On Augustine and The Privation of Evil

“[I]n the universe, even that which is called evil, when it is regulated and put in its own place, only enhances our admiration of the good; for we enjoy and value the good more when we compare it with the evil. For the Almighty God, Who, even as the heathen acknowledge, has supreme power over all things, being Himself supremely good, would never permit the existence of anything evil among His works, if He were not so omnipotent and good that He can bring good even out of evil. For what is that which we call evil but the absence of good? In the bodies of animals disease and wounds mean nothing but the absence of health; for when a cure is effected, that does not mean that the evils which were present——namely, the diseases and wounds——go away from the body and dwell elsewhere: they altogether cease to exist; for the wound or disease is not a substance, but a defect in the fleshly substance——the flesh itself being a substance, and therefore something good, of which those evils——that is, privations of the good which we call health——are accidents. Just in the same way, what are called vices in the soul are nothing but privations of natural good. And when they are cured, they are not transferred elsewhere: when they cease to exist in the healthy soul, they cannot exist anywhere else.“

–Augustine, Enchiridion: On Faith, Hope and Love, xi.

Augustine’s words require some careful examination and maybe, for contemporary ears, restatement or clarification. Certainly, and without much need of clarification, we have him discussing the appreciation of good in its absence, just as one may take light for granted until plunged into darkness. While this point is made and included in many partial answers to the problem from evil, overall it lacks any real place in a systematic answer to the problem from evil, for the problem addresses the existence of evil proper, rather than merely how it is relative to good.

Augustine says it is the nature of God by definition so much so the heathen or unbeliever acknowledge, He exercises a supreme power over all things. In complete unity with this omnipotence, would He necessarily be supremely good, and given such, it is reasoned, God would not allow anything evil among His works or in creation (a lengthy topic, but we constrict ourselves to only addressing Augustine’s immediate statement in Enchiridion). Augustine implies this would be the case, but says God can remain absolutely good with evil being present in the world only if evil can produce good, or which can be concluded from good arising from evil, good transcends evil.

Though one may state this like the former is a relative argument, and it fails in the same way as saying we can’t appreciate good without evil might, it differs since it is not of the same nature to say one arises out of another but is more accurately recognized and appreciated, only that they exist in complete contrast to one another while remaining linked in common experience. Speaking of one without reference to its opposite, in this case, would be like arguing over the physical properties of a coin without taking into account its sides.

Augustine posits this is not only affirmatively so, the case of good transcending evil, but evil itself isn’t a separate creation, but only the absence or privation of what is good, perfect, orderly, and godly. He metaphorically applies these principles to health and the soul, and using this metaphor a greater allegory is found in his words. Keeping in mind it is of the nature of metaphor to be an imperfect illustration, Augustine refers to disease or wounding of the body (which has its kin in the malformations of the soul) and says they’re not so much substances in themselves regarding the whole goodness of the body, for such would be foreign, but rather the absence of it. Ill-health is the absence of good, perfect health. Although one might be tempted to say wounds and disease have meaning in producing both a physiological and psychological effect and refute him on these grounds, Augustine is thinking more metaphysically as it regards the whole nature of the body. The substance of the creature is good, which we call health, and the absence of this good is the disease or wounds found in or experienced in the body, which we call illness or injury.

To give some historical context, so one may not stumble upon the words, medicine at the time of the Greeks and Romans was in its infancy, and many held illness was caused by an imbalance of the four humors, called humoral theory, and medical treatment often aimed at balancing these humors. The individual humors themselves consisted of choler (yellow bile), blood, phlegm, and black bile. Given this, we see how the historical context adds to the metaphor and how Augustine equated ill-health with a privation of substance.

If we are cured of disease and wound, it is removed from us, that is in a sense of a proper cure, and it no longer dwells in the body. The same is true with the soul. The disease or wounds of the soul, when properly treated, no longer dwell in the soul and reside in some hidden corner, but are negated within the soul, just as an injury or disease can be negated in the body. This is allegorical to the ultimate Cure which is Christ and our eternity with Him, where our soul will be healed, evil and infirmity tossed away, no longer affecting us or threatening us with effect. Even the world itself will, according to doctrine, be made anew free of these privations.

This is an element which the atheistic materialist or naturalist can’t grasp since there is no remedy, no treatment, and ultimately no cure for the evil and its effects as experienced in the world. Such is the weight of their conclusions, for if such is true, then evil, or what is perceived as evil, has a power which cannot and will not be erased. It is etched upon the cosmos, and if it ceases to be at all, this will only occur because no personalities exist to perceive it. However, if Augustine is right, then the pain, suffering, and ill-effects from the existence of evil, can and will be cured without lingering effect, and this is the world into which we can step and enjoy as a pure and incorruptible being in a new body within the dwelling place of God.

On Why Secular Satanists Aren’t Taken, and Shouldn’t Be Taken, Seriously

In browsing some of my old writings, I found a reply which I apparently had written to someone asking what amounted to “Why non-spiritual satanists weren’t taken seriously?”, or something of a similar nature given the implications from the text of my answer (I don’t recall the exact original question). Since I had mentioned in the text it was written around Halloween, I thought it might be worth posting in this blog simply for this connection alone. One thing I didn’t mention in the original body is what we should mean by “take seriously”? From the Christian perspective, all lost to the enemy are to be taken seriously, because they have not brought themselves before the Savior for the forgiveness of sins and such is serious and tragic matter. Further, true satanism is something which can pose a threat, both in regards to forms of spiritual warfare and more pragmatic reasons, for those who claim the name of Satan are known to have done horrible deeds and the annals of criminal justice attest to this. So, by saying “not take it seriously,” we mean more from a rational level than anything else.

