The PASSPORT of the HEAVENLY Jerusalem

THE HERMENEUTICAL QUILL

bvthomas.com • Biblical Theology & Exposition

The Passport of the Heavenly Jerusalem

Kingdom Immigration and the Terms No One Is Preaching

b.v. thomas

Walk into any embassy on earth and you will feel it immediately — the weight of a jurisdiction that does not belong to the street outside. The flag on the wall, the seal above the consul’s desk, the forms in triplicate, the queue, the scrutiny, the stamp that either opens a door or closes it. Embassies do not apologize for their requirements. They do not whisper their regulations. They publish them. They enforce them. A nation that cannot define who belongs to it ceases to be a nation at all.

We live in an age when every ism on the earth — communism, nationalism, liberalism, capitalism — has its manifesto, its politburo, its membership criteria, its border enforcement. The wealthiest among us chase golden passports, shelling out fortunes to purchase citizenship in places that offer security, mobility, and privilege. The world understands, with brutal clarity, that belonging somewhere costs something.

And then there is the Kingdom of Christ.

The most real, most ancient, most consequential polity ever constituted in the history of the cosmos — and somehow, in the hands of a comfortable, sentimental Christianity, it has been reduced to this: “Just believe. You’re in. Don’t worry about the rest.” The passport handed out like a party favour at the door. No scrutiny. No terms. No understanding of what the document actually requires of the one who carries it.

This is not the gospel. This is a counterfeit stamped to look like one.

“But our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ.” — Philippians 3:20, NKJV

Paul did not use the word politeuma — citizenship, commonwealth, colony — loosely. His audience in Philippi knew exactly what it meant. Philippi was a Roman colony: Roman law, Roman customs, Roman loyalties, planted in foreign soil. When Paul said “our citizenship is in heaven,” he was invoking the full architecture of civic identity. We are a colony of the heavenly Jerusalem. We live under a foreign jurisdiction. And that jurisdiction has rules.

ARTICLE I

The Issuing Authority

No passport is valid without a legitimate issuing authority behind it. The Heavenly Jerusalem has one: the Triune God — Father, Son, and Holy Spirit — operating through the sole Mediator, the Lord Jesus Christ. There is no consulate on a street corner. There is no secondary issuing office. There is no appeal to heritage, lineage, sentiment, or religious performance apart from what Christ has secured.

“Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.’” — John 14:6

The exclusivity of Christ is not theological narrowness. It is the nature of authority. A Kyrgyz passport is issued by Kyrgyzstan. A British passport is issued by the Crown. The passport of the Heavenly Jerusalem is issued by Christ, and by no other, and through no other channel. To imagine that sincerity, religious affiliation, moral effort, or cultural Christianity can produce a valid document is to imagine that you can print your own currency and expect the central bank to honour it.

The Father elects. The Son mediates and seals. The Spirit authenticates. The document, when legitimately issued, is irrevocable — but the process of acquisition is not what most pew-warmers think it is.

ARTICLE II

The Entry Stamp: Justification

Let us be precise, because imprecision here has cost millions their eternal standing without them knowing it.

Justification is the entry stamp. It is not the passport itself. It is the moment at the border when the document is examined, found valid, and the officer presses the seal: Approved. Righteous before God. Penalty paid. This is the work of the cross, received by faith. It is entirely God’s act. It is not earned. It cannot be lost by stumbling. It is the judicial declaration that the sin-debt has been discharged in full through the blood of Christ.

“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” — Romans 5:1

This is glorious. This is the foundation. But a foundation is not a house. The entry stamp is not the journey. The moment of justification is the beginning of a life, not the conclusion of one. And modern evangelicalism, in its terror of anything that sounds like ‘works,’ has collapsed the entire journey of the believer into that single moment and then sent people home to live however they please, clutching their ticket as though the destination is already reached.

It is not.

Justification declares you righteous. Sanctification makes you righteous in practice. Glorification perfects you in the age to come. To know the first and despise the second is to hold an entry stamp for a country you have never entered and do not intend to.

ARTICLE III

The Residency Terms: Sanctification

Every nation that grants you entry also defines the terms of your continued residence. You do not simply arrive and then do as you please. There are obligations, alignments, and expectations that come with the privilege of belonging.

The Kingdom of Christ is no different. The Sermon on the Mount is not a list of suggestions. The letters of Paul are not optional lifestyle content. The commands of Christ are not the fine print you skip before clicking “I Agree.” They are the residency terms of the Kingdom — the shape of what it looks like to actually live as a citizen of the heavenly polity while stationed in this present age.

“But as He who called you is holy, you also be holy in all your conduct, because it is written, ‘Be holy, for I am holy.’” — 1 Peter 1:15–16

Sanctification is not a second-tier Christianity for the spiritually ambitious. It is the normal trajectory of every person who has genuinely received the entry stamp. The one who has truly been justified by faith will hunger for holiness — not to earn standing, but because the nature of the issuing authority has begun to reshape the holder of the document.

The one who is justified and then returns wholesale to the old life — who loves the world, who nurses the old appetites, who has no appetite for the Word, no grief over sin, no longing for God — has not been sanctified. And the uncomfortable question that the church has stopped asking is whether, in such a case, the justification was genuine at all.

“By this we know that we know Him, if we keep His commandments. He who says, ‘I know Him,’ and does not keep His commandments, is a liar, and the truth is not in him.” — 1 John 2:3–4

John is not soft about this. He never was.

ARTICLE IV

The Register: The Lamb’s Book of Life

Every nation maintains a population register. Every valid passport corresponds to a real name in a real record. The Heavenly Jerusalem maintains its own: the Lamb’s Book of Life. This is not a metaphor for church membership rolls, denominational records, or the list of names on a baptismal certificate. It is the register of those who have been genuinely born from above — justified, sealed by the Spirit, and walking in the newness of life to which they have been called.

“And anyone not found written in the Book of Life was cast into the lake of fire.” — Revelation 20:15

“But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life.” — Revelation 21:27

The sobering implication is this: the register is not maintained by human institutions. It is not updated by water baptism, confirmed by confirmation, or secured by signing a card at an evangelistic meeting. The name in the Book corresponds to a reality in the person — a genuine work of regenerating grace, evidenced by a life being progressively conformed to the image of the Son.

The self-deceived carry a counterfeit. And many will not discover the counterfeit until the final border crossing.

ARTICLE V

The Counterfeit Passport: Self-Deception and Easy Believism

Christ Himself raised the alarm. He did not leave us to discover the problem only at the end. He named it, described it, and placed the warning at the very center of His most famous discourse.

“Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’” — Matthew 7:21–23

Note who is being described here. These are not atheists. These are not nominal pagans with no religious interest. These are people who called Christ Lord, who prophesied, who operated in supernatural gifts, who did works in His name. They had the vocabulary. They had the activity. They had the confidence. And they had a counterfeit.

The counterfeit passport is issued by the self, endorsed by a Christianity that has stopped preaching repentance, stamped by sentimentality, and carried with complete assurance into the final day. It is perhaps the most dangerous document in existence: it looks real, it feels real, and it fails at the border where it matters most. The anatomy of those who carry it — and why they knock without entering — is traced in Two Knockings.

Easy believism — the reduction of salvation to a single moment of cognitive assent, detached from repentance, discipleship, and the ongoing work of the Spirit — is the great passport-forgery operation of our age. The presses have been running for decades. The product is everywhere.

“Even the demons believe — and tremble!” — James 2:19

Belief alone, separated from the obedience of faith, separated from repentance, separated from the regenerating work of the Spirit, produces a document that demons could carry. Belief is the first breath of saving faith — not the whole of it.

ARTICLE VI

The Border Crossing: The Final Judgment

Every journey culminates at a border. And the final border of the age is not a formality. It is the most rigorous immigration process in the history of existence.

Scripture speaks of two distinct judgments that the student of the Word must hold without confusion. For the believer, there is the Bema Seat — the judgment seat of Christ — where not guilt is assessed, but stewardship. The entry has already been secured. What is examined here is the quality of the life lived within the Kingdom’s terms: the gold, silver, precious stones of faithfulness — or the wood, hay, and stubble of a wasted residency.

“For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.” — 2 Corinthians 5:10

This is the accounting of the citizen who arrived legitimately. The passport was real. The name was in the Book. But how was the residency lived? What was built? What was sacrificed? What was laid at the altar of the Kingdom’s purposes versus consumed on the altar of personal comfort?

And then there is the Great White Throne — the final reckoning for those outside Christ. No entry stamp. No name in the register. The counterfeit passport examined and found wanting. This is not a harsh technicality. It is the inevitable conclusion of a self that chose, over an entire lifetime, to hold a document it never actually possessed.

ARTICLE VII

Full Citizenship: The Glorified State

And for those whose document is real — for those in whom the work of justification, sanctification, and perseverance has been genuinely wrought by the grace of God — the final border crossing is not terror. It is homecoming.

“Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.” — 1 John 3:2

Full citizenship in the Heavenly Jerusalem is not the mere avoidance of hell. It is the inheritance of the age to come: co-heirs with Christ, governing with Him, bearing the full weight of the glory for which we were created. The passport was not a fire-insurance policy. It was the first document of a destiny that stretches into the eternal ages — that in the coming ages He might show the exceeding riches of His grace (Ephesians 2:7).

The Heavenly Jerusalem descends as a city because it is a city: a real polity, a real government, a real jurisdiction, a real population of real people who were genuinely changed, genuinely redeemed, genuinely formed into the image of their King. This is not a metaphor. This is where history ends and where the real story begins.

THE KINGDOM PASSPORT: A SUMMARY FRAMEWORK

A theological framework for what the passport of the Heavenly Jerusalem actually entails:

PROVISION	KINGDOM EQUIVALENT
Issuing Authority	The Triune God — through Christ alone, the sole Mediator (John 14:6; 1 Tim. 2:5)
Document	The Lamb’s Book of Life — the definitive register of the genuinely redeemed (Rev. 21:27)
Entry Stamp	Justification by faith — the judicial declaration of righteousness; peace with God (Rom. 5:1)
Residency Terms	Sanctification — the progressive conformity to Christ; obedience of faith (1 Pet. 1:15–16)
Citizenship Rights	Co-heirs with Christ; inheritance of the coming age; governing with the King (Rom. 8:17)
Authentication Mark	The indwelling Holy Spirit — the seal and down-payment of the inheritance (Eph. 1:13–14)
Border Control	The Bema Seat (for citizens) and the Great White Throne (for the stateless) (2 Cor. 5:10; Rev. 20:11–15)
Destination	The Heavenly Jerusalem — the city that descends; the eternal polity of the redeemed (Rev. 21:2)
Counterfeit Signal	Belief without repentance; profession without transformation; the lawless who called Him Lord (Matt. 7:21–23)
Final Status	Full citizenship in the age to come: glorification, full conformity to Christ’s image (1 John 3:2)

CLOSING WORD

Stop Taking the Passport for Granted

The golden passport hunters of this world understand something the comfortable church has forgotten: belonging costs something, means something, and demands something. They part with fortunes because they understand that citizenship in a stable, prosperous nation transforms your life, your options, and your future.

The passport of the Heavenly Jerusalem is not for sale. It cannot be purchased with religious performance, moral effort, or theological correctness. It is received, by grace alone, through faith alone, in Christ alone. But it is not free of cost to the one who carries it. It costs you your old life. It costs you your allegiance to the world. It costs you the right to be the final authority over your own existence. It costs you, in the end, everything — and in return, it gives you everything that lasts.

Stop assuming you have it because you said a prayer once. Examine the document. Not with terror, but with the sober clarity of a traveller who knows that only one border crossing in eternity matters, and that border is not impressed by church attendance, charismatic gifts, or the fervency of your self-confidence.

Is the name real? Is the seal genuine? Is the life being lived consistent with the terms of the citizenship you claim? Is there fruit? Is there hunger? Is there the unmistakable mark of the Spirit at work — producing, pressing, convicting, conforming?

“Examine yourselves as to whether you are in the faith. Test yourselves.” — 2 Corinthians 13:5

That is not a verse for the faint-hearted. It was written to a church. To people who thought they knew. To people very much like the ones in the pews today who have booked a ticket they have never actually examined.

The Kingdom of Christ has policies. It has terms. It has a register. It has a border. And it has a King who will not be fooled by a counterfeit.

The Heavenly Jerusalem is accepting applicants. The consulate is open. The Mediator is at the right hand of the Father. But the terms have not changed, and the Book is not amended by wishful thinking.

Get the real passport. Carry it with trembling and gratitude. Live worthy of the citizenship it represents.

— b.v. thomas

The Hermeneutical Quill • bvthomas.com

From Frayed TENTS to Forever HOMES: The Glorious Truth That DEATH Is Not Our End

A Soul-Stirring Feast of Hope and Truth

Picture a weathered tent, its canvas patched with love, swaying under a starlit sky. The wind whispers through its tears, and inside, a faint glow flickers—a soul, a spark, a life. That’s you and me, dwelling in fragile shelters of flesh, tethered to a fallen earth. I was once in a tent so tattered, so dark, I wasn’t living at all—I was dead. Not a poet’s metaphor, but a raw, biblical truth: cut off from God, the Source of all life, drowning in chaos that tasted like a foretaste of hell. Yet, from that darkness, I stumbled into a truth so radiant it set my soul ablaze: in Christ, we don’t die. We were dead once, trapped in sin’s shadow, but now we’re alive forever. When our tents fray and fold, we don’t perish—we step into a forever home, wrapped in the arms of Love Himself. Come, feast on this life-altering truth that silences fear and fills your heart with unshakable hope.

The Empty Tent: A Life That Wasn’t

Close your eyes and imagine a barren field, a lone tent sagging under the weight of a storm. No fire warms its interior, no laughter echoes within—just cold, empty silence. That was my life before Christ. The Bible calls it “nekros” (νεκρός)—spiritual death, the condition of a soul severed from God, the very Giver of life (Ephesians 2:1). Through Adam’s fall, sin unleashed “thanatos”, (θάνατος) a shadow that cloaked the world in death’s grip. Simply put, the reign of death, a shadow stretching over all creation (Romans 5:12). I walked, I breathed, I chased dreams, but my tent was a husk, my soul adrift in a wasteland of despair. Have you felt it? That ache, that hollow whisper that life should be more? It’s not life—it’s the absence of the One who is Life.

This isn’t a new warning—it echoes from the dawn of time. In Genesis 2:17, God told Adam, “Dying you shall die” (“mot tamut” in Hebrew, translated as “thanatō apothaneisthe” in Greek), a stark promise that turning from God’s way leads to death. Paul picks up this ancient thread in Romans 8:13: “If you live according to the flesh, you will die (apothnēskete),” using the same Greek root, “apothnēskō”, to warn of a slow dying—a life disconnected from God’s Spirit, drifting toward corruption. It’s not just a future end; it’s a present condition, a tent crumbling under the weight of sin’s storm. Yet, even in this sobering truth, God’s mercy shines. He saw our empty tents, our hearts starved for meaning, and He didn’t turn away. Like a father tending a shivering child, He prepared a feast of life, ready to fill our tents with His presence. This is no dry doctrine—it’s a love song, calling us home.

Yet, even in that darkness, God’s love was weaving a story. He saw our empty tents, our hearts starved for meaning, and He didn’t turn away. Like a father tending a shivering child, He prepared a feast of life, ready to fill our tents with His presence. This is no dry doctrine—it’s a love song, calling us home.

The Fire Within: God’s Life Lights the Tent

Then came the moment that changed everything, like a sunrise bursting through a stormy night. Jesus, the Word who “tabernacled among us” (John 1:14), sent His Spirit to kindle a fire in my tattered tent. The Greek word “zōē” (ζωή) captures it—God’s vibrant, eternal life, pulsing through my soul. The Bible declares, “He who has the Son has life; he who does not have the Son does not have life” (1 John 5:12). I was dead once, lost in “nekros”, but Christ’s touch was a resurrection. I passed from death to life (John 5:24), my tent now glowing with the warmth of His Spirit.

Imagine a weary traveler, shivering in a leaky tent, suddenly finding a fire roaring inside, its light spilling through every seam. That’s what it’s like to be a tabernacle for God’s presence. Once, God dwelt in a tent among Israel (Exodus 25–40); now, His Spirit pitches His tent in us, making us alive, whole, cherished. This is the heart of the gospel: God doesn’t just mend our broken tents—He moves in, turning our frail shelters into sacred homes.

The Great Homecoming: Folding the Tent, Stepping into Glory

The world calls it dying, but Scripture paints a different picture. The Greek word “apothnēskō” (ἀποθνῄσκω) means “to die off,” but for believers, it’s not death—it’s a homecoming. Our bodies, these earthly tents (skēnos – σκῆνος), are temporary, woven from a fallen earth, prone to fray and fade (Romans 8:10). When they wear out, we don’t vanish. Paul says it best: “To be absent from the body is to be present with the Lord” (2 Corinthians 5:8). Jesus seals the promise: “He who believes in Me will never die” (John 11:26). We were dead once, but now we’re alive forever, and “apothnēskō” is just folding the tent to step into a forever home.

And what does this homecoming mean for those in Christ? The Apostle Paul captures it with breathtaking clarity in Philippians 1:21: “To live is Christ, and to die is gain.” In Greek, the word for “to die” here is “ἀποθανεῖν” (apothnēskō), a decisive act of departure, not just the heart stopping but a crossing over from one realm to another. It’s the moment the frayed tent of our body (skēnos) is folded, and we step into the fullness of Christ’s presence. Paul’s words—”τὸ ζῆν Χριστός καὶ τὸ ἀποθανεῖν κέρδος”—ring with stark beauty: to live is to bask in Christ’s life (zōē), and to depart is to gain something far greater, a radiant home where every tear is wiped away. Like a traveler leaving a windswept tent for a palace aglow with love, “apothnēskō” is not loss—it’s the ultimate gain, a banquet table set in glory.

Yet, Paul also offers a sobering reminder: our choices in this tent matter. In 1 Corinthians 11:30, he warns that some believers, by partaking unworthily in the Lord’s Supper, became “weak and sickly, and many sleep”—a gentle term for premature “apothnēskō”, a physical departure hastened by spiritual misalignment. Living out of step with God’s Spirit can fray our tent sooner, through sickness or calamity, echoing the warning of Romans 8:13. But even this is not the end for those in Christ. The Spirit within us, the same that raised Jesus from the dead, holds the promise of restoration (Romans 8:11). Our homecoming, whether now or later, is secure in Him.

