English Spiritual Warfare Blog!
Spiritual warfare
1) Satan Wants You Alone This Sunday
It is evident that a state of conflict is currently ongoing within the ecclesiastical institution. It is not the intention of this discourse to allude to any form of discord among the deacons or to any expressions of dissatisfaction by a small number of congregants. The present discourse pertains to a spiritual conflict that transcends the confines of physical existence, encompassing a confrontation with the forces that wield authority over this temporal realm. This profound spiritual battle is described in the scriptures as a struggle against the powers that govern the celestial domains, the spiritual forces of darkness that permeate the heavenly realms, and the cosmic powers that preside over this present darkness (Ephesians 6:12). Satan is said to wage war against our faith, but God promises to hold us fast. One of the ways in which he provides spiritual sustenance is through the church's weekly assembly.
When individuals reflect on their engagement with the church, the activities that occur behind the scenes are not typically considered. However, it is imperative to comprehend the following: Sunday morning has been identified as a time of increased spiritual warfare. Satan's attacks are designed to undermine faith (Luke 22:31–32). The fundamental purpose of God's intervention within the assembly is to foster faith (1 Corinthians 14:26; Colossians 3:16). The act of gathering with the congregation can be likened to that of assembling for combat. Liturgy is posited as the divine blueprint for our spiritual engagement, a plan divinely revealed by the Lord of hosts.
The call to assemble for war is a command that appears straightforward to comply with, as evidenced by the following scriptural references (Hebrews 10:24–25). However, the adversary endeavours to impede our progress. Why? This is due to the understanding that forsaking the assembly can result in a weakening of one's faith. It is not being asserted that individuals who are absent from church on occasion are at risk of apostasy. However, if such minor concessions are not addressed, they invariably give rise to more substantial ones. This phenomenon can be likened to the biblical account of David's downfall, which occurred when he chose to remain behind and avoid engaging in a military campaign (2 Samuel 11:1–2). Similarly, when individuals opt to abstain from corporate worship, they may unwittingly become susceptible to the machinations of Satan.
The following four common schemes must be recognised and understood (2 Corinthians 2:11).
1. Distraction
The malevolent entity endeavours to entrap the unsuspecting adherent in a plethora of deceptive alternatives to congregating with fellow worshippers. Some of these activities are subtle and potentially permissible, such as weekend visits to a lake house. While vacations can be a source of rejuvenation, the substitution of religious activities, such as attending church services, for the spiritual benefits of sitting on a dock and listening to a pastor's teachings, can be spiritually detrimental. The practice of isolation has been demonstrated to engender a religion that is self-serving in nature: It is not obligatory to greet other saints or to participate in singing activities that one does not find agreeable. It is not anticipated that any individual will pose questions of a sin-exposing nature. Should the duration of the sermon prove excessive, it is possible to listen to it at a rate of 1.5 times the normal speed.
Alternatively, the presence of children's sporting activities, which are scheduled to take place during the church gathering, may prove a source of distraction. It is evident that the subject has expressed discontent regarding the established schedule. However, it is imperative to ascertain whether they have taken a firm stance in their faith, placing their trust in God to reciprocate their reverence for Him. The question therefore arises as to whether parents are intentionally cultivating a religious identity for their children, or whether they are instead succumbing to the secular temptations of our age.
While one may not possess the necessary financial resources to acquire a lakeside residence or find enjoyment in children's sporting activities, it is important to recognise that the world offers diverse opportunities and experiences, which can be appealing to a wide range of individuals. As illustrated in Jesus' parable of the soils, the outcome of planting seeds that do not germinate is a bleak and desolate scenario. In the context of the parable of the sower, the metaphorical "thorns" represent those who, despite initially hearing the word of God, are unable to fully comprehend it due to the distractions and temptations of worldly concerns. As they continue on their way, these individuals become overwhelmed by the demands and distractions of life, hindering their spiritual growth and development. It is often the case that the pursuit of convenience and comfort poses a greater threat to the spiritual wellbeing of an individual than external pressures such as persecution and martyrdom.
2. Discouragement
If distraction has killed thousands, then discouragement has killed tens of thousands. The grounds for discouragement are manifold. The notion that attending church services may result in an exacerbation of feelings of isolation is a compelling one. Numerous churches appropriately advocate for concepts such as love, community, and significant membership. However, this raises the question of how these principles are to be applied when individuals find themselves in a situation where their presence is seemingly disregarded for extended periods of time. The Devil is known to employ insinuations that we are undeserving of affection. He may even posit the argument that if we are unnoticed by people, then how much more by God?
Alternatively, the notion of compromising with sin may have led to a state of perpetual guilt. It is possible that the previous night's activities, which may have involved the consumption of alcohol or other substances, contributed to this phenomenon. Alternatively, there is the possibility that the subject may have engaged in pornography or transgressed boundaries with a romantic partner. The act of rising to attend church services necessitates a considerable degree of spiritual fortitude; however, the sinful nature of humankind has rendered us utterly immobile.
It is possible that the subject may experience a spiritual darkness that defies rational explanation. Depressive clouds are known to block out light, and as Elijah, the reader is encouraged to consider the following: "It is enough; now, O Lord, take away my life" (1 Kings 19:4). At times, the act of surmounting the impediments to progress, particularly on Sunday morning, can appear to be an insurmountable challenge.
It is imperative to maintain optimism and not succumb to despondency. The light of Christ's glory serves as a guiding beacon, leading individuals to safety and solace.
3. Division
Jesus delights in the church’s unity; Satan devotes himself to undermining it. I recently conversed with an acquaintance who was experiencing difficulties with another congregant of the church. As he detailed the circumstances, it became evident that Satan had strategically intervened in the already fragile relationship. He had provoked suspicion and assured my brother that the other person held him in low esteem. The act of comparison thus enabled his insecure heart to spiral into deception. However, following their discourse, the atmosphere was cleansed, and the Lord assisted them in extricating themselves from the snare of the evil one.
The size of the rift is inconsequential to the adversary, as long as believers' affections for one another are diminished. The temptation to post online without careful consideration or to develop distorted assumptions is a constant presence in the digital landscape. Satan is an opportunist who seeks to exploit vulnerabilities in order to gain access to relationships. Therefore, it is imperative to "give no opportunity to the devil" (Ephesians 4:26–27).
4. A state of incredulity
From the very start, the devil has been suggesting that the words uttered by the Almighty are not, in fact, His own. (Genesis 3:1). The objective of this discourse is to undermine the credibility of the divine message. He invites us, akin to the misguided Pilate, to inquire about the nature of truth. (John 18:38). The aforementioned attack is accomplished by means of a distortion of Scripture and the insertion of false doctrine, the consequence of which is to lead the immature astray (1 Timothy 4:1). Doctrinal deception is one of Satan's oldest and most effective weapons.
Should Satan be unable to deceive us through the medium of erroneous doctrine, he may instead attempt to obscure our spiritual discernment, rendering us impervious to the voice of God. The author of Hebrews writes of the danger that accompanies a lack of attentiveness, warning that those who "hear his voice" should not "harden their hearts" (Hebrews 3:7–8). This transformation is exemplified by the case of Demas, who, having once been faithful, became enamoured with the temporal world, leading him to forsake his spiritual commitments (2 Timothy 4:10).
Satan endeavours to engender disbelief in God; however, congregating with the saints serves to inspire hope in Christ as we engage in collective prayer, song, celebration and worship.
The protection of the Assembly is of paramount importance. The act of gathering with the church is an act of faith that resists the devil and grants the congregation a glimpse of the precious glory of Jesus. However, it is important to note that the process of assemblage cannot be achieved without deliberate consideration and assistance. The following question must therefore be posed: what steps can be taken
in the present moment, and with regard to the future, in order to ensure that the Sunday assembly is able to meet on a regular basis?
The pursuit of Jesus Christ on a daily basis is paramount. The phenomenon of corporate worship is understood to be inextricably linked to the practice of personal worship, and conversely, personal worship is believed to be informed and influenced by corporate worship. The pursuit of Jesus on a daily basis, in conjunction with regular participation in religious observances, has been demonstrated to engender spiritual sobriety and fortitude in resisting the allure of temptation. This, in turn, enables an individual to approach the spiritual conflict on the Lord's Day (James 4:7–8).
The assembly of the components is to be planned. The scriptures instruct us to instil godliness through self-discipline (1 Timothy 4:7–8), a principle that extends to the manner in which we manage our schedules. Although there may be circumstances in which one might be inclined to miss a Sunday, it is imperative to exercise vigilance in safeguarding the congregation with the community of God's people. It is recommended that this event be designated as the focal point of the subsequent week's activities. It is recommended that this commitment be modelled for friends, family and neighbours. The act of cherishing Jesus in the company of his people necessitates meticulous strategising.
Preparation for the assembly is essential. One of the regular practices observed in this church is for families or individuals residing together to read the text of the forthcoming sermon during the week. This approach has been demonstrated to facilitate a deeper comprehension of the divine message that will be conveyed on Sunday. Furthermore, the congregation is encouraged to participate in the Sunday's musical renditions. These preparatory measures can be likened to the training undertaken prior to military engagement.
Partner with assemblers. It is imperative to surround oneself with individuals who possess the capacity to ensure accountability (Hebrews 3:12–14). The process of identifying the methods employed by Satan in the act of temptation is a recommended initial step in this process. Following this, one should request assistance from a higher power in order to resist the aforementioned temptation. The necessity of collaboration in this endeavour is predicated on the recognition of our collective weakness and vulnerability in facing this challenge independently. The call for the collective adoption of God's armour and the mutual support of one another's burdens is articulated in the scriptures (Ephesians 6:10–18; Galatians 6:2). It is recommended that individuals proactively seek to establish such relationships, and if necessary, solicit the guidance of spiritual leaders.
The Importance of Attending Church
It is important to recognise that Satan, the world, and our own sinful nature can offer a multitude of reasons that may appear compelling and convincing, and thus, it can be difficult to justify attending church. However, the Almighty calls upon us to believe that it will be worth it. In the aforementioned assembly, the notion of Jesus' preciousness is once again made evident. Each component of the service serves to elevate our spiritual perspective, allowing us to contemplate and reaffirm our faith in the divine.
However, the allure of Satan is to entice us into the realm of experience, steering clear of this path. The objective of the aforementioned individual is to foment apostasy; the act of neglecting the assembly is one of his most potent schemes. However, as the apostle notes, "Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world" (1 Peter 5:9). Therefore, it is imperative for the faithful to persevere in their spiritual battles, as the Book of Romans (16:20) asserts, "The God of peace will soon crush Satan under your feet."
