limitless, leading to a state of perpetual suffering.

According to Spurgeon, our depressions of various kinds make us like those who "traverse" the "howling desert." We endure "winters." We are "bruised as a cluster, trodden in the wine-press," and we enter the "foggy day" amid storms, like those "caught in a hurricane." "The waters roll continually wave upon wave" over top of us. We are akin to those "haunted with dread" in the "dark dungeon" or "sitting in a chimney-corner under an accumulation . . . of pains, and weaknesses, and sorrows." We "sit in darkness, like one who is chilled and benumbed, and over whom death is slowly creeping." We are likened to "panting warriors" and "poor fainting soldiers," imploring respite from the "long fight of affliction" (49).

His sermons draw upon the metaphorical language found in Scripture to express the anguish of the afflicted, employing figurative expressions such as "the frail leaf" (Job 13:25), the "wounded spirit" (Proverbs 18:14, KJV), the "fainting soul" (Psalm 42:6), and the "bruised reed" (Isaiah 42:1–3).

Spurgeon described his personal experience with depression while standing before his congregation to preach, noting that they had been through thick and thin together for many years.He who now feebly expounds these words knows within himself more than he would care or dare to tell of the abysses of inward anguish.Terrors are turned upon me, they pursue my soul as the wind. (48)I am quite out of order addressing you tonight. I feel extremely unwell, excessively heavy, and exceedingly depressed. (78)

Spurgeon is widely recognized as the prince of preachers; however, he also became a friend and pastor to the depressed, responding to letters, visiting, and being visited.

Sympathetic Savior

The garden of Gethsemane, which Spurgeon referred to as the "garden of sorrow," serves as a consoling depiction of the "mental depression" experienced by Jesus. Spurgeon elucidates, "Bodily pain should help us to understand the cross, but mental depression should make us apt scholars at Gethsemane." He further asserts that "the sympathy of Jesus is the next most precious thing to his sacrifice.”

Accordingly, when the book of Hebrews states that Jesus "in every respect has been tempted as we are," and that "because he himself has suffered when tempted, he is able to help those who are being tempted" (Hebrews 4:15; 2:18), Spurgeon readily applied this sympathy of Jesus to include not only our physical weaknesses but also our "mental depression.” The result? Individuals grappling with depression can find solace in the narrative of Jesus' suffering.Spurgeon elucidates, "How completely it takes the bitterness out of grief, to know that it once was suffered by him.” At times, the concept of the cross, the empty tomb, and the future return of Jesus offers minimal or no emotional solace.In such moments, what is required is the compassion of Gethsemane.

In the Garden of Gethsemane, the realization dawns that the monarch is not a distant figure, ensconced in safety while dispatching his soldiers to battle or surmount challenges independently. Instead, we observe our King leading the way, demonstrating that he is not an aloof ruler but one who shares in the common lot, even when it comes to affliction. He experiences hunger when his people are hungry and thirst when they are thirsty. He refuses the proffered cup of water, instead offering it to a fellow soldier who appears to be more distressed than himself.

Thus, those grappling with depression can find solace within the narrative of Jesus. Those who witness his struggle and suffering begin to believe that they too can persevere. They cry out, "This day, assuredly, we can bear poverty, slander, contempt, or bodily pain, or death itself; because Jesus Christ our Lord has borne it." Indeed, as Spurgeon asserts, "if there be consolation anywhere, surely it is to be found in the delightful presence of the Crucified." Furthermore, he states that "Ordinary mourners . . . sip at sorrow's bowl, but he drains it dry" (64).The sorrowing have a Savior, and yet, they also have a fellow Friend. This Friend will enter sorrows that we are unable to overcome with a deep-cave vein of joy that we do not possess. Through this empathy and fortitude, individuals find their spirits lifted, and they are able to witness the grace of God in its many manifestations.Spurgeon's approach, however, does not advocate for hasty action. Instead, he points to the compassionate figure of the sorrowing Savior as a defense against the hasty assistance offered by Job's friends.The question arises: Is another's sorrow and fear justified and proportionate to their experiences? It must be noted that lamenting and experiencing fear are not inherently sinful. Weeping with those who weep is a natural response.If an individual is grappling with anxiety or depression, characterized by excessive grief or fear that is disproportionate to the circumstances, it is crucial to exercise discernment and examine the underlying causes. These causes may include circumstantial trauma, a conscience issue, or a bodily aspect.Regardless of the situation, it is essential to adopt a more compassionate and discerning approach in our caregiving.

It is imperative to refrain from passing judgment on those grappling with sorrow, to refrain from harboring ungenerous suspicions of the afflicted, the poor, and the despondent. It is equally crucial to avoid hastily asserting that they ought to exhibit more fortitude and faith.Rather, we should inquire within ourselves and ask, "Why are they so nervous and so absurdly fearful?"It is essential to bear in mind that we do not fully comprehend our fellow human beings. According to Spurgeon, "strong-minded people are very apt to be hard upon nervous folk" and "to speak harshly to people who are very depressed in spirit, saying, 'really, you ought to rouse yourself out of that state'" (41).Consequently, a strong person may say to a suffering person, "Stuff and nonsense! Try to exert yourself!" However, this kind of advice, which is often given in the spirit of helpfulness, can be perceived as one of the most cruel things that can be said to the sufferer. By trying to help, the well-wisher can "only inflict additional pain."

Comfortless Comforters

What accounts for our tendency to be impatient in our care for those suffering from depression?

First, we may judge others according to our circumstances rather than theirs. "A considerable number of you appear to possess a substantial reserve of faith, yet it is merely due to your current state of well-being and the success of your endeavors.However, should you encounter a health complication, such as a liver disorder, or if your business were to face adversity, it would not be unexpected if a significant portion of your seemingly robust faith were to dissipate" (67).Secondly, there is a prevalent notion that well-worn expressions or raised voices can mend profound injuries. One may encounter profound spiritual desolation, yet another's inability to empathize with their plight can only offer a consolation that is woefully inadequate.The metaphor of a physician proffering a common ointment for a deep wound serves to illustrate this point, emphasizing the potential for words that, instead of offering solace, serve only to exacerbate the affliction (68).Thirdly, the reluctance to acknowledge our own limitations in experience can be a formidable challenge. "There are some people who cannot comfort others, even though they try to do so, because they never had any troubles themselves. It is a difficult thing for a man who has had a life of uninterrupted prosperity to sympathize with another whose path has been exceedingly rough" (68).Devilish EnemySpurgeon also points us to the sorrowing Savior to defend us from our enemy the devil. In this passage, Spurgeon adopts a markedly different tone from his usual gentle approach as a caregiver and sufferer.When confronted with our primordial adversary, there remains only one course of action for those grappling with sorrow: to engage in combat.We may not comprehend our desolation, and we are in dire need of substantial support in our depression. Much is beyond our control.However, when it comes to the adversary, we are endorsed by Jesus, and we are capable of action. In the words of Spurgeon, "The soul is broken in pieces, lanced, pricked with knives, dissolved, racked, pained. It knows not how to exist when it gives way to fear."To the afflicted, the call to action is clear: "Up, Christian! You are of a sorrowful countenance; up and chase your fears. Why would you be ever groaning in your dungeon? Why should Giant Despair forever beat you with his Crabtree cudgel? Up! Drive him away!" (34)

The question then arises as to how this can be achieved. In essence, the phrase "you might be right, but Jesus" is employed.

You might be right; the situation is worse than anticipated, but Jesus!

You might be right; all is lost, but Jesus!

You might be right; I am forsaken, but Jesus!

You might be right; I should remain down, but Jesus!

You might be right, it would be too late for me, but Jesus!You might be right, I am out of reach, but Jesus!You might be right, I am a sinner, but Jesus!You might be right, they would be better off without me, but Jesus!You might be right, I deserve to die, but Jesus!

We plead not ourselves, but the promises of Jesus; not our strengths, but his; our weaknesses, yes, but always his mercies.Our method of combat is to take cover behind Jesus, who fights for us.Our hope does not lie in the absence of our regret, misery, doubt, or lament, but rather in the presence of Jesus.As the saying goes, "Doubting Castle may be very strong, but he who comes to fight with Giant Despair is stronger still!"

The Quiet Strength of Godly Fear

Lessons from the Life of Sarah

History was repeating itself. As the king took Sarah's trembling hand, leading her away from her husband and into yet another foreign place, she wondered with a furrowed brow, Why would Abraham do this to me — again? He was meant to protect her. He was supposed to fight for her, as he had for Lot. But courage had given way to cowardice, the promise forgotten — again.

