Did Judas kiss Jesus the night of his arrest?(a) Yes (Matthew 26:48-50). (b) No. Judas could not get close enough to Jesus to kiss him (John 18:3-12).A: Yes, Judas kissed Jesus. John 18:3-12 does not say Judas did not kiss Jesus or could not get close enough. Remember Jesus came forward in John 18:4
Q2: What did Jesus say about Peter’s denial?(a) "The cock will not crow till you have denied me three times" (John13:38).
(b) "Before the cock crows twice you will deny me three times" (Mark14:30). When the cock crowed once, the three denials were not yet complete(see Mark 14:72). Therefore prediction (a) failed.A: Matthew 26:34, Luke 22:34, and John 13:38 say that before the cock/rooster crowed (an unnamed number of times) Peter would deny Jesus 3 times. Mark 14:30 says that before the cock crowed 2 times, Peter would deny Jesus 3 times.
1. The first denial is in Matthew 26:70, Mark 14:68, and Luke 22:57.
2. The second denial is in Matthew 26:72, Mark 14:70, and Luke 22:58
3. The third denial is in Matthew 26:74, Mark 14:71, and Luke 22:60.
The cock crowed a second time in Matthew 26:75, Mark 14:72, and Luke 22:60. Scripture does not specify if the cock crowed both times after Peter denied the third time, or if the cock crowed once earlier, and the second time after Peter's third denial. In any case, it does not really matter.
Q3: Did Jesus bear his own cross? (a) Yes (John 19:17). (b) No (Matthew 27:31-32).A: Yes, Jesus bore his own cross much of the way. However, Jesus could not bear it all the way, so Simon of Cyrene bore it part of the way (Matthew 27:32; Mark 15:21; Luke 23:26)
Q4: Did Jesus die before the curtain of the temple was torn? (a) Yes (Matthew 27:50-51; Mark 15:37-3. (b) No. After the curtain was torn, then Jesus crying with a loud voice,said, "Father, into thy hands I commit my spirit!" And having said this hebreathed his last (Luke 23:45-46).A: Matthew 27:50-51
Q5: Where was Jesus at the sixth hour on the day of the crucifixion? (a) On the cross (Mark 15:23). (b) In Pilate’s court (John 19:14).A: Mark used the Jewish day which began at 6:00 am., so Jesus was on the cross at 12 p.m. John, writing primarily to Gentile readers, used the Roman day in John 1:39; 4:6; 19:14), which started at midnight, and Jesus was still in Pilate’s court at 6:00 am. See Encyclopedia of Bible Difficulties p.363-364 and When Critics Ask p.376 for more info.
Q6: The gospels say that two thieves were crucified along with Jesus. Did both thieves mock Jesus? (a) Yes (Mark 15:32). (b) No. One of them mocked Jesus, the other defended Jesus (Luke 23:43).A: Both thieves initially mocked Jesus. However, the thief on the right later defended him.
Q7: Did Jesus ascend to Paradise the same day of the crucifixion?(a) Yes. He said to the thief who defended him, "Today you will be with me in Paradise" (Luke 23:43).(b) No. He said to Mary Magdalene two days later, "I have not yet ascended to the Father" (John 20:17).A: You have to understand Christian theology to answer this. Paradise and Heaven are different places. Apocryphal literature shows that the audience Jesus spoke to, the Jews, understood there to be two compartments in the afterlife: prison and paradise. Paradise, also called Abraham’s bosom in Luke 16:22, is where the godly people went prior to Jesus’ time until Jesus rose from the dead. After Jesus descended and declared victory over Satan, He ascended to heaven leading captives [of death] in His train (Ephesians 4:8), and all the people who followed God in times prior to Jesus went to Heaven with Jesus.
Q8: What was the exact wording on the cross?
(a) "This is Jesus the King of the Jews" (Matthew 27:37).
(b) "The King of the Jews" (Mark 15:26)
(c) "This is the King of the Jews" (Luke 23:3).(d) "Jesus of Nazareth, the King of the Jews" (John 19:19).A: John 19:20 gives us the answer by saying the sign was written in three languages: Latin, Hebrew, and Greek. The gospel writers said:
Matthew 27:37 says "This is Jesus, the king of the Jews.
Mark 15:26 The king of the Jews.
Luke 23:38. This is the king of the Jews.
John 19:19 "Jesus of Nazareth, the King of the Jews"
Ancient writers often paraphrased their words. What we have here is accurate, but not precise. So for example, if one writer said "This is Jesus, the king of the Jews" and another said "the king of the Jews", both could be recording the same statement. The first writer simply recorded more of the statement than the second one.
Papias, a disciple of John the Apostle, records that Matthew was originally written in the language of the Hebrews (Aramaic?) and then translated into Greek. The other writers wrote in Greek. Thus there is a translation between the sayings and what the Gospel writers wrote.
Regardless of the differences of the three signs, Mark seems to simply record what is common among all of them.
Q9: Was Jesus crucified on the daytime before the Passover meal or the daytime after?(a) After (Mark 14:12-17) [also Matthew 26:17].(b) Before. Before the feast of the Passover (John 13:1) Judas went out atnight (John 13:30). The other disciples thought he was going out to buysupplies to prepare for the Passover meal (John 13:29). When Jesus wasarrested, the Jews did not enter Pilate’s judgment hall because they wantedto stay clean to eat the Passover (John 18:28). When the judgment waspronounced against Jesus, it was about the sixth hour on the day ofPreparation for the Passover (John 19:14).A: It was before the Sabbath when the Passover was usually celebrated, but after the Last Supper, which was a Passover meal a day early. Four points to the answer.