Spiritual warfare
2) Do You See Demons?
The phrase was somewhat disconcerting: The unidentified person expressed a desire for the presence of angels to be present at their side during the night.
The phrase was so striking that a subsequent search revealed it to be a lyric from a song. The subject demonstrated a high level of commitment to the task at hand. The presence of angels on my pillow was a recurring phenomenon, often described as the gentle dance of celestial beings in the vicinity during slumber. On that occasion, the angel of the Lord proceeded to vanquish 185,000 Assyrian troops in the encampment. And when the people rose early in the morning, behold, these were all dead bodies" (2 Kings 19:35). This being is it possible that it is one of the angels that the subject wished upon her pillow? It is evident that authentic angels vanquish their adversaries during the hours of slumber. The final location to be considered for this object is the pillow.
The following question is hereby posed to the reader: The present state of the Christian imagination with regard to the unseen realm is the subject of this study. Drawing from both personal experience and straightforward observation, it appears that a considerable number of Christians inhabit one of two distinct spiritual realms. In the initial reality, the concept of "unseen reality" is rendered moot, or at the very least, becomes irrelevant. It is not our intention to articulate this in such a straightforward manner; however, it is evident that that which is not perceived appears to be of minimal significance and, consequently, is not acknowledged. The observable creatures in this environment are sufficient to demand our attention, and thus it would be unwise to focus on the unobservable ones. The objective of this study is to explore the ways in which the Bible has been interpreted and understood in the modern era. It is important to note that the Bible has not been debunked by modernity; rather, it has been demythologized. It is evident that there are a number of supernatural propositions that are currently under consideration, such as creation ex nihilo, the virgin birth, the deity of Christ, and the resurrection. However, it should be noted that these propositions do not constitute a supernatural cosmos in which we are suspended mid-air.
The contemporary world, with its comparatively lower population density in the Western regions, is characterised by a prevalent atmosphere of belief in the unseen realm. In this world, there are those who fixate on the unseen (for example, attributing all sin to demonic activity), or indulge in absurd notions about it. The celestial beings are said to perform terpsichorean movements upon the cushions. Devils sit upon shoulders.
However, a thorough examination of the Scriptures reveals a supernatural conception of the universe — a world in which nature and supernature, the observable and the unobservable, coexist. The individuals encountered within these pages, while less "enlightened", exhibit a greater degree of wisdom. When the disciples observe Jesus walking on the water, they erroneously interpret him to be a ghost (Matthew 14:26). The belief that Peter's angel was standing at the gate was more readily accepted than the notion that Peter himself, in his physical form, had been released from prison (Acts 12:15). The world was perceived through a mythical lens, with mountains, which are contemporary sites of fitness challenges, regarded as sacred spaces situated between heaven and earth. These mountains were considered to be locations where prophets encountered God. The seas were home to Leviathan and other unexplained terrors of the deep, which were believed to have spiritual significance. The underworld was inhabited by dark beings and departed spirits, while rebellious "gods" presided over rebellious nations.
It is evident that by dismissing or distorting the unseen world, there is a tendency to overlook one of its most harrowing realities: demons.
The following essay will explore the concept of demons, and solicit the opinion of the reader on the subject. Do you consider them? In the context of spiritual guidance, it is imperative for religious leaders to ensure that their congregations are reassured about their safety in Christ. It is equally crucial for them to be vigilant in their approach, particularly when addressing topics that may be perceived as potentially alarming. Should they perceive that such a topic has already caused you concern, it is incumbent upon them to provide guidance and support to alleviate any anxieties you may have. The question arises as to whether the act of dousing a structure with water is undertaken in circumstances where the presence of a conflagration has not been previously discerned. It is pertinent to consider whether it would be as beneficial for them to disseminate the notion that Christ provides protection against entities such as Dracula, werewolves, and Voldemort, in addition to all the green-headed extraterrestrials concealing themselves behind the clouds. In the contemporary era, a considerable proportion of the populace will accord greater credence to the notion of extraterrestrial life.
The Bible describes a world populated by demons, unclean spirits, deceiving spirits, and cosmic powers — beings that think, believe, and deceive.
These spiritual beings have the capacity to instil fear in humans, manipulate through deceit, entice individuals into sin, and subject them to harassment and torment. Moreover, they have the ability to obscure the truth as it is revealed in Jesus, hindering individuals from perceiving the truth as it is. These entities are characterised by their amorphous nature, yet they possess the capacity to exert influence over and to inhabit the physical realm. Their presence is documented in the Gospels, where they are depicted traversing deserts and demonstrating a predilection for physical embodiment, even in the form of pigs. The subjects of this study have been observed to bestow superhuman strength upon some of their victims, while simultaneously rendering others mute, epileptic, or masochistic. A considerable number of these entities have the ability to congregate upon a single individual, and once expelled, they possess the capacity to return in greater numbers (unless one is in Christ). These manifestations vary in nature, with some exhibiting a greater propensity for adhesion, yet they are not expelled through exorcism, but rather through fasting and prayer. It is evident that a number of these entities are designated as "gods" or "sons of God" (created supernatural beings) that have become corrupt during their reign over the various nations allocated to them (Deuteronomy 32:8–9). It is within this paradigm that Jesus initiated his mission to reclaim supremacy.
The archdemon, also known as the evil one, is a dragon, a leviathan, a prowling lion, the prince of the power of the air, and a murderer disguised as an angel of light. A considerable number of individuals find themselves ensnared by this web, while many others choose to follow in its footsteps. Numerous individuals are regarded as Christ's children, and many will inevitably share his fate when he makes his return. He is, in a sense, the deity of this world, the accuser of the brethren, a murderer from the beginning, and the father of lies. He harbours an intense animosity towards God, and consequently, he also harbours an intense animosity towards you, as you are God's creation. The objective is to elicit a sense of shared unhappiness, torment and eventual destruction. It is understood that Jesus appeared to destroy the works of this adversary and liberate a people from his doom.
The contemporary world is characterised by the pervasive presence of malevolent entities that pose a significant threat to human existence. If I were to inform you that the most substantial bounty known to humankind had been placed upon your head, or that any individual in the crowd could potentially be your assassin, what individual could possibly find contentment in life, preoccupied with everything but this fact?
Supernatural Christ
This brings us to the figure of Jesus Christ. Readers are invited to offer their thoughts on the subject. The present article does not concern itself with demons, which are often considered to be unseen enemies of the soul. Instead, it focuses on the concept of an unseen friend in Jesus. As Martin Luther himself acknowledged,
Notwithstanding the fact that this world is replete with malevolent entities, which appear poised to thwart our endeavours, we shall not be daunted, for the Almighty has ordained that His truth shall prevail through our actions.
The Prince of Darkness is a figure of trepidation, yet his power is not to be underestimated.
The subject's anger can be endured,
For his fate is inevitable.
The impact of a single word can be sufficient to dissuade him.
The debate surrounding the precise nature of this "one little word" is an intriguing one, but it is evident that "Christ" is a compelling candidate. The enemy is depicted as raging and gnashing with great wrath, signifying a recognition of the brevity of his time (Revelation 12:12). The question of who will bring this period to a conclusion remains unanswered. Upon the arrival of the Champion at the camp of the opposing force, a substantial number of soldiers of the night, as they were known, fell back in disarray and implored, "What is your connection to us, O Son of God?" Have you come here to torment us before the time?" (Matthew 8:29). Through the cross, God "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15).
The notion that secular, minor, and inconsequential perspectives on spiritual adversaries are indicative of a secular, minor, and inconsequential view of the supernatural
Christ who vanquished those adversaries is a tenet that merits examination. The hero is recognised by the monster he slays; what terrifies man is terrified of our Elder Brother. According to Philippians 2:9-11, it is this individual to whom all demons and devils shall soon pay homage. Christian, it is imperative that you remain in close proximity to him. Pray to him. Seek him in his word. The act of attending a religious service, congregating with fellow adherents, and engaging in spiritual discourse are all integral components of the religious experience. In order to combat the challenges posed by supernatural adversaries, it is imperative to cultivate a steadfast and unshakable faith in the preeminence of the supernatural Christ.
Spiritual warfare
3) God Calls the Weak to War
The Christian Strength of Disability
The young man was fully engaged in the act of worship, with his hands raised, eyes closed and mouth wide open in song, completely absorbed in the moment. The subject, a man with Down syndrome, was observed to be unencumbered by his condition as he engaged in worship with great fervour. In that moment, the desire to be free was overwhelming. However, subsequent reflection has given rise to the possibility that, due to my assumptions regarding his intellectual disabilities, I may have overlooked a more comprehensive understanding of the situation.
The divine calling of the protagonist to military conflict is a notable element of the narrative.
This assertion is not hyperbole. The phenomenon is evident in both Scripture and the pervasive global animosity towards individuals with intellectual disabilities. The divine entity in question invites individuals to place their trust in him, citing the manner in which his strength is said to manifest itself in those who are considered to be "weaker members." It is widely acknowledged that individuals with intellectual disabilities are often perceived as the most vulnerable members of society.
Christians acknowledge, both in theory and in practice, the limitations of human finitude and the impossibility of accomplishing all that is possible through divine intervention. From this perspective, the concept of God as a strong entity is embraced, and the recognition of our need for His persistent, daily assistance is acknowledged. However, it is also commonplace to perceive individuals with intellectual disabilities as being entirely "other" — vulnerable and in need of our protection and care. Indeed, they possess spiritual endowments of significant value to the church. However, the scope of their influence is frequently constrained to the observable aspects of their environment.
It is imperative that leaders within the church consider the wider implications of their actions and decisions, especially when confronted with situations that extend beyond their immediate observations. It is important to note that one's perception of reality may not necessarily reflect reality itself. It is evident that God endows these outwardly weaker members with the ability to fight for you, and as such, it is necessary to establish a category for that purpose.
The notion of perception as a standalone entity, independent of its reality, is a fundamental tenet of this study.
In 2 Kings 6, the Syrian army encircles Elisha with the intention of capturing and killing him. His servant perceives their desperate situation and responds in fear: "Alas, my master! What course of action should we pursue?" (6:15).
It is only upon the grace of God that the truth of reality can be perceived by the blind man. Elisha informs him of this fact.