I regret not knowing the exact circumstances for which I wrote it, but given its length, maybe its on Quora or Reddit somewhere? Anyways, all this being said, here is my answer the question posed:

There are a few possible answers that I would like to briefly address here concerning the lack of seriousness given to those who consider themselves satanists. As of late, I have noticed that the Internet in particular has been riddled with apologists who in some degree adhere to the teachings of Satanism. We are told, of course, that there are at least a couple different kinds, a spiritual one, which asserts the reality of the being known as Satan in the Bible (among other places) and a humanistic one where it denies such a spiritual being exists. Now, when I said that it has appeared as of late, I don’t mean in the sense of the Halloween season which is currently underway at the time of this writing, I mean within the last few years. So, with the prominence of satanic apologetics becoming more prominent, this is an ever more important question to consider, and in order to do so, I would like to do it in a way that it addresses the question independently of religion that it might be applicable to all, but at the same time, since Satan is referred to as a spiritual being and mentioned in religious text and the writ of religious leaders, we can’t completely divorce it from religion either. I only mean to address it as logically as possible without having to appeal to religion.

The Goshawk, illustration from Dante’s Inferno by Gustave Dore (c. 1887)

When we ask why it isn’t taken seriously, we need to ask in what way because there is a small distinction that must be made here. Does one mean why society in general doesn’t treat it as a serious threat, implying a reality, or why people who practice it aren’t taken seriously though they may view it otherwise as a mere myth? Simply, where the satanists determines the truth value to lie regarding the concept shifts, a bit, the application of the term “serious.” A satanist who is a naturalist asking why they aren’t taken seriously, as opposed to a Catholic or Christian asking why satanism isn’t taken seriously, imply a different scope to the question, and I will try to address both.

First, before I focus on Satanism itself, it may help to reference an element which arose from religion and paranoia and how that might have played a part in the lack of seriousness applied to Satanism. During the 1980’s, a trend swept through the United States of America, or perhaps the world, that my young self was quite unaware of at the time. It appears there was a social phenomenon referred to by some as the “Satanic Panic” and through faulty practices of hypnosis, mesmerism, and psychological methods, many “repressed” memories of satanic abuse were “uncovered” by by the application of these methods. Throughout the US some were quite convinced that there was a satanic conspiracy that reached down into the very social fabric of our every day lives and accounts of satanic abuse experienced by children were frequently reported. It destroyed families and produced trauma to those who supposedly experienced it in such a degree that took years to heal from after the truth came out, for it was discovered that much of this “satanic panic” was nothing more than fabrications constructed by the mind under suggestive states by leading questions and subconscious prompting. How this may lead to how satanism is approached rather non-seriously, is that those who might recall this, may now, by remembering this period, regard any claim of satanism or satanic practices to be suspicious, false, or plain ridiculous, and this would regard the social aspect of why it isn’t taken seriously. With this historical context in mind, we will move on to some of the more intrinsic difficulties with satanism and the conception of satanism which may void it of any serious regard.

I once had a discussion with a man who claimed satanism and in the midst of our conversation declared that evil spirits and their leader(s) aren’t limited to the Holy Bible which, of course, specifically mentions Satan, but are found throughout all religions and beliefs. He attempted to dance around my objections, which I will share, but the man was quite right, in a way. In declaring this, his argument was that the vast plethora of evil beings out there among different belief structures somehow suggested that Satan doesn’t have a set definition since “he is found through all religions” or “not unique to Christianity.” Yet, when we regard the name Satan, it cannot be removed from historic biblical doctrine and text and this concept has truly carried on into the present day. When we regard Satan or the devil, even if we don’t see it as a reality, we understand the concept, with its biblical origins, and this becomes an important element in reviewing this question. The concept is clear, that Satan represents the greatest extent of evil, and all those evil things which we see in the world which make us wretch, it is this that concept stands for. If Satan is the father of all evil (whether in reality or conceptually) then he stands for all the most horrific things the human mind can paint: murder, torture, rape, and child abuse in which there are many terrible and heinous forms. I could extrapolate some of these evils even further, but I shudder to do so and will only say that the grossest mistreatment that the human mind can conceive would be attributed to Satan by analytical definition. That is what the concept means and has meant for generations, for millennia as a matter of fact. This means attempting to change the analytical definition of Satan is against logical thought and history alike, and this is why the one person I talked to could only appeal to other forms of evil beings rather than the devil alone. In addition to all the horrible things already referenced, Satan to has had, in accordance with all this, the title of the “father of lies,” in that he is a inherently deceptive being or concept. We should make note of this too.

Lucifer, etching from Dante’s Inferno by Gustave Dore (c. 1887)

We have discussed what the name or concept implies and means so we are ready to move on to the beliefs of satanism. Here, again, we are confronted with the two forms: humanistic and spiritual. Although this is a weighty distinction, it isn’t too relevant considering our next point, because we only have to rely on the analytical analysis of the concept of Satan alone. Many articles have been published recently that speak of the satanic Bible and how it is greater in morality than the Holy Bible. For the sake of argument we will, for now, concede that as a possibility, as absurd as it is. Satanists state they are against murder, torture, rape, child abuse, for equality and liberty, and all those wonderful things of which nobody in their right mind would raise disagreement. They’re just like us right? We all want those things too right? What a great and fantastic belief structure they must have and what a wonderful group of people they would be to be around! Right? Well, if this is truly the case, really the case, then why apply the name Satan at all to your belief structure? Why would you take the name of a concept that is clearly counter to everything you stand for and apply it to yourself?

This would be like me starting a philosophical movement which promoted philanthropy towards the Jewish people, spoke out against genocide, opted for peace and capitalistic prosperity, embraced immigrants of all genders, races, and beliefs, and sought and taught to seek peace with all neighbors whether it be in country or neighborhood, and then gave a name to my worldview, labeling it “Hitlerism.” Peace! Love! Prosperity! Hitlerism!