1. All four gospels agree Jesus was crucified on a Friday just before the real Passover started (Matthew 27:62; Mark 15:42; Luke 23:%4; John 18:28).
2. The Last Supper was the day before Passover on Friday. It was actually a Passover meal (Mark 15:16-17; Luke 22:15). However, either a) Jesus was celebrating the Passover unusually early because He would be "unavailable" the next day, or b) many other Jews also celebrated the Passover early so that there would be enough rooms for everyone. Either way, Jesus "eagerly desired to eat this Passover with you before I suffer." In Luke 22:15
3. The term "the first day of the Feast of Unleavened Bread" in Mark 14:12
The NIV Study Bible p.1522 says, ""the first day of the Feast of Unleavened bead." Ordinarily this would mean the 15th of Nisan, the day after Passover (see note on v.1). However, the added phrase "When it was customary to sacrifice the Passover lamb," makes it clear that the 14th of Nisan is meant because Passover lambs were killed on that day (Ex 12:6). The entire eight-day celebration was sometimes referred to as the Feast of Unleavened Bread, and there is evidence that the 14thof Nisan may have been loosely referred to as the "First day of Unleavened Bread."
4. Here are the Bible verses that show Jesus was crucified on Friday.
Matthew 27:62 says it was the Day after Preparation Day [i.e. the Sabbath] when a guard was assigned to the tomb. Matthew 28:1 says the day after that was "after the Sabbath".
Mark 15:42 and Luke 23:54 both say that when Jesus died it was the Preparation Day before the Sabbath. In other words, it was before sundown Friday.
John 13:1 does not prove the point here. While I actually agree with the questioner that John 13:1 0+ hours before the Last Supper and 24+ hours before the Passover, someone else could interpret John 13:1 to be 0+ hours before the Passover.
John 13:29-30 is not relevant here because it does not specify which feast, and the feat of unleavened bread lasted a week.
John 18:28 The night of Jesus arrest was the night before the Passover, because the Jews wanted to stay ceremonially clean until the Passover. If they had gone in, they would have considered themselves ceremonially unclean until the next nightfall. This means the arrest had to be Thursday night, not Friday night or Wednesday night.
John 19:14 says the crucifixion was the day of preparation (paraskeue) for the Passover. The day of preparation for the Passover is sundown Thursday night to sundown Friday night. i.e. includes most of Friday. As a side note, the Modern Greek word for Friday is paraskeue.
See When Critics Ask p.375, Hard Sayings of the Bible p.448-449, and Encyclopedia of Bible Difficulties p.375 for more on why Jesus was crucified on a Friday.
Q10: Did Jesus pray to The Father to prevent the crucifixion?(a) Yes. (Matthew 26:39; Mark 14:36; Luke 22:42).(b) No. (John 12:27).A: Jesus did not pray to stop the crucifixion. In the Garden of Gethsemane, Jesus prayed if it be possible, let this cup pass from me; but let thy will, not mine be done. After praying earnestly, Jesus realized the cup would not pass from Him, and as John 12:27 shows, Jesus realized He came for this very hour.
Q11: In the gospels which say that Jesus prayed [if possible] to avoid the cross, how many times did He move away from his disciples to pray?(a) Three (Matthew 26:36-46 and Mark 14:32-42).(b) One. No opening is left for another two times. (Luke 22:39-46).A: Jesus moved away to pray three times, and upon returning, Jesus found them sleeping all three times as Matthew 26:36-46 and Mark 14:32-42 say. There is not problem with Luke, as it either records just the third time he prayed (and the third time they slept), or telescopes them together, with either of the three times Jesus went out and the last time they slept.
Q12: Matthew and Mark agree that Jesus went away and prayed three times. What were the words of the second prayer?(a) Mark does not give the words but he says that the words were the same as the first prayer (Mark 14:39).(b) Matthew gives us the words, and we can see that they are not the same as in the first (Matthew 26:42).A: While the gospel writers paraphrased and did not record every word, Mark is correct; the two times are the same in meaning.
First time praying:
Matthew 26:39 the first time says, "My Father, if it is possible may this cup be taken from me. Yet not as I will, but as you will."
Mark 14:35-36 says, "Going a little farther, he fell to the ground and prayed that if possible the hour might pass from him, ‘Abba, Father’, he said, ‘everything is possible for you. Take this cup from me. Yet not what I will, but what you will.’"
Second time praying:
Matthew 26:42 "My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done."Mark 14:39 says "Once more he went away and prayed the same thing."
One or more of the times praying:
Luke 22:42,44 says, "Father, if you are willing, take this cup form me; yet not my will, but yours be done.’" (44) And being in anguish, he prayed more earnestly,…"
Consider how long it would take to say one of these verses: perhaps 5 seconds. Do you really think Jesus withdrew a short distance, prayed for five seconds, and returned, to find all disciples asleep. - obviously not. The Gospel writers wrote such that objective non-Muslim readers would assume it was a summary of a longer period of time.