Sarah's hand was now being led away from her husband and into a foreign land by the king, and she was left to grapple with the profound question: Why would Abraham act in such a way, seemingly forsaking her yet again? He was expected to provide her with protection and stand by her side, as he had done for Lot. However, her courage had faltered, and the promise had been forgotten. Sarah was now the sacrifice upon the altar of his self-regard.As she sat in solitude, awaiting the king's return, her inner cries of anger transformed into prayers entrusted to the God of her vindication, the God of covenant-promise, the fearsome One.What lessons can be drawn from Sarah's story?Sarah's narrative is noteworthy. Consider the implications of being told that one's elderly womb would bear youth, and that the barrenness of old age would yield to the will of the Ancient of Days. It is perhaps unsurprising, then, that Sarah laughed at the prospect (Genesis 18:12). It is a daunting prospect to submit to the will of the living God, even when that submission is to his unexpected grace and seemingly impossible promise.Critics might conclude that Sarah was a foolish woman for not speaking up and standing her ground more. Some have even gone so far as to label her as a "doormat," suggesting that she acquiesced to Abraham's dominant behavior.However, a thorough examination of the scriptural narrative reveals a nuanced perspective. In Hebrews' commemoration of the saints, we read, "By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised" (Hebrews 11:11).

Sarah's faith transcended her awareness of the identity of the figure she awaited, embracing the concept of Christ as the eternal Son from her lineage. This belief, symbolized by the image of Jesus, represented the pinnacle of her devotion. She recognized the indistinct contours of Jesus from a distance and greeted him as the ultimate guide who would lead her to a better, heavenly country, where all fear would dissipate in the radiance of his presence (Hebrews 11:13–16). She experienced intermittent glimpses of her Savior, her Lord, and she recognized that he was also the Lord of Abraham.As articulated in the following assertion, the pursuit of holiness supersedes the pursuit of fearlessness in moments of fear: "Our ultimate goal when we are afraid isn't fearlessness, but a fear of the Lord that results in holiness."This assertion underscores the profound excellence exhibited by Sarah, a woman of faith.Her primary concern was not the adverse consequences of her husband's decisions, but rather, her profound reverence for her true Master. Despite her shortcomings, she serves as a paragon for those seeking to emulate her faith. When examining her life, it becomes evident that her pursuit of fearlessness was not the ultimate objective; rather, she sought to honor her Lord with her actions. In this sense, she exemplifies a form of fear before a higher power that transcends mere fearlessness.When considering the lessons to be gleaned from Sarah's life, it is crucial to recognize that she was not a perfect individual. However, her story serves as a testament to the notion that fearlessness is not a women's sole aspiration. Instead, it is a call to honor the Lord with our actions.In the following discussion, we will explore three lessons in countercultural fear, guided by the example of Sarah. A godly fear entails placing our trust in an entity beyond our control.Abraham made several unwise decisions that were beyond Sarah's control. Like Sarah, you may be familiar with the vulnerability of being influenced by the foolishness and sins of others: the impact of an unfaithful spouse on your children, the consequences of pastoral disqualification on your church community, or the financial repercussions of a gambling addiction. There are circumstances, however, for which no one is to blame but oneself, yet they are unanticipated: the downsizing, the natural disaster, the cancer diagnosis, the stillbirth. These are all painful, and all painfully beyond one's control.The question, then, is what course of action to take when suffering occurs. Should one immediately take matters into one's own hands, rushing to fix people and the damage they've done? Should one make them pay for it? Or, as Sarah did, attempt to find humor in the situation, despite the gravity of the circumstances. However, none of these approaches proved effective.Sarah's actions, as recorded in the Bible (Genesis 16:1–6; 18:12; 21:1–21), demonstrate a pursuit of a more constructive path, one guided by godly fear, a path also traversed by Jesus himself.Christ's example, as outlined in the Bible, serves as a model for our actions, leaving us with a clear directive to follow in his footsteps. He committed no sin, and his mouth was never deceitful. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued to entrust himself to him who judges justly (1 Peter 2:21–23).When confronted with danger, disappointment, and pain, the solution does not lie in self-reflection but in looking to Jesus. He confronted the grave consequences of sinful men, yet his response was not to retaliate or threaten, but rather to trust his Father.As recorded in Luke 23:34, he prayed, "Father, forgive them, for they know not what they do."The question arises: Will we follow in his footsteps?Godly fear entails placing our trust in God, even in circumstances beyond our control, recognizing Him as a just judge, and acknowledging that the outcome is in His capable hands.2. Godly fear pursues holiness.

While individuals may not exercise control over the actions or responses of others, they do have the capacity to shape their own responses.As illustrated by Sarah's example, even in the face of noncompliance, it is possible to obey (1 Peter 3:1). Furthermore, this conduct, characterized by respect and purity, has the potential to attract others to Christ (1 Peter 3:2). When confronted with trepidation, stemming from past missteps, present pressures, or a future characterized by uncertainty, our primary objective should not be fearlessness. Instead, our aim should be to cultivate a reverence for the Lord that fosters spiritual integrity.This pursuit entails the development of a courageous disposition, one that is unperturbed by fear (1 Peter 3:6). Indeed, the cultivation of spiritual integrity encompasses a certain degree of courage. However, it is imperative to distinguish between Christian courage and fearlessness. The objective is not to achieve a state of fearlessness, but rather, to cultivate a reverence for the Lord that leads to spiritual integrity. This pursuit entails a gradual process of sanctification throughout one's life, wherein there are instances of seeking solace in God during moments of fear, as exemplified by Sarah.A review of Sarah's depiction in the New Testament reveals her noteworthy actions and contributions. According to the New Testament, her sins and foolish mistakes are laid bare before our eyes, and she is depicted as a God-fearing woman of faith (Hebrews 11:11; 1 Peter 3:5–6).This is a source of solace for those who grapple with fear, as it underscores the notion that God's grace in Christ means that we are declared holy, forgiven, and righteous in his sight. This doctrine is unconditional and universal, as illustrated by the Pauline texts Romans 8:1, 33–34. Consequently, when individuals encounter fear in a less-than-perfect manner by seeking Jesus and experiencing trepidation, they too will be regarded as God-fearing women of faith. His righteous blood will serve as a covering, thereby declaring them "not guilty."In light of this doctrine, it becomes imperative to relinquish fear and instead pursue holiness. According to 1 Peter 3:6, we are considered Sarah's children if we "do good and do not fear anything that is frightening."3. Godly fear is characterized by our reliance on his promises.It is important to acknowledge that these promises are not contingent upon our actions or abilities, but rather on the ultimate and final sacrifice of Jesus Christ.In the context of Sarah's advanced age, her ability to conceive was not due to an increase in her faith, but rather to the faithfulness of God. Despite her initial skepticism, God reassured her that nothing was insurmountable (Genesis 18:14–15).

God's promises endure despite our anxieties, uncertainties, and fears, as they are anchored in something more certain: the invaluable blood of Jesus.In moments of fear, where do we seek solace? Do we fixate on our circumstances—the wayward child, the unrelenting pain, the broken marriage, the flooded basement, and the empty bank account?Or do we fix our eyes on God's enduring and true word—his precious and very great promises, secured for us in Jesus?Fear tempts us to walk by sight, to assess our situation based on what's in front of us or what could happen to us. Conversely, godly fear compels us to take a leap of faith, guided by the unwavering promises of a higher power.This spiritual awakening necessitates a deepening of our relationship with the sacred texts, as they serve as a source of solace and guidance. The Scriptures, in their divine wisdom, direct us towards the ultimate Savior, Jesus Christ (John 5:39–40), whose benevolence and assurances we yearn to trust more and more.In the face of life's challenges and uncertainties, we seek refuge in the promise of a higher power, turning away from the fleeting and superficial influences of news feeds, political parties, and self-help books. Only Jesus possesses the words of eternal life, which remain steadfast when all else seems to falter (John 6:68).The cultivation of godly fear does not necessitate perfect faith, but rather, it demands a perfect promise and a perfect Promise Keeper, as stated in 1 Thessalonians 5:24: "He will surely do it."By directing our attention to Jesus and his promises, as elucidated in his word, we will experience growth in godly fear.