But rest assured—our salvation in Christ is a fortress, unshaken by fleeting failures. Only a deliberate rejection, as grave as Judas’ betrayal, embracing a false spirit, or blaspheming the Holy Spirit, severs that bond (Matthew 12:31–32). Consider the Israelites in the desert: their stubborn refusal to trust God’s promise led to their destruction, not mere fleshly missteps, but a heart hardened against Him (Numbers 14:11, Hebrews 3:19; 6:4). Yet for believers, even when we stumble, God’s grace prevails. Paul, in 1 Corinthians 5:5, delivered a wayward believer’s body to affliction, not to condemn but to save their soul for the Lord’s day. Our choices may fray our tent sooner—through sickness or calamity, as Paul warned (1 Corinthians 11:30)—but the Spirit within, the same that raised Jesus from the dead, guards our eternal homecoming (Romans 8:11). For those who hold fast to Christ, no misstep steals the promise of glory. His love is a feast, sustaining us through every storm.

Picture a child outgrowing a beloved treehouse, its boards weathered and creaking. Would you mourn the treehouse when they move into a radiant mansion, filled with laughter and love? So why weep for a believer’s tent when it folds? If they’re in Christ, they’re not gone—they’re home, basking in the warmth of their Savior’s embrace. And here’s the feast of hope: if Christ returns, those of us still in these tents will be transformed in a heartbeat, our frail bodies made glorious like His (Philippians 3:21). The same Spirit that raised Jesus from the dead lives in us, ready to quicken our mortal frames (Romans 8:11). It’s not an end—it’s a glorious beginning, a table set for eternity.

A Feast of Joy in the Face of Grief

Yes, parting with loved ones leaves a pang in our hearts. The absence of their familiar tent, their smile, their voice, feels like a storm tearing through our own. But here’s the truth that turns tears to joy: they’re not lost. If they’re in Christ, they’re more alive than ever, feasting at the Lord’s table, wrapped in His love. We don’t grieve like those “who have no hope” (1 Thessalonians 4:13), because our separation is temporary, a brief pause before the grand reunion. Imagine it: one day, we’ll join them in tents that never tear, in a home where every seat at the table is filled with joy.

This truth isn’t just for scholars or preachers—it’s a banquet for every hungry heart. It silences the lie that death is a cold, final curtain. It reminds us we were dead once, trapped in “thanatos’s shadow, but Christ’s love has made us alive. Every breath, every moment, is a taste of eternity, a foretaste of the feast awaiting us. And when our tents fray, we don’t fade—we step into the fullness of God’s presence.

A Call to Feast and Share the Light

So, let’s feast on this truth today. Live like your tent is ablaze with God’s fire, every moment a chance to love, to shine, to share. Don’t fear the wind that frays your canvas—it can’t snuff out the life Christ has kindled. Tell someone this good news: “We don’t die—we move to a forever home.” Let this truth be your daily bread, nourishing your soul, silencing fear, and filling you with joy. Like a warm meal shared with friends, this hope is meant to be passed around, lighting up every heart it touches.

The tragedy isn’t when the tent folds—it’s when it stands empty. In Jesus, it never will. Come, feast on the promise of life eternal, and let your soul sing with hope.

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What the Bible Actually Says About Death

The Overlooked Truth About Spiritual vs. Physical Death in Scripture

What if everything you thought you knew about “death” in the Bible was only half the story? For years, I sat in pews, listened to sermons, and read my Bible, but something about the way we talked about death felt off. It wasn’t until the Spirit of God peeled back the layers that I saw it: the English word “death” hides a profound truth that could change how you see life, sin, and eternity. The Bible doesn’t use one vague term for death—it uses precise words in Greek and Hebrew to distinguish between the “event” of dying, the “state” of being dead, and the “power” of death itself. And for Christians, this distinction unveils a victory so complete that death loses its sting forever.

You’ve probably heard John 11:25–26, where Jesus says, “I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die” (KJV). Sounds simple, right? But the English translation flattens a truth that’s far richer in the original languages. Today, we’re pulling back the curtain on death in the Bible—exposing the difference between physical and spiritual death, and why this matters for every believer. This isn’t just semantics; it’s a revelation that could set you free from fear and ignite your faith in Christ’s triumph.

The Fall: Where Death Began

To understand death, we have to start at the beginning. In Genesis 2:17, God warned Adam, “In the day that thou eatest thereof thou shalt surely die” (KJV). The Hebrew word here is “mavet” (מָוֶת), which means death not just as a moment but as a state of separation and corruption. When Adam and Eve sinned, they didn’t drop dead instantly. Instead, they entered a condition of spiritual lifelessness—cut off from God’s presence. This is what the Bible later calls being “dead” in a spiritual sense.

In the New Testament, this idea is captured by the Greek word “nekros” (νεκρός), meaning “dead” or “lifeless.” It’s the word used in Ephesians 2:1, “And you hath he quickened, who were dead in trespasses and sins” (KJV). Before Christ, we were all “nekros”—spiritually lifeless, separated from God because of the Fall. This wasn’t just a one-time event; it was a state of being, a wasteland where sin ruled. The Fall didn’t just make us mortal; it plunged us into a condition where death became a power over humanity.

Two Kinds of Death: The Bible’s Hidden Distinction

Here’s where things get interesting. The Bible doesn’t use one catch-all term for death. In the original languages, it distinguishes between the “event” of dying and the “state” or “power” of death. Let’s break it down:

1. The Event of Dying: “Apothnēskō”

In John 11:25, when Jesus says, “Though he were dead, yet shall he live,” the Greek word is “apothnēskō” (ἀποθνῄσκω), meaning “to die.” This refers to the act of dying—physical death, like what happened to Lazarus in the same chapter. When Lazarus died (“apothnēskō”), his body ceased to function, but Jesus promised that this event wasn’t the end. For believers, physical death is just a moment, a doorway to eternal life.

The Bible often uses “apothnēskō” to describe this event. For example, in Romans 6:2, Paul asks, “How shall we, that are dead to sin, live any longer therein?” (KJV). Here, “apothnēskō” is used metaphorically: when we trust in Christ, we “die” to sin’s control. It’s a one-time, decisive act, like crossing a threshold. This isn’t about being spiritually lifeless—it’s about breaking free from sin’s grip through union with Christ’s death on the cross.

2. The State of Death: “Nekros” and “Thanatos”

Contrast that with “nekros” and “thanatos” (θάνατος), the Greek words for the state or power of death. “Nekros” means “dead” or “lifeless,” often describing spiritual death. Think of the prodigal son in Luke 15:24: “This my son was dead (nekros), and is alive again” (KJV). He wasn’t physically dead—he was spiritually lost, separated from his father. Similarly, Revelation 3:1 warns the church in Sardis, “Thou hast a name that thou livest, and art dead (nekros)” (KJV). This is spiritual lifelessness, a state of being cut off from God’s vitality.

“Thanatos”, on the other hand, is broader. It’s the power or consequence of death, as in Romans 6:23: “The wages of sin is death (thanatos)” (KJV). This isn’t just about dying—it’s about death as a force of corruption, separation, and mortality that entered the world through sin. In Hebrew, “mavet” carries a similar weight, as seen in Genesis 2:17. Together, “nekros” and “thanatos” paint death as a condition or power, not just a moment.

The English Trap: Why We Miss the Truth

Here’s the problem: English translations use “death” or “dead” for all these terms—“apothnēskō”, “nekros”, “thanatos”, and “mavet”. This flattening hides the Bible’s precision. When you read “dead to sin” in Romans 6:2 (apothnēskō), it sounds similar to “dead in sins” in Ephesians 2:1 (nekros), but they’re worlds apart. The first is a victorious act—dying to sin’s power through Christ. The second is a hopeless state—lifelessness without God. No wonder so many Christians fear death or feel stuck in guilt, thinking physical death threatens their eternal security or that sin still reigns over them.

This translation trap has real consequences. It can make physical death feel like a spiritual defeat, when Jesus clearly says it’s not. It can also obscure the freedom believers have over sin’s dominion. The Spirit chose distinct words for a reason, and uncovering them is like finding a hidden key to a locked door.

The Victory: No More Death for the Believer

Now, let’s tie this to John 11:25–26, where Jesus declares, “He that believeth in me, though he were dead (apothnēskō), yet shall he live: and whosoever liveth and believeth in me shall never die” (KJV). The first part addresses physical death: even if a believer dies (apothnēskō), they will live again through resurrection. The second part is even bolder: those who believe in Christ “shall never die” spiritually. In the Greek, this is emphatic—no “nekros” or “thanatos” can touch them. Why? Because they’re united with Christ, who defeated death’s power (1 Corinthians 15:55–57).

This is the heart of the gospel. When you trust in Christ, you “die” (apothnēskō) to sin’s control, just as Christ died on the cross (Romans 6:8). This isn’t about becoming spiritually lifeless—it’s about breaking free from sin’s chains. Meanwhile, the state of spiritual death (nekros)—that lifeless separation from God—is gone forever. As Romans 6:11 says, “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (KJV). Death has no dominion over you.

Why This Changes Everything

Imagine living without the fear of death. Too many Christians dread physical death, thinking it’s a sign of spiritual failure, or they feel trapped by sin, as if its power still rules them. But the Bible’s distinctions set you free:

– Physical death (apothnēskō) is not the end. It’s a moment, a doorway to eternal life. Jesus proved this with Lazarus and sealed it with His resurrection.

– Spiritual death (nekros) is not your reality. If you’re in Christ, you’re alive to God, no longer separated by sin.

– Death’s power (thanatos) is broken. Christ’s victory means sin and death no longer reign over you (Romans 6:14).

This truth reframes how you live. You don’t have to fear the grave, because it’s temporary. You don’t have to live under sin’s weight, because you’ve died to it. And you don’t have to wonder about your eternal security, because Jesus said, “Whosoever liveth and believeth in me shall never die.”

The Bigger Picture: From the Fall to Resurrection

Let’s connect the dots:

– The Fall: Sin introduced nekros—spiritual deadness, separation from God (Ephesians 2:1).

– The Consequence: Thanatos/mavet became the ongoing power of death—corruption, mortality, separation (Romans 6:23).

– The Event: Believers “die” (apothnēskō) to sin through Christ, breaking its control (Romans 6:2).

– The Victory: Those who die in Christ rise to new life, free from death’s power forever (Romans 6:4, John 11:26).

Here’s a simple diagram to see it clearly:

“`

The Fall (Sin)

↓

Nekros (Spiritual Deadness)

↓

Thanatos/Mavet (Death’s Power)

↓

Apothnēskō (Dying to Sin)

↓

Resurrection (Eternal Life in Christ)

“`

Here’s a clear diagram linking these concepts with their biblical nuance:

The Fall (Original Sin)

│

▼

nekros (νεκρός)

┌───> Spiritual deadness / separation

│ from God; outcome of the Fall

│

▼

thanatos (θάνατος) / mavet (מָוֶת)

├──> Ongoing consequence of death

│ – Corruption

│ – Separation

│ – Mortality

│

▼

apothnēskō (ἀποθνῄσκω)

├──> Specific act/event of dying

│ – Physical death

│ – Spiritual “dying to sin” (Rom 6:2)

│

▼

Resurrection / Life in Christ

└──> Those who experienced apothnēskō in Christ

are risen to new life

(Rom 6:4, 2 Cor 5:17)

Explanation in words:

The Fall introduced sin, resulting in nekros — spiritual death, a lifeless state.
Thanatos/mavet represents the ongoing power and consequence of death: corruption, separation, mortality.
Apothnēskō is the event of dying, either physically or symbolically (e.g., “died to sin”).
Believers who undergo apothnēskō in Christ rise to new spiritual life, breaking the power of death (thanatos/mavet) over them.

For the believer, the story doesn’t end in death—it ends in life. Physical death is just a moment; spiritual death is a defeated enemy.

Live in the Truth

This revelation isn’t just academic—it’s life-changing. The Spirit used precise words to show that death, in all its forms, has no final claim on you. So, what now? Re-read John 11:25–26 and Romans 6 with fresh eyes. Let the Spirit confirm that you’re free from sin’s dominion and death’s power. Live boldly, knowing that physical death is a doorway, not a dead end, and spiritual death can’t touch you.

If you’ve ever feared death or felt weighed down by sin, hear Jesus’ words: “I am the resurrection, and the life.” Death is not your master—Christ is. Let this truth sink in, and watch how it transforms your faith, your courage, and your life.

“To simply put, when we are at home in the body, we are away from the Lord; but when we are absent from the body, we are present with the Lord.” — 2 Corinthians 5

So, don’t be confined by how the English word death is understood.

Laying DOWN Your LIFE: The COSTLY Race of Radical DISCIPLESHIP

Introduction: The Betrayal That Echoes

Judas Iscariot stood at the crossroads of eternity, thirty pieces of silver jingling in his pocket. He’d seen the dead rise, the blind see, the storms hush at a word. Yet, there he was, trading the Son of God for a handful of coins—chump change for a carpenter’s wage. What pulls a man from glory to ruin? The same lure that tugs at us all: the world’s siren song, promising life but delivering death.

In 1 John 3:16, we’re handed a staggering call: “This is how we know what love is: Jesus Christ laid down his life for us. And we OUGHT to lay down our lives for our brothers and sisters.” This isn’t a sentimental platitude—it’s a battle cry, a blueprint for a race that costs everything. Laying down your life isn’t a one-and-done moment; it’s a deliberate, costly, Spirit-fueled journey every believer must run, rejecting the world’s glitter for God’s eternal gold. Let’s dig into the Greek roots, trace the warnings and exhortations across Scripture, and uncover what it means to count the cost when the world’s vying for our souls.

The Foundation—What Does “Laying Down” Mean?

Picture Jesus, arms stretched on the cross, breathing His last for a world that spat in His face. That’s the heartbeat of 1 John 3:16. The Greek phrase “tithēmi tēn psychēn”—literally “to place down the life”—carries weight. “Tithēmi” isn’t a casual toss; it’s a purposeful setting aside, like a soldier laying down his shield to take a bullet for a friend.

“Psychē” is more than breath—it’s the soul, the core of who you are. Jesus didn’t just die; He surrendered His very being, a voluntary act of “agapē” love that rewrote humanity’s story.

Then comes the kicker: “we ought to” (opheilō). It’s not a suggestion—it’s a moral debt, a binding call to mirror that sacrifice. But for whom? “Brothers and sisters”—the family of faith, those we’re knit to in Christ. This isn’t abstract heroism; it’s gritty, relational love.

Contrast this with John 12:25: “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.” Same “psychē”, different angle. “Hates” (miseō) doesn’t mean self-loathing—it’s a deliberate rejection, valuing worldly life less than God’s forever. It’s a paradox: cling to your “psychē” here, and it slips through your fingers; let it go, and you grasp eternity. John 12:25 sets the mindset; 1 John 3:16 gives it feet.

Then, 1 John 2:15: “Do not love the world or anything in it.” The “kosmos” isn’t trees and stars—it’s the system of pride, greed, and self that wars against God. Loving it (agapaō) chokes out love for the Father, leaving no room for sacrifice. Together, these verses frame laying down as both attitude (hating worldly life) and action (giving it up for others). It’s Christ’s cross in us—devaluing the temporary to live the eternal.

The World’s Seduction—Spiritual Adultery

James 4:4 doesn’t mince words: “You adulterous people, don’t you know that friendship with the world means enmity against God?” The Greek “moichalides”—adulteresses—stings like a slap. It’s Old Testament raw: Israel chasing idols, painted as a faithless bride (Hosea 2:2-5). James says loving the “kosmos” is the same—cheating on God with a rival that hates Him. It’s coalescing with the spirit of this world. “Friendship” (philia) isn’t a handshake; it’s a heart’s allegiance, cozying up to the world’s values. The stakes? Pick the world, and you’re God’s enemy. No middle ground—no gray!

Look at Demas (2 Timothy 4:10): “He loved this present world and deserted me,” Paul writes, voice heavy with loss. “Agapēsas”—that deep love—aimed at “ton nyn aiōna”, the current age, a “kosmos” cousin—for the now, not the chains Paul wore. He ran from the fire to Thessalonica’s ease. The world whispered comfort. Christ calls surrender.. Demas tasted ministry’s fire with Paul, yet bolted for Thessalonica’s bustle—safety, maybe coin, over chains. He didn’t lay down his life; he clutched it, leaving Paul to face Rome’s axe alone. The world seduced, and he ran.

This is the flip side of 1 John 3:16. The world whispers preservation—comfort, status, me-first—while Christ calls us to surrender. James and Demas scream the warning: cozy up to the “kosmos”, and you’re unfaithful to the call.

The High Stakes—Falling After Tasting Glory

Judas Iscariot haunts this story. He walked with Jesus, saw Lazarus stumble out of the tomb, felt the bread multiply in his hands. Yet John 12:6 peels back the mask: “He was a thief,” pilfering the money bag. Thirty pieces of silver (Matthew 26:15) sealed it—greed over glory. 1 Timothy 6:10 nails the autopsy: “The love of money (philarguria) is a root of all kinds of evil.” Judas didn’t trip; he “wandered from the faith,” piercing himself with betrayal’s grief, rope around his neck (Matthew 27:5); which some COVETED AFTER, they have ERRED FROM THE FAITH, and pierced themselves through with many sorrows – 1 Tim 6:10.

Hebrews 6:4-6 looms larger: “It is IMPOSSIBLE (adynaton) for those who have been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit… and then have fallen away (parapiptō), to be brought back to repentance.” Some suggest this is a hypothetical caution, a mere nudge to the wavering. But the text bites harder: they “crucify once again the Son of God” and “hold Him up to contempt”—an act so final that “there no longer remains a sacrifice for sins” (Hebrews 10:26). This isn’t backsliding confronted with grace; it’s apostasy, a willful rejection of the Holy One and Just (Acts 3:14). Judas tasted glory, shrank back to destruction (“apōleian”, Hebrews 10:39), and fell—his last state worse than the first (Matthew 12:45). Others followed: John 6:66’s disciples, awed by Jesus’ power, ditched Him when the cost hit home. Demas, too—worldly love over gospel grit.

The stakes are eternal. John 12:25’s warning rings: love your life here, lose it forever. Laying down isn’t optional—drift to mammon, and you risk a fall from which there’s no climbing back.