It is imperative to approach this matter with a sense of equanimity, for the numerical superiority of our forces is such that they far exceed those of our opponents. Thereafter, Elisha prayed and said, "O Lord, please open his eyes that he may see." According to the scriptural account, the Lord graciously bestowed upon the young man the gift of divine insight, enabling him to perceive a remarkable vision. It was revealed to him that the mountain was replete with chariots of fire, with horses adorning its heights. This extraordinary spectacle was observed by Elisha, the protagonist of the narrative. (6:16–17)
It can be posited that upon witnessing the divine host, the aforementioned servant's trepidation concerning the Syrian army must have dissipated.
Consequently, when Paul writes about dangerous forces beyond our ability to perceive with our senses, we should heed him:
The metaphorical nature of the text suggests that the true opposition is not physical, but rather spiritual in nature, involving a struggle against cosmic powers, authorities, and spiritual forces of evil. (Ephesians 6:12)
Furthermore, it is imperative to acknowledge the notion that the concept of God's strength manifesting within our own weaknesses is a doctrine of paramount significance.
Strength in Appearances and Weakness in Reality
In 1 Corinthians 1:18–31, Paul provides a thorough exposition on God's perspective on worldly wisdom, delineating the stark disparities between the wisdom of this world and God's infinite capacity to save sinners.
The concept of the cross is perceived as foolishness by those who are lost, yet to those who are being saved, it is the manifestation of divine power. The assertion is made that the following text is to be found in the holy scripture: "I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart." (1 Corinthians 1:18–19)
Subsequently, in a passage of considerable length, Paul makes an extraordinary statement:
The Almighty selected that which is foolish in the world to humiliate the wise, and that which is weak in the world to humiliate the strong. (1 Corinthians 1:27)
The concept of the "weak in the world" does not merely signify passive observers or mere exemplars for us. It is argued that these figures are selected by a divine entity to actively discredit and denigrate those considered to be the most formidable. However, Paul's discourse does not conclude there. In 1 Corinthians 12:12–31, Paul elucidates the concept of God's creation of a unified body from a multitude of disparate constituents. Within this discourse, he proclaims a pronounced assertion concerning seemingly inferior components within this composite entity.
The assertion that one part of the body does not have a function that is necessary for the functioning of the whole is not valid. Conversely, the anatomical regions perceived as less robust are deemed indispensable, and those regions that are considered less honourable are often bestowed with the greatest honour. (1 Corinthians 12:21–23)
The term 'indispensable' is used to denote something that cannot be dispensed with, i.e. that is absolutely necessary and essential. It is imperative that these members be integrated into the body; otherwise, the body will not function as intended.
It is also noteworthy to observe the use of the phrase "seem to be weaker" by Paul. It is evident that the individual in question is aware of the tendency to disregard the metaphysical actions of a divine entity and to place exclusive faith in that which is perceptible through the senses. When confronted with the sight of an adult with intellectual disabilities who is unable to communicate effectively, who is highly susceptible to abuse and manipulation by malevolent individuals, and who is reliant on others for assistance and protection of his interests, it is understandable to dismiss the notion of perceiving him as an agent of divine power. However, it is important to refrain from relying solely on what appears to be the case.
The Exhortation to Combat in the Scriptures
The Book of Psalms commences with a series of words that are widely recognised as some of the most significant in the Christian Bible. "O Lord, our Lord, how majestic is your name in all the earth! You have exalted your glory above the heavens" (8:1). It is at this juncture that the psalm undergoes a curious shift in direction.
Out of the mouth of babies and infants, you have established strength because of your foes, to still the enemy and the avenger. (8:2)
Psalm 8:1 portrays God as being characterised by strength and majesty, vested with sovereign power, authority, and dignity. The strength of his power is such that he is capable of strengthening even the weakest and most vulnerable humans, who lack the ability to articulate coherent sentences. In order to elucidate Psalm 8:2, Pastor John offers the following helpful exegesis:
The distinctive characteristic of God's grandeur is not solely that he deigns to listen to, consider, or care for infants, but rather that he employs them as the medium through which he achieves his triumphs. The concept of God triumphing over adversity by leveraging the vulnerabilities of the weak has been a recurring theme in religious discourse. This notion is often illustrated by the speech of infants, who are often perceived as lacking in the sophistication and complexity of adult language. When conceptualising the divine as a warrior, it is important to recognise that victory is often achieved through the utilisation of weakness.
The psalmist's use of the terms "babies" and "infants" serves to underscore the notion of inability rather than age, thereby justifying the inclusion of adults with severe intellectual disabilities in this context. Furthermore, it is evident that God endows those who are ostensibly weaker with the necessary resources to not only engage in combat, but to emerge victorious.
My mother suffered from severe dementia for a number of years, which resulted in a significant loss of her ability to communicate verbally. During a recent visit to my parents, I observed the subject exhibiting a sudden and intense focus in her eyes as she gazed at me directly, followed by a declaration of her love for Jesus. It is imperative to love Jesus as well." It is indeed a profoundly satisfying revelation that, despite her lapse in recollection regarding my identity, the divine entity would not permit her to overlook the identity of her saviour. Moreover, she expressed a fervent desire for me to become acquainted with this very saviour. The assertion that "He wins with weakness" is indeed valid.
Her eloquent words were both encouraging and protective. The question arises as to whether my father or I have, on occasion, relinquished our spiritual defences due to feelings of grief, discouragement, or exhaustion, thus allowing sin to take root in our souls. The question arises as to whether we were entertaining thoughts that had been instigated by our spiritual enemy, which is characterised as subtle and wicked. Consequently,
it can be posited that the discourse of Jesus was instigated by the words of the mother, which effectively solidified the collective perspective of the group. The notion that God delights in using weakness, as illustrated in Psalm 8:2, suggests a potential explanation for the occurrence. It is plausible that the Holy Spirit, in its role as a divine agent, may have been the cause of my mother's awakening. "To battle, saint! Deliver these words and rescue your husband and son!"
Satan's Murderous Rage
It is evident that Satan is engaged in a global campaign with the objective of killing those who have intellectual disabilities. It is estimated that in the United States, more than two-thirds of unborn children identified with Down syndrome are terminated. In Denmark, the figure is 98 per cent. The advent of new technologies has led to a marked increase in the perils faced by foetuses in utero, with children facing disabilities, particularly those with intellectual disabilities, being particularly vulnerable.
Conversely, a study of individuals who sought to terminate their lives under the provisions of "right to die" legislation indicated that the predominant rationale for this decision was the loss of autonomy (87.4%), followed by the deterioration in quality of life (86.1%) and the infringement of dignity (68.6%). To summarise, a significant number of individuals are voluntarily terminating their lives, not due to physical discomfort or hardship, but rather as a result of their apprehensions regarding the quality of life when confronted with disabilities, particularly those associated with intellectual impairment.
In light of this global campaign to kill, marginalise and stigmatise those with intellectual disabilities, one is prompted to question Satan's motivations for pursuing this course of action with such determination. If these individuals are truly as feeble and futile as they are purported to be, it may be advantageous to permit them to live, thereby diverting time, energy and resources from more worthwhile pursuits.
The rationale behind this phenomenon is not difficult to discern. The notion of being the "god of this world," endowed with the capacity to blind minds (2 Corinthians 4:4), yet ultimately vanquished — and worse, humiliated — by those deemed to be weak and foolish, is a poignant one. It is evident that the individual in question desires the demise of the aforementioned subjects. It is an established military strategy for an army commander to seek to reduce the fighting ability of the enemy. It is evident that Satan possesses a more profound understanding of the Bible than humankind, fully comprehending that the weakness of man serves to accentuate the might of God in ways that ultimately portend his downfall.
It is not being asserted that every utterance made by my son is of a spiritual nature. However, I have observed instances where the utterance of an unanticipated word or composition by the artist has had a profound and often inexplicable effect on individuals experiencing emotional distress, suggesting the presence of a phenomenon that transcends rational explanation. The citation of Psalm 8:2 is also recalled.
It is imperative to avoid being misled by the deceptions perpetuated by the father of lies, and to maintain focus on these indisputable truths. It is possible that, unbeknownst to you, you have unconsciously adopted a secular, utilitarian perspective on giftedness that is incompatible with the concept of supernatural abilities. The question is posed of whether Satan has subtly encouraged the individual to overlook the concept of God's strength being magnified in weakness, as outlined in the Bible.
The necessity for Christians to embrace a vision of reality that is both biblical and supernatural is paramount. This call to action is directed at both the general reader and, most especially, those in positions of spiritual leadership. Adam and Eve, in their state of perfection in the garden and with unfallen mental and physical capacities, succumbed to the serpent's seductive speech. Their intellectual capacities were no guarantee against sin and ruinous error, and the same is true of us.
The concept of trust and worship in relation to a benevolent deity that empowers the vulnerable to overcome adversity on behalf of the divine is a central tenet. Individuals living with intellectual disabilities have been found to require a significant investment of time, energy and effort from their carers (Smith, 2020). It is imperative to recognise that the church is being endowed with spiritual discernment to facilitate its readiness for combat. It is imperative to extend a warm welcome to these individuals, to nurture their talents, and to utilise their unique abilities for the glory of Jesus.
Spiritual warfare
4) War Your Way to Heaven
The image evokes the notion of a soldier being charged by a man, and is perhaps best conceptualised with the following caption: The following instruction was given: "Please record my name, sir." In his seminal allegory, The Pilgrim's Progress, Bunyan masterfully depicts this phenomenon (33–34). It is to be hoped that Bunyan will succeed in imprinting the phrase on the mind of the reader.
Prior to the existence of the palace, Christian was in residence at a different dwelling, which he described as "a stately palace, beautiful to behold." The inhabitants of the citadel were observed to be attired in gold. The method by which individuals gained entry to the palace remains a subject of historical inquiry. A scribe was positioned at a certain distance from the door, prepared to record the names of any individuals attempting to enter. However, Christian observed that none of the others were willing to provide their name and approach the door. Outside the palace gates, a considerable number of men were waiting to gain entry, but were unable to do so. Not one of these men was willing to disclose their identities and offer their support.
Why not? A substantial military force was positioned at the doorway of the palace, prepared to use force against any individual who approached. The men were resolved to commit acts of violence and disruption. The palace itself, it is reasonable to assume, would be entered by any sane man; however, it is equally reasonable to assume that only a madman would attempt to enter a building protected by a small army. And then we see it:
Eventually, as each individual began to retreat in fear of the armed men, Christian observed a man of a very stout countenance approach the man seated there to write, and request that he inscribe his name.
Amidst the diminishing and receding ranks of his contemporaries, a solitary figure aspires to attain distinction, esteem, and enduring renown (Romans 2:6–7). He will proceed to confront the adversary, irrespective of the circumstances. He instructs the scribe, "Inscribe my name, Sir. I would like to register my interest."