Muslim readers might assume differently, because for orthodox Muslims prayer is a very different thing than in Christianity. Once after having a Bible study with a Muslim I prayed, and at after the end of the prayer the Muslim looked at me strange. He said, "It sounded like that prayer was not written down." I said, "of course not, I was praying what was on my heart to God." He explained to me that they only pray prayers that are written down. Prayer to most (but not all) Muslims is a mechanical dictation of memorized prayers. The Muslim hadiths have a lot to say about prayer. The Bukhari hadiths have 433 pages (815 hadiths) on prayer, Sahih Muslim has 263 pages (1505 hadiths) on prayer, and the Fiqh-us-Sunnah has 288 pages on prayer. They have everything on the times, mechanics, body motions, when prayer is forbidden etc.. Yet no where in these dry pages is anything about praying to tell God how you feel or what you desire.
Q13: What did the centurion say when Jesus dies?(a) "Certainly this man was innocent" [or this man was a righteous man]. (Luke 23:47).(b) "Truly this man was the Son of God" (Mark 15:39; Matthew 27:54).A: The centurion probably said both, and he could have said those two phrases in either order. However I personally favor him saying Luke prior to Him realizing Jesus was the Son of God.
Q14: When Jesus said "My God, my God, why hast thou forsaken me?" in what language did he speak?(a) Hebrew: the words are "Eli, Eli . . . " (Matthew 27:46).(b) Aramaic: the words are "Eloi, Eloi . . . " (Mark 15:34).A: Mark, written in Greek, records the words in Aramaic, so it was probably Aramaic. Matthew was originally written in Hebrew according to Papias. However, Matthew was translated into Greek, but the Hebrew "Eli, Eli…" was left.
Q15: According to the gospels, what were the last words of Jesus before he died?(a) "Father, into thy hands I commit my spirit!" (Luke 23:46).(b) "It is finished" (John 19:30).A: It is finished is the last words John recorded, though nothing precludes Him saying something else between that and the final bowing of His head. Luke 23:46a says Jesus spoke right before dying, so it probably is the last phrase. However, the language of both would allow for either way.
Note: the previous questions were nitpicky and insignificant. For the last three questions, it is nice to finally see some meatier, significant ones.
Q16: Where is the justice in punishing us for Adam's sin? The Bible itself says that children will not be punished for the parents' sins (Deuteronomy 24:16). Furthermore, if God really created Adam not knowing either good or evil (Genesis 3:22), how could such a harsh and enduring punishment as death for Adam and all his descendants possibly be just? Our secular courts are more just than God when they show mercy on people who cannot distinguish between right and wrong, such as children and the mentally handicapped. And why isn't this doctrine of original sin found anywhere in the Bible except in Paul's writings?A: This is really two questions in one: justice for Adam’s descendants, and justice for Adam.
I. Justice for Adam’s descendants
We are not punished for Adam’s sin, but our own. We bear the consequences of Adam’s sin, including a sinful nature and death, but everyone dies for their own sin, not another’s (Ezekiel 18). By the way, even Mohammed in the hadiths and early Muslim history teaches somewhat similar.
Original sin based on Adam, mentioning worshipping others besides Allah and murder. Bukhari vol.4:551-552 p.347-348
Adam shared responsibility for every soul that is wrongfully killed. al-Tabari vol.1 p.315
The is an additional doctrine about women though: Eve was originally intelligent, Allah made her stupid after the fall of Adam and Eve. al-Tabari vol.1 p.280,281
II. Justice for Adam
Adam did not know about being sinful, resisting the natural urge to do evil, or evil in general. Adam and Eve were simply given a straightforward choice: obey or disobey. Likewise, with the consequences of our disobedience, we cannot plead it was unfair because we did not know all of the consequences if we disobeyed. God gives us choices, and we can obey or disobey.
Q17: Where is the justice in punishing Jesus for our sins? If our courts of law were to accept the punishment of someone else in the place of the criminal, we would not say that justice has been done, but that injustice has been added to injustice. Would the church have me believe that two wrongs make a right?A: This question is really two questions: justice of Jesus, and justice for our disobedience.
Justice for Jesus: The question hits on the point precisely. There is no justice for Jesus in this. Jesus did not deserve to die for our sins, He did not have to volunteer to die, and Jesus was put to death by men unjustly, and had all the sins of the world placed on Him unjustly [to Him]. Yet Jesus Himself chose this. Hebrews 12:2 says , "Let us fix our eyes on Jesus, the author and perfector of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God." Being crucified was not fun or a joy by any stretch of the imagination, but Jesus did that for the joyous outcome of saving us.
Justice for our disobedience: Do you think God should call the guilty innocent, or say some disobedience to Him does not matter? Imagine you live in a country where everyone else is a different race. You are arrested for a crime you are actually guilty of, such as theft. You come before a judge on the day that he hears all the theft cases. Every case before you, even the thieves who were caught red-handed, are freely pardoned by the judge. When your case comes up, you have to pay a large fine and are thrown in jail for a long time. What would you think: racism?, everybody else bribed the judge? Or the judge acted justly? - Probably not the third choice. God is just, and He punishes sin justly. If God merely winked at the sins of some people, and threw other people into Hell for the same sins, how would that be just? For a just God to punish some sins, He has to punish all sins. Here is a second example: a teenager was caught speeding, and went before the judge. The judge pronounced her guilty; then the judge went out from behind the bench, took off his robes, took out his wallet, and paid the fine. You see, the judge was the girl’s father. The judge would not have been just to call the guilty innocent or pardon her without paying the fine. Likewise, Jesus satisfied the demands of God’s justice by paying the fine for us. Jesus died for us, but because He was sinlessly perfect, death had no hold on Him, and He rose on the third day.