I believe this plays a large part in why people don’t take satanism seriously, the name and the views are glaringly contradictory and that is the case whether you believe that Satan is a mere concept or believe that he is a real and present being. This is why it doesn’t take a religious person to find satanism to be absurd proposition and not regard it with any real seriousness. In addition, and due to these contradictions, there is a skepticism that the more humanistic form of satanism is really as secular as they say. To put it in another way, as mentioned before the devil is regarded as the “father of lies” and deception. Being the case, one could reasonably suspect that any worldview named after him would have an element of deception within it. Thus, there might be those who are wary of what satanists say their aim is and suspect that it might go beyond the common explanations and satanist apologetics. There is even the possibility, given the structure, organization, and psychology behind certain cults and belief structures, that the initiates might not even understand themselves the true inner workings. This goes beyond paranoia, and is objectively seen in cults around the world, the suppression of the true doctrine to the initiates until they are built up to a certain level of “enlightenment.” I think that one may be quite justified in warning the humanistic “satanist” to forgo satanism for a doctrine of just plain boring pure humanism.

To add perhaps more credibility to this is the adherence of ancient satanic and occult symbolism which is still found in satanism, even the more humanistic or naturalist forms. Why such spiritual symbolism would continue to be practiced and observed in light of the lack of a spiritual world, or spiritual belief, seems at the very least paradoxical to the objective observer. It strikes a person as disingenuous when someone says they don’t believe in the true form of spiritual satanism and then mutter incantations within a pentagram surrounded by candles at every point. Yet, this is still not the full reason why satanists aren’t taken seriously.

Perhaps our last aspect is this, since many satanists suggest and proclaim themselves to be mere naturalists and humanists, its a presupposition they have on their own that they represent the only true form of satanism. The truth is that despite the “Satanic Panic” of the 1980’s, that many detestable crimes are done in the name of Satan by self-proposed satanists. A Google search will provide evidence of this as would, perhaps, binge watching shows like the Forensic Files. Now, one may raise argument that they don’t belong to the church of Satan or they aren’t true satanists because their beliefs and practices clash with the creed of humanistic satanism, but this ignores the contradictory nature of their own practices. Simply put, the satanists who act in accordance with the concept or belief in Satan are more, for lack of better terminology (I hate giving such people any sort of credit), logically coherent with Satan than the naturalists who use the same namesake. If one wants to be taken seriously concerning their values, and they are a self-proclaimed satanist in the humanistic and naturalistic sense, then my advice is this: drop the name. By taking that name you are opening yourself to contradictions (at the very least), some of which have been expressed here. One might say it only means to symbolizes a rebellion against the concept of God, but if that is true then pure humanism does the exact same thing and that desire alone doesn’t justify taking the name of Satan. If you want to rebel against God don’t take the name of a being which God has declared is going to lose in the end. Even if you don’t believe in its literal truth, it is ridiculous from any angle which you approach it.

Fall of The Rebel Angels, etching from Milton’s Paradise Lost by Gustave Dore (c. 1868)

To close I find it quite interesting that those who hold a belief in satanism are so quick to say that those who raise these issues are so “ignorant,” when at the very face of the title, and the name they apply and take on upon themselves, it presents such great contradictions and issues that they themselves are apparently ignorant or blind to.

On Notes About The Problem of Evil and The Infamous “Let Me In” Meme #Shorts

There are many aspects about the so-called philosophical Problem of Evil which confront the Christian and a whole book would have to be written in order to answer the objections posed by the argument against the validity of Christianity. One philosophical argument suggests, partially due to and concluded by inferences upon Christian apologetics, God, if He exists must have traits of evil since evil exists. Though rejected outright by Christian theology, in an extra-biblical sense we ask how such an idea may be defeated. It can be countered on the grounds of the destructive power of sin and evil. God, and even the idea of God, necessarily brings being, while evil destroys being. Therefore, God cannot be evil since He is pure Being.

When examining evil and sin it cannot help but be observed they have corrosive properties on everything they touch, and because God, again brought being, and is greater than destruction in the world, and even decay, and because nobody will argue creative properties are lesser than destructive ones, it cannot be a part of God, if His nature is the great-est, which God must be by definition. Of course, God in His prominence does destroy things, or commands them to be destroyed, but though destruction be a thing God is capable of, it doesn’t necessarily indicate a destructive nature. God doesn’t destroy merely for the sake of destroying, but concepts like justice, and we understand justice is good, has a destructive or limiting property imposed on the thing which has done wrong. Justice somewhat implies this attribute. Something can evoke justice and remain good. God certainly cannot be innately destructive for we exist.

Since sin, evil, goodness, and holiness exist, and sin and evil are the lesser of these things, then what do we suppose happens when evil and goodness encounter each other? What occurs is not a democratic process. Ultimately, one must succumb to the other, or be destroyed, and this, in short, is how and why a Holy God can exist and not be in conflict with the presence of evil and destruction in our world. In another sense it refutes the infamous meme suggesting God exhibits or brings people unto His wrath because He arbitrarily demands obedience under punishment in this life or beyond. This meme fails in characterizing God accurately, and He does not demand as much as plead with us to come to Him.

This air of pleading is found prominently in the words of the Apostle Paul:

“Therefore, we are ambassadors for Christ, God making His appeal through us. We implore you on behalf of Christ, be reconciled to God.”

2 Corinthians 5:20

We need to point out this flaw whenever possible. It is through Christ we are reconciled and saved from the fate which will result from our uncleanliness being confronted with the utmost holiness. One will win out. Like two forms of matter, they cannot occupy the same space, and democracy will not be a factor. In order for our sinful nature to be washed away so we may dwell with a Holy God in the hereafter requires a cleansing of ourselves as provided by the blood of the Lamb.

Romans 6:14-15, “On Iniquity and The Transition From Grace to Wrath”

“For sin shall no longer be your master, because you are not under the law, but under grace. ¹⁵What then? Shall we sin because we are not under the law but under grace? By no means!” -Romans 6:14-15

Once a subject comes to the Lord, and evil’s grasp over a person begins to weaken, the enemy reaches into his well worn bag of tricks to pullout a biggie. Those who come to the cross know that they are forgiven for their sins, and the newly created, not yet having moved onto solid food (Hebrews 5:11-14), may be approached with the temptation that Christ’s blood, which grants righteousness through faith, gives one freedom in sin. God’s perfect word addresses this very thing. Yet, even as I mentioned , that this is a common temptation when first coming to the Lord and knowing only the elementary truths, it can, in fact, afflict even those who have moved onto a more mature diet.