The Heart’s Allegiance—God or Mammon

Jesus cuts to the core in Matthew 6:24: “You cannot serve both God and mammon.” “Mamōnas” isn’t pocket change—it’s wealth as a god, demanding worship. “Hate” (miseō) one, “love” (agapaō) the other—your heart’s a single throne. Split it, and you’re serving nobody. Paul doubles down in 1 Timothy 6:11-12: “Flee (pheugō) these things”—money’s snare—“pursue (diōkō) righteousness, godliness, faith.” It’s a sprint away from mammon, a chase after God’s heart.

Here’s the kicker: your body’s a temple (1 Corinthians 6:19). Not a shack—a holy space for the Spirit. Serve mammon, and you’ve got an idol on the altar, defiling what’s God’s. Picture a modern Judas—an influencer trading faith for clicks, peddling a gospel of self while the “kosmos” cheers. Like Judas with his silver, like Demas bolting for Thessalonica’s ease, they serve the wrong master. He expects a heart clean, reserved, where His Spirit sways unchallenged. Laying down your life starts here: hating mammon’s pull, loving God’s reign, freeing your “psychē” from the world’s grip to give it for others. Judas and Demas didn’t—they shrank back, and it cost them. And the Lord would tell them, “I never knew thee; depart from me, ye workers of iniquity.” God demands a clean heart, Spirit swaying free. Hate mammon’s pull, love His reign—free your *psychē* to give it away.

The Race—Counting the Cost

Luke 14:28-31 paints it plain: “Who builds a tower without counting the cost? Who wages war without sizing the odds?” Jesus isn’t selling a feel-good faith. Discipleship’s a calculated leap—your life, will, dreams. Concurrent on the line. Hebrews 12:1-2 calls it a race: “Throw off everything that hinders… run with perseverance, fixing our eyes on Jesus.” Weights like mammon, sin like self—shed them, or you’re tripped up.

Ephesians 6:12 ups the ante: “We wrestle (palē) not against flesh and blood, but against… spiritual forces of evil.” This isn’t a jog—it’s war, Spirit-powered, against a “kosmos” clawing us back. 2 Timothy 4:7 ties it tight: “I’ve fought the good fight, finished the race.” Laying down your life is deliberate—counting every step, battling every foe, eyes locked on the prize. Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that war entangles himself with the affairs of this life, that he may please him who hath chosen him to be a soldier—2 Tim 2:3,4. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world—1 John 2:16.

The Layers of Laying Down

It’s not one act—it’s a life, a race with layers stacking like armor for the fight:

Daily Devotion: Flee mammon, chase God (1 Timothy 6:11)—every choice a step. It’s the heartbeat of the race, rejecting “kosmos” comforts to grip the Spirit’s fire. Each morning’s surrender fuels the next layer, a deliberate “tithēmi” of the “psychē”.
Spiritual Battle: Armor on (Ephesians 6:13), Spirit strong, wrestling (palē) the world’s pull (Ephesians 6:12). Devotion sharpens the sword—without it, you’re prey to the roaring lion (1 Peter 5:8). This is war, not a walk, against forces clawing your soul back to perdition.
Sanctification: “Work out your salvation with fear and trembling” (Philippians 2:12), shedding depravity for holiness—“without which no one will see the Lord” (Hebrews 12:14). Battle forges this purity; it’s the Spirit’s chisel, carving Christ’s image from a heart once wed to sin.
Others-Centered: Lay down for brothers (1 John 3:16), love in action. Sanctification turns the soul outward—your “psychē” isn’t yours to hoard but to give, mirroring the cross. It’s gritty, costly, binding you to the family of faith.
Eternal Focus: Hate this life, keep eternity (John 12:25). This crowns the layers—every step, every blow, every gift to another fixes your eyes on Jesus (Hebrews 12:2), beyond the “kosmos’” glitter to God’s gold.

These aren’t silos—they bleed into each other. Daily devotion stokes the battle; battle drives sanctification; sanctification frees you for others; all point to eternity. Drift—money, worry, self—and you’re in “territorial waters,” enemy turf, shrinking back to destruction (Hebrews 10:39). Stay fixed on Jesus, Spirit-fueled, and it’s a race won, a life laid down.

Conclusion: The Call to Run

From Judas’ silver to Paul’s chains, laying down your life is the believer’s path—costly, fought, holy. Christ laid His down to show us love; we lay ours down to show Him ours. Count the cost. Are you drifting, or running? The race is set—run it.

The RESURRECTION of the DEAD: A Profound Spiritual Lesson in the Gospels

In the gospels, we witness Jesus performing incredible miracles, one of the most striking being his raising of the dead. The physical resurrection of individuals like Lazarus, the widow’s son, and Jairus’ daughter astonishes us and speaks powerfully about Jesus’ divine authority. However, if we are to truly understand the significance of these miracles, we must look beyond their physical nature and see them as part of a larger spiritual narrative. The real depth of these resurrections is not just about physical life returning to dead bodies but about Jesus preparing the way for a deeper, eternal resurrection of the soul—one that would be fully realized through His death, resurrection, and the coming of the Holy Ghost.

In this was manifested the love of God toward us, because God sent his only begotten Son into the world, that we might live through him (1 John 4:9).

In 1 John 4:9, the Apostle John underscores the manifestation of God’s love through the sending of His only begotten Son, Jesus Christ, into the world, ‘that we might live through him.’ This spiritual life begins now, as Paul writes in Ephesians 2:1 and 6, ‘And you hath he quickened, who were dead in trespasses and sins… and hath raised us up together and made us sit together in heavenly places in Christ Jesus.’ Here, Paul captures both the immediate renewal of the soul and its eternal position in Christ, a resurrection from spiritual death to vibrant life. This new life is about more than mere survival; it represents a transformation empowered by God’s love and grace, healing the sickness of sin and aligning believers with His will. The verse invites a deeper understanding of salvation, showing that it is not only a future promise but a present reality, wherein the love of God continually transforms and revives the believer’s spirit. Furthermore, this transformation is brought to fruition through the promise of the Holy Spirit. Jesus said, Verily, verily, I say unto you, He that hears my word and believes on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is when the dead shall hear the voice of the Son of God, and they that hear shall live. “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:21-22). This verse clearly articulates the concept of the resurrection of the dead, emphasizing that it refers to a raising to life according to the spirit rather than the body itself.

As Jesus declared in John 14:12, believers would do greater works than He did—not merely in miraculous deeds, but in the spiritual empowerment provided by the Holy Spirit. This divine empowerment, bestowed upon believers after Christ’s ascension, equips them to live out this spiritual renewal in every facet of life, enabling them to carry out the greater works Christ spoke of—that is, they would become life-givers as well, imparting the very life and power of the Spirit to others through the transformative work of Christ in them. This is exemplified in the mission given to the Apostle Paul: “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins and inheritance among them which are sanctified by faith” (Acts 26:18). In this way, Paul’s commission reflects the broader calling for believers to bring about spiritual renewal and transformation through the work of the Holy Spirit.

This may come as a surprise to some, but could it be that the resurrection we often await—a future raising of the body—rests upon a spiritual resurrection that has already begun? Scripture calls this the ‘first resurrection’ (Revelation 20:6), a present reality for those in Christ. As Paul declares in Ephesians 2:6, ‘And hath raised us up together and made us sit together in heavenly places in Christ Jesus,’ we are already lifted from spiritual death, seated with Him in the heavenly realms. This is not to deny the future renewal of our bodies but to affirm that it hinges on the eternal life already at work within us. Jesus Himself said, ‘The hour is coming, and now is when the dead shall hear the voice of the Son of God, and they that hear shall live’ (John 5:25). Without this spiritual awakening, how could our bodies be quickened by the Spirit? For the spiritually dead, any raising would lead only to judgment—the ’second death’ (Revelation 20:14)—but for those alive in Christ, the first resurrection secures an inheritance that the physical will one day fully reflect.

How can we expect our physical bodies to be quickened by the Spirit of God without first experiencing spiritual renewal? Shouldn’t the presence of eternal life within us make our bodies eligible to be raised to life? If a person is spiritually dead, how can they be raised except to face the second death? Revelation 2:11; 20:6,14; 21:8

It deeply troubles me when ministers of the gospel attempt to imitate Jesus by trying to raise the dead physically, using it as a means to showcase their ministerial power and validate themselves before men. Yet Jesus said, “Ye shall do greater things than these,” and they seem to have no understanding of what the New Testament is truly about. While the Spirit of God can raise someone who has experienced physical death, this pales in comparison to the power of raising someone who is spiritually dead. If we limit death to mere physical separation, its significance diminishes. However, death is not just the separation of the body; it is a spiritual condition, representing estrangement from the living God.

Physical Resurrection as a Foreshadowing of Spiritual Resurrection

While Jesus raised the dead physically, these acts were not simply displays of miraculous power. They were signs, symbols, and foretellings of a far greater reality—spiritual resurrection. These miracles pointed to Jesus’ ultimate mission: to conquer spiritual death, remove the jurisdiction of sin, and destroy the power of Satan over humanity. Through His death and resurrection, He opened the way for the Spirit to awaken souls, fulfilling His promise that those who hear His voice shall live.

In the gospels, when Jesus declares, “I am the resurrection and the life” (John 11:25), He is not merely speaking to a physical truth but to a far-reaching spiritual reality. The raising of the dead was a precursor to what Jesus would accomplish through His death and resurrection. The physical resurrections demonstrated His authority over death but also highlighted a deeper, more eternal promise—the restoration of humanity to God through spiritual rebirth. The work that Jesus did physically on earth was a foreshadowing of the spiritual resurrection that would come with the outpouring of the Holy Ghost at Pentecost.

The spiritual death resulting from Adam’s sin (Genesis 3) also brought about physical death, not the other way around. Spiritual death set the stage for the eventual physical death of the body. This can be understood by recognizing that the spirit of man is the “candle of the Lord” (Proverbs 20:27), and if that candle is extinguished, the whole body is in darkness—as the Gospels point out in Matthew 6:22–23: “The light of the body is the eye; if therefore thine eye be single (ἁπλοῦς – haplous-spiritually healthy), thy whole body shall be full of light. But if thine eye be evil (πονηρός – ponēros, a state of spiritual blindness or moral corruption—moral evil or wickedness—used to describe things or actions that are inherently corrupt, malicious, or harmful), thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” Here, the “eye” symbolizes the condition of the spirit within a person. Just as the eye governs the flow of light into the body, the state of the spirit determines whether the individual is filled with spiritual light or darkness. When the spirit is dead or corrupted—like a candle that has been extinguished—the whole person remains in spiritual darkness. This spiritual condition permeates every part of life, leading to confusion, brokenness, and separation from God. As James 2:26 says, “For as the body without the spirit is dead, so the spirit that is made alive alone can give light to the whole body.” This underscores that the spirit, once revived in Christ, is the source of light for the whole person. For God, who commanded the light to shine out of darkness, has shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ (2 Corinthians 4:6). Only by bringing the spirit of man back to life through Christ can the body also expect resurrection, as the restoration of the spirit is the precursor to the physical resurrection. The reawakening of the spirit to new life through Christ guarantees that the body, too, will be transformed and quickened in the fullness of time. This is why Jesus Christ declared, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit (John 3:5, 6).

The Greater Works of Spiritual Resurrection

The Greater Works: Spiritual Life Through the Gospel

In John 14:12, Jesus delivers a stunning promise: “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.” At first, this seems almost impossible to grasp. Jesus raised Lazarus from the tomb, gave sight to the blind, and stilled the storm—how could His followers possibly exceed such feats? The key lies in understanding that Jesus was not speaking solely of physical miracles but of a far greater work: the spiritual resurrection of souls, made possible through the Holy Spirit after His ascension.

This promise came to life on the day of Pentecost, when the Holy Ghost descended upon the disciples in tongues of fire. Peter, once a fisherman who denied Christ, stood before a crowd in Jerusalem and preached the gospel with such power that “about three thousand souls” were added to the church that day (Acts 2:41). This was no mere physical healing—it was a mass resurrection of hearts, a turning from spiritual death to life in Christ. Where Jesus raised one Lazarus, the disciples, empowered by the Spirit, raised thousands into eternal life through the proclamation of the gospel. This, Jesus declared, was the “greater work”—not because it diminished His miracles, but because it addressed humanity’s deepest need: reconciliation with God.

Consider, too, the transformation of Saul of Tarsus. A persecutor of the church, he was struck blind on the road to Damascus, only to rise as Paul, a vessel of the gospel who would pen much of the New Testament (Acts 9:1–18). His physical blindness was healed, yes, but the greater miracle was the awakening of his spirit—a resurrection from the death of sin to a life that would ignite the early church. These examples reveal that the “greater works” are not about outdoing Jesus in spectacle but about extending His mission through the Spirit’s power, bringing life where death once reigned.

From Old Covenant Signs to New Covenant Reality

To fully grasp this shift from physical to spiritual resurrection, we must consider the context of Jesus’ ministry. When He walked the earth, Israel still operated under the Old Covenant, a system of signs and shadows awaiting fulfillment. The physical resurrections—like the widow’s son raised by Elijah (1 Kings 17:17–24)—were powerful yet temporary. The boy lived again, but he would one day die anew. These miracles were foretastes, pointing to a reality that could only be unveiled after Jesus’ death and resurrection ushered in the New Covenant.

Hebrews 9:8 tells us, “The way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing.” Until Christ, the Testator of the New Covenant, shed His blood, the full outpouring of the Holy Spirit remained sealed. The physical miracles Jesus performed were like rays of light breaking through a veil, illuminating what was to come. When He raised Jairus’ daughter (Mark 5:35–43), it was a sign of His authority over death—but it also foreshadowed the day when, through the Spirit, countless souls would be raised to eternal life. The Old Covenant offered glimpses; the New Covenant delivered the reality.

Contrast Elijah’s miracle with the Samaritan woman at the well (John 4:7–29). Elijah restored a body to life, but Jesus, through a single conversation, revived a soul. She left her waterpot—not because her physical thirst was quenched, but because her spirit had tasted living water. Her testimony then sparked a revival in her village, a ripple effect of spiritual life that outshone any temporary restoration. This is the New Covenant promise: not just signs, but transformation, fulfilled at Pentecost when the Spirit empowered believers to become conduits of resurrection.

Awakening to Our Resurrection Life

This brings us to a staggering truth: believers in Christ have already experienced this spiritual resurrection. Paul writes in Ephesians 2:5–6, “Even when we were dead in sins, [God] hath quickened us together with Christ… and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” This is not a future hope deferred to the end of days—it is a present reality. When we are born again, we pass from death to life (John 5:24), our spirits awakened by the same power that raised Jesus from the tomb (Romans 8:11). We are, even now, seated with Him in heavenly places, far above the dominion of sin and death.

Yet how often do we live as if this were true? Many believers fix their eyes on a distant resurrection, awaiting a physical transformation while overlooking the spiritual victory already won. Could it be that we miss the fullness of our resurrection life because we’ve yet to grasp its present power? Imagine the implications: if we are seated with Christ, how should that change the way we face temptation, fear, or suffering? The early church understood this. When Paul confronted the Areopagus in Athens (Acts 17:22–34), he didn’t perform a physical miracle—he preached the risen Christ, and souls like Dionysius and Damaris were raised to faith. This is our calling too—to live as resurrection people, wielding the gospel as a life-giving force.

This misunderstanding isn’t new. Even today, some emphasize physical healings or prosperity as the pinnacle of faith, echoing the crowds who sought Jesus for loaves rather than the Bread of Life (John 6:26–27). But the true miracle is the soul set free from sin’s chains, a victory that endures beyond this frail body. As Hebrews 12:22 declares, “Ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem”—not will come, but are come. We enter by faith, as children, already partakers of the first resurrection.

Conclusion: Living as Resurrection People

The physical resurrections of the Gospels—Lazarus stepping from the tomb, the widow’s son restored—were breathtaking previews of Christ’s power. Yet they were but shadows of the greater work He entrusted to us: to raise the spiritually dead through the gospel, empowered by the Holy Ghost. Just as Jesus called Lazarus forth by His voice, we are called to step into the world as agents of resurrection, bearing the life of Christ to those entombed in darkness.

Picture a church fully awake to this reality: death defeated, sin powerless, every believer a beacon of eternal light. This is not a distant dream—it is the victory Christ has already secured. The first resurrection has begun in us, and its power pulses through our lives today. Let us not linger in the tomb of ignorance or fear, but rise to walk in the Spirit, proclaiming with Paul, “O death, where is thy sting? O grave, where is thy victory?” (1 Corinthians 15:55). For we are more than conquerors, alive in Him, now and forever.

The Power of DEATH and the Gift of LIFE: A Choice Between Two Realities

Death stands as the most powerful and unrelenting force humanity will ever confront—an inescapable grip that no effort can ultimately outrun. No matter how far we flee, how much we distract ourselves, or how advanced our medicine becomes, its reach claims all: the rich and the poor, the healthy and the sick, the great and the small. This is the undeniable truth we must face: death is the ultimate equalizer, leveling every life in its path.

In response, humanity grasps at anything to dull the weight of this reality. We seek solace in fleeting comforts—addictions like fentanyl, alcohol, and a thousand other vices, each a hollow attempt to silence the restless soul. People turn to twisted forms of entertainment, depraved ways of living, and endless distractions, all in a futile effort to mask the deep spiritual separation from the life of God. Consider the evidence: wars rage, murders multiply, lies fester, divorces fracture families, and punishments echo through societies—all stemming from death’s pervasive dominion. It invades every corner, corrupting the body with incurable diseases, blood disorders, and the ravages of time, while breaking the soul through betrayal, abandonment, and the harshness of this world.

How strange is it that we run to everything but the life freely offered to us? There is, however, a profound alternative.

One has conquered this overwhelming force: Jesus Christ of Nazareth. He faced death head-on, in its full fury, and emerged victorious through His death on the cross and resurrection. No other figure in recorded history can claim such a feat. The empty tomb, documented in the Gospels, and the rapid spread of Christianity despite Roman persecution stand as testaments to this unique triumph. He did not merely delay death; He shattered its power, rendering it powerless over those who believe. This is the gospel: through His sacrifice, death no longer holds the final word, and eternal life—a restored connection with God—becomes available to all.