When Earthly Fears FallAccording to the scriptures, what were the feelings of Sarah as she observed the expansion of her abdomen and subsequently held Isaac for the first time? It is reasonable to assume that she experienced a range of emotions, from weeping with relief to laughing with joy (Genesis 21:6–7). The veracity of these events is indisputable, despite the skepticism of her husband and her own internal struggles with doubt and defiant hope. In this instance, God's faithfulness was being put to the test, as Sarah was being called upon to place her trust in what she could not yet perceive.This is analogous to the invitation extended to us, encouraging us to fear God above all else and to place our trust in his unwavering faithfulness. We are called upon to believe that he is in control, that he is actively at work within his people, and that he is committed to keeping all of his promises.In contrast to Sarah, we are aware of who we are awaiting. While she experienced intermittent glimpses of truth, we, as members of the divine community, possess the complete revelation (John 1:14).At the culmination of history, when the full glory of Christ is revealed, our tears of relief will turn to joyous laughter.The veracity of our faith will be fully manifest, and all fears will dissipate in the radiance of his eternal presence.

Why Your Life Isn't Working

Are you happy ? Are you satisfied ?

The discontent experienced by the subject is characterized by a lack of satisfaction and a perceived disparity between their own life and that of the gorillas. The subject's tour of the zoo with their daughter, during which they observe the gorillas through the glass, serves as a metaphor for the subject's own life. The gorillas, as the subject perceives them, live in the moment, transitioning seamlessly from one activity to the next. In contrast, the subject's life is perceived as a series of transient pleasures, each one leading to the next. The subject's life is likened to a jungle, a term that symbolizes a state of constant, unfulfilling stimulation. The subject's life is seen as a cycle of entertainment and sin, leading to a state of transient happiness.

It is as though one's joy is not a natural state for them.However, it is important to note that humans are not apes, and thus, they have the capacity to reflect on their circumstances and make choices that shape their lives.When one pauses to contemplate life, it can lead to feelings of despair, as if the present moment is all that exists. It is possible that life was more vibrant in the past, and the present self and the future self were once close companions, but now the lines of communication have become more and more rare. The future-you and the present-you are no longer on speaking terms, and the nature of your search remains opaque to both parties.Are you content? Are you satisfied?If not, why persist in a futile endeavor?This query, however, is not my own, but rather, it is a divine inquiry:Why do you allocate your financial resources toward that which is not sustenance, and your labor toward that which does not satiate?(Isaiah 55:2)The Almighty interprets your sighs: One's financial resources are allocated to that which is not sustenance, and one's labor is expended on that which does not satiate.One's efforts are directed towards that which is futile, and one's energy, time, and dedication are devoted to a nonproductive endeavor.One engages in suboptimal purchasing decisions, consuming that which is indigestible.The God of heaven and earth poses the following question:Why do you persist in excavating the desert for water?Why enter into the cave for light? Have these pursuits ever brought contentment? What are the benefits of the life you have chosen?Your decisions have resulted in desiccation, a thirst that prepares you for God's invitation:

Come, everyone who thirsts,

come to the waters;

and he who has no money,

come, buy and eat!

Come, buy wine and milk

without money and without price. (Isaiah 55:1)

The invitation to satisfaction and happiness is extended: come, be made happy, come, God summons you. The God of heaven hears your life of little whimpers and responds, "Stop filling your mouth with sand; come to the waters. Stop intoxicating your heart with the world; come gladden it with my wine. Why labor for what leaves you hungrier? Will you not have real bread and water, wine and milk for free? Joy, life, substance, purpose — these concepts hold immense value, yet they often go unnoticed.One might inquire, "Why do individuals fail to experience true happiness?" This question, posed by an angel to another, captures the essence of our collective contemplation. The branch, the egg, the fish — all seek refuge from their origins. Yet, the question persists: Why does one forsake the solace found in God for the fleeting joys of this world?A careful examination of the terms reveals a crucial message:

Listen attentively to my words, and partake of that which is wholesome.

Pay heed, and draw near to me; let your soul be sustained. Seek the Lord while he is accessible. (Isaiah 55:2–3, 6)God can serve as a chauffeur, delivering sustenance, but if it necessitates partaking in communion with him, one will perceive what lies in the depths of one's refrigerator.Pride asserts itself, asserting that it is preferable to be a monarch over one's own unhappiness than a contented servant of one's Creator. The pursuit of personal satisfaction, as exemplified by the pursuit of "Master," hinders one's ability to experience the joy of the Master, as described in the Bible. The path to Eden, as described in the book of Isaiah, is not straightforward. The pursuit of cheap pleasures, while seemingly satisfying in the moment, obstructs the ability to access a higher state of being.The concept of "enter into the Master's joy" implies a state of unhappiness, suggesting that the pursuit of personal satisfaction hinders one's ability to experience true joy.The book of Isaiah offers a perspective that challenges the notion of a straightforward path to happiness, suggesting that the pursuit of personal satisfaction is a form of sin.

The call to seek the Lord while he may be found and to call upon him while he is near is a poignant reminder that the opportunity for transformation and redemption is always present. The invitation to abandon sinful ways and embrace the path of righteousness is a call to return to the Lord, seeking his abundant pardon and mercy. The promise of being abundantly pardoned is not just a wish, but a tangible possibility, as outlined in Isaiah 55:6–7.The pursuit of satisfaction, not just in pleasures, but in the fulfillment of justice, is essential for the well-being of the individual. The gospel addresses not merely one's discontent in happiness apart from God, but also one's disobedience in seeking happiness in a state that is apart from God.The Lord Jesus does not merely extend eternal ecstasies; he prevents final executions.We are creatures not just wanting, but also being wanted.GeniusWhat does one's past (or present) life of fornication, lying, gossip, anger, or drunkenness have to do with one's search for happiness?Everything. However, it is crucial to acknowledge that no individual has the right to this blessedness independently. Justice prohibits sinners from inheriting the righteousness of God. It is a fallacy to presume that those who have sown discord can reap harmony. It is a mockery to trifle with the Almighty. How can one be made happy by anything other than His mercy? The subsequent verses seek to elucidate this point.

The Lord asserts, "For my thoughts are not your thoughts, neither are your ways my ways."

The divine perspective stands in stark contrast to our own, as the heavens are elevated above the earth, and thus, our ways are elevated above yours, and our thoughts soar to greater heights than your own. (Isaiah 55:8–9)The concept of grace and mercy, when contemplated by human minds, finds expression on the forest floor; however, the thoughts of God, in their profoundness and exalted state, dwell far above the heads of the seraphim.His gospel ways of pity and pardon are suspended above us, a testament to His divine mercy, from the crossbeams of rugged wood upon a hill. The gospel, therefore, cannot be attributed to human ingenuity; it is, rather, the manifestation of divine ingenuity.The concept of justice and mercy intertwined was previously unattainable to human comprehension. The process by which an individual could be granted divine adoption into the familial unit of God remained beyond the realm of human imagination. However, the unearned happiness bestowed upon us was conceived through a plan that transcended our understanding.The aforementioned plan entails the participation of God's Son. He would send His only Son to take on human flesh, live the perfect life you didn't, die your death, and rise from your grave.He suffered the wrath you deserved so you could have the heaven Christ deserved.

God welcomed back a banished people through covenant, foretelling, "I will make with you an everlasting covenant, my steadfast, sure love for David" (Isaiah 55:3). In the midst of this promise, God addresses another, saying, "Behold, you shall call a nation that you do not know, and a nation that did not know you shall run to you because of the Lord your God, and of the Holy One of Israel, for he has glorified you" (Isaiah 55:5).Centuries later, a man rises to his feet to reiterate God's invitation to the thirsty:

On the final day of the feast, Jesus proclaimed, "If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water'" (John 7:37–38). Jesus extends an invitation to all, inviting them to approach him. He is the lamb who was slain for the sins of the world. He is the figure who, when elevated by his Father, draws sinners to himself.Those who accept Christ's conditions of surrender and embrace the promised bliss for God's people will experience the fulfillment of this everlasting covenant, which will extend beyond the boundaries of creation.The mountains and hills will sing for his saints, and the forest and the trees will applaud us. The curse of thorn and thistle shall be overturned, displaced by the fertile green of blessing (Isaiah 55:12).The happiness of his people in a new heaven and a new earth will "make a name for the Lord" as an "everlasting sign that shall not be cut off" (Isaiah 55:13).