As Romans 6:15 urges us not to sin while we are covered with grace, The Book of Hebrews reiterates the danger of using Christ’s blood as an excuse for iniquity:

“If we deliberately keep on sinning after we have received the knowledge of truth, no sacrifice for sins is left, ²⁷but only a fearful expectation of judgment and raging fire that will consume the enemies of God.” -Hebrews 10:26-27

In Exodus 34:7, there are three kinds of sin that are mentioned. There are those sins, which result from the habitual acts and thoughts of the human nature, more or less, because of our “natural” faulty faculties, by which we fall short of the Glory of God. For instance, catching ourselves cursing at someone in traffic. I will refer to these sins as a “breach.” Though I may give these kinds of sin different terms, this is strictly for the purposes of differentiation, and by no means necessarily reflect how the Lord may judge these sins, which is not for me to say. These are just general categories that seem to be implicit in Scripture.

The second category, and addressed throughout this entry, is iniquity. Iniquity is willful sin in the sight of God. The willful sins are of greater consequence. We know this, not only because of the dangers represented through God’s word, but as those who have engaged in willful sin under grace (as I have) should be able to testify, the conviction by the Spirit concerning such sin weighs more heavily than does the conviction of a breach.

Thirdly, and yet first in terms of severity, is “transgression,” or willful rebellion. To rebel against the ways of God, is to rebel against the nature of God, and in such sin there is no forgiveness, for there is no repentance. True repentance is not merely the asking for the forgiveness of sin, but turning and walking away from it.

The similarities of the last two examples reside in the fact that they are both willful. Yet, in the case of transgression, it is a willful rebellion against God. Between iniquity and rebellion there is a subtle difference, in which the degree of the rebellion is emphasized. In iniquity, while one does certainly rebel in the very act of the willful sin, and in fact all sin is disobedience, the rebellion in the heart may not be to the degree of transgression. The latter is often strove for in a permanent sense, that the transgressor is not willing to give all to God, or even allow God to work in that area of sin.

As with some breaches, iniquity too can be habitual by nature. This is usually due to our indulgences in that sin, either prior to coming to Christ, or those times when people fall away and rebel willingly, as I too am guilty of. So for such people like myself, where is the hope? Does it exist for those like me who, by my own admission, have rebelled and fallen away (more than once) having both iniquity and transgression represented in my life? It is somewhat distressing personally to read verses like the one contained in Hebrews. Is there any hope if one is guilty of iniquity?

By the grace of God, I am here to tell you, absolutely! There is still hope, for as I stated earlier, in regards to the convictions of the Spirit, which are manifest when those sins that reside in the scope of iniquity are committed, the conviction is a lot, “heavier.” By the mere conviction alone, we see the Holy Spirit still communicating with us and weighing a burden of conviction upon our hearts. Taking this into account, and knowing that the Holy Spirit is, “a guarantee of what is to come,” (2 Corinthians 1:22) we know by the Word itself we may still be under grace.

Yet, let us not undermine the danger in such intentional sin and disobedience. As with Samson, the Lord eventually left him, and as the Scriptures tell us, he was not even aware that this was the case, which is the biggest tragedy. Thus, when iniquity becomes so prevalent in our lives, we may not know when we have moved from under grace to under wrath. To which point this occurs is not for me to say, nor would I, lest by doing so I may cause a stumbling block for others, for man has a tendency to push the limits of what is right, edging as close as he can before crossing the ethical boundaries he perceives, or that which have been set by the Lord. This kind of knowledge is reserved for the Lord and is between the Lord and the trespasser. The fact is, with a willful progression and steadfastness in iniquity, Hebrews suggest that by engaging in this with abandon, there is no sacrifice to cover the sin!

However, even to those who have at one time in their life, “trampled on the blood of Christ,” or fallen away, you have hope abounding! This is because of our gracious, merciful God, to whom belongs all the glory! Even Samson, though the Lord left him, at his end called on the Lord, and by doing so, God gave him the strength to destroy the temple. In addition, as the parable of the prodigal son testifies, there is much rejoicing in heaven when a former son, or daughter, returns to the Lord. In fact, more so than that of the righteous.

Our Lord is gracious and loving, but He warns us sternly not to take advantage of the grace He has offered us. It has been wrought with the blood, pain, suffering and humiliation experienced by His one and only Son, our savior, Jesus Christ. Shall we choose to hammer the nails deeper into Christ by continuing to sin, knowing full well what Christ endured on our behalf?

The three types of sin brought up earlier can be recovered by grace with a repentant humble heart. Yet, man in his imperfection still continues to sin, but Christ’s blood has both covered the sins of the past, and of the future. The warning is powerful, as it should be, for as some will testify, including myself, with the indulgence of iniquity you by your own accord have departed from under the cleansing blood of Christ. If this is the case, and I pray it isn’t, then you may find yourself much like Samson, with the Lord leaving you and you being unaware. Woe to the man or woman who in such a state is perishing.

Romans 10:9, “On Loves Got Everything To Do With It”

“If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised Him from the dead, you will be saved.” -Romans 10:9

In a previous entry (see my entry concerning Romans 1:12, “On The Correlation Between Faith and Love”), I had discussed some of the like attributes between both love and faith. Yet, when we consider our faith in the Lord, we find love to be a necessary condition for our faith in Jesus Christ. Without this love, our relationship with the Lord cannot develop and will eventually be negated by the doubt that we as believers are sometimes confronted and assaulted with, for our faith cannot be steadfast without loves inclusion in the relationship. We can obviously see this when it comes to loving our brethren, how much more should it be applicable to our relationship with the Lord, who is love? The Bible makes it perfectly clear how love and faith are the prerequisites to developing a deeper friendship with the Lord (see my entry concerning John 15:15, “On Having a Friendship With The Lord”). 1 John 4:19 states (see my entry, “On Love’s First Cause”):