Scripture affirms this in 1 John 4:9: “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.” Jesus did not come to offer a better way of coping or to teach us resilience. He came to abolish death itself, to break the chains that have bound humanity since the fall. The same Spirit that raised Him from the grave is offered to those who believe—a Spirit that quickens us, fills us with divine life, and empowers us to transcend the limits of this dying world.

Yet, here lies the tragedy: though He bore the consequences of sin and made this ultimate sacrifice, many still refuse the gift. Why? Pride drives some to cling to illusions of self-sufficiency, rejecting any need for a savior. Ignorance blinds others, leaving them unaware of the light within reach. Suffering—grief from loss, scars from abuse, or doubts born of injustice—causes many to question whether such a gift could be real. Instead, they fill the void with temporary pleasures: drugs, distractions, or fleeting thrills that crumble under scrutiny. Is it not tragic that the very life we need most—eternal life—is the thing we so often resist?

Death reigns supreme in this world, its evidence inescapable in every graveyard, every hospital bed, and every broken heart. But Jesus has broken its dominion. He has overcome the grave, and His victory can become ours through faith. The choice is clear yet profound: we can persist in the path of death, chasing empty comforts that fade, or we can turn to the One who has defeated it. History and Scripture declare His triumph; the Spirit extends His life to us now.

So, I ask you: Why would anyone choose the grip of death over the gift of life when the contrast is so stark? Every person must confront death, but through Christ, we can also conquer it. His life is ours to claim, freely offered to all who will believe. Will we persist in the shadow or embrace the light?

The Voice of Life: The PROPHETIC Power of John 5:25 and the SPIRITUAL RESURRECTION Through Christ

Preface

The Gospel of John presents some of the most powerful words ever spoken by Jesus, and John 5:25 is certainly among them. In this single verse, Jesus encapsulates the mystery of spiritual resurrection, a truth that would not only transform the world in His day but continue to ripple through history, affecting the lives of billions. In this book, we will explore the depth of John 5:25 and uncover its meaning, significance, and prophetic implications for us today.

Jesus’ statement, ‘The dead shall hear the voice of the Son of God: and they that hear shall live,’ is not just a statement about physical resurrection but a proclamation of the power of His voice to awaken spiritual life in the hearts of all who are spiritually dead. Spoken before His crucifixion, these words point forward to a future where Christ’s work will reach beyond time and space. This echoes the prophecy of Hosea 6:2, which declares, ‘After two days will he revive us: in the third day he will raise us up, and we shall live in his sight,’ foreshadowing the transformative power of Christ’s resurrection. Through His death, resurrection, and the outpouring of the Holy Ghost, the gospel will awaken the spiritually dead, offering them the gift of eternal life.

Through this book, I invite you to delve deep into the mystery of Christ’s voice—how it has reverberated through history, from the time He first spoke these words, to their ongoing fulfillment in our world today. We will trace the journey from Christ’s earthly ministry, through His resurrection, to the global spread of His gospel, and explore how John 5:25 challenges us to listen to that voice and come alive.

Chapter 1: Introduction – The Power of Christ’s Voice

John 5:25 is a monumental declaration by Jesus, one that reveals His divine authority over life and death. But it is not just a proclamation about physical death—it’s about the power to resurrect spiritually dead souls. This chapter introduces the context of the verse and its importance within the broader narrative of John’s Gospel.

Jesus uses the phrase “Verily, verily”, which in the Greek (ἀμήν ἀμήν, amēn amēn) signals an emphatic, undeniable truth. This phrase occurs several times throughout John’s Gospel, often just before Jesus makes a statement of deep significance. When He says, “The hour is coming, and now is,” He marks the transition between what was and what is to come—both a present reality and a future promise. His words are a bridge between His earthly ministry and the work of the Holy Ghost to come.

John 5:25 sets the stage for a global impact of Christ’s voice, which begins with His ministry and will extend to the farthest corners of the earth, culminating in the final resurrection of the dead. As we explore this verse, we’ll uncover its prophetic significance, its theological depth, and its profound implications for the spiritual resurrection of all who hear and believe.

Chapter 2: Breaking Down John 5:25

“Verily, verily, I say unto you…”

The double “verily” is a unique marker of truth, signifying a divine certainty. Jesus is not merely making an observation or telling a parable; He is declaring a universal, irrevocable truth about the power of His voice. This truth transcends His earthly ministry and speaks directly to all who will hear His message through the ages.

“The hour is coming, and now is…”

Here, we see a beautiful tension between “the hour is coming” and “now is”. The future resurrection of the dead at Christ’s second coming is certainly in view, but Jesus also emphasizes that this power to awaken the spiritually dead is already present. Jesus is announcing the beginning of a new era, where He, the Son of God, will not only raise the physically dead but also breathe life into all those spiritually dead in their sins.

“When the dead shall hear the voice of the Son of God…”

“The dead” in this context is not referring to physical death but spiritual death. Throughout the Gospel of John, Jesus often speaks of spiritual life and death. The “dead” are those who are separated from God due to sin and have no true life within them. Hearing the voice of the Son of God means responding to His message of salvation. When the spiritually dead hear Christ’s voice—the gospel of life—they are awakened to new life.

“And they that hear shall live.”

To hear here is not just to listen with the ears but to receive and respond in faith. It is the heart and spirit of the listener that must “hear.” The response is not passive but active—those who hear Christ’s call to life will experience a spiritual resurrection. This resurrection is an instantaneous, transformative act of the Holy Ghost that brings the believer from death to life.

Chapter 3: The Prophetic Nature of John 5:25

John 5:25 is not simply a present statement but a prophetic declaration that points forward to the spiritual transformation brought about by the resurrection of Jesus Christ and the subsequent outpouring of the Holy Ghost. The resurrection power Jesus speaks of is both a now and not yet reality—meaning that it has begun in part, but its full manifestation is still to come.

The words “the hour is coming” refer to the final resurrection of the dead, which will happen when Christ returns and calls all people to life. Yet, in the now is, Jesus speaks of the current spiritual resurrection that is available to all who respond to His call. Through the work of the Holy Ghost, the gospel is preached and lives are changed.

At the moment of Pentecost (Acts 2), the spiritual resurrection of millions began. The dead—those separated from God—heard the voice of the Son of God through the apostles’ preaching, and they were made alive in Christ. This is not merely a future event but a present reality for all who hear the gospel.

Chapter 4: Jesus’ Limited Ministry vs. Post-Resurrection Power

While Jesus’ earthly ministry was localized—restricted to a small group of people in a specific region—His resurrection and the outpouring of the Holy Ghost would change everything. Before His death, Jesus’ voice was heard only by those in His immediate circle. His healing ministry was limited by time and place. But through the resurrection, He would empower His disciples to take His message to the entire world.

After His resurrection and the coming of the Holy Ghost at Pentecost, the gospel would spread rapidly, bringing life to the spiritually dead. This is why John 5:25 is a prophetic statement that extends beyond Jesus’ lifetime on earth—it speaks of the ongoing, ever-expanding reach of the gospel.

Chapter 5: The Connection to Ezekiel’s Vision of the Dry Bones

In Ezekiel 37, God commands the prophet to prophesy to a valley of dry bones, symbolizing the spiritually dead nation of Israel. The bones come to life when God’s Spirit enters them. This powerful vision foreshadows the work of Christ in the New Testament. Just as the dry bones in Ezekiel’s vision came to life through the breath of God (the Spirit), so too does the gospel breathe life into those who are spiritually dead.

When Jesus speaks in John 5:25, He is echoing Ezekiel’s vision, but He takes it even further. Not only will Israel be spiritually resurrected, but all people who respond to His call will receive eternal life. Christ is the breath that gives life to all who hear His voice. The connection between Ezekiel’s vision and Jesus’ words is clear: both point to the power of God’s Spirit to bring spiritual life to the dead.

Chapter 6: Eschatological Implications of John 5:25

The eschatological implications of John 5:25 extend beyond the immediate spiritual resurrection and point to the ultimate resurrection of all the dead at the end of time. When Jesus returns, His voice will once again call out to the dead, both the righteous and the wicked. Those who have died will hear His voice and be resurrected to eternal life or eternal judgment.

This final resurrection is the ultimate fulfillment of what Jesus prophesied in John 5:25. However, the power to raise the spiritually dead through the gospel has already begun. The work of the Holy Ghost is already making dead hearts come alive, as millions around the world hear Christ’s voice and respond in faith.

GOD – Exploring the Divine: The Essence of God

GOD

“Exploring the Divine: The Essence of God”

Introduction:

In the vast expanse of human history and thought, few questions have stirred as much contemplation, debate, and yearning as those concerning the Divine. What is God? Does God exist? And if so, what is the nature of this supreme being who eludes easy definition and comprehension? These questions, rooted in the very essence of human curiosity, transcend cultural, geographical, and temporal boundaries, pointing to a universal quest for understanding something greater than ourselves.

“Exploring the Divine: The Essence of God” seeks to navigate these profound inquiries, not through the rigid structure of dogmatic assertions, but with an open heart and a spirit of genuine seeking. This exploration is for the discerning, for those who dare to look beyond preconceived notions and mythologies to touch the reality of a God who is not just a concept, but a presence that can be felt and experienced.

Through scriptural insights, theological reflections, and personal musings, we embark on a journey to understand the Almighty’s traits, presence, and essence. We delve into the paradoxes of God’s nature—is God tangible or beyond physical form? Is God’s presence confined to sacred spaces or woven into the very fabric of existence? And crucially, how do these understandings affect our relationship with the Divine and with the world around us?

As we ponder these questions, we invite readers to join us in this journey of discovery. It is a path that promises no easy answers but offers the richness of contemplation and the possibility of encountering the Divine in ways both profound and deeply personal.

The usual questions are:

What is God?
Is there a God?
Who is the true God?
Does He possess a shape or form?
Where is He?
Whose witness or testimony about God can be considered valid?
Can we feel, and experience God?
What are His traits?
What makes God, God? Or what ought to be His traits?

I hope to address all questions about God, albeit not in a structured or sequential manner.

To the discerning and those who refuse to cling to preconceived ideas or mythologies, God is not just a concept but a reality that can be felt and experienced. He graciously reveals Himself to genuine seekers and does not hide from those who long for life.

As God must be the source of all life; life can only be found in His presence. The earthly sphere is devoid of true life. The world in which we live lacks life; it is a mere shadow and is not permeated with the presence of God. If this is life as you know it, then life is made up of both good and evil, idols, and sacrilegious temples. This cannot be accurate. Life should signify completeness; life should signify pure joy and delight. Since that does not exist in our world, we cannot consider it as life but rather as a shadow that contains some elements of life.

True pleasure is not the same as the pleasure we define as coming from the sensual realm. That’s delusional thinking. Pleasure is the pure, unadulterated delight that is devoid of suffering or tears; it is not carnal. The definition of pleasure is the absence of all evil. However, the life that we call on earth does not possess such merits. It is rife with suffering, anguish, and devastation, yet we dare to call that life. To believe that we have entered life is a fallacy.

Only in the person of God can life be discovered or reasoned; life is not something we create, but rather God Himself. Life can only come from the Almighty’s presence. The life must be God.

I remember someone declaring themselves as life – John 14:6. His name is Jesus of Nazareth. If He is life, then He must be the God who created everything else. But would our sinful selves agree with his statement? The word of God says: This is the true God, and eternal life – 1 John 5:20; the great God and our Saviour Jesus Christ – Titus 2:13.

As I mentioned earlier, to address the dilemma of mankind, God, who is loving and compassionate, chose to descend from His position of power and come down to earth in human form – Philippians 2:6,7. What He encountered was anything but a comfortable place; rather, it was a hostile and severely damaged planet. His own creatures did not welcome Him – John 1:11. Their actions showed utter enmity towards God, and they were filled with rage, a clear indication of lifelessness and depravity. They denied the Holy One and the Just – Acts 3:14; and crucified the Lord of glory – 1 Corinthians 2:8.

When they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. They changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, four-footed beasts, and creeping things. They changed the truth of God into a lie and worshipped and served the creature more than the Creator, who is blessed forever – Romans 1:21-25.

God’s sympathy towards His creations remained, even in the face of rejection. His great kindness for humanity spilled on the cross of Calvary, where He paid the ransom for freeing man from his fallen world and the power of evil. Man must be bought with a price in order to be saved, as he is incapable of saving himself. And God accomplished that by giving His one and only Son up on the cross. The path to the holiest of all has now been made clear, allowing anybody to enter and possess life. However, there is one prerequisite: For whosoever shall call upon the name of the Lord shall be saved – Romans 10:13.

Common grace allows people to seek God, which was not possible in previous dispensations. Jesus Christ made it possible for people to call on God for salvation by sacrificing himself as God’s lamb, pouring out grace and truth on humanity through his cross. However, many people still fall short in this regard. But as for me, I will call upon God; and the Lord shall save me – Psalm 55:16; I will take the cup of salvation and call upon the name of the Lord – Psalm 116:13.

Then he is gracious unto him, and saith, deliver him from going down to the pit: I have found a ransom – Job 33:24. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life – John 3:16.

Until then the deep longing for redemption was something that humans craved. “It is an undeniable fact that humans have an innate and compelling drive for seeking redemption and making reparations for their misdeeds.” In ancient times, it was common for tribal communities to offer human sacrifices to appease their deities. What was the reason behind the need for these types of immolations? Why did these individuals feel the need to perform such extreme acts of ritual slaughter? They inherently believed that by doing so, they could atone for their sins and their inherently flawed nature. There is a connection between this and the brutal treatment of others.

What causes cruelty to self and cruelty to others? At the heart of much cruelty lies a deep sense of unworthiness. This unworthiness, this guilt, might not be consciously recognized or put into words by those affected, but it controls them anyway. When someone sins, someone must pay. Someone must atone by suffering. Either I must suffer or someone else must suffer, but somehow there must be suffering. There must be payment through pain. There must be atonement. This craving for atonement drives sadism (savoring the pain of others) and masochism (seeking pain for oneself). This affects not just ancient civilizations or confused kids but grownups as well – Dr. David Feddes

God demands only one thing from us, and that is to believe in His testimony about His one and only Son. His Son is the sole source of the life that we all desperately need. There is no room for ignoring God’s witness, as it will lead to severe consequences. Whether we agree with it or not, this is God’s report: those who have the Son have life, and those who do not have the Son do not have life. It is a firm and non-negotiable truth that we must accept. This is the gospel of Jesus Christ, and rejecting it incurs not only Divine anger but also eternal damnation for the rejecter’s soul.

When the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day – 2 Thessalonians 1:7-10; unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath; Tribulation and anguish, upon every soul of man – Romans 2:8,9.

Only a deity who demonstrates grace and tenderness toward His creations can really be addressed or revered as God. You cannot worship a deity who lacks basic characteristics and imposes its ideology on you, as many faiths and powers do. The true God empowers you or gives you the ability to carry out His will without overwhelming you with His demands; His will does not allow you to drown under the weight of His demands. He must help, empower, or equip you to fulfill His needs. Otherwise, He cannot be taken to be true. Both Jesus and the Holy Ghost are spoken as helpers and comforters. Both act on the will of the Father

As rational beings, humans are inherently equipped to distinguish the true concept of God, and they must firmly reject any entity that falsely claims to be God, demands submission, and lacks the essential attributes that define the divine nature of God.

The only one who has descended from heaven to free humanity from its helpless, fallen state is Jesus Christ. This is exclusive to this man Jesus, an irrefutable fact, and no other entity can make such a claim or provide any evidence to support their demands. He was the first man ever raised from the dead. Through his resurrection, he gave us hope that we too can experience the power of resurrection and have life through believing in his name.

A thorough examination of numerous ancient religious texts reveals the longing for life and light, which is indicative of people’s realization of the corruption that plagued them. And that the real God, in the person of Christ (incarnate), has answered centuries’ worth of petitions. The solution God has sent to all human suffering is Jesus Christ. It is Christ Jesus who provides the ultimate solution to all human suffering that God has sent. The holy Apostle have seen and do testify that the Father sent the Son to be the Saviour of the world – 1 John 4:14. He is the Christ, the Saviour of the world – John 4:42.

I want to draw attention to one old text that I am familiar with—ancient religions’ supplications to an unidentified god.

In the Hindu Vedas, prayers are often found in the “Asatoma Sadgamaya” mantra, which is a prayer for guidance towards truth and light. It can be translated as:

“Tamaso Ma Jyotirgamaya” (तमसो मा ज्योतिर्गमय) meaning “Lead me from darkness to light.”

“Mrityorma Amritam Gamaya” (मृत्योर्मा अमृतं गमय) meaning “Lead me from death to immortality.”

These prayers express the spiritual aspiration to move from ignorance and mortality towards enlightenment and eternal life.

And this was fulfilled or the prayers were answered in the person of Jesus Christ, the Lord of heaven.

This is how you distinguish between the true God and the false. Counterfeit deities will deceive you by promising fleeting gratification and leading you down a path of eternal torment. On the other hand, the true God genuinely cares about you and offers practical solutions to your challenges. The real God is invested in your entire existence, including your eternal destiny.

In Acts 17:26-29, Paul tells us that since we are the offspring of God (originates from God), we must not think that the Godhead is like unto man’s device but is a Supreme intelligent being who cares.

“God made Jesus of Nazareth both Lord and Christ”. If we receive the witness of men, the witness (marturia) of God is greater. It indicates that human testimony is important, but God’s testimony carries even greater weight and significance, emphasizing the superiority and trustworthiness of God’s witness over human testimony.

We have so great a cloud of witnesses (martus – Martyrs/ literally-judicially); and, eyewitnesses of His Majesty – Hebrews 12:1; 2 Peter 1:16-21; Luke 1:2; 1 John 1:1-3. And if under the judicial system of human government, a witness’s testimony is crucial and holds merit, much more is the testimony of God the Potentate, witnessed and received by multitudes since the beginning of time.

For this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself (For the Spirit itself bears witness with our spirit – Romans 8:16): he that believeth not God hath made him a liar because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life, and he that hath not the Son of God hath not life – 1 John 5:9-12.

These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life and that ye may believe on (eis) the name of the Son of God – 1 John 5:13.

Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ – Acts 2:36. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living – Romans 14:9; Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours – 1 Corinthians 1:2; grow in grace and in the knowledge of our Lord and Saviour Jesus Christ – 2 Peter 3:18. The holy apostles said, if so be that the dead rise not, we are found false witnesses of God; because we have testified of God that he raised up Christ – 1 Corinthians 15:15-20. Now the righteousness of God (which is by faith of Jesus Christ) without the law is manifested, being witnessed by the law and the prophets – Romans 3:21,22.

The gospels and the epistles testify Jesus Christ as the Lord and
Apostle Peter said, Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ – Acts 2:36.
Titus, a non-Jewish individual who converted to Christianity and was given significant responsibilities by Paul, like supervising the church in Crete, and was recognized for his close relationship with Paul and his efforts in advancing the Christian faith, as documented in one of the pastoral letters in the New Testament. In these letters, Titus emphasizes the sanctity of Jesus Christ by referring to Him as “the great God and our Saviour Jesus Christ” “The doctrine of God our Saviour” – Titus 2:10,13
Jesus testified of Himself and said unto them, Verily, verily, I say unto you, Before Abraham was, I am – John 8:58.
John the Baptist bore witness of him, and cried, saying, this was he of whom I spoke, He that cometh after me is preferred before me: for he was before me – John 1:15.
Apostle John testifies, In the beginning, was the Word, and the Word was with God, and the Word was God – John 1:1; And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth – John 1:14); “This is the true God and eternal life” – 1 John 5:20.
Timothy was a companion of the Apostle Paul and the recipient of two of Paul’s letters that are included in the New Testament of the Bible: 1 Timothy and 2 Timothy; a young Christian leader and a close associate of Paul, who referred to him as his “true son in the faith” -1 Timothy 1:2. Though his encounters with Jesus would have been through the teachings of the apostles testifies thus: “without controversy great is the mystery of godliness: God was manifest in the flesh” – 1 Timothy 3:16.

These were not mere testators but the eyewitnesses of His Majesty. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us) That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ – 1 John 1:1-3.

And when Jesus was on earth, he made a stunning remark to demonstrate his pre-existence: “Before Abraham was, I am” (eimi – I exist, was, and have been). Let us investigate the Torah (Pentateuch; the Books of Moses) and the Tanakh (Old Testament) to see if we can trace Jesus back to that time. Keep in mind that, according to the writing to the Corinthians, the second man who has come down is “the Lord from heaven” – 1 Corinthians 15:47. The same term “Lord” was used in Genesis 17 and 18 to refer to the one who visited Abraham with his two angels. The book of Acts confirms that “this is he” was in the church in the desert with the angel who spoke to Moses on Mount Sinai – Acts 7:38.

We understand the relationship between Jesus Christ and God as they share the same essence and are inseparable. God and Jesus Christ share a common essence and cannot be separated and called three distinct Gods, although the Godhead is made up of their respective personalities. The Father, the Word, and the Holy Ghost are One because God is a Spirit, according to 1 John 5:7; the Word of God or the Lord from heaven is that Spirit – 2 Corinthians 3:17.

The term “express image” generally refers to an accurate or exact portrayal of something. The term “express image” of God refers to Jesus as the ideal expression or manifestation of God’s nature and character. This concept appears in the New Testament, particularly in the book of Hebrews, where Jesus is portrayed as the “exact representation” of God’s nature (Hebrews 1:3, NIV). This means that Jesus, as God’s Son, properly embodies the nature, character, and essence of God the Father. God cannot communicate Himself more clearly than He did in and through Christ Jesus. This is the most complete expression of Himself; the fullest manifestation of Who God is to His creation.

I’d want to add two terms to the definition: “Perichoresis” and “Hypostatic“. Perichoresis and hypostatic union are related but not the same. Perichoresis refers to the mutual interpenetration or indwelling of the three persons of the Triune Godhead (The Father, the Son, and The Holy Ghost) within one another, emphasizing their unity and equality.

Hypostatic union, on the other hand, specifically refers to the union of the two natures (divine and human) in the person of Jesus Christ, emphasizing his dual nature as fully God and fully man. Both concepts are central to Christian theology but focus on different aspects of the nature of God and Christ.

Now that you know this, can you comprehend what Jesus said about Himself and His Father?

He said, I and my Father are one – John 10:30; I am come in my Father’s name – John 5:43; I do the works of my Father that ye may know, and believe, that the Father is in me, and I in him – John 10:38.

Then said they unto him, Where is thy Father? Jesus answered Ye neither know me nor my Father: if ye had known me, ye should have known my Father also – John 8:19. Jesus said unto him, I am the way, the truth, and the life: no man cometh unto the Father (erchomai – indicating movement or arrival), but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him – John 14:6,7.

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him – John 1:18; Jesus said, “he that hath seen me hath seen the Father”; and how sayest thou then, Shew us the Father? John 14:9. His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace – Isaiah 9:6. This is the true God, and eternal life – 1 John 5:20; The great God and our Saviour Jesus Christ – Titus 2:13. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent – John 17:3. For the grace of God that bringeth salvation hath appeared to all men – Titus 2:11.

Christ must reign till he hath put all enemies under his feet; then (tote – at that time) shall the Son also himself be subject unto him that put all things under him, that God may be all in all – 1 Corinthians 15:24-28. The embodiment of the second person of the Godhead, the Word of God, was crucial for humanity’s redemption and the restoration of all things – Acts 3:21; Romans 8:19-21; and for reconciling all things to himself – Colossians 1:20.

For though there be that are called gods, whether in heaven or earth, (as there be gods many, and lords many,) (1 Corinthians 8:5) But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him – 1 Corinthians 8:6.

Do not assume that God is someone we cannot relate to or understand. If we view God as distant and unwilling to engage with His creations, we are diminishing His divine nature. Understand why He created us in the first place. His creation reflects His profound longing for companionship and adoration. The longing placed within us by Him is not just evidence of His desire, but also an urge for us to seek and pursue Him – Acts 17:26,27. This longing and yearning for something greater, for something beyond ourselves, is a reflection of our innate connection to the divine. The Psalmist said, As the hart pants after the water brooks, so pants my soul after thee, O God. My soul thirsts for God, for the living God: when shall I come and appear before God? Psalm 42:1,2 It is a reminder that we are not meant to live in isolation, but rather in communion with the source of all life.

Our longing for meaning, purpose, and fulfillment is a testament to the fact that we are created beings, designed to seek out and connect with our Creator. It is in this connection that we find true satisfaction and fulfillment, as we are united with the One who knows us intimately and loves us unconditionally.

So let us embrace this longing within us, this ache for something more, and allow it to lead us back to the arms of our loving Creator. For it is in Him that we find our true home, our true identity, and our true purpose. Let us not resist this longing, but rather surrender to it, knowing that it is leading us closer to the heart of God.

The inner yearning that God has instilled in us, the deep longing for vitality and illumination, serves as proof of His longing and enduring existence within us. This longing could not exist within us if it were not for God’s creation of us. Our yearnings, shortcomings, and all that we lack direct us to the origin of life, which is God. God cannot be separated from any being, as He is an integral part of every living creature.

Why would He create living beings if not for them to behold His glory and be in awe? Through Christ, He created sons and daughters whom He desired to share all He possesses; “the household of God” – Ephesians 2:19 – the term used is oikeios, meaning relatives or those belonging to or related to the family. Not just relatives, but heirs; heirs of God, and joint-heirs with Christ – Romans 8:17.

The terms “relatives” and “heirs” have some overlap but also distinct meanings in this context. While “relatives” typically denotes family members or those related by blood or marriage, “heirs” or “joint-heirs” refer to individuals who are designated to inherit or receive something of value, such as possessions or rights, often within a legal or familial context. The passage, emphasizes that believers are not just related to God through Christ but also designated as heirs who will inherit the blessings and promises of God.

God, therefore, exists within our finite understanding but is veiled. He is not incomprehensible to our limited minds, but only the veil or hindrance needs to be removed. For this purpose, God sent His Son to redeem us. If God is incomprehensible, incohesive, and incoherent, then His creations would have no means to communicate with Him; He would not be able to elicit a reaction from His creatures. If we cannot perceive the Almighty, why would He anticipate any response from us? However, the reality is that He has revealed Himself to His creatures so that we can discover Him by reason and feel after Him. But, if we are stubborn and won’t let go of any misconceptions or preconceptions, it will obstruct our ability to reason and understand Him for who He truly is.

God is the ultimate embodiment of purity, and authenticity, as well as everything of the highest moral quality in the created world, the visible universe. The apparent world is inseparable from the presence of God within it (the presence of God is undeniable throughout the created universe), as the Designer has left an everlasting impression of Himself throughout the created universe. The visible world is intricately linked to the inherent presence of God, with His imprint woven seamlessly throughout creation by the Designer. It is impossible to disentangle the embedded—or ingrained—impression of God from the apparent environment.

If that is true, then the creatures that are deficient of His presence can be filled with His self. Only one must know how to access Him. Need not worry; for if He so does expect us to possess Him, He must have provided a way to come to Him. Only such an entity can be revered as God.

The human body is one fine example, which is incredibly complex and intricate, displaying clear evidence of being created with utmost precision. Its origin strictly points to God, and it cannot exist unless fashioned by Him. In other words, its source is indisputably divine, and it can’t exist apart from divine creation.

At birth, a person enters the world through their body; they materialize in the terrestrial realm by occupying or assuming a human body that is unique to them. The action of God’s Spirit causes the earthly and the divine to merge. This instance of the supernatural occurring in the natural world demonstrates the invisible hand of God at work in the universe. The soul is formed within the womb of a woman at conception. If the complexity of human beings is beyond human understanding, can we not conclude that the creator is unlike any man and must be God? When they pass away, shedding their physical form, it becomes clear that they came from a divine realm, going back to God’s domain. This cycle of life is the unmistakable creation of God, the maker of everything and the power behind the manifestation of the universe.

What defines a human being? It is the essence that brings the body to life, turning a mere mixture of flesh and bones into a living being. The spirit that gives life to the body is what transforms the mortal mixture into a living soul. Where does this essence/spirit originate? It can’t stem from anything on earth. If one were to suggest that humans hold the power to create life within themselves, Should one dare assert that humans are endowed with the creative life necessary to birth another human, wouldn’t it render humans divine, wouldn’t that imply humans are akin to God and are worthy of worship? But as a man cannot control his own life and in death he has to give up everything to his fate, it shows that man cannot be the giver of life, but rather there is someone outside of man’s realm who is in charge, and that must be God. If man could halt death in its path, then we could credit man with creating a soul. However, that is not the situation for us humans, is it?

Man not only lacks understanding of his origins and destination but also demonstrates a reliance on and desire for assistance from the spiritual realm. Through religious rituals and offerings, he seeks to satisfy a higher power and seek redemption. Man needs to rely on this entity known as God for the advancement of well-being, health, and harmony. God is the first thought that arises in a rational person when things take a turn for the worse. This recognition is the inherent mark of God within every individual, demonstrating the presence of God and our origin and destination in God. This statement reflects a belief in the divine origin of life and the idea that death is a return to a higher realm orchestrated by a higher power, God. It suggests a sense of faith and reverence for the role of God in the cycle of life and death.

When a person passes away, their body turns to dust, and the life of the body or the spirit that gave it life returns to its origin. The Bible explains this process, stating, “Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it” – Ecclesiastes 12:7; Genesis 3:19. Who can refute this?

“If humans need to adapt, recycle, reshape, or extract the resources from the world to meet their requirements and surroundings, they should understand that God has created the world in a way that accommodates human needs. God has instilled wisdom and creativity in humans to utilize the provided materials to shape the world according to their preferences.”

Can we erase the idea of God from ourselves if we choose to? Whether you are an atheist, agnostic, wicked, or a believer; the profound awareness of God is deeply rooted in every human. Denying it won’t alter our innate nature.

Someone who denies the existence of God is in denial of their true self. This denial is delusional because they cannot remove that consciousness from deep within. He is at odds with himself, let alone the idea of God. They are antagonistic to everything good and divine, as their soul is held in captivity. As a result, there is a deep-seated dissatisfaction within each of us, regardless of our circumstances, because we are aware of our inherent depravity and the need for redemption. Now this man walks, in the vanity of their mind, having the understanding darkened, being alienated (to estrange away/ to be cut off) from the life of God through the ignorance that is in them, because of the blindness of their heart – Ephesians 4:17,18.

Only a shift in authority over the soul can bring about a lasting transformation and true contentment in an individual. The soul needs to be freed from the grip of sin and the malevolent force that confines it from experiencing true life. One reason he argues against God’s existence is the strong sense of God within him that bothers him, which is what piques him – Colossians 1:21. His fallen ego is so opposed to God that it desires to separate itself from its Creator through death. Death is the inevitable fate that all living beings, including humans, are inevitably drawn towards due to the inherent depravity that has befallen this supreme creation of God. The shadow of death looms over all of God’s creatures, only the light of God can free a soul from it – 2 Corinthians 4:6; Isaiah 9:2; Luke 1:79; Matthew 4:16.

God must intervene, and only He can do the necessary work to restore us to where we belong and to our original state of being aligned with and at peace with Him. This is what He did by sending His only begotten Son to the point of death so that we might be saved through Him. God’s love for His creation is immense, and unlike many claims, God takes no pleasure in the death of the wicked. Instead, He desires for the wicked to turn to Him and be saved from their despair. God was in Christ, reconciling (restoring, reuniting, bringing together again) the world unto himself, not imputing their trespasses unto them – 2 Corinthians 5:19.

So, this deep awareness of God and the struggle with it are simply the manifestation of the Divine’s call within everyone. In other words, the argument against God’s existence stems from a profound imprint in his mind, which is opposed by the corrupt rationale.

One reason why the soul must be limited in seeing things outside of this sphere is to exercise faith. Faith is the fuel by which you can navigate a soul into eternity. And since faith is a spiritual virtue and comes from God and cannot be concocted by humans, only the true and living God can impart such faith. This precious faith comes from believing on His Son Jesus. You would need the right person to steer your soul to eternity. And when knowing God and His Christ is eternal life, only He can guide and lead a soul on the right track, to keep them on an even keel. All other reliance can be fatal and can only mislead you to damnation. For they are blind guides and false hopes who if not sustained by the true God will perish. By nature, they are not gods but myths and folklore behind which the devils work to deceive.

Spiritual wellness relies on faith in God and that faith must come from God and it comes through believing in His Son Jesus Christ. He is the author of our faith. Nothing of God and eternity are made visible to the naked eye but it is this imputed faith that empowers us to see and know God and to experience Him. Everything that God has to offer can only be accessed through faith and since God alone can equip us with such virtue, He who provides like precious faith must be the true God and the rest are falsehood. It’s this faith by which a regenerated soul lives by without which a spiritual life is not possible or without which the spirit, which is created in the image of God cannot be sustained. For faith is its link that plugs him to God. The soul of man cannot sustain itself without God and it is the faith that we obtain from God that connects us to Him. If so, He who imparts faith and grace must be God. You cannot object or disbelieve the faith of millions of souls who were raised to life to live unto God. They were not perfect beings but were on the verge of being annihilated by death and the evil one. They were hopeless and destitute of any life that received life or had experienced the abundant life that Christ had promised and thus entered into life. You cannot convince them into believing the crap as they have received faith from God.

The physical and spiritual aspects of man are at odds. Due to the corrupt nature of the flesh and the vague and void spiritual realm, the flesh would ultimately triumph, squelching all glimmer of hope. This internal enmity is further fuelled by the demonic spirit within – Ephesians 2:2, referred to as the “strong man” by Christ, who is defeated on the cross of Calvary.

Therefore, despite one’s spiritual beliefs, the concept of God remains ingrained in human consciousness. Death cannot erase this idea, as God’s presence transcends even the deepest depths or the highest throne. In every corner, God’s existence persists, encompassing all and simultaneously existing beyond and within creation to uphold it.

The Psalmist says, whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I make my bed in hell, behold, thou art there; the darkness and the light are both alike to thee – Psalm 139:7,8,12.

The awareness of God is what will afflict a soul the most in hell. You may believe that this consciousness of God regurgitates within merely in this life, but as you have read, you cannot hide from Him who sits on the throne; the thought of God will continue to haunt you as an eternal being, whether in life or death. Yes, death is a severance from God, yet man’s consciousness persists even in hell, which is anathema or damnation. Torment is a facet of the mind or consciousness; It cannot be referred to as “torment” unless it is a mental or conscious experience – Luke 16:24; Revelation 20:10. You would only understand the horror if the dead could talk now.

What causes us humans to suffer from despair, hopelessness, and mental and physical illness? Can you identify its underlying cause? Humanity is suffering as a result of our separation from our creator God. Depravity is consuming him from the inside out. The entire individual is sick. The man is exhibiting withdrawal symptoms here. He is ill because of his disengagement from God, and he cannot be healed unless he encounters God’s redemptive act, which God has already made possible through His Son Jesus, the Christ.

From the sole even unto the head there is no soundness in it – Isaiah 1:6. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over my head: as a heavy burden they are too heavy for me – Psalm 38:3,4. O wretched man that I am! Turn thou us unto thee, O Lord, and we shall be turned; renew our days as of old – Lamentations 5:21.

God is ready to hear your cries of suffering and anguish over sin. All He asks of you is an inward yearning for life. Why should he save you if you don’t feel the need of Him? Would man, however, call upon Him?

Come, behold the works of the Lord, what desolations he hath made in the earth – Psalm 46:8.
I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things – Isaiah 45:7.
Shall there be evil in a city, and the Lord hath not done it? Amos 3:6
Deuteronomy 32:39 says, “See now that I, even I am he, and there is no god beside me; I kill, and I make alive; I wound, and I heal; and there is none that can deliver out of my hand.” God holds final sway in every death and every life.

This demonstrates God’s sovereignty over His creations rather than being evil. This does not suggest that God is malevolent. He must be the ultimate good. Can you not sense the impact when good is lacking within you and around you? Can you not observe how volatile and obnoxious the atmosphere becomes when good is being substituted by evil? For where envying and strife is, there is confusion and every evil work – James 3:16.

In the absence of God or where the Lord God is not revered, there is chaos and all forms of evil. When evil or anything other than the true God is worshipped and adored, that is where the wisdom of the wicked one prevails – James 3:8-18; Ephesians 2:2. The preceding lines demonstrate that God allows evil to exist where He is not revered and feared.