Following the recording of his name, Christian observed the man drawing his sword and donning a helmet, subsequently advancing towards the door with the armed men, who were exerting considerable force upon him. However, the man remained undaunted, engaging in a vigorous and determined attack. Despite facing significant opposition, he persists in his efforts with unwavering determination.
Following the infliction and subsequent reception of numerous injuries from those seeking to impede his progress, he proceeded with haste, forcibly breaching the barricade and entering the palace. Within, a harmonious voice emanated from the occupants, including those positioned on the uppermost levels of the structure, uttering the following words:
The following assertion is made: "Enter, and you shall attain eternal glory."
According to the available evidence, he entered the building and was attired in the same garments as the others.
In this episode, Christian merely smiles and requests no further elucidation from the Interpreter; he is already cognisant of the significance.
Unused Weapons
This man of stout countenance captures a Christian's holy warfare. This is a reprise of the following events: firstly, Jonathan storming the Philistines with only his armor-bearer, Samson picking up his jawbone against a thousand men, David requesting to fight the blaspheming giant, Paul foretelling that persecution awaits him yet declaring, "none of these things move me" (Acts 20:24 NKJV), and finally, our Lord Jesus, facing an army in the garden of Gethsemane, and, "knowing all that would happen to him, came forward and said to them, 'Whom do you seek?'" (Acts 20:24 NKJV). (John 18:4).
In Christian's smile, one can discern Bunyan's – the man who, in a remarkable act of defiance, inscribed this very scene from the confines of prison for his unwavering commitment to the dissemination of his spiritual message. In contemporary discourse, Christianity is often perceived as a pacific experience, a serene journey or a leisurely stroll through a verdant landscape. Our tours encompass ancient strongholds, yet we refrain from mounting them. It is a rare occurrence for our discipline, zeal, or witness to be erroneously associated with a militant, advancing faith. It is rare to encounter a depiction of the path to heaven that involves combat with a group of soldiers.
It is evident that a multitude of factors contribute to this phenomenon. It may be posited that the transition of our swords into ploughshares and our arrows into bonfire sticks may be attributed to our failure to confront the persecution that compelled our forefathers to engage in armed conflict. It can be hypothesised that the "muscular Christianity" movement may have had some degree of success in identifying a correlation between the feminisation of religion and the Industrial Revolution. It is possible that David Wells's assertion that we have been "blunted by a pluralistic society, leaving behind a democratised faith – polite, not prophetic" (Wells, 2010) may be valid. Church Militant, as she has been referred to in previous eras; what is her current appellation?
The Christian life is, by its very nature, one of perpetual conflict. It is imperative to acknowledge that any individual who elects to inscribe their name and initiate a siege of the celestial realm must be cognizant of the fact that they are confronting authentic antagonists who harbour genuine animosity and who wield authentic instruments of warfare. The enemy undertakes to be your undertaker. During the sacrament of baptism, adherents of Christianity formally renounce Satan and pledge unreserved allegiance to King Jesus. In effect, he has declared war. In order to access the true glory, it is necessary to "cut your way through them all", thereby incurring both giving and receiving wounds. As Thomas Watson has articulated,
It is the violent who gain dominion over the celestial realms. The military life is characterised by a structured and disciplined routine. The notion of Christ as our Captain, the gospel as the banner, and the graces as our spiritual artillery, is employed to emphasise that heaven is only taken in a forcible way. (Heaven Taken by Storm, 3)
It is imperative to recognise that the attainment of celestial realms necessitates strenuous endeavour. It is imperative for both men and women to cultivate the masculine instinct, which is necessary for perseverance in the pursuit of spiritual enlightenment. It is not merely a suggestion; it is an imperative. As articulated in 1 Corinthians 16:13, the imperative for vigilance, fortitude, and a resolute adherence to one's convictions are underscored. The congregation, comprising both men and women, as well as children, must act in accordance with the principles of masculinity and demonstrate fortitude.
The Christian is advised to take strength from the Lord and his might. It is imperative to resist the devil, as doing so will result in his retreat. The subject is presented with a heightened level of temptation in its crib. The process of sharpening a sword is known as "wheting". The objective is to initiate the pursuit of souls. It is imperative to prepare one's mind for the act of action. It is imperative to cease engaging in frivolous activities and to adopt a more serious approach to the challenges confronting the world. The flippant individual is not subject to death. It is imperative to avoid the appearance of perplexity in the face of tribulation, as if confronted with an anomalous occurrence. Instead, it is crucial to confront adversity with resilience, to repudiate it, to resist it, and to retaliate in the manner exemplified by the resurrected Christ, who himself overcame the constraints of the sepulchre. In this context of perpetual conflict, the notion of unceasing rest appears to be a counterpoint. In one instance, the subject is experiencing a state of being under siege; in another, the subject is experiencing a state of being overjoyed. In this instance, the act of cutting and hacking; in another, the act of a crown and homeland.
The act of taking names is a significant element in the Christian tradition. According to the gospel of John, Jesus Christ instructs his followers to bear their crosses, undergo physical suffering, and face death on a daily basis. By doing so, they believe they will be able to ascend to a state of eternal glory and reign with Christ in a new and eternal world. Those who adorn themselves in gold and proceed on foot through the doorway of many tribulations (Acts 14:22) are to be found within. Indeed, as articulated in 2 Timothy 3:12, "All who desire to live a godly life in Christ Jesus will be persecuted." If they held such animosity towards him, it is reasonable to assume that they would also feel similarly towards us. As Jesus instructs, it is imperative to thoroughly assess the implications of both the potential action and the absence of action.
We do not adhere to the principles of any particular soldier. Christ, in the truest sense, said, "Father, set down my name. I will exact retribution from the hosts of devils, the crucible of divine retribution, for them." His name was the only one that could be inscribed for sinners: In the Gospel of Matthew 1:21, it is stated that the name by which Jesus should be addressed is "Jesus", as he will "save his people from their sins".
Observe the protagonist embark on his solitary journey. The descent into the animal's stable is to be undertaken in a downward direction. The subject descends into the morass of his devastated world. In this scene, the protagonist is depicted removing his helmet, placing his sword on the ground, and advancing towards the large group of enemies. The use of lethal force in
this instance was indisputable. The manner in which they vanquished him, transcending human limits, the way in which they derided him who bestowed upon them the gift of speech, and the ruthless manner in which they hewed at the trunk of Jesse. The descent into the grave is a metaphorical representation of the decline and eventual demise of the subject.
However, it is evident that he proceeded with a methodical approach, meticulously cutting and hacking through the material. He slashed the throat of death, crushed the serpent's skull, and returned with the head of that Goliath who mocked his Israel. He was awarded a golden robe, which he bestowed upon those who would take up their swords, don his armour, and follow in his footsteps.
The contemporary world is in need of a saviour, not one that is a mere simulacrum, characterised by low expectations and insipid suggestions.
Men are ready for a leader who will unhesitatingly claim the last ounce of courage and fidelity from his followers. . . . The present moment is not conducive to the promotion of a religion that is characterised by its simplicity and reliance on milk and water. It is a commonly held view that the world has been presented with a mild and undemanding form of Christianity, which is not in any way comprehensive or authentic. The notion of the Gospel as a masculine entity has been in existence for a considerable period. The contemporary discourse surrounding the concept of Christ's exalted and authoritative assertion necessitates a thorough examination. It is inevitable that a certain proportion of individuals will experience feelings of trepidation, while others may take umbrage. However, it is those who embody the utmost value in terms of potential for victory who will prostrate themselves in reverence before Him. (James Stewart, Heralds of God, 26–27)
The Fray
The entry of men, women and children is hereby requested, with the understanding that divine intervention may be enlisted in support of this endeavour. The individual in question demanded to be registered under the name "Set Down My Name, Sir!" It is imperative to consider the outcome of the conflict, and the fact that we will live to enjoy the spoils. In light of this, the question must be posed: how valiant should we be? The following composition is to be listened to on this day of grace:
The invitation is hereby extended to enter, and thereby attain eternal glory.
Subsequently, it is imperative to live as if one were able to travel back to Earth from Heaven. It is important to reiterate the point made by Thomas Watson:
It is imperative to consider the notion that the more fervent our devotion to God and the more diligent our efforts in His service, the more substantial our recompense will be. It is posited that the greater the fervour of one's endeavours, the more resplendent one's achievements. The hypothesis that the blessed souls departed could communicate with us from heaven is one that merits investigation. It can be posited that such communication would take the form of the following assertion: "Were we to leave heaven for a while and to dwell on the earth again, we would do God a thousand times more service than ever we have done." It is submitted that greater vitality in prayer and zeal in action would be observed. It is posited that the more labour that is expended, the more profound the resulting joy and the more prosperous the outcome. (78–79)
The concept of entering the heavenly realm is regarded as rational by all sane individuals. However, the notion of entering this heavenly domain whilst being encircled by adversity is regarded as the act of a madman, with the exception of those imbued with grace. However, it is asserted that those who engage in combat and perish with unwavering faith in Christ shall outlive the conflict and be elevated to lofty positions, where they shall radiate immortality within the kingdom of their Father. Consequently, the aforementioned individuals will express greater levels of joy, derived from their collective understanding of sorrow. The day will be made brighter by our collective experiences of falling, fighting and crying, which will result in heightened levels of joy. The soldier's warfare is superseded by the soldier's triumph. Brother and sister, please record your names.
Spiritual warfare
5) Raise the Shield of God
How to Stop the Evil Against You
Approximately seventy years ago, a group of five missionaries entered the Ecuadorian jungle with the aim of establishing contact with the Waorani people. As Jim Elliot, Pete Fleming, Ed McCully, Nate Saint and Roger Youderian prepared to embark on their mission, they engaged in a collective act of worship by singing the hymn "We Rest on Thee, Our Shield and Our Defender." The subjects were aware that the forthcoming journey would be fraught with danger, yet their faith was unshakable in God as their protector.
The men would never return from the journey. Instead, it is argued that the subjects passed "through the gates of pearly splendour" when they were killed on a sandbar on the Curaray River.
The "Ecuador Five" (as they came to be known) are widely regarded as the most prominent missionary martyrs of the last century, yet they are not the sole individuals to have fallen victim to such a fate. The missionary endeavour, particularly in the most inaccessible regions of the world, is characterised by a high degree of risk. The question that needs to be addressed is what factors motivate individuals to prioritize their personal safety in order to adhere to the principles and tenets of the gospel. The motivation behind these individuals' willingness to take such risks is a subject that merits further investigation. It is important to consider what factors might provide non-missionaries with a similar degree of courage to risk discomfort and uncertainty for the sake of Christ.