“We love because He first loved us.” -1 John 4:19

Throughout my life, many times have I heard the phrase, “God is love.” From this verse in 1 John, it is more than apparent that this is truth, for it links our love with His. Though God has many attributes, including discipline, these all have their basis in love. Even concerning His wrath, He takes no pleasure in the punishment of the ungodly, but God cannot co-inhabit with evil. As Psalms 5:4 tells us, “With you the wicked cannot dwell.” In the same way two forms of matter cannot occupy the space, so too, the wicked cannot dwell with perfect holiness. This, is in fact, a contradiction, and thereby we need the justification that was manifest and offered upon Calvary. What God does take pleasure in, however, is the justification of the wicked by His Son! This is not only backed up in Scripture, but if it wasn’t true, Christ would not have came and died upon such a cruel instrument of death in the first place. Yet, the cross became His glory! If this did not appease God’s justice and have the ability to, not only change a sinners being, but also clothe the depraved with a garment of righteousness, then the Trinity would have never been separated. Yet, since it has alleviated God’s justice, we are granted the opportunity to come to the Son, our Savior Jesus Christ, in faith. By this very thing, which should be evident in our hearts, and through which springs all godly obedience, we are saved. Thereby, we next find ourselves in The Book of John, at one of the most famous verses in all of Scripture, Chapter 3, Verses 16 and 17:

“For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish, but have eternal life. ¹⁷For God did not send His Son into the world to condemn the world, but to save the world through Him.”

Regarding God’s discipline, it is also based in love. Hebrews 12:7-13 likens God to a loving worldly father (indeed when looking at family proper, or rather, a proper family, we find much in the family structure symbolizes God’s nature):

“Endure hardship as discipline; God is treating you as His children. For what children are not disciplined by their father? ⁸If you are not disciplined – and everyone undergoes discipline – then you are not legitimate, not true sons and daughters at all. ⁹Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of our spirits and live! ¹⁰They disciplined us for a little while as they thought best; but God disciplines us for our good, in order that we may share in His holiness. ¹¹No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it. ¹²Therefore, strengthen your feeble arms and weak knees. ¹³‘Make level paths for your feet,’ so that the lame may not be disabled, but rather healed.”

Notice that Verse 8 clearly expresses John 3:16, for if everyone, by love, undergoes discipline, then it follows, “that God so loved the world,” is indeed true. God’s love is absolutely perfect and in complete accordance with His nature. Before our existence in the world came to pass, He already loved us and had our justification planned out in Christ. We can come to the Lord in the first place, as sinners, due to this preexisting love. If it exists prior, on a temporal plain where we didn’t even exist yet, how much more important is this mutual love when we do exist and come to the Lord by faith? Our faith, among other things, is a recognition of that love, and by it we love God reciprocally as the Book of Deuteronomy commands:

“Love the Lord your God with all your heart and with all your soul and with all your strength. ⁶These commandments that I give you today are to be on your hearts.” -Deuteronomy 6:5-6

It is this same faith and love in His Son, by which we are granted the Holy Spirit. To those who have eyes, let them understand, for due to the corruption of this world, the following may be hard to contemplate, or uncomfortable to focus on. However, it is important. As man and women become one flesh in love, likewise do we become one with the Lord by His love and sacrifice. He dwells within us, as the Spirit of Holiness, and if we are in the Spirit as well, love is perfectly manifest and we, by the Spirit, cannot do anything apart from love. If our actions are ones that don’t speak to the love of God in either word or example, it is of the self. As 1 Corinthians says:

“Therefore I tell you that no one is speaking by the Spirit of God says, ‘Jesus be cursed,’ and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit.” -1 Corinthians 12:3

Though this love was manifest in perfection by the Son, in both His death and resurrection, it existed prior to Christ’s first coming and was in the Law, which according to the Gospels can be summed up with just two commandments:

“‘Teacher, which is the greatest commandment in the Law? ³⁷Jesus replied, “Love the Lord your God with all your heart, and with all your soul, and with all your mind. ³⁸This is the first commandment. ³⁹And the second is like it: ‘Love your neighbor as yourself.’ ⁴⁰All the Law and the Prophets hang on these two commandments.” -Matthew 22:36-40

The Law, revealed by God unto Moses, shows explicitly the attributes and nature of God. Hence, we can only conclude the Law is good, just as our Lord is good. In the same way, because God is love, the Law, by necessity, follows suit. Therefore, since we know love to be such an intrinsic part of God, our faith too should resonate with love for our Lord. In addition, the love of God is boundless and this being the case, our love can always become manifest greater in our lives. Though we can love too little, we cannot love enough. This week, let us pray that the Lord may extend the boundaries of love we have set by the desires of the self and our own comfort, that we may better serve both the Lord and man. Let us pray that we may glorify Him even further than we have, through not just words, but rather by example. Amen.

1 Corinthians 15:20-23, “On The Chaos of Reason, The Firstfruit, and The Transfiguration”

“But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. ²¹For since death came through a man, the resurrection of the dead comes also through a man. ²²For as in Adam all die, so in Christ all will be made alive. ²³But each in his own turn: Christ the firstfruits; then, when He comes, those who belong to Him.” -1 Corinthians 15:20-23

"The Transfiguration", by Lodovico Carracci. oil on canvas, c. 1594

I find that my inquisitive nature is both a blessing and a curse, as will become apparent in my commentary concerning this passage of Scripture. The mind is a astonishing thing, though it can also serve evil, but it was gifted by God that we may seek out the wonderful mysteries of Him. Yet, our faith must surpass our own understanding, for God is beyond the reason of man. Rather than use this as an excuse, the inability to reason God and His ways, is perfectly reasonable. If we were able to reason God, we would need to be Him, which is impossible. Much like you can know a person, you can’t really know them to a full degree unless you are actually one in the same, which trespasses against the law of identity. Thus, we see only as a poor reflection and though we can approach God using the mind, the fullness is unattainable.