The invitation is extended to all who are thirsty to come to the waters. The Lord promises to forgive, satisfy, and adopt them as his own treasured possession. Those who leave behind pornography, living for their own name, and their unsatisfying affair with the world can leave these behind and be ushered into the fullness of pleasures forevermore in the Lord's presence. Their joy will be to his glory forever.

Having Joy In Trials

The Joy of Suffering

According to James 1:2-4, "Consider it pure joy, my brothers, when you face various trials, because you know that this testing of your faith will make you steadfast. And let steadfastness have its full effect, so you can be perfect and complete, lacking in nothing."When confronted with adversity, it is uncommon for me to reflect on the joy that comes with facing such challenges.

The directive to embrace joy in the face of adversity is not merely a suggestion but an imperative. The underlying reason for this command is elucidated in James 1:3, which states, "Count your blessings, my brothers, when you encounter trials of various kinds, for you know that the testing of your faith produces steadfastness."The concept of steadfastness, often equated with resilience, is emphasized as a consequence of faith. The passage further underscores the importance of this steadfastness by asserting that it leads to perfection and completeness, suggesting that it is a state of being without deficiency or deficiency-related traits.It is noteworthy that the act of counting trials as joy is not merely an option but an imperative, as outlined in the aforementioned passage. However, it is important to note that this directive is not without its challenges. The act of perceiving joy in the face of adversity can be difficult, particularly given the complexity of the concept of steadfastness. In the context of education, aptitude tests are designed to be within the realm of a student's capacity to pass, thereby fostering self-assurance in the subject matter. In essence, a test is an assessment intended to serve a discernible purpose. Conversely, a temptation is an attempt to undermine one's resolve, often driven by malevolent intentions. The act of succumbing to temptation, therefore, entails a misstep in the pursuit of one's objectives. Satan's strategy, as outlined in the Bible (James 1:13-15), involves the placement of temptations in one's path, aiming to entice individuals into sin. A jealous individual tends to create situations designed to ensure that a rival does not outshine them.When confronted with adversity, it is crucial to bear in mind that God has endowed us with the capacity to overcome challenges, and ultimately, these trials are for our benefit.Secondly, it is essential to recognize that confronting adversity fosters steadfastness.Steadfastness, a term that is not frequently utilized, signifies unwavering faith. The attainment of unwavering faith, however, is a gradual process that unfolds over time.James's assertion suggests that the more trials one encounters, the more adept one becomes in navigating them with unwavering faith.This concept is analogous to other aspects of life.For instance, if one aspires to become a baker, it is not logical to commence with the creation of a multi-tiered wedding cake as a preliminary project.Instead, one must first acquire the fundamental skills of baking and subsequently engage in more sophisticated techniques as one gradually mastered the less complex ones. This principle applies universally to any skill that one wishes to acquire.Trials manifest in diverse forms, and it may seem that the only way to endure them is by acting in a manner that compromises one's faith. However, when confronted with these trials in a steadfast and faithful manner, bolstered by the power of the Holy Spirit, one experiences a profound sense of joy at having had the opportunity to glorify God in that particular circumstance. While the prospect of subsequent trials may not be inherently appealing, the ability to face them with joy is contingent upon the strengthening of one's faith. According to James, as one's faith strengthens, they become "steadfast and perfect." This concept stands in contrast to the individual devoid of faith, who, according to James 1:8, will not "receive anything from the Lord" due to their inherent instability.It is important to note that our faith is inherently imperfect while we are alive, as sin perpetually taints our relationship with God. However, as the Holy Spirit fortifies our faith, we are able to adhere to God's command to face life's challenges with joy.

Thanksgiving Tradition

Expressing Gratitude to a Supreme BeingThanksgiving is a time of year when people come together with family and friends to eat a meal, watch a film, and share what they are thankful for. This tradition has been celebrated in the United States since 1863, when President Abraham Lincoln designated it as a national holiday.Prior to that, it was celebrated by individual colonies and states.

The first documented instance of this celebration took place in the autumn of 1621, when the New England colonists, also known as the "Pilgrims," along with the Native Wampanoag people, came together to observe a feast that was also referred to as the "autumn harvest festival." This event was celebrated in commemoration of the Pilgrims' initial successful harvest in their new homeland. The Pilgrims, a group of Separatist Puritans who had emigrated from England to the American Colonies to escape religious persecution, primarily celebrated the feast. [1]Following the death of Queen Elizabeth I, King James I passed a law that made it a crime to practice religion outside of the Church of England. The Separatist Puritans' discontent with the Church of England's religious practices stemmed from their belief that these rituals bore a strong resemblance to those of the Roman Catholic Church. They perceived the churches as deviating from the principles of Christ's teachings, having established rituals and hierarchies that they considered to be unbiblical.Consequently, the Separatists met in secret, convening in various homes to practice their beliefs. However, their activities were eventually exposed, leading to their apprehension and incarceration. Following their release, they opted to depart for the Netherlands, seeking refuge from the ongoing persecution by the King and the opportunity to practice their beliefs freely.In Leiden, the Separatists resided for a period of ten years. However, they eventually departed due to the unfavorable working and living conditions, which had a detrimental effect on their health. Additionally, they believed that the Dutch youth were exerting a negative influence on their children.

After departing Leiden, they arrived in Southampton, England, where a local merchant assisted them in obtaining a patent, enabling them to settle in the northern part of the Virginia Colony.On September 6, 1620, they boarded the Mayflower and set sail for the Virginia Colony, which at that time extended as far as the Hudson River. The voyage across the Atlantic Ocean took approximately sixty-six days, and the conditions were not ideal for all passengers. Some suffered from seasickness, one passenger died, and the ship encountered stormy waters, nearly leading to a shipwreck. Ultimately, one hundred and two pilgrims arrived at Cape Cod in November 1620. Following this initial landing, the Pilgrims devoted a period of four months to exploring the area before determining that they would remain and establish a new colony, which they named Plymouth Colony.The following year, the Pilgrims experienced a number of favorable developments. First, they successfully reached their new homeland and were able to practice their religious beliefs without facing persecution. Second, they had their first successful harvest the following year, despite the loss of half of their population during the harsh winter. The Pilgrims were also fortunate enough to encounter Native Americans, who graciously imparted their knowledge on agricultural practices, fishing techniques, and fruit cultivation. [6]Following the successful navigation of that initial year, the colony's governor, William Bradford, orchestrated a celebratory feast to express gratitude to the divine for their blessings. The feast, which lasted for three days, was attended by the Wampanoag chief, Massasoit, and is regarded as the inaugural Thanksgiving celebration in the United States.

Do We Have Authority Over Satan ?

The question of whether we possess authority over Satan is a complex one. While some advocate for the notion that we wield power over Satan and can treat him as a weak bully, it is essential to consult the Word of God to ascertain the appropriate attitude and posture towards Satan.Peter offers a comprehensive perspective on Satan's work and our response, advising us to be sober-minded and watchful, recognizing that our adversary, the devil, prowls around like a roaring lion, seeking someone to devour. Resist him with unwavering faith, recognizing that your fellow believers around the world are also enduring similar afflictions.After enduring a period of suffering, the God of all grace, who has called you to eternal glory in Christ, will personally restore, confirm, strengthen, and establish you (1 Peter 5:8–10).Peter likens the devil to a roaring lion, constantly on the prowl for someone to devour. In the event of encountering such a creature in one's vicinity, it is advisable to maintain a cautious and defensive posture, as Peter suggests. This approach is not one of aggression, but rather of defense.It is important to note that there will be instances when Satan will directly attack us. In such situations, it is recommended to exercise patience and await God's intervention for restoration.

In addition, the apostle James offers the following counsel:Submit yourselves therefore to God. Resist the devil, and he will flee from you; draw near to God, and he will draw near to you (James 4:7–8).This passage is in the context of worldliness. While the temptations of the world may not be perceived as immediately menacing as a prowling lion, conforming to worldly standards can be seen as aligning with the enemy's agenda, as James 4:4 states. James's message is consistent with that of Peter, emphasizing the need for resistance, preceded by submission to God. This is crucial because without submitting to God, resisting Satan becomes impossible, and the allure of the world can overwhelm us. Submitting to God compels us to acknowledge our inherent weakness and our dependence on Him.Subsequent to submitting to God and resisting Satan, he will flee from us. At this juncture, we are not to chase after him but instead draw near to God.James then calls upon us to cleanse our hands and purify our hearts, meaning we need to address our sinful desires rather than go after Satan.