The concept of faith, as articulated in the Pauline epistle to the Romans (8:32), is predicated on the notion of unconditional surrender, exemplified by the act of God's self-sacrifice of his Son.
Adopting the Shield
It is imperative that every Christian, not only missionaries in perilous foreign lands (Ephesians 6:16), adopt the "shield of faith". Paul is careful to stipulate that the shield should be taken up "in all circumstances," irrespective of whether the circumstances are favourable or not. A soldier who left his shield behind was susceptible to attack, even when the battle was not raging and all seemed well. A competent soldier is always prepared for combat.
The Christian life is characterised by a multitude of trials and persecutions. The salvation of the individual does not negate the temporal difficulties experienced in a fallen world. Indeed, as individuals endeavour to lead a devout Christian life, they are confronted with escalating trials and persecutions. It is therefore prudent for Christians to be always prepared for an attack from the enemy.
In this passage, Paul instructs his followers to take up their shields, metaphorically representing the act of placing their faith in God and the promises made to them through Christ. This call to faith is not a passive act, but rather an active commitment to believe in God's word and all that it entails. This is not a passive faith. The approach taken is neither indolent nor uncritical; rather, it is nuanced and reflexive. This doctrine motivates Christians, as articulated by William Carey, to "anticipate significant accomplishments and endeavour to achieve them." The doctrine of God's sovereignty, as outlined in the scriptures, provides a foundation for resilience in the face of adversity. This doctrine has motivated numerous Christians to undertake perilous endeavours for the propagation of the gospel, with some even sacrificing their lives in the process.
The following essay will attempt to provide a definition of the Shield of Faith.
However, a soldier's confidence in the efficacy of his shield is called into question if the shield itself is found to be defective. The hypothesis that a shield made of feathers is not a reliable form of protection is supported by the evidence. Irrespective of the soldier's own action of picking up the shield, the substance of the shield is of greater significance. The question therefore arises of what this shield is.
The concept of the shield of faith is a metaphorical representation of God himself, serving as a bulwark against the machinations of the evil one. As Iain Duguid writes, "Paul is not saying that faith in itself has remarkable defensive power against Satan. Instead, the assertion is that faith serves as a protective barrier against Satan's attacks, as it taps into the power and protection of God himself.
The Christian's shield is synonymous with the omnipotent God of the universe: the entity that not only brought the world into existence, but also now sustains the universe by the power of His word (Hebrews 1:3; 11:3). According to the scriptures, no tribulation, distress, persecution, famine, nakedness, danger, or sword can separate the Christian from God's love (Romans 8:35).
It is imperative to observe the effectiveness of the shield, as indicated by the elimination of each arrow. The shield's functionality extends beyond merely deflecting enemy projectiles; it serves as a metaphorical representation of resilience and protection. The act of extinguishing them is described in the Epistle to the Ephesians (6:16). This renders them both impotent and obsolete. The God of the universe, the object of our faith, vanquishes the hell-bent attacks of Satan.
The world, and more specifically Satan, the prince of the power of the air, seek to divert individuals from their spiritual path and entice them to commit the same sins that they once did (Ephesians 2:1–2). It is imperative to recognise the various temptations that may be encountered within a marital relationship, including disunity, drunkenness, bitterness, sexual immorality, selfishness, and anger towards one's children. These are all temptations that Paul addresses in Ephesians. It is crucial to have faith in the God who has saved you, and to be aware that He will provide you with the necessary strength and protection to resist these temptations and to avoid becoming susceptible to the influence of the enemy. When confronted with the temptation to stray, it is imperative to adhere to the protective barrier of faith, maintaining the conviction that "He who is in you is greater than he who is in the world" (1 John 4:4).
It is evident that the enemy's attacks will never ultimately prevail, even in the event of fatalities. When God makes a promise, it is considered to be an absolute commitment that will be fulfilled. In this context, God has made a promise that the full number of the elect will be brought into his kingdom. This conviction impels us to make the ultimate sacrifice for the sake of the gospel. Furthermore, when God employs even the death of his saints to gather his chosen people and expand his kingdom, evil is extinguished.
The demise of the Ecuador Five served as the catalyst for the subsequent conversion of numerous Waorani individuals to Christianity. These devoted adherents would, in due course, pass through the gates of splendour and live forever with the very men who had been killed so that they might be reached with the gospel. The ignition of flaming darts has been successfully extinguished.
Adopting the metaphor of the Shield, it can be posited that when the Lord summons us to don his armour, he does not anticipate that we should undertake this task independently. In a similar manner to an isolated soldier, a Christian separated from his community, that is to say, the local church, is susceptible to aggression. I recall watching a film in which a group of soldiers found themselves surrounded by a significantly superior number of enemies. The soldiers then engaged in a defensive manoeuvre, locking their shields together and ensuring their protection from all angles. This was achieved by covering themselves not only from the front and back but also from above. The soldiers were stronger together. In the event of a soldier dropping their shield, the others would adjust their shields to ensure the group was covered.
It is not uncommon for members of the group to experience a certain weariness in relation to the ongoing conflict. It is often necessary for individuals to form alliances with others in order to gain support and reinforce their position. The act of congregating within the precincts of local churches entails a multifaceted engagement in spiritual practices, encompassing collective renditions of hymns, intercessions, and the collective study of scriptural texts. This assemblage further entails the act of being under the spiritual guidance imparted through the recitation of these very same scriptural texts. The congregation is characterised by a collective responsibility to uphold its principles, as evidenced by the joint participation in the collective observance of religious ordinances. The act of collective worship and the acknowledgement of transgressions are practices that are undertaken in unison. It is imperative to emphasise the necessity of fortifying oneself with unwavering faith and entrusting oneself to the divine, who has been instrumental in our salvation and the establishment of our spiritual connection to His divine offspring. As with the missionaries, the act of singing is performed.
The following assertion is made: that the battle is to be celebrated and the praise is to be given.
The following assertion is made: that when the gates of pearly splendour are passed through, the victors will rest with the subject of the poem through endless day.
The Ecuador Five were acutely aware that they were not guaranteed safety and security in this life. However, it is evident that they were assured of perpetual safety and security. The physical demise of these individuals does not negate their active faith in God, which has been posited as a factor in their passage through the celestial gates to eternal rest with Christ.
Spiritual warfare
6) Be Ready to Speak of Jesus
Evangelism as Spiritual Warfare
A book with a cover image depicting a Christian soldier standing alone against spiritual enemies is located on the desk. The figure is represented by seven arrows and a spear, which are directed at his heart; death and the devil are depicted as approaching closely. The soldier is equipped with both armour and a shield; however, his appearance is one of desperation, as if he is outmatched and outmanned, and acutely aware of his situation. He assumes a position with folded hands, his gaze directed towards the heavens.
As a depiction of the Christian's spiritual warfare, the image is worthy of merit. The contemporary era can be regarded as one of considerable evil, as referenced in Ephesians 6:13. As we engage with the metaphorical figure of "the prince of the power of the air" (Ephesians 2:2), falsehoods emerge as invisible projectiles directed towards us. It is frequently reported that individuals experience a sense of being besieged and beleaguered, of being tempted and tossed, pushed down and kept down. O Lord, we cry, deliver us.
However, if we conceptualise the saints of Christ as perpetually defending, rather than perpetually advancing, our conception of spiritual warfare, it becomes evident that this conception requires refinement. Richard Lovelace's assertion that, in folk religion, the posture of the Christian toward fallen angels is defensive, while in Scripture the church is on the offensive, and the blows it receives from Satan come from a retreating enemy, is a noteworthy one (Dynamics of Spiritual Life, 136).
The Lord Jesus did not instruct his disciples to adopt a defensive posture, but rather to initiate the world's most significant offensive (Matthew 28:19–20). It is imperative to acknowledge that our institution does not merely defend itself; rather, it is an entity that initiates attacks. In the corpus of spiritual armaments delineated by Paul in Ephesians 6:12-18, it is notable that the "sword of the Spirit" is not the only weapon that is employed. Indeed, the passage also alludes to "shoes for your feet . . . the readiness given by the gospel of peace" (Ephesians 6:15, 17).
The notion of peace in our hearts and the gospel on our lips is espoused by messengers of the triumphant Christ. The tide of war is said to be irreversibly on their side.
The Significance of the Soldier's Shoes in Ephesians 6:15
The interpretation of the phrase "the soldier's shoes" as referenced in Ephesians 6:15 is not without its ambiguities. In the context of Roman warfare, from which Paul seems to have drawn some of his imagery, a soldier's shoes helped him to stand firmly under attack. In this context, Paul calls Christians to "stand" on three occasions (Ephesians 6:11, 13–14). It is possible that "the readiness given by the gospel of peace" signifies our readiness to maintain steadfastness in the genuine gospel, as opposed to being "tossed to and fro . . . by every wind of doctrine" (Ephesians 4:14).
In contrast, Paul's language in this passage exhibits a notable similarity to the prophet Isaiah's portrayal of the ideal gospel messenger: "How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness!" (Isaiah 52:7). Iain Duguid observes that the terms "feet", "good news" and "peace" are found in close proximity to one another on a mere three occasions within the pages of Scripture. As demonstrated in Isaiah 52:7, Nahum 1:15 (which contains an echo of the Isaiah text), and Ephesians 6:15, It is evident that the design of these shoes is intended for more than mere standing firm; rather, they are crafted for the purpose of marching.
It is also noteworthy to observe the intensity of the devil's attacks as depicted in Ephesians 6. In this conflict, flaming projectiles are launched, swords inflict severe injury, and the protective capabilities of helmets are thoroughly evaluated. According to Ephesians 6:13, the only means of protection is "the whole armour of God". However, it is important to consider the following: In what kind of ecclesiastical institution is it most probable that a concerted and vigorous attack will be initiated by the devil? In the context of a serene and tranquil ecclesiastical environment. With regard to a church that conducts its own internal affairs independently? With regard to a church that disseminates the gospel exclusively on Sundays and in small groups?
This is a possibility. The devil opposes and is hostile towards those who have faith in Christ. However, the subject's genuine concern pertains to the encroachment of the church. The feet he hates most are those that march and trample, and those that make his impending doom known with their forward steps (Romans 16:20).