All things were created by him, and for him; whether they be thrones, or dominions, or principalities, or powers; the things that are in heaven, and that are in earth, visible and invisible Colossians 1:16. They fulfill God’s purpose; even Pharaoh, who is a symbol of the devil. For the scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth – Romans 9:17. Even creation groans and is subject to futility, experiencing decay and suffering until the one it was made for is saved. It eagerly anticipates the revealing of God’s children.

Fear and gloom overshadow all creatures of God. However, those who walked in darkness have seen a great light: those who live in the land of the shadow of death, light has shined upon them – Isaiah 9:2; the people who sat in darkness saw a great light, and to those who sat in the region and shadow of death, light has sprung up – Matthew 4:16.

What is that light you might ask? For God, who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ – 2 Corinthians 4:6.

When did God command the light to shine out of darkness? On the first day of His creation of the present world, God said, “Let there be light,” and there was light – Genesis 1:3,4. And this is the true Light, which lights every man that comes into the world – John 1:9. In him was life; and the life was the light of men – John 1:4. And this is the record, that God has given to us eternal life, and this life is in his Son – 1 John 5:11. He who has the Son has life, and he who does not have the Son of God does not have life – 1 John 5:12.

How could you be so naive as to think that evil doesn’t exist? It’s deeply embedded in your being. Apostle Paul states, “Evil is present with me” – Romans 7:21. Your flesh is regurgitating or detecting wickedness; for it is subject to sin – Romans 7:17-20. You are quite aware of it. That is why we all feel terror. That is why we enclose ourselves with walls. We would rather remain inside the boundaries of concrete walls for this reason. You run away from problems. For what reason do birds hide? For what reason do the animals hide? They must conceal themselves from raptors, predators, and other scuttling creatures who would like to eat them.

Wickedness is the polar opposite of goodness. Even a kid can differentiate between the two. So, wherever there is wickedness, there is God. Where sin abounds, grace does much more abound – Romans 5:20. Not that God causes evil, but that He must be the reason why the wicked world contends. God must be the reason for the evil world’s contention. What was the original sin of Lucifer, the devil? He was contending for God’s throne. He said in his heart that he would ascend into heaven, exalt his throne above the stars of God, and be like the Most High – Isaiah 14:13,14.

The Bible says that God is the one who restrains evil, thus it stands to reason that evil opposes God via His creations. According to Galatians 5:17, “The flesh in which wickedness dwells lusts against the Spirit, and the Spirit against the flesh.” These oppose one another.”

In this earthly realm, there are millions of self-proclaimed gods who by nature are no gods. They exist all over the world. The temples, numerous religious contexts, and even political domains demonstrate their undeniable existence. Millions of claiming gods are a sure-fire indication that they are vying for the title of the only real God.

Man’s need to build temples and shrines to satisfy deities demonstrates their influence over humanity. In contrast to the ancient Pharaoh, who ruled as an absolute dictator and enforced strict regulations on brickmaking, excluding crucial elements like hay that give structure and stability, the modern Pharaoh cannot exert such extreme control. Having been defeated by another powerful kingdom, a new era of compassion and vitality has been ushered in for the suffering humanity. Consequently, the modern Pharaoh is limited to deceiving people through tactics like compromise, collaboration, favors, and reciprocity.

It’s a reciprocal relationship. These beings are believed to cater to all material and worldly desires. Such gods are also made available to quell your rage, hostility, and envy. Eliminating their enemies can also be included in the list. They are also called upon to suppress feelings of hatred, jealousy, and anger. Those under their control understand the consequences of defiance. These wicked beings don’t regard your free will. They don’t do you favors in love, but they act intending to keep you from drifting towards the God-founded kingdom of Christ, which resurrects souls from their depraved state through the power of the Spirit of God. Their favors are not driven by love, but rather by the desire to keep you captive and prevent you from seeking the God-founded kingdom of Christ, where souls are resurrected from their corrupted state by the Holy Spirit’s power.

They entertain you by captivating your mind with the world’s glitz, making worldly careers and the pride of life seem essential to build your earthly life, and providing things to satisfy your worldly and carnal desires. By showcasing the world’s treasures (by stimulating your intellect with worldly luxuries), promoting lucrative professions (by crafting successful careers as the ultimate pursuit), glorifying a lavish lifestyle (by promoting the allure of a glamorous lifestyle – emphasizing the importance of material possessions), and catering to your sexual needs, they ensure your constant entertainment and engagement.

Even though these vices are devoid of life, you still find yourself drawn to them. Addictions, promiscuity, lawlessness, fame, glamour, power, and authority are what you exchange for the life of God and perish like a beggar, spiritually impoverished and separated from the life of God, which is Christ. When your life in this world comes to an end, you are fated to eternal damnation because you never had the opportunity to know God and His Christ, being captivated by the glitz and glamor of this fleeting world.

On the other hand, the real God does not force things upon you that you do not desire. Like a skilled physician, the true God cares and diagnoses to see what is needed to revive and restore you to life and wholeness. He will reawaken your free will through His Spirit and empower you to embrace the truth. He liberates first and then enables you to fulfill His purpose. Love is His foundational trait of the true God. That is the distinction.

I’d like to enlighten you and address your misconception that an entity’s choice to inhabit temples constructed by humans serves as proof/indicative of its identity; an entity’s decision to reside in human-made temples is evidence of its identity. The things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils – 1 Corinthians 10:20.

Their limitations and fallibility are apparent in their eagerness to inhabit temples. Devils favor localized dwelling as they are frequently linked to specific locations or individuals in different belief systems. Therefore pilgrims must navigate challenging terrains, travel great distances, and climb stairs to visit these elusive entities.

The true God, however, is omnipresent and infallible, and cannot be confined within human-made temples. God, the creator of the world and everything in it, as the Lord of heaven and earth, does not dwell in man-made temples; nor is He worshipped with human hands, as if he needed anything, since He gives life, breath, and all things – Acts 17:24,25.

The only one to make such a claim is the Lord God of Israel: Is it possible for someone to hide somewhere secret and remain invisible to me? Do not I fill heaven and earth? saith the Lord; the most High dwelleth not in temples made with hands; Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord – Jeremiah 23:24; Acts 7:46-50.

It was not God’s idea to build a house for Him, but King David and his son Solomon had vainly reasoned that God desired a temple like man and needed things – Acts 7:46; 1 Chronicles 17. The real God is indescribable, immense, and ever-present, encompassing everything, and as the poet suggests, we walk, live, and exist within Him – Acts 17:28.

If God exist, He must have already expressed His ultimate righteousness, and goodness to His creatures at the immediate sequel and before the fall would even transpire as He must know about it. Can you think of one being that claims to be omniscient and the embodiment of goodness? The person who has shown himself to be the ultimate embodiment of life, love, truth, and the path to God represents the highest order. It was Jesus who said, “I am the way, the truth, and the life. No one comes to the Father, except through me” – John 14:6; He is referred to as the Lord from heaven, he is the manifestation of the unseen God who descended to save humanity – 1 Corinthians 15:47; Colossians 1:14,15.

“The Lamb, slain from the foundation of the world” – Revelation 13:8; Who verily was foreordained before the foundation of the world, but was manifest in these last times for you – 1 Peter 1:20. The true God had already devised the redemption plan before the fall occurred. This demonstrates His omniscience, a key characteristic of God. Upon examination, it becomes evident that only the God of Israel exhibits these attributes.

He must be God and no one else can take that place. There is only one entity that has expressed Himself, embodied Himself, and incarnated to show the created world that He is God. He must be God to incarnate; a created being cannot accomplish such a feat. Only a pre-incarnate Christ can become incarnate.

The pre-incarnate Christ is known by the appellation “the Word of God,” and in his incarnate form, he is, Jesus of Nazareth (the embodiment is the Son of God/Son of man). The one who descended is also the one who ascended above all heavens, that he might fill all things. And he is before all things, and by him, all things consist or held together.

He is the one being that, in contrast to other entities, truly showed compassion, desired to unite with His creation and save them from their degradation, and offered himself on the Calvary tree to rescue mankind. Without the incarnation, it would have been impossible for any created being to perceive or know God. One man’s death on behalf of the people was necessary and expedient. For there can be no atonement for sins without bloodshed.

And as everyone has fallen short of God’s glory and there was no one righteous among mankind – Romans 3:10,23; Ezekiel 22:30, the Lord God, the wisdom and power of God (the Prince of life – Acts 3:15 – the Holy One and the Just – Acts 3:14), the exact representation of God’s glory, had to give up everything and humble Himself to become human (He emptied Himself, taking the form of a servant, being made in human likeness – in the likeness of sinful flesh) and obediently accept death – Philippians 2:6-9; Psalm 89:20-45; Romans 8:3.

God, being a Spirit, cannot be seen. Created beings may sense God to a degree but seeing Him as He truly is remains impossible. Psalms 18:7-15 and Revelation 1:13-17 emphasize that He is so terrible and a Mighty God. According to John 1:18, no one has ever seen God; only the Son, who is close to the Father’s heart, has made Him known. In John 5:37, Jesus explains that the Father, who sent Him, has confirmed His identity, though His voice has never been heard nor His form seen. It hints quietly that the Father takes on a form that the Son alone has ever seen.

The term “Terrible” does not necessarily mean something negative, but rather it conveys the awe-inspiring and overwhelming power, majesty, and authority of God. It highlights the divine attributes of God that inspire reverence, fear, and respect due to His infinite nature and supremacy over all creation. Similarly, describing God as “Mighty” emphasizes His strength, sovereignty, and ability to accomplish all things. It signifies God’s omnipotence and omnipresence, underscoring His capability to bring about His will and fulfill His promises. These attributes are ascribed to God in religious teachings to help believers understand and appreciate the magnitude of His power, holiness, and transcendence beyond human comprehension. The language used to describe God reflects the profound reverence and awe that believers have toward the divine being they worship.

The true God is accountable. He is a conscientious Father of lights. We cannot claim He is unmindful of us. He truly looks after His creation, particularly humans. Even the hairs on our heads are numbered – Matthew 10:30. That illustrates His level of accountability towards mankind.

We must understand why He cares for us and why humans were created in His likeness and image. One reason is to communicate and express Himself through mankind. Creating His family is another motive – Ephesians 2:19/3:15; Romans 8:17. The innate desire in humans to procreate and build a family is inherited from God.

It is the attributes of the Father God that we all pine for to coalesce with. That inner longing to have life is the evidence. It is the expression of God within each one of us. All of the morality we can infer stems from God’s virtue. It is an inherited virtue as the poets have said, “For we are also his offspring” – Acts 17:28. As you cannot deny the traits and disposition that the parental lineage would impart, you cannot deny the spiritual inclination within us to do good, reflecting the nature of our heavenly Father.

The qualities of the Father God are what we all desire to unite with. Our inner desire for life is proof of this. It is the manifestation of God within each of us. Every moral value we possess is a reflection of God’s virtue. Just as we inherit traits and characteristics from our parents, we also inherit spiritual qualities. The longing to do good and avoid evil is a reflection of the nature of our heavenly Father.

He is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see to whom be honour and power everlasting. Amen – 1 Timothy 6:15,16.

BUT

For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ – 2 Corinthians 4:6.

When Jesus assured his disciples, “I will not leave you comfortless: I will come to you” – John 14:18, the term used, “orphanos,” signifies being bereaved (“orphan”), essentially parentless: — comfortless, fatherless. He was displaying the depth of God’s love for us. He was reassuring them of His plan for the entirety of creation, particularly humanity since He knew the ramifications, the pain, and the terror of being estranged from the Creator God.

He came not only to redeem man, but also to destroy the source of all evil, death, and decay. He accomplished this by His incarnation and death on the cross, which served as a propitiation and ransom for all. For the Word of God, the Lord from heaven who became incarnate as Christ Jesus is the exact representation of His person, undivided and sharing the same glory as God.

The indivisibility of the Godhead implies that God’s divine nature is united and inseparable. It suggests that God’s divine essence is one and the same. The term “unity of the Godhead” refers to the fact that God exists in three separate yet interdependent persons: the Father, the Word, and the Holy Ghost. Despite having distinct characteristics, these three who bear record in heaven are one.

Let me point out some unique characteristics of the Godhead. One distinctive trait I have learned about the Holy Ghost is His self-effacing nature. He does not seek the limelight (He does not speak of Himself or glorify Himself); instead, His joy lies in glorifying the Father and the Son. Consider His words: “And truly our fellowship is with the Father, and with His Son Jesus Christ” – 1 John 1:3.

Why this uniqueness? Jesus is seated on the right hand of the Father and has a heavenly abode. But God hath sent the Holy Ghost to be with His ecclesia. It is the Holy Ghost that seals us and baptizes us into one entity. He is the one that compacts and holds the body together. The relationship of the Spirit and the Church is inseparable. The Church cannot be the church without the Holy Ghost. The church is comprised of saints in heaven and on earth and each person whether they be in heaven or earth is intertwined by the Spirit of God. So, even though the Holy Ghost is a person in the Godhead, He cherishes to be part and parcel of the body of Christ; He abodes within the church as His own Temple to enable the saints to worship, pray, and adore the Father and the Son Jesus Christ. When we pray and sing and do anything within this body—we do it in partnership with the Spirit. He must enable us to pray and sing and to do and to will of His good pleasure – Philippians 2:13. Our hearts are His permanent abode. We are the temple of the Holy Ghost – 1 Corinthians 6:19. He dwells in a believer and makes intercession for us – Romans 8:26,27. He does not take to Himself any worship, but He dwells in a believer and directs the worship toward the Father and the Son. That’s what makes Him unique. It was through the eternal Spirit that Jesus was able to offer himself without spot to God – Hebrews 9:14.

The Bible speaks of: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost” – 2 Corinthians 13:14. Even here, the distinction in features within the Godhead is clear. It signifies the intimate relationship, partnership, and communion believers have with the Holy Spirit. It emphasizes the idea of sharing in the life and work of the Spirit, as well as experiencing His presence, guidance, and empowerment in our lives. We believed the Holy Spirit was present to assist us in our tasks. His bond with us goes deeper than that. In reality, He allows us to share in His job. We follow His work within us, rather than the opposite – Philippians 1:6.

“It is crucial to understand a fundamental principle: we must be mindful not to cause sorrow to the Holy Spirit, as He is susceptible to being grieved. It is imperative that we avoid grieving Him, as He is the source of our vitality and sustenance.” Ephesians 4:30 During our spiritual infancy, we are all prone to grieve Him, and He understands our frame; and as a parent pities his children, so the Lord pities those who fear him – Psalm 103:13. When an adult son wishes to defy his father’s desire, that’s what deeply saddens the Father’s heart. We have had fathers of our flesh who corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? – Hebrews 12:9.

Another remarkable aspect of the Spirit of God is that, although one could be pardoned for blaspheming the Father and the Son, blaspheming the Spirit is viewed as a transgression leading to eternal condemnation. The profound mysteries of the Godhead remain unrevealed to us, beyond the grasp of our limited understanding. Yet, as we draw insights from the Scriptures, we observe the Spirit’s traits of sensitivity, gentleness, and purity, which highlight His nature – as depicted in Galatians 5:22,23 and Ephesians 4:30, potentially shaping this assertion.

Even though there isn’t a specific verse that explicitly mentions sins or blasphemy against both the Father and the Son in the same context. However, the concept of sinning against both the Father (God) and the Son (Jesus Christ) is often understood in Christian theology as both being part of the triunity, with any offense against one being considered an offense against the other due to their unity in the Godhead.

Holy Ghost is the personification of purity and power (dunamis) – Acts 1:8; He is like a refiner’s fire and fuller’s soap, purifying whatever He touches – Malachi 3:2; Luke 3:16,17. He must remain and purify His temple as He is holy. Though He proceeds from the Father – John 15:26, He possesses His own mind/will – Romans 8:27. This can also be interpreted as the Holy Spirit being associated with conviction, guidance, and the revelation of God’s truth because He alone knows the things of God – 1 Corinthians 2:11.

Therefore, blasphemy against Him might be viewed as a purposeful rejection or denial of the Spirit’s work, constituting an unforgivable sin due to its direct assault on the character and essence of God. Such an act is not pardoned in this life or the next – Matthew 12:31,32; Mark 3:28,29; Luke 12:10.

When many ministers of God teach about fellowship with the Holy Spirit, here He tells us about having fellowship with the Father and with the Son. Those in whom the Holy Spirit resides are motivated by a profound love for the Father and Jesus Christ, and the Holy Spirit will never seek to draw attention to Himself. The immense love that the Holy Ghost has for the Father and Jesus Christ propels those who are filled with Him towards the persons of the Father and the Son.

Jesus too has the trait to some extent that we often see him delighted in glorifying his Father while he was on earth in the body of his flesh. The Holy Ghost is unique, yet He is the Spirit of God/Father; He proceeds from the Father. And when the Father is glorified, the Holy Ghost is glorified. The unity in the Godhead is so profound that one could perceive the Holy Ghost as the Father Himself. Mary was found with the child of the Holy Ghost – Matthew 1:18; Jesus, the Son of the most high God – Mark 5:7; he shall be called the Son of the Highest – Luke 1:32; The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God – Luke 1:35. Although the three persons of the Godhead are one (“τρεῖς” – treis, literally means three), the Father is regarded by both the Holy Ghost and Jesus Christ as the highest order in the Godhead, as they both originate from the Father – John 8:42/ 14:26/15:26; Acts 2:33. The Spirit of truth said, My Father, which gave them me, is greater than all – John 10:29; the head of Christ is God (the supreme Divinity) 1 Corinthians 11:3.

The Father is the great Judge – God the Judge of all and He sits on a great white throne; who is the blessed and only Potentate (of great authority), the King of kings, and Lord of lords – 1 Timothy 6:15; Revelation 20:11; Hebrews 12:23. And we have an advocate with the Father, Jesus Christ the righteous – 1 John 2:1; who is set down at the right hand of the throne of God – Hebrews 10:12/12:2; Romans 8:34; Acts 2:33; Mark 16:19.

The incarnated Christ said he that hath seen him hath seen the Father. He said that he is in the Father, and the Father is in him; that, whatsoever ye shall ask in his name, that will He do, that the Father may be glorified in the Son – John 14:9-11. Jesus attested that He and his Father are one – John 10:30.