Next, we turn our attention to what Paul says to the Ephesian church:

Anger, he says, must be addressed promptly, lest it give the devil an opportunity to take hold (Ephesians 4:26–27).Paul's prescription is clear: to avoid the escalation of anger, we must proactively manage it. By doing so, we can prevent the devil from exploiting our anger. Paul's message is succinct: the most effective way to deal with the devil is to not deal with him, but rather, to "give no opportunity to the devil." This assertion underscores the prudence of refraining from direct confrontation with the devil, advocating instead for behaviors that maintain a healthy distance between us and the devil.The most salient biblical example of our inability to exercise dominion over the devil can be found in the book of Job. In this narrative, it is explicitly revealed that God wields authority over Satan (Job 1:6-2:10), while Job himself is powerless against Satan's influence. God permitted Satan to take Job's sons, daughters, livestock, and health. Job did not confront Satan; instead, he repented (Job 2:10). Despite the questionable advice given by his friends, they never suggested Job should approach Satan to regain what was lost. Although all that Job lost was restored, it was God who performed the restoration (Job 42:10-17).

The objective of this concise survey of Satanic teachings is to instill a sense of confidence in believers, while maintaining a sense of humility. It is crucial to recognize that, while we should not approach Satan with the assumption that he is powerless, we should also acknowledge that he has already been defeated by the obedience of Christ (Revelation 20:7:10). It is imperative to bear in mind that Satan does possess a degree of power, yet it is far less than the absolute power that God wields over him and all aspects of the world.

Being A Faithful Servant Of God

The concept of being a faithful servant of God entails a certain level of obedience and commitment to the will of God. It is reasonable to assume that receiving praise and acknowledgment for one's actions from the Creator and Savior would be a highly desirable outcome. The desire to be considered a loyal servant by God entails the ability to recognize and act in accordance with divine principles, even in the face of personal shortcomings or transgressions.

A faithful servant of God is not expected to be perfect; indeed, the very possibility of sin exists. It is in this context that the role of the Holy Spirit becomes pivotal. According to Romans 8:26, the Holy Spirit assists us in moments of weakness, preventing us from sinning. Despite our transgressions, God continues to utilize us for the accomplishment of His divine will.Notable examples of servants of God who have committed murder include the apostle Paul and Moses. For instance, Paul persecuted Christians, while Moses killed an Egyptian man and hid him in the sand (Acts 8:1-3, Exodus 2:11-12).Jonah, another figure, illustrates a different perspective. God called Jonah to preach to the people of Nineveh, yet Jonah disobeyed (Jonah 1:3). His disobedience was driven by his personal aversion to the Ninevites. The Ninevites were regarded as Israel's adversaries, and Jonah's reluctance stemmed from a desire to prevent God from forgiving their transgressions.Despite our inherent limitations, we are expected to exhibit characteristics akin to God's, as outlined in the Bible. The book of Ephesians 4:2, for instance, instructs servants to embody qualities of humility, gentleness, and patience, fostering a sense of acceptance and love within the community. In 2 Timothy 2:24-26, it is stated that a servant of the Lord must not engage in quarreling but must be kind to everyone, a good teacher, and patient. It further states that servants must gently teach those who disagree, emphasizing the necessity of being prepared to provide a rationale for one's beliefs concerning the scriptures and to defend the gospel to those who do not agree with its teachings (1 Peter 3:15).

The motivation behind our actions is rooted in our conception as vessels of God's grace and the subsequent commission to pursue virtuous deeds, a divine plan meticulously orchestrated for our earthly existence (Ephesians 2:10).The act of aligning our actions with divine calling serves as a testament to our righteousness and unwavering devotion. Furthermore, God anticipates that we utilize our spiritual endowments for the benefit of others, rather than allowing them to remain untapped. The act of doing so, as articulated in the scriptures, is said to bring about a state of eternal glory for God.

The rights of a Christian

The Bible forbids us to do ungodly things like lie, cheat and steal. We cannot take something that does not belong to us because that would be stealing. There are even laws that restrict our ability to speak freely. Someone cannot go and shout "fire" if there is no fire. If they did, they would be arrested and put in jail. What if someone threatens to harm someone else? Are there consequences for the person who threatens someone else? The answer is yes, they would probably go to jail. We cannot get away with sin without consequences (Romans 6:23).

The laws and rules that the government enforces were made by God (Romans 13:1-3). The laws and rules forbid people to do certain things, and if they do not obey them, they will suffer the consequences of their actions. God is holy, and being a holy God, He will not let people get away with sin (Romans 7:12). We must obey His laws and rules, just as we would obey the government, our parents, or the rules of any place we go, such as a college campus or public school. The only reason to disobey the rules and laws of others is if they go against the authority of God's Word in the Bible.

As Christians we have some rights, but not the right to do whatever we want, whenever and wherever we want. We have the full right to worship God, study His Word, and advocate the Gospel (Romans 12:1). We have limited rights over our bodies and how we should behave. First Corinthians 6:9-10 lists certain things we have no right to do with our bodies. These include "sexual sin, worshipping idols, participating in adultery, male prostitutes or men who have sexual relations with other men, those who steal, are greedy, get drunk, lie about others or rob" (1 Corinthians 6:9-10).

God has given these rules for many good reasons. They are there to help us live holy and righteous lives and to keep fellowship with God. When we live according to His ways, it shows others the goodness of God and His character. As Christians, we can be a light to others in a world full of sinners and sin. We may be the only person someone meets who reflects the glory of God.

We can see that we do not have full rights to do what we want with our bodies. This is because the Holy Spirit is in a person of God (John 14:17). His people are where the Holy Spirit dwells (1 Corinthians 3:16). This is why the human body is called the temple of God (1 Corinthians 3:17). Our bodies belong to God, so we need to be careful about what we do, because what we do shows others that we are God's holy people!

God Equips The Called

The notion that God bestows upon those He has chosen the ability to accomplish His divine will is a recurring theme throughout the Bible. This concept, often expressed through the saying "God doesn't call the equipped; He equips the called," is a testament to the belief that individuals are chosen for specific tasks and purposes.

The popular adage, "God doesn't call the equipped; He equips the called," while not a direct quotation from the Bible, is a recurring theme throughout the text. This notion is evident from the beginning of the Book of Genesis, where it is applied to Abram (Genesis 12:1), and continues throughout the Exodus narrative, as exemplified by Moses' guidance of the Israelites out of Egypt towards the Promised Land (Exodus 15:22–16:16). This notion is further emphasised throughout the Old Testament, as exemplified by the call of judges, kings and prophets. A similar sentiment is also prominent in the New Testament, particularly in the lives of the original twelve apostles. However, it is noteworthy that none of those whom God called were yet equipped to carry out the task He had assigned them.

One might posit that God endowed the apostle Paul with the necessary aptitude prior to his calling. He was a Pharisee, versed in the intricacies of God's law, and was among the most educated individuals of his era. In Acts 22:3, Paul states, "I am a Jew, born in Tarsus in Cilicia, but raised in Jerusalem, educated under the tutelage of Gamaliel, adhering strictly to the law of our ancestors, and zealous for God as all of you are today."Gamaliel was a rabbi and a respected member of the Jewish council (Acts 5:34). Paul later stated, "I was advancing in Judaism beyond many of my contemporaries among my people, so zealous was I for the traditions of my fathers (Galatians 1:14)."

When Jesus selected him to be His apostle, it would be reasonable to assume that his education had equipped him for the task; however, Paul stated the opposite. He declared, "Previously, I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had acted ignorantly in unbelief (1 Timothy 1:13)." By referring to himself as ignorant, Paul was not implying that he was stupid or unintelligent; rather, he was suggesting that he lacked knowledge. In other words, when he was called to be an apostle, he was not equipped.

Despite his extensive knowledge of God, he was unaware that Jesus was the fulfilment of prophecy and God's promises of the Old Testament.The question therefore arises as to how God equipped Paul. The answer is found in Galatians 1:16, where Paul writes, "God was pleased to reveal his Son to me, in order that I might preach him among the Gentiles." This revelation, akin to the enlightenment experienced by the disciples on the Emmaus road (Luke 24:27), necessitated a supernatural awakening to the truth.