In a manner analogous to the case of Pharaoh's indifference towards the Israelites until their population increased, it is conceivable that the devil may not hold silent churches in significant contempt. However, he will utilise his abilities to thwart the advance of the front line, thereby ensuring that the church of Christ does not gain a foothold in his domain of darkness. He will demonstrate his opposition to any individual who aligns themselves with Paul's ambitious aspirations. It is imperative to pray that the words are bestowed upon the individual, enabling them to articulate their thoughts with confidence and conviction. This notion is encapsulated in the following passage from Ephesians 6:19, which states, "Pray that you may have words to say in opening your mouth boldly."
The Evangelistic Misconceptions
Paul's delineation of the church's evangelistic task rectifies certain prevalent misconceptions.
Firstly, it is important to note that Paul bestows this armour upon the entire congregation of the church, and not solely upon its pastors and evangelists. Indeed, the resurrected Christ has bestowed upon the church "evangelists" (Ephesians 4:11), that is to say, those individuals of a restless spirit who feel compelled to speak of Jesus and do so with apparent ease. However, Jesus bestowed upon such evangelists the responsibility of "equipping the saints for the work of ministry" (Ephesians 4:12), a task that encompasses the dissemination of "the gospel of peace" (Ephesians 6:15). It is evident that some Christians are formal, gifted evangelists; every Christian is a messenger.
Secondly, Paul's evangelism is characterised by a proactive approach, as opposed to a reactive one. Indeed, adherents of Christianity who demonstrate unwavering commitment to the teachings of Jesus Christ may well attract attention and even interrogation. Such individuals are advised to be prepared for such eventualities, as outlined in 1 Peter 3:15. However, the feet of God's messengers are considered "beautiful" precisely because they "bring good news" (Isaiah 52:7), not because they offer it when asked. The act of wearing such shoes has been demonstrated to encourage individuals to engage with new social environments and explore uncharted territories. These words encourage individuals to traverse both physical and social boundaries, initiating conversations with strangers and posing thought-provoking questions. They also motivate individuals to extend invitations to their neighbours, encouraging social interaction in ways that might not otherwise occur.
Thirdly, the efficacy of evangelism is contingent not on methods, but rather on the volition and aspiration of the evangelist. It is evident that methods can be advantageous in the context of evangelism. However, it is important to note that methods alone are not sufficient to engender a desire to share Christ where it does not already exist. In Ephesians 6:15, Paul emphasises the Christian soldier's readiness: The metaphorical shoes represent the readiness that is instilled by the gospel of peace. It is evident that Christian soldiers are always prepared to engage in discourse regarding Jesus, irrespective of their geographical location.
The notion of Christ as our captain is one that is open to interpretation.
It is possible that some individuals may require assistance in the process of donning these shoes. It is possible to identify two recent instances in which the opportunity to articulate a word about Jesus was not capitalised upon due to a lack of preparation. On many days, I find myself far more prepared to engage in activities such as work, rest, reading, play, eating, or even household tasks than to offer a greeting to a friend or neighbour. The question therefore arises as to how we might become more prepared to disseminate the gospel of peace.
In a number of ways, contemplating the notion of "readiness" has the potential to influence the structure and content of our daily devotions and schedules. Those who are prepared, or aspire to be prepared, tend to pray: "Lord, bestow upon me opportunities to speak of you today — and grant me the courage to seize them." Furthermore, they have a propensity to position themselves in environments and among individuals where prospects for opportunities are more probable.
Nevertheless, the most profound reflections are engendered by contemplating the nature of the spiritual conflict with which we are confronted, in addition to the individual to whom we ascribe our allegiance.
The arrival and subsequent conquest of the Captain by the subject is the primary consideration. In contrast to certain other figures, he does not issue commands from the rear of his army. Furthermore, he does not conceal himself amongst his troops, as if donning another's attire (1 Kings 22:30). The subject in question did not, in fact, come before the shoes were handed out and the instruction to "go" was given (Ephesians 2:17). The individual in question arrived and proceeded to deliver a sermon in support of peace. He arrived and established a state of peace. He came and became our peace (Ephesians
2:14–15, 17). He rode not just at the head of the army, but alone, utterly alone — our solitary Victor, elevated and exalted.
It is evident that, henceforth, the promise "Behold, I am with you always" (Matthew 28:20) will be associated with every call made by the subject. The shoes he hands us are an invitation to run in his beautiful footsteps, to publish the peace he won, and all along the way, to know a fellowship with him that comes only as we advance his cause.
The following assertion is made: the earth will be filled.
In the second instance, the direction in which the captain leads should be followed. When Paul mentions the "rulers" and "authorities", the "cosmic powers" and "spiritual forces of evil" in Ephesians 6:12, it is clear that he intends for us to perceive them as formidable opponents. However, it is also important to recall the message conveyed in Chapter 1, where the author asserts that Jesus, our risen Lord, is now seated at the right hand of the throne of God, "far above all rule and authority and power and dominion" (Ephesians 1:21). Furthermore, the concept of the church as "his body" and the assertion that "he is head over all things" are interwoven, with the former being defined as "the fullness of him who fills all in all" (Ephesians 1:22–23).
Christ, our exalted and unassailable Captain, already holds dominion over every foe. The temporal parameters of their existence are limited, and the countdown to their inevitable demise is already underway. The expansion of his kingdom has already reached a point that is of significant concern to our adversary. It is imperative that the current trend of spreading continues. The expansion of the kingdom will continue until the gates of hell are destroyed and the triumphant body of Christ is victorious.
J.I. Packer's correspondence is addressed to every evangelist experiencing trepidation.
It is important to note that this endeavour is not without merit. It is important to note that this does not constitute a waste of time on the part of the individual concerned. There is no need for embarrassment regarding the message, nor should there be any sense of reluctance or remorse in its delivery. It is imperative to emphasise that there is ample justification to embody qualities of boldness, freedom, naturalness, and optimism in the pursuit of success. (Evangelism and the Sovereignty of God, 116)
It is asserted that every word spoken with sincerity is imbued with the authority of the King. Each hill that is observed will, in due course, be adorned with his flag. It is erroneous to assume, Christian, that one is a soldier merely on a defensive position. Indeed, it is imperative to don the entire armour of God so as to be able to shield oneself from any potential aggression. However, it is imperative to don appropriate footwear and engage in prayer, running and speaking in accordance with the banner of the advancing King.
Spiritual warfare
7) Guard Your Heart from Evil
Wearing the Breastplate of Righteousness
In years gone by, when I was a new convert in Cameroon, a woman in Nigeria published a testimony regarding her employment with the devil. It was stated that the hours between midnight and 2:00 a.m. were the most active in the world of darkness. Consequently, she recommended that adherents engage in prayer for spiritual warfare during these designated periods. Regrettably, her narrative (along with those of a similar ilk) contributed to a pervasive, limited comprehension of both prayer and warfare, which was constrained to a mere couple of hours each night for the purpose of combating the devil.
While there is nothing inherently problematic about praying from midnight to 2:00 a.m. (or at any other time of day), the notion that these hours constitute the most spiritually hostile period is a gross misrepresentation. Paul's teachings contradict this. The present conflict is characterised by an ongoing and incessant state of hostilities. For those of the religious persuasion, warfare constitutes an integral component of existence. It is argued that if a Christian does not engage in combat with sin, they are ultimately unsuccessful in their spiritual battle.
It is imperative that we, as individuals and as a collective, remain ever-prepared to face the challenges and adversities that inevitably arise in this present age, characterised by its own particular vices and malevolent influences. This present evil age, as outlined in Ephesians 6:13, is one in which the god of this world, the devil, perpetually raises his claws against the people of God. According to Ephesians 5:16, believers are under constant attack from evil and the evil one. Christians are engaged in perpetual conflict with principalities, rulers, cosmic powers, darkness, and spiritual forces of evil in the heavenly places. If we are to accept the premise that existence is synonymous with conflict, then it follows that preparation for combat is of the essence. We need armor like the breastplate of righteousness.
The Breastplate: An Explanation
The breastplate of righteousness is one of several pieces of armour that the church donates as it engages in spiritual warfare (Ephesians 6:14). In Isaiah 59, Yahweh is presented as a warrior king, adorned with a breastplate that symbolises his role as a protector.
The salvation of the protagonist is attributed to his own arm, and his righteousness is held to have been the foundation for his success. He donned righteousness as a breastplate, and a helmet of salvation upon his head; he adorned himself with garments of vengeance for clothing, and wrapped himself in zeal as a cloak. (Isaiah 59:16–17)
The Lord, as depicted in the scriptures, emerges as a warrior king, with the objective of exacting retribution for the wickedness of the nations. This is a pivotal moment that will instil fear in the hearts of all those who stand against him, as the nations "fear the name of the Lord from the west, and his glory from the rising of the sun" (Isaiah 59:19). The Old Testament makes reference to only one warrior who clothes himself with the breastplate of righteousness to engage in combat against evil for the sake of his own glory (cf. also Isaiah 11:5). He battles for his renown.
When Paul employs the imagery of the warrior God from the Old Testament to represent the church, he demonstrates that the church now symbolises Yahweh as his army. The church, through its association with Christ, has been imbued with the capacity to combat malevolence, adopting the very armour of her warrior King. The act of donning the same attire as Yahweh signifies a commitment to fighting on behalf of both Yahweh and his fame. This commitment is further reinforced by the belief that the act of fighting in the form of one's God is a sacred duty.
In Ephesians 6, the breastplate of righteousness is defined as an active, Spirit-filled pursuit of righteousness, in contrast to imputed righteousness. The imperative to "put on" the breastplate, as outlined by Paul, signifies the obligation to don the attire of our warrior King. If the concept of imputed righteousness were applicable, Paul would not have instructed us to adopt it. Conversely, the doctrine of justification by faith alone asserts that, at the moment of belief, a person is deemed righteous by God. This doctrine further posits that spiritual growth and the attaining of righteousness are achieved through the adoption of the breastplate of righteousness, metaphorically represented by the concept of putting on the armour of God.
The concept of the Christian's new self being "created after the likeness of God in true righteousness and holiness" (Ephesians 4:24) is a fundamental tenet of the Christian belief system. New creations, akin to the earth in its primordial state as divinely conceived, yield fruit that is characterised by righteousness (Ephesians 5:9). As God's new creation, by faith in Christ, the faithful live and grow in righteousness. The breastplate of righteousness, therefore, is a lifestyle fueled by faith in Christ Jesus.
The question of how to achieve righteousness is a complex one.