Q18: How can sacrificing Jesus on behalf of the sinner atone for another's sin? This would be like killing my child to reconcile for the misbehavior of my neighbor's child. I have the capacity simply to forgive and forget without demanding compensation for small offenses. Why can't God do this? Does he simply want blood?A: First an example, then God’s precept on compensation, and finally the blood issue.
An Example: Try this some time. Invite two twins over to play with your child. Let’s say the twins break furniture and hurt your child, and they are equally guilty. Tell one twin they are never invited in your house again, and tell the other one that is OK, they can keep on playing. Then see how much respect the twins, as well as your child have for your authority. Is this what you ask God to do?
Compensation: No rebellion or disobedience is small against a being as great as God. Yes God can forgive, but God set up "the system" where He taught there had to be compensation for every sin. We can argue with God that He should have set up His universe more they way we would like, but that is like an rat arguing with a homeowner that his house needs to be more "rodent-friendly". God drilled this truth into the Jews, from the time of Moses till the time of Christ. Islam has generally been totally blind to the foremost importance of all the sacrifices in the Old Testament. We have the Dead Sea scrolls and other manuscripts showing this from before the time of Christ, and Christ confirmed the Torah before him. The Torah has a tremendous amount of detail on the need for sacrifices and how to do them, so denying this is separating between God’s messengers. Anyway, Jesus volunteered for the ultimate sacrifice, to satisfy the demands of justice for compensation for all sins against the Holy God. Now, for those who accept the gift of Jesus’ sacrifice, God does not demand compensation.
Blood: As Cain would ask, why blood, and not something else, like fruits and vegetables? Why not money, or even chopping off hands? God said that a creature’s life is in its blood (Leviticus 17:11,14), and the bloody Old Testament sacrifices were a prelude to Christ’s great sacrifice. Beyond that, scripture does not say. Scripture is very clear though, that it had to be blood. You might want to be disrespectful and tell God He should have told Moses and the Israelites something else, but the fact is, the All-Knowing does not care for our suggestions. We have to agree the evidence is overwhelming that God chose blood, and we can either accept or reject His word.
Here are verses in the Torah showing it had to be blood, followed the Dead Sea Scroll manuscripts from the time of Christ or before that have these verses.
Monday, May 11, 2009
Friday, April 24, 2009
How to share gospel to Muslims
Lets us see a useful way of sharing Gospel to Muslims.
If a muslim argues you about the divinity of Jesus, we can explain the miraculous birth of Jesus.
let us compare Mohammad and Jesus
1. The Birth of Jesus and Mohammad.
2. The Life of Jesus and Mohammad.
3. The Teachings of Jesus and Mohammad.
4. The Death of Jesus and Mohammad.
5. The Life after Death of Jesus and Mohammad.
If a muslim argues you about the divinity of Jesus, we can explain the miraculous birth of Jesus.
let us compare Mohammad and Jesus
1. The Birth of Jesus and Mohammad.
2. The Life of Jesus and Mohammad.
3. The Teachings of Jesus and Mohammad.
4. The Death of Jesus and Mohammad.
5. The Life after Death of Jesus and Mohammad.
"What do you mean when you say that Jesus is God appearing in the flesh? If this is what you believe, why was the Incarnation necessary?"
1. The first fact we have to contend with is that the human soul cannot attain the state of perfection it desires on its own because the law of sin acts as a stumbling block.
The apostle Paul reveals this truth to us when he says, "For I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do - this I keep on doing. Now, if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. So I find this law at work: When I want to do good, evil is right there wit me. For in my inner being I delight in God's law; but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members." (Romans 7:18-23)
2. The apostle's word here illustrate the conflict between grace and corruption in the soul of man, between the law of God in which man delights and to which he wants to conform, and the law of sin which appeals to man, captivates and impels him to do that which he does not want to do. The apostle, however, anxious to liberate himself from the law of sin and death, raised his famous cry to heaven: "What a wretched man I am! Who will rescue me from this body of death"" (Romans 7:24) When he caught a glimpse of the Deliverer in the person of the incarnate Word he rejoiced saying, "Thanks be to God - through Jesus Christ our Lord!" (Romans 7:25)
This secret had already been revealed to that man of God, Job, when he was continually overwhelmed by catastrophes and sufferings. From the depths of his great need for a mediator between him and God, he expressed his complaint, thus: "There is no umpire between us, who might lay his hand upon us both. Let him take his rod away from me, and let not dread of him terrify me. Then I would speak without fear of him, for I am not so in myself." (Job 9:33-35) Hence, the second basic element of God (or person) within the Godhead, Arabic : UQNUM) took human flesh. He met man's desperate need for redemption to restore him and to reconcile him with his God.
3. Every one knows from personal experience that corrupt tendencies dwell in him to which he regrettably succumbs. We recall the apostolic saying, "for all have sinned and come short of the glory of God." (Romans 3:23) and "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (I John 1:8) Islam carries an admission of this truth, as in the Quranic saying: "If Allah were to take mankind to task for their wrong doing, he would not leave therein a living creature." (Sura 16:61) It is, therefore, evident to us not only historically, but also intellectually that natural man cannot reach the peak of this spiritual potential until he is united with and led by that which is superior to him and more than man himself.
4. Thus, we have restricted our study to a clarification of the shortcomings of man and his failure to rise to the status which Adam enjoyed before the fall. To stop here would be tantamount to defeat. We cannot imagine that such frustration serves the aim of an Almighty God. On the contrary, the Lord God is good and His mercies are everlasting. In His goodness God would not leave man, whom He created in His own image, in such a predicament as to perish. Since man failed to serve God's purpose, God would surely have preordained for him another being to make him whole. Who is that being? Is he a creature who has attained perfect holiness? Or is he God himself?