We can stretch our minds to have great understanding of the Lord, and such wisdom is provided by Him, but there is a line past which man cannot reason, where thought becomes defused, a chaos of reason, if you will. This is an important thing to realize, if one who is as inquisitive as I am begins to get tripped up from unanswered questions, as it used to do with me. A couple other things to realize are:

• Just because you don’t have an answer, doesn’t mean there isn’t one.
• Answers can be hard to come by, but most often they come not from teachers or pastors, but from the Lord Himself.
• If the mind of man is corrupt and evil, how can we possibly fully comprehend that which is perfect and good? Perfect goodness cannot be fully comprehended.
• If you have pondered it, chances are someone else has as well, therefore a answer, or rather partial answer, is bound to be available somewhere.
• If you feel your questions eating at your faith, this is really a manifestation of pride. Wait on the Lord to provide an answer, if the question is that important to you, remain in prayer.

In this verse, it tells us Christ was the Firstfruit. What is meant by this? Christ at the time of His resurrection, arose with a new glorified body. One that is free of decay and will never pass away. He was the first to receive such a body, but won’t be the last. While Christ justly received His new body, we, those who belong to Him, will receive it according to His grace. If death came through the disobedience of one man, as 1 Corinthians tells us, how much more can the perfect obedience of Christ negate the disobedient act of he who cursed all man?

Again, His body is the first of the new bodies which we will be granted at the time of our passing from death into life. Christians will be raised again, with the blood of Christ covering us and we will be seen as righteous, through grace, and we will acquire our new bodies through the Son of Man. Our bodies will be unperishable and not be bound to the physical world and it’s laws as we now know it.

This certainly is a glorious truth that we eagerly await. When the Lord comes in glory we will be free of the struggle, the pain, the anguish, and the disgusting nature of sin which stains us all. What a glorious day it will be! However, here my inquisitive mind interjects and asks a question, I almost can’t help but ask, and as of now I have no answer. The question is this:

If Christ is the Firstfruit, and I have faith He is, then how could He talk with both Moses and Elijah (Matthew 17:1-9)? Were they not resurrected?

One answer seems rather obvious. Elijah never died, but was whisked off to heaven in a whirlwind accompanied by a chariot of fire and horses. For this reason I believe the two witnesses mentioned in Revelation 11:1-14 will be Enoch and Elijah, for both in the scriptures did not experience physical death, but were taken straight up into heaven in bodily form. Thus, both have yet to die, which the two witnesses will be subject to before being raised up again to life.

The famous Hank Hanegraaff, who is well renowned for providing biblical answers, said on his blog concerning this question:

“There is no reason to think that they (Moses and Elijah) had yet received permanent resurrected bodies.”

Truly, the Bible doesn’t say that at all. Both were beloved by God and may have been called from Abraham’s Bosom to speak to the Lord. Also, the fact that the transfiguration occurred at this very time, might indicate, that in this miraculous event, Christ was transcending the world prior, of course, to His crucifixion. However, this is all speculative, and exactly what form Moses, whom the Law was given, and Elijah, whom was the restorer of the Law, took might be a mute point when juxtaposed with the “pre-incarnate” glory manifest in Christ. Whatever the answer is, perhaps it lies in the chaos of reason and I would not even be able to grasp a full answer, and thereby the inquisitive nature is overshadowed by that of faith. My faith in the Scripture, which I have no reason to disbelieve, tells me that Christ was indeed the Firstfruit, and Moses and Elijah were in form of something different than the glorified body, for Christ had not yet became glorified, so the opportunity for the two men to receive their new bodies had not yet come to pass.

We must be wary not to include those things in the Bible that it does not say. In this case it does not say that they, Moses and Elijah, were in bodily form, so there is no reason, truly, to conclude that they are. Though, again, at least one, Elijah, could have been. Another form is possible, for we know people after their earthly death go into Hades, or Abraham’s bosom. Therefore, it follows that they still exist in some form and perhaps it was this form that, at least Moses took, on the Mount of Transfiguration. Finally, the mountain itself is unknown, but three suggestions have been made concerning its identification, though admittedly this is somewhat irrelevant. The three candidates offered by scholars and tradition are, Mount Tabor, Mount Hermon, and even Mount Sinai, the latter being the most unlikely of the three due to its location.

Thanks again to Terie for her insight, a true Princess of The Lord and The Queen of Grammar. 🙂

Revelation 1:18, “On The Affirmation of Life From He Who Possesses The Keys”

“I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades.” -Revelation 1:18

The Book of Revelation is a proclamation of things to come, given unto the apostle John, a disclosure and edict given directly from our Lord Jesus Christ. In Chapter one, the Son of Man appears to John in glory and surrounded by seven brilliant lamp stands, the brilliance of Christ trumping them all, as suggested by John’s description. Christ tells John in verse 17 to not be afraid, following it up with the transcribed verse above.

"The Revelation of St. John: St John's Vision of Christ and the Seven Candlesticks," by Albrecht Durer. woodcut, c. 1497-1498

What John saw was He who is truly alive, in His glorified body, given unto Him by the Father, because of Christ’s perfect obedience and righteousness. Frequently in the scriptures, when a heavenly being, or the Lord appears to a mere man, the encounter is so awesome and sublime, that those who are blessed with such visitations, can only respond in reverence and fear, which John indeed does, collapsing at the feet of the Son. This reaction is so common in scripture I would be willing to say that such manifestations and visitations would require the heavenly beings blessing or affirmation that the person upon who the honor was bestowed, would be calmed to receive the message being offered.

The resurrection of Christ is such an amazing truth, I myself had a hard time grasping it. I understood it in terms of an abstract concept, but it wasn’t until I traveled further in my walk that it really hit home, so to speak. Christ not only died, as He indeed affirms in Revelation, but He rose again, being brought back to life by the Father, and in glorious victory! His victory was so great that even Hades couldn’t hold His glory, nor now can it hold our sins, or us, for by His victory we are saved and we perish to the flesh. Thus, we will perish to the world also, and on the appointed day, we will rise again to join our victor and Savior. To be victorious over His own death would be enough, how much more amazing is it then, that He was victorious over ours?