The Lord is that Spirit – 2 Corinthians 3:17. And where the Spirit of the Lord is, there is liberty – 2 Corinthians 3:17. Who is the Lord? God hath made that same Jesus, whom ye have crucified, both Lord (kurios) and Christ (Christos – Messiah) – Acts 2:36. Jesus is the holy Spirit, the Spirit of sonship, the child of the Holy Ghost and the Holy Ghost is the Spirit of the Father, the Spirit of God. The Father is the source of both the Son and the Holy Ghost, and because Jesus Christ is God, so is the Spirit of Christ. That is the unity of the Godhead.

If you look closely, it appears that there are just two persons in the Godhead: the Father is represented by the Spirit of God, also known as the Holy Ghost, and the resurrected Christ is represented by the Spirit of Christ. But you must understand that the Son or the man Jesus was created but the Word of God, who was with the Father exists. So, the Spirit of Christ is none other than the Word of God Himself who exited with the Father; only that He hath taken upon Him a human form.

It’s crucial to comprehend that while Jesus, as a man, was made and had a beginning, the Word of God, who was with the Father, has coexisted with God. The Word of God is the Lord from heaven; the Lord is that Spirit – 1 Corinthians 15:47; 2 Corinthians 3:17. Jesus, the Son of man (the human self) He calls, “Thou art my Son, this day have I begotten thee”. I will be to him a Father, and he (the Word of God) shall be to me a Son – Hebrews 1:5; Acts 13:33; Psalm 2:7/89:26,27. However, despite being depicted as the Father’s Spirit, the Holy Ghost existed as a distinct person within the Godhead, possessing His own volition while remaining indivisible. It is therefore correct to say that both the Holy Ghost and the Spirit of Christ (holy Spirit – the Spirit of Sonship) proceed from the Father to accomplish His will.

Before the Son of God was introduced (incarnation), the Father, the Word, and the Holy Ghost were seen as one, with life concentrated in the Father. Now, with the Son being introduced, the Father has decided that the life should be concentrated in the person of the Son, at least for now, until the restitution of all things. For as the Father hath life in himself; so hath he given to the Son to have life in himself – John 5:26; And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life, and he that hath not the Son of God hath not life – 1 John 5:11,12. For it pleased the Father that in Christ should all fulness dwell – Colossians 1:19; For in Christ dwells all the fulness of the Godhead bodily. – Colossians 2:9.

Since Jesus, being the Word of God incarnate (the hypostatic union), shares the same essence as the Father, it is fitting to designate him as God. For He is God. The great God and our Saviour Jesus Christ – Titus 2:13. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God and eternal life – 1 John 5:20. For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace – Isaiah 9:6.

The Son saves – Hebrews 7:25; John 4:42; 1 John 4:14, the Holy Ghost seals (to set a seal upon, a mark or a seal for security or authentication purposes) – Ephesians 1:13; 1 Corinthians 12:13, and the Father secures – John 10:29

It is an undeniable fact that we dwell in a fallen, decaying world. The existence of evil, wickedness, immorality, and various dark and vile elements that define this world serves as clear proof of its decay. Simultaneously, as previously mentioned, due to God’s care, no creation can be isolated from God’s profound and deeply ingrained presence or the awareness of God, as it is often expressed. Therefore, I would argue that evil is an essential component within the boundaries of the fallen world that has been created. This only serves to emphasize the awareness of God.

If you can perceive – if your senses can grasp the spiritual laws that govern our moral compass to discern between good and bad, including what is considered as wickedness or moral depravity, as well as the language we use – you will see that language is divinely instituted; it is divine, and all the work of God within man. No matter how hard you try to deny it or attribute it to another source, the truth of God cannot be removed from our DNA.

Your oratory expression and voice cords are intended to express Him, to speak about things with the intention of reaching that conclusion, that degree of expressing God. And people, the highest embodiment of God, I purposefully stated that the extent to which humanity can experience God is only via man. That is the highest means by which God can manifest Himself.

“For that which may be known of God is manifest in them; God hath showed it unto them. The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” – Romans 1:19,20.

However, the man was unable to identify its originator. Sin has obscured his ability to view his creator. Furthermore, there will never be another introduction to God save via the person of Jesus Christ, who is the final and perfect manifestation of the Divine. This is the final invitation to turn from sin and turn to God.

The ox knows his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider – Isaiah 1:3.

And the times of this ignorance God winked at, but now commands all men everywhere to repent – Acts 17:30. Why?

This time, God made certain that no stone was left unturned, removing all impediments, bounds, and blinders so that man could freely approach God via Jesus Christ. God has consecrated a new and living way into the most holy place for us via the blood of Jesus so that we can approach Him without fear through Christ – Hebrews 10:19,20/4:16. How will anyone escape if they reject such a tremendous salvation? Hebrews 2:3, 1 Peter 4:17, 2 Thessalonians 1:8.

Humans were created in the image and likeness of God to serve as His representatives in the world. However, humanity failed to uphold this responsibility. Consequently, God sent Jesus of Nazareth, the good shepherd, to lead the way and show us the path to redemption. Through his ultimate act of sacrifice, Jesus was able to meet the demands of the entire world and restore it to its former glory.

Having made peace through the blood of his cross, by him God reconciled all things unto himself; by him, I say, whether they be things in earth or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled. In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight – Colossians 1:20-22. God commends his love toward us, in that, while we were yet sinners, Christ died for us – Romans 5:8.

Why are men still hesitant and unwilling to accept/ seize this promise of life, the gift of God without any effort on their part? That’s the extent to which they have declined. And unless God saves, no one can be saved. However, God cannot save people who are not desperate. Unless one is desperate, God cannot save them. Jesus invited those who were weary and heavy laden – Matthew 11:28.

Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe – 1 Corinthians 1:20,21.

If any man among you seems to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness – 1 Corinthians 3:18-20.

For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: That no flesh should glory in his presence – 1 Corinthians 1:26-29.

God cannot be defined by mere words; He must be experienced. Taste (ta`am) and see the Lord; that is to feel after Him and find him – Acts 17:27; Psalm 34:8. No creature can deny experiencing God. His spirit is the breath that keeps the body alive. When the spirit departs from the body, it is said to be deceased – James 2:26. All the while my breath is in me, and the spirit of God is in my nostrils – Job 27:3. It is the Spirit of Christ in our breath – Lamentation 4:20, affirming our Creator and the breath given to us – “the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” – Genesis 2:7; by him were all things created and all things consist – Colossians 1:16,17. This confirms that no being can deny experiencing God. For they exist in God and are a part of Him; the offspring of God (offspring is genos, which means, descendants or children of God in a spiritual sense expressing a close relationship or connection between us and God); as the Poet says, we walk, live, and have our being in God – Acts 17:28,29. God created man in His own image, in the image of God created He him; male and female created he them – Genesis 1:27. He surpasses His creation; He must exist outside of His creation. The Bible explicitly states that nothing can contain the Almighty One.

If He is omnipotent, He should also be omnipresent and omniscient. Therefore, the universe must exist within Him, and He transcends all created realms. Simultaneously, He must also reside within it to sustain all things through the power of His word. His presence is necessary to maintain the cohesion of all things.

“If God is omnipotent, then He must also be omnipresent and omniscient. This means that He transcends all created worlds and exists beyond them. Yet, at the same time, He must be present within the cosmos to sustain everything with the word of His power. All things are held together by His presence. It is His presence alone that holds all things together”. Colossians 1:17 says, in Christ, all things are held together or sustained, which emphasizes the idea that Jesus Christ is the sustainer and unifier of all creation. And he is before all things – Colossians 1:17. It is no surprise that He declared, “Truly, truly, I tell you, before Abraham was, I AM (eimi – exist)”; I am Alpha and Omega, the first and the last – Revelation 1:11; I am the Lord thy God from the land of Egypt, and thou shalt know no god but me: for there is no Saviour beside me – Hosea 13:4; our Lord and Saviour Jesus Christ – 2 Peter 1:11/2:20/3:18; God our Saviour, and Lord Jesus Christ – 1 Timothy 1:1; Titus 1:4; the great God and our Saviour Jesus Christ – Titus 2:13; I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me – Isaiah 45:5; This is he, that was in the church in the wilderness with the angel which spoke to Moses in the mount Sinai – Acts 7:38.

The Father, the Holy Ghost, and Christ are one – 1 John 5:7. Christ embodies both the Father and the Holy Ghost – Colossians 1:19/2:9; John 10:30/14:9-11. He is God manifest in flesh – 1 Timothy 3:16; the Word who was God was made flesh, and dwelt among us – John 1:1-14.

The unity of God is beyond human comprehension and cannot be fully understood or analyzed by human intellect alone; the three persons within the Godhead are so interconnected and intertwined that they cannot be separated or fully dissected, despite each person having distinct characteristics, which underscores the depth of the divine nature and the complexity of understanding the unity and diversity within the Triune Godhead.

Only through Jesus Christ can we truly know God. It is only through Christ that God has revealed Himself. For Christ is God. Therefore, salvation comes by calling upon the name of the Lord – Acts 2:21; Romans 10:13. For in Him is life; and He is the life of man – 1 John 5:11; John 1:4. Connecting with Christ is essential for a fulfilling life. He is the source of our existence, without whom we would perish. Thus, we must unite with him as urgently and significantly as we connect our devices to power sources. He that hath the Son hath life, and he that hath not the Son of God hath not life – 1 John 5:12.

Oh, Israel, it was Christ who was with you in the wilderness that brought you out of the house of bondage, yet you failed to recognize Him when He came to you in human form. The Lord of hosts is his name, thy Maker; and thy Redeemer the Holy One of Israel – Isaiah 54:5. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me – John 14:9. The ox knows his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider – Isaiah 1:3.

For objects to maintain their shape and form and for things to stay animated, He must have His control over everything. He is the breath of life; He must be the breath as no other created beings can claim to provide breath. How can any created realm that cannot exist on its own without the influence of its creator claim to be the origin of life?

God exists and is not a created Being. He is the source, the fountain, the beginning, etc. Things must be upheld by an external power, which must be God. Therefore, we cannot say that creation exists as it is dependent upon the external force known as God who is “self-exists and self-sufficient”.

Jesus unequivocally proved his divinity through his awe-inspiring actions on earth- raising the dead and claiming the power to resurrect himself – John 10:17,18.

Some consider creation to be the result of an explosion. This is absurd. Explosions do the opposite; they do not create but destroy. Explosions are generally seen as destructive events. They result in a sudden release of energy, usually causing harm, damage, or disturbance to the nearby surroundings. Destruction can pave the way for new growth, progress, or building to occur. The process entails substituting or changing the old with something fresh rather than generating from nothing. Creating involves giving life to something that did not exist before.

The terms “forming” and “creating” have distinct meanings:

“Forming” typically refers to shaping or molding something that already exists into a particular form or structure. For example, the Lord God formed man from the dust of the ground – Genesis 2:7. The body is formed out of the existing dust.

“Creating,” on the other hand, involves bringing something new into existence that did not previously exist. For example, God created man in his own image, in the image of God created he him; male and female created he them – Genesis 1:27. The human spirit is created there.

While both terms involve the generation of something, “forming” implies a process of shaping or structuring, whereas “creating” implies the initiation of something entirely new.

The term “self-existing God” describes that God exists independently and does not rely on anything external for His existence. This emphasizes the self-sufficiency and eternal nature of God, highlighting the idea that God is not created or dependent on any other being or entity. Describing God as self-existing underscores the belief in His eternal existence and divine nature as the ultimate source of all existence.

God is self-sufficient. The term “self-sufficient God” usually denotes the idea that God is autonomous and does not depend on anything external for existence or power. It indicates that God is whole in Himself and does not need anything or anyone else to be truly God. This concept is commonly linked with the notions of God’s all-powerfulness, all-presence, and all-knowing.

And the living things must be sustained by the breath of God.

The breath of God is not as you imagine a mere wind that passes through our nostrils. If the wind in nature could give life, then anything it blows on must come to life. However, we know wind has no life-giving substance. On the other hand, the breath of the omnipresent God gives and sustains life wherever it blows. You cannot assign a different word for breath; it is so intertwined with the spirit of God. Breath is not something without motion; it is exhaling, inhaling, it has motion, it has some kind of life. Wind (Anemos – air current) propels natural elements, while God’s breath sustains life on Earth. While God’s breath (Ruwach) is likened to the wind, this life-giving wind is a spirit– representing the spirit of God or a life-giving force. The breath of God comes from the four corners of the earth as four winds. The scripture states clearly that there are four winds in nature and four winds that symbolize the breath of God as well – Ezekiel 37:9; Revelation 7:1.

If it was an element like the wind which carries oxygen into the lungs that keep us alive then that would not be stable, even though the gaseous element oxygen is involved in it. The book of Lamentations speaks of “the breath of our nostrils” as the mashiyach (Anointed) of the Lord – 4:20; John 1:4. It must then mean; it is a spirit that the breath is comprised of. You cannot see the breath. When this spirit leaves the body, it turns into a corpse. Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it – Ecclesiastes 12:7. It is the presence of the spirit in man that pulls in the desired elements of the world to keep it alive. The elements of the world are attracted to the divine in all living things to keep them alive. When the spirit departs, the living things expire. This man contends with God yet is sustained and kept by Him. With a mouth that needs to be fed by God, he speaks blasphemy against Him. How is that possible?

Jesus Christ is the word of God by which all things are sustained and upheld. He is the breath of our nostrils – Lamentations 4:20 (it emphasizes the essential nature or life-giving aspect of this individual in our life). When God speaks, things are created.

Jesus Christ is the foundation of all things, sustaining and upholding creation. Described as the very essence of life, the breath of our nostrils, in Lamentations 4:20, His presence is vital to our existence (“breath of our nostrils” – it emphasizes the essential nature or life-giving aspect of this person in our life). Through His spoken Word, creation comes into being.

“What proceeds out of His mouth will not return void without fulfilling its purpose because He is the ultimate power. His word goes forth and creates things. His Word is a Being, the eternal Spirit – 2 Corinthians 3:17, that proceeds from God, indivisible, co-equal with God, and co-exists with God. This Word of God took upon Him the sinful nature for the redemption of man. God cannot be present in His absoluteness when things are created. If He is present in all His unspeakable splendour and unapproachable splendid majesty, the things that are created won’t withstand His magnificence.”

I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them – Revelation 20:11. God is terrible in majesty and great in power. He tried to speak to the children of Israel, and they pleaded with Him through Moses that He should not speak to them as it was terrible for their senses to bear. They told Moses, let not God speak with us, lest we die – Exodus 20:19; they said, if we hear the voice of the Lord our God anymore, then we shall die. For whom is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Deuteronomy 5:25,26. It was the glory of the Lord that abode upon Mount Sinai – Exodus 24:16; yet they could not endure. One can imagine what would happen if man was exposed to the reality of God. God said, for there shall no man see me and live. To Moses, He said, I will make all my goodness pass before thee: Behold, there is a place by me, and thou shalt stand upon a rock. And it shall come to pass, while my glory passes by, that I will put thee in a cleft of the rock and will cover thee with my hand while I pass by: And I will take away my hand, and thou shalt see my back parts: but my face shall not be seen – Exodus 33:19-23. And that cleft was Christ, the Word of God –1 Corinthians 10:4; Revelation 19:13.

After the Tabernacle was erected in the wilderness, it was the Lord their God who walked amid their camp – Deuteronomy 23:14; this time, it is the Word of God, the Lord, who was in the church in the wilderness with the fathers – Acts 7:38. His presence can be tolerated by chosen humans in a limited fashion as it is the glory of God that filled the Temple – Revelation 15:8.

The chosen ones had to possess the Spirit of God (the anointed of the Lord – Maw-shee’-akh – Mashiyach) to fulfill the roles of King, Priest, and Prophet. Without this special anointing, no one could endure God’s glory, much less God’s actual presence. You now understand the seriousness of what is meant when 1 Chronicles 16:22 and Psalm 105:15 state, “Touch not mine anointed, and do my prophets no harm.” The holy apostles of the Lamb were anointed with such a powerful anointing that when Ananias and Sapphira lied, it was seen as lying to the Lord Himself – Acts 5:1. They were judged and immediately fell dead. Through the hands of the holy apostles – Ephesians 3:5; Revelation 18:20, God performed many signs and wonders among the people. They brought the sick into the streets and laid them on beds and couches so that even Peter’s shadow passing by might overshadow some of them. The church in Galatia even welcomed Paul as an angel of God, even as Christ Jesus – Galatians 4:14. Such was the remarkable anointing they possessed.

It is unsettling to hear modern-day ministers of the gospel who do not understand the value and meaning of the anointing, placing themselves in the same category as the ministers who were called “gods” to whom the word of God came (John 10:35).

Is it possible for us to have the same anointing as those in the past? Yes, but only to a certain degree, and it is solely for ministering and not for receiving direct revelation from God. There are numerous examples throughout church history of individuals who experienced a powerful and transformative anointing, which had a significant impact on the course of history.

God spoke His word to bring forth the world. He spoke the word and brought things into existence because of the overpowering essence of His being – Hebrews 11:3. He dwells in a light that no mortal can approach and is beyond the light-year zone, beyond the realm of time and space. Despite this vastness, He remains intimately connected to His creations; His presence is essential for their existence and animation, whether transiently or through His Spirit.

“The ultimate manifestation of God that creation can encounter is embodied in the form of a human being. This concept leads us to the significance of incarnation. The necessity of incarnation arises from the essential need within the divine realm for a Son of man to be incorporated to relate to humanity. The Word of God bore a resemblance to humanity, as we were originally crafted in His image. Jesus did not emulate man; rather, Adam was fashioned in His likeness. Therefore, when it is stated that Jesus was made in the likeness of man, it is crucial to acknowledge that man was also created in the image of the Lord God to govern and oversee the rest of creation.”

The Lord is a man (אִישׁ – ish) of war: the Lord is his name – Exodus 15:3. In the day that God created man, in the likeness of God made he him – Genesis 5:1. John witnessed the Lord in His exalted form, not as a distinct being or dissimilar to us, but bearing the form and resemblance of a man as described in Revelation 1:13-17. This glory was what Jesus entreated the Father for, and we are destined to be akin to Him. O Father, glorify thou me with thine own self with the glory which I had with thee before the world was – John 17:5.

“While God is inherently a Spirit, He embodies a form and essence that mirrors the human form. Jesus conveyed, ‘You have neither heard His voice at any time, nor seen His form‘ (John 5:37), yet the Son, who is intimately close to the Father, has beheld Him and understands Him (John 1:18). Jesus further proclaimed, ‘Anyone who has seen me has seen the Father’ (John 14:9).”