5. Let us strive to hold on to sure ground and not be distracted by our own theories, though based on principles rooted in certain religions. Let us also remember one fact, and that is, that no religion denies that man has a desire for direct communion with God. It is to God that people pray, from Him they seek help and guidance. He indeed helps and guides the feet of those who believe in Him in the paths of peace; moreover, we will realise that the aim behind symbols, which are sometimes termed mysteries, is a complete interlocking of the soul with God. God's man Augustine, the scholar, said in his prayer, "O Lord! You have created us for yourself and our souls are restless until they find rest in you."
There is, therefore, no reason to thing that there exists between God and man a created mediator, even though endowed with superhuman nature. In fact, proofs to the contrary are abundant. If creation were to attain that perfection which God intended for it and if man is to be redeemed, it becomes imperative that this be accomplished through the very work of God himself to whom be praise and glory for ever.
For the purpose of achieving this end, it is preordained that the Deity consists of three basic elements of persons (Arabic: AQANIM), so that the incarnation may be fulfilled through the choice of one thereof, and none other. This was the divine pleasure: that the Lord should redeem our fallen and forsaken race because He alone is mighty enough for what salvation involves. The definition of incarnation in God's sight is to take on human flesh through one of the basic elements of the Deity or persons in the Godhead (Arabic: UQNUM)
I am by no means trying here to answer the question: Was God not able to save fallen humanity without incarnation? But I do affirm, in the light of the word of God, that the incarnation is an appropriate and suitable course; it is indeed adequate and unique in wisdom for fulfilling the required purpose. The very fact that the incarnation took place makes it likely that it was essential to fulfil the purpose of God perfectly in the word of redemption and that the state of fallen humanity demanded and needed it.
6. I am obliged to mention that God, to whom be glory, being desirous of bringing creation to the peak of elevation by somehow joining it to Himself, would do so not by a mere outward divine command, "Be, and it shall be," but by indwelling the highest levels of His creation or, in other words, by appearing Himself in the form of a perfect man.
7. When we consider the teaching on redemption as contained in Holy Scripture we observe that the mediator between God and human beings must bear the following characteristics:
a) He must be human. The apostle explains that the second basic element of God or Person in the Godhead (Arabic: UQNUM) took the form of humans rather than angels because He came to redeem humans. It was necessary that He should be born under the law which we have broken in order to complete all righteousness, that He should suffer and die as a sacrifice to pay the ransom of our sins, that He should partake of our human life to feel our weakness. (Hebrews 2:14)
b) He must be without sin. The sacrifice which used to be offered on the altar had to be without blemish as required by the law. In other words, it is impossible for the saviour from sin to be himself a sinner, otherwise he wold not have access to God; neither can he be a source of holiness and eternal life to his people, if he himself is not righteous and holy. It was, therefore, imperative that our Chief Priest should be holy, blameless, undefiled and separated from sin. (Hebrews 7:26)
c) He must be God, because nothing can put away sin except the blood of Him who is greater than a mere creature. Christ, therefore, being God, by offering Himself as a sacrifice once and for all, has perfected forever them that are sanctified. (Hebrews 7:27 and 10:14) Likewise, no one but a divine being can destroy Satan's power and save those whom Satan held captive. No one can accomplish the great task of redemption but He who is Almighty, All Wise and All Knowing, in order to be the Chief Priest of His church and the Judge of all. No one can be the source of spiritual life for the redeemed except one in whom all the fullness of the Deity dwells in the flesh.
8. All these attributes, which Holy Scripture stipulates as essential to qualify the mediator for the act of mediation between God and mankind, are united in Christ in accordance with the task which He came to accomplish.
It transpires from postulating these characteristics in Christ that His mediation, which includes all that He did and continues to do for the salvation of humanity, is the work of a divine being. All the works and sufferings of Christ in the performance of His mediation have been the works and sufferings of a divine being. The One who has been crucified is the Lord of Glory; the One who offered Himself to death is the second basic element of God or the second person in the Godhead. (Arabic UQNUM)
The Historic Proof
9. A glance at history shows us that there dwelt on the face of this earth a man whose whole life has been a clear demonstration of both elements of which the perfect good of humanity consists. These two elements are a permanent relationship to God and an unparalleled love for his fellow men. He went about preaching the good news, doing good and healing those afflicted by the devil. He revealed a new concept of God to mankind, saying that God has a concern for every person individually as a father is concerned for his own children. God accepts every repentant sinner as warmly as a father would welcome a straying son returning to his bosom.
10 and 11. In addition to His teachings of love and His works of mercy, He called a group of disciples to be with Him to learn from His teachings and His example. Day by day these disciples grew in their knowledge of Him and deepened their insight into His way of thinking and the inner meaning of His parables. They drew upon the riches of His Spirit, learned from His confidence and shared in His communion with God. Nevertheless, the evil world shook with fear of Him. Those who closed their eyes to the truth and relied on their own righteousness rebelled against Him and dragged Him to trial, accusing Him of blasphemy and breaking the law. They were able to have the death sentence passed against Him. But how did He react? He refused to defend Himself, knowing full well it was in His power merely to say a word and have a dozen armies of angels rally around to exterminate His enemies. He chose not to fall back on any means of deliverance available to Him. In order to proclaim the meaning of God's love, He gave Himself up completely. In order that the enormity and extreme hideousness of sin in God's sight may be impressed in people's minds, He allowed sin to inflict punishment on that perfect human body of His. In order to conquer evil, He withstood its assaults and onslaughts unto death, sharing thereby all of mankind's struggles and paving the way for His eventual victory.