Paul exhorts us to continually and progressively don the breastplate of righteousness. However, the question remains: how is this achieved? This is achieved through faith. Paul states, "In all, taking the shield of faith" (Ephesians 6:16, my translation). In the immediate context, the word "all" refers to the pieces of armour. Accordingly, Paul provides a detailed description of the process of application. The concept of donning the breastplate of righteousness through faith in Christ, who embodies our own righteousness, is a fundamental tenet of the Christian faith, as outlined in 1 Corinthians 1:30. The "faith" to which Paul refers in Ephesians 6:16 is understood to signify our present trust in Christ and his work of redemption.
The expression of faith and the undertaking of righteousness can be achieved through the practice of prayer. Paul instructs us to equip ourselves with the armour of God, urging us to "pray at all times in the Spirit, with all prayer and supplication" (Ephesians 6:18). The relationship between prayer and the act of donning the breastplate of righteousness is a subject that merits closer examination. The concept of being "put on the breastplate" can be understood as a metaphorical invitation to embrace the qualities of a righteous warrior, as depicted by the figure of God. This metaphorical invitation involves a process of spiritual growth and development, emphasizing the pursuit of righteousness and the adoption of a warrior's mindset. In moments of temptation, individuals often seek solace and guidance from a higher power. In moments of spiritual distress, individuals often seek solace and guidance from a higher power. The process of becoming more like him is dependent on faith.
The act of adopting the sword of the Spirit, which is the word of God, is also a means by which the breastplate of righteousness is donned. The Scriptures are replete with instances of God's glory, as illustrated in 1 Samuel 3:21. The act of beholding God's glory, as referenced in 2 Corinthians 3:18, has been demonstrated to result in the imitation of His qualities. The following discourse seeks to establish a foundation of ethical reasoning. It is evident that failure to adhere to the tenets of the Word of God precludes the possibility of donning this breastplate.
Furthermore, the concept of a collective spiritual armour, akin to a breastplate of righteousness, is embraced in unison with the collective body of the church. The call to clothe ourselves in the manner of our warrior King and engage in war against evil is a corporate call. The church is regarded as the army of God. It is not possible to disassociate oneself from the church and anticipate donning the armour and engaging in combat. While the pursuit of righteousness by the individual is necessary, it is the case that the strength of the collective is far greater than that of its constituent parts. It is not possible to engage in warfare independently. In the midst of these challenging times, the need for spiritual support and community has become increasingly evident.
It is imperative to deny the adversary any opportunity to act malevolently. In this spiritual conflict, Satan seeks to impede our ability to glorify God and to exemplify His virtues through our actions. The individual in question hinders the pursuit of holiness by others through his own hatred of divine glory.
The question that arises is how the breastplate provides protection against the rulers, authorities, cosmic powers and spiritual forces of evil. When adherents engage in behaviour that is deemed sinful, they create an opportunity for the devil to exert its influence. Paul exhorts the church to "give no opportunity to the devil" (Ephesians 4:27). When an opportunity is given to Satan through the commission of sin, it enables the malevolent influence of the devil to exert its pernicious and blasphemous influence over the world. We permit him to impede our endeavours to glorify God in ministry, missions, marriage, and life. Furthermore, the sins of man provide the devil with the opportunity to slander the church and her Messiah (1 Timothy 5:14).
However, when individuals actively submit to God, placing their trust in God's power to save them from sin as outlined in the gospel, and actively pursue righteousness, they effectively resist the devil and drive him away. It is evident that the aforementioned entity is incapable of engulfing our faith (James 4:7; 1 Peter 5:8).
The Temptation of Despair in the Context of Satanic Influence
In the event of an individual failing to don the metaphorical breastplate, as is the case with many, the cross of Christ is held to provide a source of solace and strength. The premise that Jesus died for our sins and that Jesus is our righteousness is the foundation of the doctrine of being more than conquerors through Christ, who loved us and gave himself up for us (Romans 8:37). It is therefore possible to vocalise in the face of failure.
Whenever the devil tries to instil feelings of despair in the subject, and informs them of the perceived guilt they are responsible for, the subject's gaze is directed upwards, where they observe the figure responsible for the eradication of their transgressions.
The death of the sinless saviour resulted in the liberation of the sinful soul from its transgressions. This is due to the satisfaction of God, the Just, who is content to look upon the sinner and grant them pardon.
It is imperative to focus one's gaze upon Jesus, disregarding any Satanic condemnation, in order to perceive one's righteousness and perfection in him. In consideration of the accomplishments made on your behalf, it is imperative to regain composure, purge oneself of any impurities, and don the breastplate of one's escalating righteousness. The hypothesis that Satan's arrows will be unable to pierce one's heart is to be disproven.
Spiritual warfare
8) Trials Are Gardens for Lies
How Thankfulness Guards Us Against Satan
Which verses are most frequently selected for recitation during moments of gratitude towards a divine entity?
One might, for instance, be in a state of physical discomfort following a particularly arduous and exasperating day. It is conceivable that the intervention of a higher power occurred during a period of heightened desperation or need, such as in the professional sphere, in the context of familial responsibilities, or in relation to financial management. It is possible that you and your friends have the opportunity to engage in the activity that you are passionate about, although this is not a frequent occurrence. It is possible that the subject experienced a sense of warmth on their skin after a period of seven days spent under cloudy conditions. It is evident that the sustenance, the companion, and the sunlight are all gifts bestowed by a higher power, thus prompting an inclination to express gratitude. Which verses are particularly salient?
One such instance is particularly salient, as it has been a recurrent theme in my own spiritual practice:
It is evident that every commendable gift and every ideal gift originates from the Father of lights, who is characterised by immutability and clarity. (James 1:17)
This perspective is characterised by its emotional warmth and profound impact on the viewer's soul. All that is good in one's life is attributed to a divine source. In summary, James's life is characterised by a series of blessings, ranging from the most mundane aspects of life, such as food and conversation, to the more significant gifts of family, religion, and physical well-being. These various blessings are collectively viewed as a manifestation of divine love.
However, upon recent re-reading of James, the familiar verse was encountered, owing to the immediate preceding verse. In order to provide context for such an extensive expression of God's munificent benevolence, it is necessary to consider what one might anticipate reading beforehand. It is improbable that this will be the outcome:
It is imperative to avoid being misled by deceptive arguments. It is an irrefutable fact that every gift that is considered to be 'good' or 'perfect' originates from a divine source. (James 1:16–17)
The question must therefore be posed: are we being misled?
It is challenging to identify what might be deceptive about a cherished truth of this nature. In order to comprehend the ruse inherent within these commendable and immaculate offerings, as well as the genuine potency of the verse, it is necessary to retrace the chain of reasoning to the preceding paragraph.
The individual who demonstrates unwavering commitment in the face of adversity is to be lauded, for such fortitude is rewarded with the coveted crown of life, a promise from the Almighty to those who demonstrate profound affection for Him. (James 1:12)
The apostle James writes to a suffering people, a people bearing heavy trials. The epistle opens with the assertion that individuals should "count it all joy, my brothers, when you meet trials of various kinds" (James 1:2). He asserts that this is due to the fact that some were tempted to grumble and despair. The team was on the verge of capitulating. Furthermore, the subjects began to attribute blame to a divine entity. As James writes in verses 13–14,
It is erroneous to assert that an individual may be tempted by God, as this is a fallacious argument. It is evident that God is incapable of being tempted by evil, and consequently, it is erroneous to suggest that He directly tempts any entity. However, it is important to recognise that individuals are susceptible to temptation, and are often lured and enticed by their own desires.
While God is omnipotent and works all things for the good of those who love him, it is not possible to attribute temptations to him. It is evident that the subject under discussion never engages in malevolent activities. It is not his intention to cause you to stumble; rather, he is offering you a hand in order to maintain your equilibrium.
It is evident that the initial problem is the result of human desire, which consequently leads to a secondary issue that James addresses in his letter: the problem of worldliness. The Christian community was exhibiting signs of diminution in fortitude in the face of fierce opposition. Furthermore, they succumbed to sinful, carnal desires (James 4:1–3). The subjects of the study sought comfort and relief through indulgence. The formation of an adulterous friendship with the world (James 4:4) had occurred. James thus addresses the congregation:
It is imperative to avoid being misled by deceptive arguments. It is an irrefutable fact that every gift that is considered to be 'good' or 'perfect' originates from a divine source. (James 1:16–17)
What might those afflicted by suffering perceive when confronted with such a warning? In what manner might this kind of unquestioning gratitude serve as a safeguard against the deceptions to which we are prone to succumb in the course of our encounters with adversity?
To the Lies of Indulgence
Firstly, to those who are tempted to seek solace and respite in sinful desires, it must be noted that "All good gifts and perfect gifts are from above" (James 1:17). The question therefore arises of how God's immeasurable generosity might be considered to weaken worldliness. The question that needs to be answered here is how the expression of gratitude, characterised by its unalloyed state of mind, serves to mitigate the insidious influence of deceitful desires. It is posited that the concept of God as the originator of all that is deemed to be morally good can be considered a theological premise that is held in common across a variety of religious doctrines.
When confronted with phenomena that appear to demonstrate divine intervention, it is imperative to recall the fundamental purpose of these gifts: to facilitate our perception of the divine glory through our senses. The inherent goodness of our world is rooted in its fundamental connection to the divine. The act of extracting something from its intended purpose and utilising it for one's own benefit, particularly in a manner that opposes the intentions of its creator, is considered a transgression. This is exemplified by the transformation of a divine gift into a competing force against the giver. The question posed by the apostle Paul is: "What is it that you possess that was not bestowed upon you?" The recipient's subsequent boast regarding the reception of the aforementioned item is at odds with the initial act of receiving. (1 Corinthians 4:7). It is evident that every pleasure that is pursued or demanded is designed to facilitate the experience of God, gratitude for God, and the enjoyment of God.
When we perceive him as the benefactor, we are reminded of the underlying reasons for our own possessions. It is also important to consider how minor and transient all other pleasures are in comparison to the aforementioned one. Jeremiah Burroughs writes, "A soul that is capable of God can be filled with nothing else but God; nothing but God can fill a soul that is capable of God" (The Rare Jewel of Christian Contentment, 43). The human condition is characterised by a perpetual attempt to fill a God-sized canyon with crayons and animal crackers, a metaphorical representation of the insatiable and worldly desires that are a hallmark of the human experience. It is important to acknowledge that the subject in question bestows upon his followers a plethora of positive attributes and qualities. However, it is equally crucial to recognise the notion that the aforementioned individual himself is of a higher order and more fulfilling than any combination of these positive attributes, including those of the utmost excellence.