Paul's extensive knowledge of the Bible was not sufficient in itself to qualify him as an apostle; this knowledge had to be transformed into faith, which is a divine gift (Ephesians 2:8).In the present day, there are many people who become experts in the Bible but do not believe it. This does not detract from the importance of Paul's knowledge. When preaching, he demonstrated the necessity of Jesus suffering, dying, and being resurrected by referring to the scriptures. The integration of his biblical reasoning with the intervention of the Holy Spirit resulted in the conversion of numerous Jews to Christianity (Acts 17:2-4).

The notion that individuals are called by God if they are in Christ is a fundamental tenet, and it is one that necessitates a degree of humility in acknowledging that the process of equipping by God is paramount in enabling the accomplishment of His tasks, irrespective of the extent of one's self-perceived preparation.

The Problem with Sin and Satan

The passage in question, 1 Peter 5:8, states that "control yourselves and be careful! The devil, your enemy, goes around like a roaring lion looking for someone to eat."

The inherent human propensity for sin, as articulated in 1 John 1:8 and Romans 3:23, underscores the pervasive influence of Satan. The Devil's strategy is to instill a desire for sin, leveraging the knowledge that transgressing God's laws (1 John 3:4) is a primary source of temptation. Satan's transgressions are a recurring theme throughout history, underscoring his persistent efforts to disrupt divine order. Consequently, the threat of Satan's influence is a perpetual concern, as he is poised to cause ongoing challenges. The Bible, therefore, instructs its readers to be ever-vigilant in their spiritual battles (1 Peter 5:8). Satan's cunning nature is evident in his actions, as illustrated by the temptation of Adam and Eve in the Garden of Eden (Genesis 3:1-7).

Moreover, Satan is said to attempt to cause mischief with God in the heavenly battle in Revelation 12:7-9.An insight into the battle is provided in Revelation 12:12-13.

"Then there was a war in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. But the dragon was not strong enough, and he and his angels were thrown down out of heaven. The giant dragon was thrown down, that old snake called the devil or Satan, who tricks the whole world. The dragon with his angels was thrown down to the earth."

The text suggests that humans are susceptible to similar transgressions, and that they, like Satan, are inclined to act in accordance with their own desires and the temptations of the devil rather than to heed God's commands. The text asserts that God sent Jesus to rescue sinners from the dominion of Satan and sin, thereby ensuring that sin does not have dominion over them. It further states that individuals were formerly enslaved by sin and Satan until Jesus accomplished God's plan of salvation for sinners.

Sin is a continuous battle for people, and as such, the power it wields, as well as the devil's capacity to convince us to act in defiance of God's commands, should not be underestimated.It is easy to fall into the same pattern of sin, such as desiring material wealth, lying, or idolatry (Galatians 5:19-21).

However, the possibility of redemption for both sin and sinners is offered through the power to act in accordance with God's desires, facilitated by the Holy Spirit and Jesus's sacrifice. Jesus's death on the cross served as propitiation for humanity's sins, absolving them of their guilt and restoring them to God (Romans 4:24). Consequently, God is able to demonstrate benevolence towards us, as Christ has discharged the debt of sin that we owe to Him.It is imperative to acknowledge the profound mercy that God has shown, and the consequent liberation from the dominion of sin and Satan in our lives.

The Intimate Knowledge of God

Preparing for the Experience of God's Presence

At a time when my faith was still in its nascent stages, my relationship with God

In my youth, my relationship with God was characterised by a sense of distance, akin to the Israelites' observation of God from afar as Moses conversed with Him on the mountain. They accepted God unquestioningly as a formidable and potent entity, seeking refuge within the confines of the Lord's providence, and thus, adhered to the established tenets of the church. Their commitment to attending all church meetings and their dedication to serving God were noteworthy. However, their lives were still characterised by annoyance and frustration, and they lacked true fulfilment.Like many people, the Israelites equated contentment with the joy, relief, and peace of mind that come from having physical needs met.However, this is not the true essence of contentment.The most significant factor in life is true inner satisfaction, which can only be achieved by living life through the unchanging presence of God.

This state of being, however, eluded the Israelites, despite their long-standing adherence to Christianity.

Nevertheless, the full implications of this belief had never been fully grasped by me.

However, upon reading the psalmist David's confession, which detailed his lifelong aspiration – the one thing he considered irreplaceable – a profound realisation dawned upon him.

The psalmist succinctly encapsulates his profound desire, the one thing of such significance that he would not exchange it for anything, as follows: 'One thing have I asked of the LORD, and I will obtain it: that I may dwell in the house of the LORD all the days of my life, and that I may long for the beauty of the LORD, and desire it before him' (Psalm 27).

' (Psalm 27:4).

David had numerous opportunities to experience self-esteem and inner satisfaction, and was imbued with the power of God's presence, enabling him to vanquish lions and bears with his bare hands and defeat the giant Goliath with five water mills. God anointed Cain, a man chosen for kingship over Israel, and endowed him with all that the world considers to be the conditions of inner satisfaction. However, as I observed Dawit, who had encountered the divine presence through numerous extraordinary events throughout his life, yet still yearned for God even more, I realised that I had not yet witnessed the true face of God.To experience perpetual inner joy, it is essential to possess a constant desire for intimate fellowship with God.

The act of meditation on Psalm 27:4, 'I will seek the one thing that I have asked of the LORD, that is, I will seek it (to the end), that I may dwell in the house of the LORD (God's presence) all the days of my life, and long for the beauty of the LORD (warm concern and overflowing love), and desire it before him', invariably prompts the observation of the expression 'I will seek. The act of seeking can be defined as the aspiration, craving or need for something; the pursuit of a goal; or the endeavour to obtain it.

It is interesting to note that many individuals may express a longing for the Lord yet not fully align their actions with this desire, as evidenced by their failure to relinquish worldly pursuits in favour of divine guidance.However, the life's pursuit of David can be distilled into a singular focus: a yearning to deepen his connection with God. This profound desire, articulated in Psalm 27:4, has become a personal mantra for me. When signing my books, I frequently include these words as a testament to my commitment. This conviction stems from the belief that the only true source of profound spiritual fulfilment lies in forging a more intimate connection with the divine than ever before.

It is a commonly held belief among Christians that a moment spent in divine proximity is more fulfilling than any other event in one's life. However, if that moment occurred in the past, it may have been years since the experience, and the joy of daily communion with the Heavenly Father may have diminished. The same is true if that moment occurred just yesterday. The divine promise is that those who love God will be imbued with His love, and those who earnestly seek Him will find Him (Prov. 8:17), and that if one seeks Him with all their heart and finds Him, they will find Him (Jer. 29:13).

Regardless of one's circumstances, location or actions, no external factors can provide true satisfaction apart from the presence of God.While material possessions, travel experiences, recreational activities, dwellings, attire, opportunities, matrimony, offspring and numerous other blessings have the capacity to enhance our well-being, these factors do not offer enduring contentment. True joy, it can be argued, is not contingent on external conditions; it is derived from an internal conviction.

The Greek word translated as 'joy' in the New Testament originally signifies 'calm delight'. While the original word encompasses the concept of rejoicing, it does not equate to a turbulent sense of joy.A life characterised by calm delight and contentment is indeed commendable, and it is a felicitous way to begin the day, to be filled with gratitude for the blessings received. If one's evening is characterised by the sentiment that the day has been pleasant, and one slumbers with a sense of satisfaction, could it be considered a life imbued with the Holy Spirit?

This prompts the question of whether such experiences can be considered as such.

The assertion is made by God that one should be 'filled with the Holy Spirit' (Ephesians 5:18), and the term 'only' is understood to signify 'always, at any time, day by day'.In the same way that sustenance provides the physical body with nourishment, it is argued that spiritual nourishment is essential for the spiritual well-being of the individual. Nevertheless, there are many who believe that a good relationship with God can be sustained without feeding on the Word, without filling themselves with His presence.

As Jesus himself stated, "Man shall not live on bread alone, but on every word that comes from the mouth of God" (Matthew 4:4), and in John 6:33, he further asserts, "The bread of God is the living bread that comes down from heaven and gives life to the world."Nevertheless, many Christians experience a profound yearning for God's daily sustenance.The concept of a living, breathing relationship with God is fundamental to the Christian experience. The Word of God, as conveyed to His children, is imbued with divine power. The assertion that God's Word is spirit and His Word is life (John 6:33) is a fundamental tenet of Christianity. It is asserted that for a life to be considered satisfactory, it is necessary to nourish the soul with God's truth, and that a life of spiritual desolation is the antithesis of a fulfilling existence.

The opportunity to forge a close relationship with the divine is, of course, open to all.