12. On the third day He arose. He had earlier said, "...that I lay down my life - only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again." (John 10:17, 18) That was precisely what He did. He finished the work and the divine revelation was complete. Love was shed to its utmost, and the power of evil, mighty as it is, was fought and defeated. Good triumphed over evil.
13. What about the outcome? The effect has been noticeable in His disciples, who gained an intimate knowledge of Him and a conviction that grew out of their association with Him. It blossomed when He appeared to them after His resurrection. To them, He was not merely a man or a being of a species higher than man. They saw in Him the attributes of God Himself. He claimed things which would be a blasphemy for anyone other than God. Every claim He made had been proved in earnest, including the fact that He was worthy of their worship and was indeed God living the life of man and, at the same time, reigning over the universe from His throne in heaven.
14. This was not the experience only of those disciples of the Lord Jesus who had direct contact with Him, but spread speedily to many others as the disciples passed on the good news upheld by the might of His Spirit whom He sent in His place.
The conviction that Jesus of Nazareth was both God and man did not disappear with the death of those who had known Him in the flesh. Why? Because it was based not on a religious error or dogma but on the personal experience of Christians throughout the ages and on the strong conviction that Jesus is still alive and maintains a personal relationship with all those who seek Him. This relationship does not stand as an obstacle between them and God, but is in reality a communion with God Himself.
15. This Divine Person (Arabic: UQNUM): Jesus Christ is not an inanimate and imperfect being, but now fills the whole universe; He is here, there and everywhere. He touches man and says, "Follow me!" Struck by awe, man rejoins: "Lord! Your service is hard and burdensome I cannot bear it and am unable to follow in your footstep. Leave me alone Lord, for I am a sinner." Jesus answers, "Give me your life, entrust it to Me, have faith and believe in Me for My grace is sufficient for you." Man may respond to His call and become a disciple. Christ is still along the road calling out, "Come to Me, all you who are weary and burdened, and I will give you rest... Look unto Me you ends of the earth, and be saved." Many hear His call and come to Him attracted by the grace of His divine personality. He is popular today in black Africa, where masses of people join His ranks and find deliverance from the power of evil spirits and the grip of sorcerers and magicians. In every nation, tribe and class there are people who have been transformed by Jesus. They live a different life. They used to live in sin, lust and pride. Now they live worthy of His gospel, in righteousness and holiness of truth. If you ask them about the root cause of such a transformation, they would reply, "All this is by virtue of the knowledge of Jesus our Lord."
We can therefore say with full confidence that the life of Jesus of Nazareth has crowned the work of God in creation and lifted it to the peak of sublimity and perfection. In Him this work reached full perfection; In Him life and spirit attained the purpose of God; in Him all who accept Him in love are established and filled to the fullness of God. In other words, the soul that believes in Him has reached the supreme goal of its existence, namely, union with God Himself and the uplifting of creation to God its Creator.
16. This is the verdict and conclusion of history. Yet with regard to Jesus Christ the meaning of 'perfect man' is not merely of the divine essence of the universe, the reflection of the divine essence and the link between God and His creation. Rather, He is the perfect man because He is at the same time perfect God, "for in Christ all the fullness of the Deity lives in bodily form." (Colossians 2:9) he is not only the mirroring of the divine substance shining brightly through a human life, but "is the radiance of God's glory and the exact representation of His being, sustaining all things by His powerful word." (Hebrews 1:3) "He is the Word who was in the beginning with God, and the Word who was God... through Him all things were made; without Him nothing was made that has been made." (John 1:1-3) He is therefore worthy to receive all power, dominion, wisdom, might, honour, glory and praise. Amen!
Courtsey the Good way
The apostle Paul reveals this truth to us when he says, "For I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do - this I keep on doing. Now, if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. So I find this law at work: When I want to do good, evil is right there wit me. For in my inner being I delight in God's law; but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members." (Romans 7:18-23)
2. The apostle's word here illustrate the conflict between grace and corruption in the soul of man, between the law of God in which man delights and to which he wants to conform, and the law of sin which appeals to man, captivates and impels him to do that which he does not want to do. The apostle, however, anxious to liberate himself from the law of sin and death, raised his famous cry to heaven: "What a wretched man I am! Who will rescue me from this body of death"" (Romans 7:24) When he caught a glimpse of the Deliverer in the person of the incarnate Word he rejoiced saying, "Thanks be to God - through Jesus Christ our Lord!" (Romans 7:25)
This secret had already been revealed to that man of God, Job, when he was continually overwhelmed by catastrophes and sufferings. From the depths of his great need for a mediator between him and God, he expressed his complaint, thus: "There is no umpire between us, who might lay his hand upon us both. Let him take his rod away from me, and let not dread of him terrify me. Then I would speak without fear of him, for I am not so in myself." (Job 9:33-35) Hence, the second basic element of God (or person) within the Godhead, Arabic : UQNUM) took human flesh. He met man's desperate need for redemption to restore him and to reconcile him with his God.