Though a lot of people equate hell with Hades, the two are not interchangeable. Simply, Hades is a place reserved for departed spirits and it is often compared with, or likened to, a state of sleep. Most will enter this realm and be awoken by the Lord in His appointed time. Hell, on the other hand, is a place of eternal damnation, where those who are apart from the Lord will eventually descend. This terrible place, in the temporal sense, doesn’t yet exist, in that man cannot descend into it, until the final judgement.

"Heaven-Earth-Hell", Located in Vank Cathedral, Iran. fresco.

Christ holds the key to both death and Hades, for he entered both, and exited them, being glorified and rising again alive! Furthermore, because He is alive, He doesn’t need to be born again through natural birth. He is already living. This more than adequately refutes those false Christ’s in the world today that profess to be our Lord. Christ not only died for our sins, but defeated them by His resurrection, so that whomever comes to the cross and bows down before it will be saved. Since Christ is victorious, let us be as well through Him, and battle against the evil that surrounds us. I pray that all those in Christ would arise strong and steadfast, adorned in the armor of God, ready to do battle with the enemy, and fight the good fight on Christ’s behalf and through Him. Amen.

I would like to acknowledge and thank Terie, who prior to my posting, gave me her input concerning this entry.

Luke 9:62, “On Escaping The City of Destruction”

“Jesus replied, ‘No one who puts his hand to the plow and looks back is fit for service in the Kingdom of God.'” -Luke 9:62

I’m sure on occasion poets look at the words of Christ and if they don’t admonish or worship Him, they must certainly salivate with envy. I half jest, but indeed Christ’s words are so beautiful they resonate throughout our lives and through all of creation. Yet, Christ came for much more than linguistical aesthetics. Christ’s words are remarkable in that, within such a phrase like this, there are found many different meanings and they hold untold riches for those who seek Him and the wisdom that is found in the Lord. This simple phrase spoken by Christ is anything but. It holds not only a warning for us, but also vast hope for the Christian in regards to their spiritual journey.

"The Destruction of Sodom and Gomorrah," by John Martin. oil on canvas, c. 1852

Genesis Chapter 19 contains the infamous account concerning the destruction of Sodom and Gomorrah. These two sister cities were the epicenter for all forms of detestable vileness and evil. The Las Vegas of its day. Or possibly worse. Maybe even Detroit (Kidding). Indeed, the cities were so disgusting that the Lord decided to purge them from the face of the earth forever. However, in Sodom there lived a man named Lot. Lot lived there with His family, and God, in His grace, decided to spare Lot and his family from the destruction that was coming, due in part to Lot’s sheltering of two angels He had sent into the city, and because he was indeed the nephew of Abraham, who was greatly beloved by God. Yet, there were strict conditions. The angels told Lot and his family in Genesis 19, Chapter 17:

“Flee for your lives. Don’t look back, and don’t stop anywhere in the plain! Flee to the mountains or you will be swept away!”

Despite these pretty straight forward and urgent instructions, Lot’s wife looked back as they fled, and as the angels had warned, she was indeed turned into “a pillar of salt.” Explanations for how this could have occurred range from the natural, the miraculous, and even to ancient technology theories. Yet, the how isn’t as important as the why. Why simply by looking back did she perish and turn into a large pile of the mineral adored by horses the world over?

Lot’s wife, who some scholars believe was named “Idis,” didn’t merely look back out of some fleeting uncontrollable curiosity, but rather she looked back on the city of Sodom with longing eyes. She saw the sinful city life she was accustomed to being razed to the ground and she felt sorrow and longing. Thus, becoming a large heap of a crystalline preservative was her fate. It is a little bit of a confounding situation, for though Lot was just, as 2 Peter tells us, one wonders why they dwelled in such a detestable place. Furthermore, by the mere fact she looked back, that alone suggests that “Idis” was indeed caught up in the sin of Sodom to some degree or fashion.

Yet, be that as it may, this example gives us insight into one meaning behind Christ’s words, and that is, when we become a new creation in Him, we should not look back with desire to who we were before, for this can only lead to death. Why run back into the burning ruins of sin that the Lord Himself has delivered you out of according to His grace? You have been delivered, bought with a price, and the Lord has answered your prayer. Why fight the Lord and crawl back towards what would be your demise? A heart that longs for sin has no place in the Kingdom of God. Christ has granted us a reprieve that we may escape the destruction that is to come and even now it is ongoing, so on that date and time, which the Lord has set by His own authority, we may be long afar from that destruction which will cover the whole earth.

"Sodom and Gomorrah," by Jan Brueghel The Elder

Secondly, realize that no matter where you were and what you were, your Lord has delivered you. You have been deemed worthy by grace to be covered in the blood of the Lamb, thus, again, do not turn around and regret your decisions or the bad choices of the past, for those too are forgiven. Such regrets are like a tether or lead, they may allow us to scamper about and even move forward somewhat, but essentially they still hold us firmly in place. Christ has cut these bonds from us and let not regret, nor worldly sorrow, keep you from partaking and drinking from the Cup of Life. Do not strive to place yourself back into bondage, but rather persevere. Do not tarry or grow weary, keep your eyes on Christ and the prize that is offered, for those who do, their paths will remain straight, but those whose eyes wander, so does the path of their plow, guiding them into rocky soil, danger and eventually death. May The Lord be praised that even wanderers such as myself can be set straight again by His grace and directed out of, and away from, the city of destruction.

Luke 6:20-26, “On The Paradox of Joy in The World, But Not of The World”

“Looking at His disciples, He said: ‘Blessed are you who are poor, for yours is the Kingdom of God. ²¹Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. ²²Blessed are you when people hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. ²³Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their ancestors treated the prophets. ²⁴But woe to you who are rich, for you have already received your comfort. ²⁵Woe to you who are well fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep. ²⁶Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets.'”