There are individuals who, despite their proximity to God, do not attain the spiritual satisfaction they desire. They seek God's counsel on various matters, as if they were personally acquainted with Him, and they attest to this relationship with emotion. However, their testimonies are often met with suspicion and skepticism, as if people are saying, "God has never spoken to me like that before!"

The Bible, however, instructs that God is not of that nature, and that it is incumbent upon us to determine the intimacy of our relationship with the Lord. As articulated in Hebrews 4:16, 'Let us therefore come boldly to the throne of grace, where we may receive mercy for our failures and mistakes, and find grace to help and to give us grace to live.' This passage suggests that individuals have the capacity to approach the throne of God's grace according to their own volition.

In the introduction to Exodus 19, God's interactions with the Israelites are characterised by four levels of intimacy that Christians can select in their relationship with the Lord. The boundaries established by the Lord are contingent on the maturity level of the individuals.

These boundaries are determined by the maturity and commitment of the people to follow the Lord.

The initial boundary is situated at the base of the mountain.

The Lord proceeded to articulate the terms of their relationship, emphasising the necessity of commitment and the importance of the people's readiness to follow the Lord's guidance. Moses was instructed to convey these terms to the people, emphasising the gravity of the moment and the necessity of their preparation. He was also instructed to sanctify the people on the second and third days, and to wash their garments and prepare them for the third day, when the Lord would descend upon Mount Sinai before the eyes of all the people. The people were instructed to adhere to the prescribed statutes, which stipulated that the mountain should not be ascended and that the statutes must not be transgressed, lest the transgressor be put to death (Exodus 19:9-12).

The Lord subsequently demonstrated the second level of communion with the Lord by inviting Aaron, Nadab, Abihu, and seventy of Israel's elders to approach the holy mountain where the Lord dwelt and worship at a certain distance, while Joshua was permitted to ascend to the third level. Finally, Moses left Joshua behind and went to see the Lord alone. The question thus arises as to why God permitted only certain individuals to ascend to a particular level, while meeting face-to-face with others, including Moses.In Exodus 32, it is evident that the levels of commitment exhibited by each group correspond to the degrees of intimacy experienced on the mountain of God.The extent to which we obey the Lord's guidance in our lives determines the depth of our entry into God's presence.

In the passage cited from Exodus 32, the Lord's initial call to the people is followed by the assertion that they did not respond, and that they had proceeded only as far as they could, away from His presence. The Israelites were content to remain at the foot of the mountain, perceiving God as a consuming fire, and thus did not venture beyond the prescribed boundary. Subsequently, the Israelites, having grown weary of patiently awaiting the return of Moses, committed the sin of creating and worshipping a golden calf. The gold for this calf came from the treasure that God had given them as a gift when they came out of Egypt (Exodus 32:1-6). Aaron, along with the other priests or elders, was granted the privilege of ascending to the second level and bearing witness to the splendour that unfolded at God's feet (Exodus 24:9-10). However, he subsequently played a role in the construction of the haunted altar by the children of Israel. Two of his sons, Nadab and Abihu, who had been present during this divine encounter, ultimately met their demise when they offered sacrifices to God that were deemed unclean (Num. 3:4).

Joshua, Moses' assistant, achieved the third level of intimacy with the Lord and witnessed Moses' entry into the cloud where God was present (Exodus 33:10-11). His devotion to God and humility are evident in Joshua's consistent assistance to Moses, and his commitment to prayer in the temple during Moses' absence (Exodus 33:10-11). He was selected to be one of the twelve spies who explored the Promised Land (Numbers 13), and he is credited with reporting back positively on the land of Canaan (Numbers 14).When the time came for the Israelites to enter the Promised Land, God assigned Joshua the role of leadership (Exodus 17:14-16).

When the moment arrived to lead the Israelites into the Promised Land, God chose Joshua to assume the role previously held by Moses.

This transition marked a significant shift in leadership, signifying a commitment to proximity and a closer relationship with God.

Only Moses ascended the mountain to experience God's intimate presence, and the Bible clearly records Moses' great personal sacrifices and risks in obeying God. His desire to see God's people enjoy the blessings led him to reject any opportunity for personal glory, including the call to be known as the son of Pharaoh's daughter, as he knew himself to be an Israelite and not an Egyptian (Hebrews 11:24-29). This decision, which is significant in the context of the text, is further contextualised by the fact that Moses had been raised in the court of Pharaoh, a situation that would have provided him with abundant material wealth if he had chosen to pursue it. In contrast, the Israelites were a marginalised group, living in poverty as slaves. Therefore, for Moses, becoming an Israelite meant rejecting the material comforts and privileges that he could have had if he had chosen to follow this path.

This is reflected in the description of Moses in Hebrews 11:25, which states, "He preferred rather to suffer with God's people than to enjoy the pleasures of iniquity for a little while." The significance of this choice is highlighted by the words, "How precious are these words?" Moses had the option of following his own desires, but he chose a path that was of greater value.

Moses demonstrated an unwavering commitment to his principles, transcending the temptations of ambition and selfishness. His profound desire for spiritual connection and justice is a testament to his commitment to his beliefs.

His profound desire was to have an intimate relationship with God, which he achieved after spending 40 days and nights in His presence, receiving the Ten Commandments (Exodus 33:11). The intensity of the divine glory reflected in Moses' face was so profound that he was compelled to wear a veil, as the radiance from his face caused blindness in those around him (Exodus 34:30-35).

The concept of stages in the development of intimacy is also evident in the encounters of those who met Christ.Jesus selected seventy individuals to be sent ahead of him to various cities and towns (Luke 10:1), and from this group, he chose twelve to share a more intimate connection with him. Among these twelve, he selected three, Peter, James, and John, with whom he shared even the most confidential matters. However, during Jesus's teachings and discourses on the kingdom of God, it was exclusively John who felt at ease enough with the Lord to repose in His embrace.

Christ had seventy companions, twelve disciples, three close friends, and one man who loved him like a brother. Jesus loved them all, and they loved him, but not all were equally committed to having a more intimate relationship with Jesus.

It is evident that not all individuals possess the willingness to invest the necessary effort to cultivate a more intimate connection with Jesus. The Lord does not demand an exclusive dedication to spiritual pursuits; rather, He encourages His followers to excel in various domains, including secular endeavours. God has endowed humanity with a physical body, a spiritual soul, and an intellectual spirit, and He anticipates that we nurture and develop all these aspects of our being.

Physical training is time-consuming and arduous, and spiritual well-being is equally crucial.

The latter is often neglected, with individuals instead focusing on the pursuit of physical pleasure, recreation, and social interaction. However, it is crucial to recognise the significance of nurturing one's spiritual realm.When an imbalance arises in any facet of human existence, the spirit is adversely affected, leading to a disproportionate tilt towards one aspect or another.

The notion of an intimate relationship with God is intricately linked to the concept of time.It has been observed that individuals often cite a lack of time as a barrier to seeking God, yet they demonstrate no hesitation in allocating time to activities they deem significant.The common excuse of 'being busy' is a convenient one, and it begs the question of why the pursuit of spiritual fulfilment, which should be of paramount importance in life, is not given the same priority.This may be attributed to the societal inclination to prioritise immediate gratification over long-term investments in spirituality.

The pursuit of God necessitates a constant, ongoing effort. It is imperative to recognise that if one desires to reap the benefits, one must first invest. The process of gaining something requires the initial investment of the seed. Similarly, the act of losing is a prerequisite for gaining. To achieve intimacy with God, one must be willing to relinquish the old self and embrace a new way of life.

The essential element in this process is time spent in communion with God.

In order to combat the passive spirit that prevents us from growing in our knowledge of God, it is vital to deal rigorously with the flesh.The commitment to spend time in communion with God is the most important commitment of all.

The Bible states, "My heart will say to the Lord, 'I will seek Your face (Your presence), O LORD, when You say, 'Seek My face' (to regard, seek, and seek Your presence as a major matter of life and death)' " (Psalm 27:8). God also promises, "If you seek Me with all your heart, you will find Me" (Psalm 27:9). In Jeremiah 29:13, it is further stated that seeking God with all one's heart will result in encountering Him. These passages have been a source of solace and motivation, underscoring the notion that seeking God is of paramount importance.