3. Every one knows from personal experience that corrupt tendencies dwell in him to which he regrettably succumbs. We recall the apostolic saying, "for all have sinned and come short of the glory of God." (Romans 3:23) and "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (I John 1:8) Islam carries an admission of this truth, as in the Quranic saying: "If Allah were to take mankind to task for their wrong doing, he would not leave therein a living creature." (Sura 16:61) It is, therefore, evident to us not only historically, but also intellectually that natural man cannot reach the peak of this spiritual potential until he is united with and led by that which is superior to him and more than man himself.
4. Thus, we have restricted our study to a clarification of the shortcomings of man and his failure to rise to the status which Adam enjoyed before the fall. To stop here would be tantamount to defeat. We cannot imagine that such frustration serves the aim of an Almighty God. On the contrary, the Lord God is good and His mercies are everlasting. In His goodness God would not leave man, whom He created in His own image, in such a predicament as to perish. Since man failed to serve God's purpose, God would surely have preordained for him another being to make him whole. Who is that being? Is he a creature who has attained perfect holiness? Or is he God himself?
5. Let us strive to hold on to sure ground and not be distracted by our own theories, though based on principles rooted in certain religions. Let us also remember one fact, and that is, that no religion denies that man has a desire for direct communion with God. It is to God that people pray, from Him they seek help and guidance. He indeed helps and guides the feet of those who believe in Him in the paths of peace; moreover, we will realise that the aim behind symbols, which are sometimes termed mysteries, is a complete interlocking of the soul with God. God's man Augustine, the scholar, said in his prayer, "O Lord! You have created us for yourself and our souls are restless until they find rest in you."
There is, therefore, no reason to thing that there exists between God and man a created mediator, even though endowed with superhuman nature. In fact, proofs to the contrary are abundant. If creation were to attain that perfection which God intended for it and if man is to be redeemed, it becomes imperative that this be accomplished through the very work of God himself to whom be praise and glory for ever.
For the purpose of achieving this end, it is preordained that the Deity consists of three basic elements of persons (Arabic: AQANIM), so that the incarnation may be fulfilled through the choice of one thereof, and none other. This was the divine pleasure: that the Lord should redeem our fallen and forsaken race because He alone is mighty enough for what salvation involves. The definition of incarnation in God's sight is to take on human flesh through one of the basic elements of the Deity or persons in the Godhead (Arabic: UQNUM)
I am by no means trying here to answer the question: Was God not able to save fallen humanity without incarnation? But I do affirm, in the light of the word of God, that the incarnation is an appropriate and suitable course; it is indeed adequate and unique in wisdom for fulfilling the required purpose. The very fact that the incarnation took place makes it likely that it was essential to fulfil the purpose of God perfectly in the word of redemption and that the state of fallen humanity demanded and needed it.
6. I am obliged to mention that God, to whom be glory, being desirous of bringing creation to the peak of elevation by somehow joining it to Himself, would do so not by a mere outward divine command, "Be, and it shall be," but by indwelling the highest levels of His creation or, in other words, by appearing Himself in the form of a perfect man.
7. When we consider the teaching on redemption as contained in Holy Scripture we observe that the mediator between God and human beings must bear the following characteristics:
a) He must be human. The apostle explains that the second basic element of God or Person in the Godhead (Arabic: UQNUM) took the form of humans rather than angels because He came to redeem humans. It was necessary that He should be born under the law which we have broken in order to complete all righteousness, that He should suffer and die as a sacrifice to pay the ransom of our sins, that He should partake of our human life to feel our weakness. (Hebrews 2:14)
b) He must be without sin. The sacrifice which used to be offered on the altar had to be without blemish as required by the law. In other words, it is impossible for the saviour from sin to be himself a sinner, otherwise he wold not have access to God; neither can he be a source of holiness and eternal life to his people, if he himself is not righteous and holy. It was, therefore, imperative that our Chief Priest should be holy, blameless, undefiled and separated from sin. (Hebrews 7:26)
c) He must be God, because nothing can put away sin except the blood of Him who is greater than a mere creature. Christ, therefore, being God, by offering Himself as a sacrifice once and for all, has perfected forever them that are sanctified. (Hebrews 7:27 and 10:14) Likewise, no one but a divine being can destroy Satan's power and save those whom Satan held captive. No one can accomplish the great task of redemption but He who is Almighty, All Wise and All Knowing, in order to be the Chief Priest of His church and the Judge of all. No one can be the source of spiritual life for the redeemed except one in whom all the fullness of the Deity dwells in the flesh.
8. All these attributes, which Holy Scripture stipulates as essential to qualify the mediator for the act of mediation between God and mankind, are united in Christ in accordance with the task which He came to accomplish.
It transpires from postulating these characteristics in Christ that His mediation, which includes all that He did and continues to do for the salvation of humanity, is the work of a divine being. All the works and sufferings of Christ in the performance of His mediation have been the works and sufferings of a divine being. The One who has been crucified is the Lord of Glory; the One who offered Himself to death is the second basic element of God or the second person in the Godhead. (Arabic UQNUM)
The Historic Proof
9. A glance at history shows us that there dwelt on the face of this earth a man whose whole life has been a clear demonstration of both elements of which the perfect good of humanity consists. These two elements are a permanent relationship to God and an unparalleled love for his fellow men. He went about preaching the good news, doing good and healing those afflicted by the devil. He revealed a new concept of God to mankind, saying that God has a concern for every person individually as a father is concerned for his own children. God accepts every repentant sinner as warmly as a father would welcome a straying son returning to his bosom.