If one has ears to hear, let him hear. Many verses containing the word of Christ, and indeed throughout the Bible, contain some passages that may look curious or downright scary at first glance. Furthermore, they may seem to contradict the rest of what scripture says, though with closer inspection this isn’t the case. Although this section provided me with a lot of comfort, it also alarmed me somewhat.

It seemed to say that to follow Christ I had to be in a constant state of misery. This obviously isn’t the case. When we look at the example of Paul for instance, we find that he was content no matter what he lacked or what hardships he faced. As he says in 2 Corinthians 12:10, “I delight in weakness, in insults, in hardships, in persecutions in difficulties.” Instead, he had a faith that produced a harvest of contentment and joy no matter what the circumstance. So what is Jesus saying here? Does it contradict the joy that Paul, the apostles, and we have? Not at all, for even Christ Himself tells us to rejoice and “leap for joy” in verse 23.

"San Paolo," by Pompeo Batoni. oil on canvas, c. 1742

2 Corinthians 5:4 says:

“For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life.” (See my Note, “On Being Swallowed up by Life”)

Paul both groans and delights. Using these scriptures, what Christ really means in the aforementioned passage in Luke becomes clear. A Christian is not supposed to be void of laughter, or even prosperity. A Christian is warned in Romans 12:2 to, “not conform to the pattern of this world.” Though we are in the world we are not of the world, for now our eyes are focused on Christ. Our contentment rests not in the things of this world, and those activities and materials man chases after to pacify himself, but rather it rests on Christ. This being the case we ache, or groan, to be in our heavenly dwelling and away from the body and it’s meaningless desires, for we know the things of God are not momentary like those things people find “contentment” in within the world, but rather everlasting and more glorious than anything currently made up of the physical or based upon it.

We should not find contentment or delight in mere things, for as all physicality will disappear to be renewed, so will those things based upon material. In addition, our happiness should not be dependent on man. If one constantly chases after approval of man, then he shifts more often than shadows. Such a person is deceptive to both himself and those he seeks approval from. Contentment in this is just as fleeting, for man’s support will vanish from you at anytime. The reliability of superficial friendships is a farce and often self-serving, ironically to both parties. As it is said, no one can serve two masters.

Serve God, fix your eyes on His son and you will gain an eternal contentment and joy that is based on the everlasting, not given to decay and abandonment like the things of this world, but instead He who promises to carry you through all things. As Christians we will have heartache, hardships, and insults, but lo, how fleeting these things are, for when the physical as we know it now ceases to be, weeping will be transformed into joy, hunger to satisfaction, exclusion to inclusion, and a lack of possession into great riches within the Kingdom. To this we await and look forward to.

Matthew 5:37, “On Promises and Vows”

“All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one.” -Matthew 5:37

While giving His Sermon on The Mount, Jesus tells us to let our yes be yes and our no be no. Like most of the words of Christ, and indeed all God breathed scripture, there is deep meaning here that must be explored.

A vow to God is no small thing, as is evident in the story of Jephthah and his daughter in the book of Judges (Chapter 11). Jephthah made the vow that if he was victorious in battle against the Ammonites, then he would sacrifice the first thing to come out of his door when he arrived back at home.

I don’t know what in the world he was thinking, for it seems odd that he didn’t consider the possibility of any of his family walking out to greet him when he came home, but be that as it may, his daughter was the first thing to walk out of the door. The scriptures tell of Jephthah and his daughters mourning concerning what was to come to pass, and although the scriptures don’t go into detail concerning the sacrifice, it can be concluded that it did in fact occur.

This admittedly horrific tale is often used by non-believers to throw a wrench in our faith in a perfect loving God, but we have to remember that nowhere in this tale is it said that God approved of Jephthah’s actions. Rather, when we look at the scriptures, this event must have been extremely displeasing to the Lord, for time and time again, the word tells us God discourages human sacrifice. The Pagan’s often did it by tragically throwing children into a fiery pit to worship Molech, but God tells us He wants no part of such offerings. In fact, the Ammonites were worshippers of Molech making a veiled connection between both the Judges account and the commands in Leviticus, which could very well suggest God’s distaste for the act (See my note on Leviticus 20:3, “On Molech’s Taste For Human Sacrifice and God’s Distaste”).

So why is it included in scripture then? Simply, it is intended as a warning to those that make a vow before God, how much that promise, or vow, must be honored by the person making it. Jephthah was an example that showed the degree of seriousness a vow to God is.

Again, Christ tells us to make no oaths, for beyond that comes from evil. Why evil? Let us take a look at the nature of oaths and vows. When someone says, “I promise,” what is it they mean? They mean that no matter what circumstance might arise to keep them from accomplishing and fulfilling that vow, that they will follow through. There becomes a few issues with this point alone.

When making a vow, the outside situations that may arise while in pursuit of fulfilling that vow are unknown to us. We have no idea of knowing, for instance, if some disaster or misfortune will hinder our obedience in completing that promise. As is mentioned earlier, this doesn’t excuse the vow being broken, rather we need to realize it is still binding no matter what issues may arise. This being said, it reaches no absurdity to conclude that with God’s infinite wisdom, though He makes vows, no contradiction or hypocrisy exists, for He has an omniscience that is not present in man.

Furthermore, one should reflect on who it is that makes vows and promises. Though not an absolute, I would suggest that the more promises a person makes, the more untrustworthy they are. For such people it is intended to add to their “yes” the extra confidence that their vow will be followed through with and accomplished. This, of course, suggests that the person making the vow has been less then trustworthy in the past, or their word alone would have been taken with complete confidence to begin with. Yet, people should have confidence in a person anyway that their yes will mean yes, and their no mean no, without any added attribution.

A person who doesn’t do what they say is untrustworthy and an untrustworthy person is under the influence of evil, for evil begets lies and deceit. Indeed, essentially, a broken vow is the same as a lie. Be trustworthy. Do not behave in such a way that you need to make vows just for people to believe you, but live in a way that people can rely on you just by what you say. That in their darkest days they may ask you to help carry their burdens like our Lord Jesus commands (See my note on Galatians 6:2, “On The Greatest Burden and The Greatest Love”).