My uncle, residing in my place of origin with my father, is equipped with a pacemaker that necessitates recharging on a bi-monthly basis.On one occasion, a few years prior, my spouse and I extended an invitation to them for a dinner meal consisting of steak. However, they were circumspect and refused the offer, stating that it was the day designated for the recharging of their pacemakers.I found this somewhat perplexing and inquired as to whether it would be acceptable to perform the recharging process the following day. Aunt Hui's response was succinct and unambiguous.

"My dear, if you do not recharge the pacemaker today, your uncle will not survive."

The necessity of recharging the pacemaker was emphasised as a matter of urgency, as it was believed that failure to do so would result in the deterioration of the patient's health.The importance of adhering to the patient's treatment schedule was underscored, with the pacemaker being likened to a lifeline that was essential for the patient's survival.

The notion of one's time with God as a form of spiritual rejuvenation, akin to recharging a pacemaker, is a compelling one. It is reasonable to assume that individuals would accord this practice a higher priority than many other activities. The quality of life is significantly influenced by the amount of time spent in communion with the Lord. When scheduling one's time, it is advisable to prioritize fellowship with the Lord as a matter of utmost importance.

The argument may be posited that the temporal resources required for this purpose can be made available at a future point, thus allowing for the present allocation of less urgent tasks.

It is possible that tasks which appear to be urgent are addressed first, under the assumption that there will always be time for spiritual engagement at a later point. However, when time is allocated for spiritual practice, it is not possible for emergencies to consume all of one's time.

This approach ensures that urgent matters do not monopolise one's time.

Even if one does not feel as though they are acquiring new knowledge, the mere act of sitting in God's presence can lay the foundation for significant future growth. With perseverance, one can eventually attain a deeper comprehension of God's Word, forge a more profound connection with the divine, and develop the capacity to inquire and receive guidance from the Almighty. The ability to feel God's presence and the subsequent transformation in one's life are hallmarks of this stage of spiritual growth.

Adherence to divine guidance is said to engender a reciprocal relationship, whereby spiritual benefits are said to ensue.

Among the distractions that hinder spiritual connection, three stand out: the pursuit of pleasure, professional obligations, and the demands of others. These factors are pervasive and cannot be fully evaded. As Christians, it is essential to commit to seeking God more earnestly and to cultivate a balanced perspective, ensuring that our focus remains steadfast, undistracted by the distractions of the world.

The act of spending time in the company of God is of paramount importance.

The degree to which one's spiritual maturity is developed is indicative of the level of blessing received from God.3 John 1:2 states: 'Beloved, thy soul is well pleasing to God. 'I pray thee, my beloved, that thou mayest be well in all thy doings, and that thou mayest be strong, even as thy soul is well.'The level of spiritual maturity of an individual can be observed in their daily lifestyle, as well as in the manner in which they interact with their family and friends. Authentic spirituality is evident not only on Sunday mornings spent in church, but also during the week when, whether we like it or not, we have to deal with the tasks God has entrusted to us.Everyone has people around them who bring out the worst in them, and it is through these people that the level of maturity is tested.

Spending time in the company of God is a practice that is not easily concealed; it becomes apparent to those around us. The individual becomes more composed, better able to navigate interpersonal relationships, and more adept at regulating their emotions.Patience is a virtue that is gradually cultivated, and an understanding of what is pleasing to God and what constitutes a transgression against His will becomes evident.The relationship with God can be likened to that of making friends; the more time spent in fellowship, the more His qualities are appreciated. The act of spending time in fellowship with God is seen as a means through which God is able to demonstrate His love to humanity, and as such, it is believed that individuals who devote themselves to this practice become more attuned to this love.

In the event of addressing an individual in a manner that is not aligned with propriety, the conscience serves as a reminder of God's omnipresence.Upon realising that God is displeased, our hearts also feel sorrow, prompting an immediate expression of remorse and an appeal for divine forgiveness. Consequently, our hearts are subsequently overwhelmed with a desire to apologise to the individual who had offended us. I therefore offer the following apology: "I'm sorry. I did not intend to cause you offence."

Irrespective of an individual's physical appearance, their innermost desires and their conduct towards others can serve as a reliable indicator of their true nature and their relationship with the divine.In the Biblical narrative, God addresses Moses, stating, "You have found favour before me" (Exodus 33:12). Moses interprets this as a permission to request whatever he desires. If we were to find ourselves in Moses' position, what would we request?

What would you have asked for?

Moses articulated his request to God, stating, 'I am indeed in Your sight. Moses further implored, 'If I have indeed found favour in Your sight, then show me Your ways, and make known to me (make me more and more firmly and clearly perceive, acknowledge, and grasp You, so that I may know You more and more deeply and intimately as the days go by) Your ways, and let this people be Your people, and let this people be Your people (think it so, O Lord)' (33:13). Moses, having already been witness to God performing miracles of such magnitude that they were unparalleled in history, sought to learn more about what God wanted him to do so that he could remain in the Lord's favour. In this quest, he did not forget to ask God to bless the people whom He had entrusted to him.

In contrast to the modern tendency to seek spiritual guidance through extensive reading of literature and participation in seminars, Moses sought divine instruction, knowing that God possesses the answers to all human needs. He recognized that true cooperation with God requires a willingness to follow His teachings, and that God would provide the necessary strength and guidance. The ultimate takeaway from this narrative is the importance of placing complete trust in God.

It is recalled that the author was once instructed by God to relinquish their secular occupation.

The divine voice instructed, 'Joyce, it is time to relinquish your professional obligations and dedicate yourself to domestic and spiritual preparation.'

Subsequent to this, Joyce resigned from her position, despite the fact that her remuneration as a representative there was almost equivalent to her husband's income.Thereafter, she became a full-time housewife, raising three young children in Fenton, Missouri.Concurrently, I experienced a sense of unease regarding the complete trust in God, and therefore undertook a part-time position.Our income was, naturally, considerably lower than previously, but sufficed to meet our basic needs.We implemented stringent spending cuts and ensured the settlement of our financial obligations. This was perceived as sufficient by the author, however, this was not aligned with the divine plan.

The subsequent loss of my part-time employment was a pivotal moment, as it precipitated a profound realisation that this was not aligned with God's intentions.It is noteworthy that I am not accustomed to losing my employment, as this was a novel experience for me. However, it was precisely in the aftermath of my dismissal that I found myself able to align with God's will, by placing my complete reliance on Him. The loss of employment precipitated a paradigm shift in my relationship with God, compelling me to rely on Him for even the most mundane of items, such as socks, undergarments, utensils, dishcloths, and my children's tennis shoes.This period of transition and spiritual growth persisted for a duration of six years, during which I underwent a profound realisation concerning God's unwavering faithfulness.Presently, my husband and I are entrusted with a ministry that demands we elevate our spiritual practices to an even higher standard, a feat that necessitates unwavering trust in God. The journey of spiritual growth and development through the pulpit has been instrumental in shaping my identity and fortifying my faith.

It is a commonly observed phenomenon that individuals who are confronted with adversity often falter and abandon their spiritual pursuits, failing to surmount the challenges they face. This phenomenon is often likened to circumnavigating a mountain, as depicted in the Book of Deuteronomy 2:3. However, for those who persevere and do not relinquish their spiritual endeavours, there is a possibility that, in due course, they may discern the rationale behind the necessity of the ordeal they have endured.

The necessity of such experiences, and the benefits that can accrue from them, are often not fully appreciated at the time.

The Bible, for instance, states that Jesus learnt obedience through suffering and was prepared to take on the office of high priest (Hebrews 5:5-10). Even Jesus went through things that would help him later in his ministry.

This notion is further elaborated upon in Hebrews 5:5-10.

The call to relinquish my professional vocation was divinely inspired, leading to my training in dependence on the Lord for all my needs.My husband and I were instructed in the art of living by faith, a necessity recognised by God in the context of our contemporary ministry.The faith required to fulfil our God-given calling in a consistent manner can only be acquired through experience.

At the inception of his spiritual journey, he aspired to deepen his understanding of the Lord, which led him to compile a prayer that he would continue to pray throughout his life (Hebrews 5:5-10).It is recommended that individuals seeking to cultivate a deeper knowledge of God consider praying this prayer.

The supplication is directed towards God, beseeching enlightenment on divine pathways, irrespective of past favours received. The aspiration is expressed to emulate the divine, to gain deeper insight into the resurrection and the Holy Spirit, and to avoid misleading others. The request for guidance and protection is made, imploring divine benediction for the day ahead.

If there exists a method to gain a more profound understanding of God, I am committed to exploring it.