10 and 11. In addition to His teachings of love and His works of mercy, He called a group of disciples to be with Him to learn from His teachings and His example. Day by day these disciples grew in their knowledge of Him and deepened their insight into His way of thinking and the inner meaning of His parables. They drew upon the riches of His Spirit, learned from His confidence and shared in His communion with God. Nevertheless, the evil world shook with fear of Him. Those who closed their eyes to the truth and relied on their own righteousness rebelled against Him and dragged Him to trial, accusing Him of blasphemy and breaking the law. They were able to have the death sentence passed against Him. But how did He react? He refused to defend Himself, knowing full well it was in His power merely to say a word and have a dozen armies of angels rally around to exterminate His enemies. He chose not to fall back on any means of deliverance available to Him. In order to proclaim the meaning of God's love, He gave Himself up completely. In order that the enormity and extreme hideousness of sin in God's sight may be impressed in people's minds, He allowed sin to inflict punishment on that perfect human body of His. In order to conquer evil, He withstood its assaults and onslaughts unto death, sharing thereby all of mankind's struggles and paving the way for His eventual victory.
12. On the third day He arose. He had earlier said, "...that I lay down my life - only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again." (John 10:17, 18) That was precisely what He did. He finished the work and the divine revelation was complete. Love was shed to its utmost, and the power of evil, mighty as it is, was fought and defeated. Good triumphed over evil.
13. What about the outcome? The effect has been noticeable in His disciples, who gained an intimate knowledge of Him and a conviction that grew out of their association with Him. It blossomed when He appeared to them after His resurrection. To them, He was not merely a man or a being of a species higher than man. They saw in Him the attributes of God Himself. He claimed things which would be a blasphemy for anyone other than God. Every claim He made had been proved in earnest, including the fact that He was worthy of their worship and was indeed God living the life of man and, at the same time, reigning over the universe from His throne in heaven.
14. This was not the experience only of those disciples of the Lord Jesus who had direct contact with Him, but spread speedily to many others as the disciples passed on the good news upheld by the might of His Spirit whom He sent in His place.
The conviction that Jesus of Nazareth was both God and man did not disappear with the death of those who had known Him in the flesh. Why? Because it was based not on a religious error or dogma but on the personal experience of Christians throughout the ages and on the strong conviction that Jesus is still alive and maintains a personal relationship with all those who seek Him. This relationship does not stand as an obstacle between them and God, but is in reality a communion with God Himself.
15. This Divine Person (Arabic: UQNUM): Jesus Christ is not an inanimate and imperfect being, but now fills the whole universe; He is here, there and everywhere. He touches man and says, "Follow me!" Struck by awe, man rejoins: "Lord! Your service is hard and burdensome I cannot bear it and am unable to follow in your footstep. Leave me alone Lord, for I am a sinner." Jesus answers, "Give me your life, entrust it to Me, have faith and believe in Me for My grace is sufficient for you." Man may respond to His call and become a disciple. Christ is still along the road calling out, "Come to Me, all you who are weary and burdened, and I will give you rest... Look unto Me you ends of the earth, and be saved." Many hear His call and come to Him attracted by the grace of His divine personality. He is popular today in black Africa, where masses of people join His ranks and find deliverance from the power of evil spirits and the grip of sorcerers and magicians. In every nation, tribe and class there are people who have been transformed by Jesus. They live a different life. They used to live in sin, lust and pride. Now they live worthy of His gospel, in righteousness and holiness of truth. If you ask them about the root cause of such a transformation, they would reply, "All this is by virtue of the knowledge of Jesus our Lord."
We can therefore say with full confidence that the life of Jesus of Nazareth has crowned the work of God in creation and lifted it to the peak of sublimity and perfection. In Him this work reached full perfection; In Him life and spirit attained the purpose of God; in Him all who accept Him in love are established and filled to the fullness of God. In other words, the soul that believes in Him has reached the supreme goal of its existence, namely, union with God Himself and the uplifting of creation to God its Creator.
16. This is the verdict and conclusion of history. Yet with regard to Jesus Christ the meaning of 'perfect man' is not merely of the divine essence of the universe, the reflection of the divine essence and the link between God and His creation. Rather, He is the perfect man because He is at the same time perfect God, "for in Christ all the fullness of the Deity lives in bodily form." (Colossians 2:9) he is not only the mirroring of the divine substance shining brightly through a human life, but "is the radiance of God's glory and the exact representation of His being, sustaining all things by His powerful word." (Hebrews 1:3) "He is the Word who was in the beginning with God, and the Word who was God... through Him all things were made; without Him nothing was made that has been made." (John 1:1-3) He is therefore worthy to receive all power, dominion, wisdom, might, honour, glory and praise. Amen!
Courtsey the Good way
Who I am
Ebenezer H Mohammad an ex muslim, now sharing the love of Jesus to Muslims.
I believe in "each one catch one" that is every christian need to make sure that they share gospel to a muslim brother who has not heard the gospel. If you do it the gospel will speread faster.
Programms:
Seminars
Session for those who are interested in learning Islam and Christainity.
"How to share gospel to muslim brothers"
For more details please contact:
mission2nation@yahoo.com
I believe in "each one catch one" that is every christian need to make sure that they share gospel to a muslim brother who has not heard the gospel. If you do it the gospel will speread faster.
Programms:
Seminars
Session for those who are interested in learning Islam and Christainity.
"How to share gospel to muslim brothers"
For more details please contact:
mission2nation@yahoo.com
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