“It is imperative for humanity to restore the intimate relationship with God, akin to the communion that the first Adam experienced in the garden, and that’s what Jesus came and restored.”

The fundamental inquiry arises: Why does evil exist? How did it originate? Did God intentionally create evil? The presence of evil serves to enhance our understanding and appreciation of goodness, without the contrast of evil, the concept of good remains obscure. The Scriptures affirm that “the law is holy, and the commandment holy, and just, and good” (Romans 7:12); however, the introduction of the law brought about my demise. Prior to the law, I was unaware of sin; it was through the law that I became conscious of desires, as it stated, “Thou shalt not covet” (Romans 7:7). In this context, the adage “ignorance is bliss” finds relevance. The commandment intended for life led to death; it incited within me a longing for the forbidden (epithumia) (Romans 7:8,10). When God instructed Adam, “Do not eat from that tree” (Genesis 2:17), it ignited within him a desire for the forbidden, sparking curiosity that ultimately led to his downfall. The question arises: Why did the commandment bring about death for Adam, who was created as a unique and flawless being? This narrative suggests that the environment from which Adam emerged was not flawless; it was previously under the dominion of an entity known as ‘Satan,’ the “anointed cherub that covers” (Ezekiel 28:14), who rebelled against God.

Within the phrase “the anointed cherub that covereth,” the term “covereth” connotes the act of protection, shielding, or guarding. It suggests a duty of providing cover or protection, potentially symbolizing a position of authority or responsibility in safeguarding or protecting something or someone.

“The earth was devastated and engulfed by water, serving as the body of water from which God brought forth the Adamic world, akin to a womb from which it is brought forth, mirroring the natural process where a woman brings forth her seed. This imagery symbolizes a profound act of creation and renewal in the narrative of the Earth’s formation. It is speculated that this may elucidate why Adam was susceptible to fall, as the physical form fashioned by God for Adam was deemed inferior in its composition. The initial man is described as “of the earth, earthy” (choikos) in 1 Corinthians 15:47.

In Hebrew, the phrase “The first man is of the earth, earthy” can be translated as “האדם הראשון הוא מן האדמה, אדמתי” (ha’adam harishon hu min ha’adamah, adamati). The term “earthy” in this context can be translated as “אדמתי” (adamati), which means related to the earth or earthly in nature. It suggests a connection to the physical, material world as opposed to the spiritual or divine.

“It also suggests that the nature of the first man is inferior to that of the last, the last Adam. The initial man, Adam, was made a living soul; whereas the last Adam was made a quickening spirit – as stated in 1 Corinthians 15:45-50. Only a soul regenerated by the Spirit of God can access the kingdom of God and transform into a spiritual being.” As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly – 1 Corinthians 15:48-50. And Jesus confirmed that those born of God are not earthy anymore but are new creatures – John 15:19; 2 Corinthians 5:17; Galatians 6:15.

“If Adam was of earthly nature (a living soul), what then was the condition of the earth from which he was taken? It is described as a fallen world in Ezekiel 28 and 31, as well as in Isaiah 14, which was the domain of Lucifer prior to his descent.” The desecration of Lucifer’s dominion resulted in the environment from which the first man emerged.

The essence conveyed is that one’s appreciation for light is heightened through an understanding of the impact of darkness. Redemption gains significance through an awareness of the effects of sin. Freedom is valued by recognizing the plight of condemnation and captivity. Embracing the experience of evil and its consequences fosters a deeper connection with God, leading to acceptance of His forgiveness and tender mercies. Love is truly appreciated in the presence of hate and rejection. What one has not encountered holds a certain allure. This principle applies to both virtuous and malevolent aspects of life, reflecting the inherent nature inherited from Adam. Similarly, embracing Christ allows one to partake in His nature. As we have borne the image of the earthly, we shall also bear the image of the heavenly (1 Corinthians 15:48,49).

“The light has entered the world, yet individuals favoured darkness over light due to the nature of their actions – as mentioned in John 3:19. This preference stems from the necessity of evil to comprehend goodness. The appreciation of light is contingent upon the existence of darkness; darkness must precede light for its radiance to be perceived. Both light and darkness possess unique virtues. The night serves a purpose for creatures, facilitating rest and rejuvenation. In the book of Genesis, two forms of night and day are delineated: the natural cycle of day and night, marked by sunrise and sunset established on the fourth day by God, and the initial separation of light from darkness on the first day, carrying profound spiritual significance.”

“Apostle Paul alluded to this concept when he stated, ‘For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ’ (2 Corinthians 4:6; Genesis 1:1-4). The darkness mentioned in Genesis, which covered the face of the deep, is described as ‘choshek,’ signifying misery, destruction, death, ignorance, sorrow, wickedness, and obscurity. This darkness differs from the natural dusk following sunset. The transformation from darkness to light is symbolized in Matthew 4:16, ‘The people who sat in darkness saw great light, and to them who sat in the region and shadow of death light is sprung up.’ Acts 26:18 further emphasizes this transition, ‘To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.'”

The Greek word used in the New Testament for “darkness” is “skotos”. The Greek word “skotos” and the Hebrew word “choshek” both carry a similar meaning of “darkness”. Both words are used to describe the absence of light or a state of being without illumination.

The spiritual light now illuminates the hearts of humanity. Why do individuals value this light? Why do men long for life? They have been confined in darkness and the shadow of death; a burden not meant for them. Within the core of human nature resides a memory of a forgotten life in Adam, leading them to desolation, with only the rediscovery of that absent component bestowing upon them the enlightenment they seek. “The entrance of thy words giveth light” – Psalm 119:130; “the light of the knowledge of the glory of God in the face of Jesus Christ” – 2 Corinthians 4:6.

The night of darkness (the nocturnal night) is confined within the limits of time and space, existing in the earthly domain. The spiritual light we discussed is personified; it embodies a person. The antithesis of “choshek” is “araphel,” which pertains to God. This represents the darkness where God resides. Moses approached the thick darkness (“araphel“) where God was present – Exodus 20:21; the Lord addressed the entire assembly from the mountain amidst the fire, cloud, and thick darkness with a powerful voice – Deuteronomy 5:22. The Lord declared that He would dwell in the thick darkness – 1 Kings 8:12; 2 Chronicles 6:1. The only verse where both terms are used is found in Deuteronomy 4:11: “the mountain burned with fire unto the midst of heaven, with darkness (‘araphel’), clouds, and thick darkness (‘choshek’).” “He made darkness his secret place; his pavilion around him were dark waters and thick clouds of the skies” – Psalm 18:11; “darkness was under his feet” – Psalm 18:9.

If I had not known or experienced evil, it could be described in various terms. I can only do so when asked to define evil based on my encounters. We cannot simply point at someone and label them as evil. Instead, we identify evil through wicked actions. Why and how do we distinguish it? This ability stems from an innate knowledge ingrained within us, a consequence of the fall. It stems from the tree of good and evil that Adam partook of, leading to his separation from God. This knowledge is now deeply ingrained within everyone. Even one without linguistic abilities can discern evil due to the suffering and anguish it brings. Even without the ability to verbalize the concept of evil, an individual can still perceive its abnormality and recognize its lack of the attributes of peace, which are exclusive to God.

One might label someone as evil or designate certain actions as evil, but such categorizations do not fully encapsulate the essence of evil. Evil is regarded as a spiritual entity. If it is the Spirit of God that bestows life, as stated in the Scriptures and is received by a redeemed individual, then there must exist a spirit that promotes chaos, a spirit that operates within those who defy God’s will – Ephesians 2:2; Job 41:34.

The awareness of sin, a consequence of the fall, has imparted an understanding of both evil and good to me. It is a law at work within our physical beings that leads to this sense of condemnation – Romans 7:23; an ordinance that stood against us, acting in opposition to us – Colossians 2:14. This curse of the law is what Christ liberates individuals from – Galatians 3:13.

Wickedness is a malevolent entity, a spiritual essence. When attempting to delineate the concept of evil, I can only draw from my life experiences. The feelings of emptiness, despair, lifelessness, hopelessness, chaos, anger, pain, and sorrow all constitute the grip of death. Chaos stands in stark contrast to Shalom. Light symbolizes “knowledge,” while darkness embodies “ignorance or lack of knowledge.” Each possesses a spiritual essence that brings forth its consequences. One emanates from divine wisdom, while the other stems from earthly, sensual, and devilish origins – as noted in James 3. The knowledge of God radiates light, while the absence of such knowledge casts darkness.

The human intellect is bestowed for a purpose: to receive the knowledge of God. I once found myself devoid, filled with unrighteousness, yet when the Spirit of God descended upon me, the illuminating knowledge of God in the face of Jesus Christ took residence within me, dispelling darkness. The entrance of His word brought forth light.

As my comprehension and awareness expanded, so too did the emptiness and formlessness within my soul; the void intensified and drove me toward spiritual death. The forces of sin and death flourished within me, enveloping my entire being in darkness. The weight of this burden grew so heavy that without God’s mercy, I would have perished in sin and ignorance. Thus, I have gained first-hand knowledge of evil and now possess an experiential understanding of all goodness, which is found in God.

Death is defined as the void left by the absence of the knowledge of God. This knowledge serves as a catalyst for life and illumination. Death signifies a disconnection from God. Conversely, the acquaintance with God reunites me with Him, compelling death to retreat. This profound understanding of God is exclusively attained through the embodiment of Christ; those who transition into the realm of life have transcended from death to life due to the illumination that has graced their hearts.

Therefore, human existence is not meant to culminate in its fallen state. Rather, this state of moral corruption must serve as a catalyst to lead individuals back to the origin of life. The shadows of darkness that envelop us either beckon for or reveal their scarcity of light and life. A troubled heart, lacking in peace and solace, often succumbs to seeking tranquillity and comfort in misguided avenues such as alcohol, drugs, addictions, immoral behaviour, and lustful desires.

The prevailing chaos serves as a poignant reminder of an essential void within us. It signifies our deficiency in the divine life bestowed upon us by God, our Creator. This chaos reflects a deep yearning for life and attempting to fill this void with earthly elements proves to be futile. God calls upon all individuals universally to repent – Acts 17:30, as He desires not the destruction of any, but the redemption of all through repentance – 2 Peter 3:9. Repentance entails a redirection from our current path towards God, rather than pursuing transient gratifications offered by this earthly existence, in order to attain the wholeness and life we long for. Repentance does not simply entail confessing individual sins, as our transgressions are numerous and beyond human capacity to fully catalog. Rather, repentance signifies the return of Israel to God, whom they have neglected and abandoned, and the awakening of the Gentiles to the understanding of God.

Darkness serves as a guidepost leading us toward light. The state of moral corruption indicates a crucial deficiency within us. In the beginning, God distinctly separated darkness from light, signifying their inherent incompatibility. The knowledge of God must be imparted through the workings of the Spirit of God.

God, though appearing distant, residing in an unapproachable light, remains near to us through His Spirit, ensuring that we are not left isolated to confront the repercussions of our moral decline on our own. He has provided a means of escape from all our corruption. The question remains: will we choose to embrace it? Those who find themselves at the brink of despair may grasp onto this lifeline, while regrettably, many may choose otherwise.

The ebb and flow of the ocean’s waves are not the final manifestation of water, but rather the result of an unseen wind exerting its influence. The motion of the wind generates waves, influenced by factors like the moon and other celestial bodies. Everything in nature is interconnected. Drawing a parallel, I liken the waves to evil or trials. Evil should not be viewed as the ultimate conclusion, but rather as a force that should guide us towards life and enlightenment. The unseen realm beckons us to acknowledge the presence of light and intangible realities, underscoring the availability of truth. God brought forth creation ex nihilo, not from the visible, but from nothingness.

The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead – Romans 1:20.

Where does this awareness of God originate? It resides within every individual, irrespective of their acknowledgment or faith in God. Can this consciousness of God be erased or eradicated? It is impossible, as it represents a void or emptiness instilled in each of us by the fall. The fall drained the life from humanity and created an enduring emptiness that only God can fill. This indisputable reality serves as evidence of God’s existence. External validation from the scientific community is unnecessary to establish the existence of God; the proof lies within oneself. The evil within, the sinful inclinations, and the inherited ignorance resulting from the fall are the elements that cloud one’s understanding of God.

Death serves as evidence of life’s existence. If death is inherited by humanity at conception, then it stands to reason that life can also be inherited through a spiritual rebirth as instructed by Jesus – John 3:7; This implies that man must experience two births. Our natural birth signifies an entrance into death, characterized by suffering and mortality, while there must also be a second birth, an entry into life. If a person is preoccupied with pursuing worldly success and establishing themselves in this realm, then their entry into this world would have been in vain. Just as death is a palpable reality and experience, so is life, embodying the ultimate truth. Jesus came to introduce this life to humanity, to offer hope, and reveal that this life originates from Him. This life is found in Him alone. By placing our faith in Him, we can access this life, as He embodies the essence of life for mankind. No other entities can grant life, and none have extended this gift to humanity except Jesus, the Son of God.

How can created beings provide life when they themselves rely on God for sustenance? In this light, death can be nullified by embracing life through spiritual rebirth and placing faith in Jesus Christ alone. It is through our faith in the divine operation within us that life is fostered.

Even a child can discern that a deflated balloon lacks air. Death cannot be simply defined as the body’s decomposition. Similar to how the departure of air causes a balloon to deflate when the spirit departs from the body, decay sets in; conversely, the return of the spirit revitalizes the body. What, then, is this spirit? It must embody life and originate from a source. This source is none other than God, the eternal Spirit, the sole bestower of life.

We’ve explored who has the power to create life and who can bring about chaos. If we ignore this fundamental distinction, we might as well disregard everything else. Why do we label certain nations as the “axis of evil” if we fail to appreciate the importance of goodness? Your moral actions and inclinations towards goodness, particularly the act of love, are not just simple virtues; they are manifestations of the divine from within. Love is the presence of God within the human experience, an ultimate divine expression. Even those who deny God’s existence demonstrate love and kindness in their behaviour, unaware that these actions reflect God’s presence within them. They showcase divine qualities in various ways, yet they deny God due to their ignorance. Without the enlightenment of Divine knowledge, they remain in a state of spiritual darkness and death, devoid of true life.

This is the reason the Son of God came to bring life. He serves as the guiding light and core of human life, and only by embracing Him can we genuinely comprehend God. This explains why some people claim to know or believe in God but refuse to acknowledge His only Son. This disagreement is something that even evil forces, or demons, cannot reconcile; they work through humans to prevent or reject Jesus, who is the essence of human life. Accepting Him means being freed from the grips of darkness and death and stepping into the realm of eternal life and peace. There’s no other way to achieve this. The scripture confirms that God has granted us eternal life, and this life is found in His Son. Therefore, having the Son means having life, while lacking the Son of God means lacking true life, as stated in 1 John 5:11-12.

To believe in evil, essentially accepting the existence of the devil, while denying the existence of good, which represents God, is irrational. The traits of wickedness and those of righteousness are apparent and stem from two distinct realms. One from the world of darkness and the other from the world of light; one shrouded in darkness and the other bathed in light. And both have their masters. Can you call a nation without its governing body its legislation and the person that holds the rein? No nation can stand without being anchored in some form of spiritual belief—be it a philosophy, deity, or religion. Is there a nation that doesn’t rest on such a foundation? Every nation has its power and influence; so is these two spiritual worlds. No nation can thrive without the influence of the spiritual realm. The foundation of a nation is constructed on the principles of a particular belief system, deity, or religion. Is there a nation that doesn’t rest on such a foundation? The root of conflicts between nations often lies in the clash of these foundational beliefs. Nations built upon shared principles tend to form alliances, despite having differences in other areas, because their underlying belief systems are the same.

Beyond Western allies, the world features numerous other important groups and alliances, including the Eastern Bloc, BRICS, the Shanghai Cooperation Organization (SCO), the North Atlantic Treaty Organization (NATO), the Association of Southeast Asian Nations (ASEAN), and the Gulf Cooperation Council (GCC) in the Middle East, among others. Islamic countries often adopt legal systems that blend Islamic law (Sharia) with civil, customary, and other legal traditions. Other alliances are established through the member states’ treaties, agreements, and mutual interests, rather than sharing a single legal structure. Conflicts arise when these entities find themselves at odds over various issues.

Similarly, internal conflict or hostility within individuals, resulting from humanity’s fall, opposes all that represents divinity.

Creation acts as the conduit for the dissemination or manifestation of both good and evil. Without expression, it becomes impossible to describe or understand an entity. There must be a manifestation or expression to showcase the presence or reality of whatever is being conveyed. For example, Jesus is depicted as the precise embodiment of God. The mystery which hath been hidden from ages and generations, but now is made manifest to his saints – Colossians 1:26; Who verily was foreordained before the foundation of the world but was manifest in these last times for you – 1 Peter 1:20.

Language functions as a tool for the brain to interpret and comprehend.

When the life force is withdrawn from any living entity, it becomes lifeless, a corpse. Thus, the expressions or actions of a living being are manifestations of the spirit animating it, which is believed to be divine. Only God possesses eternal life; all other beings are created and rely on God for their sustenance. Therefore, treating any of God’s creations as divine or objects of worship is considered blasphemous and a violation of God’s sanctity.

In conclusion, this exploration into the essence of God and the profound questions surrounding His nature, presence, and relationship with humanity underscores a central tenet: the experience of God is not abstract but a tangible reality accessible to those who earnestly seek Him. Through the person of Jesus Christ—God incarnate—we are presented with the clearest expression of the divine, offering us a path to redemption, life, and eternal salvation. The narrative woven through scripture and the lived experiences of believers points to a God who desires a relationship with His creation, a God who reaches out with compassion even in the face of rejection.

The journey towards understanding God is marked by the recognition of our own limitations and the acceptance of divine grace offered through Jesus Christ. This grace transcends human understanding and historical acts of atonement, fulfilling the deep-seated human longing for redemption and connection with the divine. As we reflect on the essence of God, we are invited to embrace a life defined not by our sins or shortcomings but by the boundless love and mercy of God. This is the gospel message: a call to life in its fullest, found only in the embrace of the Almighty. Through faith in His Son, we are granted access to this life, marking the beginning of an eternal journey towards understanding, experiencing, and living in the presence of God.