Therefore, it is important to be vigilant and not be deceived when temptation arises. It is asserted that such sinful cravings will not be soothed or satisfied apart from Christ. Indeed, if left unchecked, they have the potential to inflict fatal harm. James 1:15 states that "desire, when it has conceived, gives birth to sin, and sin, when it is fully grown, brings forth death." Consequently, the bestowal of such gifts can have unintended consequences if they fail to direct individuals towards a greater understanding of the true value and significance of spiritual treasures.
To the afflicted, the despondent, and the embittered
Secondly, to those who are beset by tribulation and tempted to despair, to doubt, or to become embittered against God, it must be said that "all good gifts and all perfect gifts are from above." This deity does not bestow undesirable gifts. Once more, the assertion is made that "God cannot be tempted with evil, and he himself tempts no one" (James 1:13). Conversely, if an individual has made another their own, then that individual will be inclined to provide that person with positive experiences.
Furthermore, trials serve as opportunities to experience the abundance of what has been bestowed upon us. It is evident that the subject is the originator of all that we possess or desire. Furthermore, it is notable that he is the originator of all that we might lose or fear to lose. These include, but are not limited to, a first home, a beloved pet, a dream job, a decades-long friendship, a clean bill of health, a precious spouse, and a faithful church. It is important to acknowledge that God has endowed each individual with the capacity to overcome adversity, irrespective of the extent to which it may have been diminished by the aforementioned trial. The pain itself is a constant reminder of the benevolence and magnanimity displayed by the individual in question.
Despite the loss, he continues to offer more than one would reasonably expect – "life and breath and all" (Acts 17:25). In the subsequent verse, James writes, "He
brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures" (James 1:18). In situations where individuals are confronted with adversity and despondency, the doctrine of faith asserts that one's identity and outlook can undergo a transformative metamorphosis. It is asserted that God raised the individual from the dead and opened their eyes to see, in Christ, what they could never see on their own.
This gift of new, eternal life is why Paul can say of any suffering, even that which is being experienced at the present time, "This light momentary affliction is preparing for us an eternal weight of glory beyond all comparison" (2 Corinthians 4:17). It is evident that these transient trials will soon yield to a state of glory, and it is imperative to recognise that they are, in fact, preparing a place for that very glory, both for the individual and for the collective.
Could Losses Be Gifts ?
It is possible to begin to see our trials through the lens of these promises, and thus even the losses themselves can be regarded as offering a gift. James states in an earlier passage of the same chapter,
It is imperative to recognise the inherent value in embracing challenges, as they serve to fortify one's spiritual fortitude. It is imperative to allow steadfastness to exert its optimal effect, thereby ensuring the attainment of perfection and completeness, with no deficiencies present. (James 1:2–4)
It is challenging to comprehend how one could perceive the pain and suffering of adversity as a positive emotion. The process of trials and tribulations is one that, when executed effectively, can yield outcomes that are more valuable than the resources expended. It is submitted that no other value can be ascribed to the steadfastness of faith in Jesus as a means of measuring its worth. The question is whether such knowledge would be worth any price, in order to know for certain that one would make it to glory and live in the presence of the Lord without pain, without frustration, without sin, and with Him.
Therefore, when confronted with adversity and the allure of temptation, it is imperative to resist the influence of Satan and his machinations. It is erroneous to assume that God's sovereignty over all things implies that temptation originates from Him. Instead, it is recommended that the afflicted individual should take solace in the belief that God is a benevolent and omnipotent deity. It is evident that the subject is the originator of all that is considered beneficial, and the provider of all that is desired. It is submitted that the quality of the gift bestowed by the aforementioned individual is of a standard that surpasses all others.
Spiritual warfare
9) Beware of the Birds
How Satan Sabotages Sermons
On a weekly basis, these birds can be observed in the company of humans, particularly during the morning hours. If one were to listen with the utmost attentiveness, the sound of their wings could be perceived as flapping overhead. The voices of the singers have become silent, the preacher has reached the pinnacle of his ascent, and the book is opened. As the congregation fidget in their pews, preparing to hear God speak through a man, the crows and ravens stir in anticipation. The space is filled with the sounds of birdsong and the muffled croaks of animals. It is evident that certain sounds bear a striking resemblance to the sound of a chuckle.
As Jesus rose to deliver his sermon, he became aware of the commotion.
Listen! The text continues with the image of a sower going out to sow. As the farmer disseminated the seeds, a proportion of them ended up along the path, where they were subsequently consumed by the birds. (Mark 4:3–4)
As the preacher disseminates the spiritual wisdom of God's word among the congregation, it encounters a path – a path that is arduous and overrun, untended and unyielding. A lack of interest, a tendency to become distracted, a disregard for accuracy, an inclination towards indolence, and a failure to acquire knowledge have all been demonstrated to impede the process of cultivation. The veracity of Christ, sin and salvation is perceived aurally, but never truly assimilated. Hearing, they do not hear. Seeing, they do not see. The word is not heard by them with sufficient frequency to elicit repentance or absolution.
However, the seed does not remain atop the hardened path — Jesus watches it get eaten by birds.
The subjects of observation are positioned in an elevated vantage point. The subject's head exhibits a marked tendency to move in a variety of directions, including up-down, left-right, and tilting. The eyes scour the ground below, seeking out exposed seeds that are vulnerable to predation. There. The kernel is exposed for a brief period. A sudden flash of light, akin to a celestial bolt from the heavens, signifies the vanishing of the seed. The concept of a dying God, a word of life, and a word of warning has been rendered obsolete. The book was consumed rapidly. It is possible that a feather may be left in its place.
Fowl Play
The image presented by Jesus in the parable of the sower is one of discomfort and unease. It is imperative to ascertain what the birds could be referring to. The following discourse was overheard by the author during the aforementioned event:
The sower disseminates the word. It is evident that these individuals are situated along the designated path, where the word is sown. Upon hearing this message, Satan immediately intervenes, extinguishing the word that has been sown in them. (Mark 4:14–15)
The question therefore arises as to which individuals consume the rejected seed from sermon-hearers in both the past and present. Satan. He and his legions are positioned overhead. He makes an incision into the soil of our hearts. The presence of a crooked beak is indicative of the theft of the miracle seed. His eyes, characterised by their twitching motion, shift rapidly in a search for spiritual truth to consume.
This is a most unfortunate revelation: The image conjures up a sense of being watched, as if the birds are meticulously surveying the congregation for any signs of disobedience towards the gospel. It is reasonable to hypothesise that such a situation would cause significant discomfort to the congregation. The agitation experienced in the presence of any mention of Jesus can be likened to an auditory attack, characterised by the sudden and unprovoked pecking of the ears. However, Jesus reveals something more alarming, more disturbing to his disciples: these ravens feed with malice upon words that would save sinner's souls.
The Case of the Most Regular Church Attender
It is a commonly held belief that Satan is not a frequently considered entity; however, it is also true that Satan is a thought that is often occupying the thoughts of many people. One might envision him amidst the murderous, adulterous, and false religionists on a Sunday morning — not in a church. However, it is evident that one of his primary objectives is to disrupt the sermons that emphasise truth and Christ-exaltation, which are delivered every Sunday.
One might be inclined to skip a Sunday sermon, but this is not something that he would ever consider. It is possible that both you and I might neglect feasting upon the word, but he will not. The devil is the most regular and attentive churchgoer.
The purpose of his feasting is not for sustenance; rather, it is to ensure that others do not find nourishment in Christ, thereby hindering their spiritual journey. As Luke's account observes, "the devil comes and takes away the word from their hearts, so that they may not believe and be saved" (Luke 8:12). Paul refers to this phenomenon as "the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God" (2 Corinthians 4:4). The gospel message is that by hearing and believing, one can perceive the divine glory of Jesus Christ. "Pay attention! Behold!" he commenced his discourse. "Dismiss! Ignore!" is the cry of the birds.
However, the question remains: how is this achieved?
The manner in which demons appropriate the word from individuals' hearts remains a subject of considerable interest. The manner in which these birds consume language is a subject that merits closer examination. And while they do so decisively and finally with the unregenerate and dismissive sermon-hearer, it is assumed and experienced that he has also stolen, ignored or half-heard sermons from God's children's mouths as well — though he cannot finally starve them into hell.
In the opening passages of The Screwtape Letters, C.S. Lewis proffers a response that has been the subject of much discussion. Screwtape, a senior demon, counsels his nephew, Wormwood, to cease employing argument to secure his patient's unbelief. Instead, he advises the use of jargon. To illustrate this point, he recounts the tale of one of his owners who, while visiting the British Museum, became preoccupied with Christian ideations that were deemed to be perilous.
Prior to the acquisition of awareness regarding my current location, I observed the commencement of a state of instability in my twenty years of professional endeavours. In the event of an attempt to defend myself through argumentation, my credibility would have been undermined. However, I was not so easily misled. I immediately targeted the area of the man that I had the most control over and suggested that it was time for him to have lunch. (3)
Sunday afternoon lunch. The question must be posed: what is the extent to which the contemplation of the after-service meal has been appropriated by both the faithful and the non-religious? The following observations may be considered elementary, yet they are offered by the opposition: the midday meal, the manner in which the minister conducts himself, the volcanic warmth in the sanctuary, Mr. Jones' conspicuous bald spot observable from the pew ahead, and Mrs. Jones' unavoidable perfume. Nevertheless, these are merely superficial details, and the focus remains firmly on the word itself.
The Impact of Satanic Distraction on Human Thought
The following essay will explore the question of whether Satan is capable of distracting humans by placing thoughts into their minds. He can and does.
The objective of Satan's actions is to distract, suggest, and lie in order to steal the word from us. According to the scriptural account, Satan instigated David to commit a sin by conducting a census of Israel (1 Chronicles 21:2). The text further states that the devil instilled in Ananias a desire to lie to the Holy Spirit (Acts 5:3). According to the Gospel of John (13:2), Satan instigated the betrayal of Christ by Judas. Paul issues a warning to the Corinthians, urging them to remain steadfast in their devotion to Christ and to avoid being misled by false teachings (2 Corinthians 11:3). The notion that Satan deceives humanity is a fundamental tenet of Christianity, as evidenced by the assertion that he is the father of lies (John 8:44). The subject's modus operandi is to persuade individuals to act in accordance with his agenda by means of deceit. The strategies employed against us have remained consistent since the garden. The concept of an external entity influencing an individual's cognitive processes is a subject of philosophical and psychological interest.
In his commentary on this text, John Piper elucidates three methodologies through which Satan may appropriate the seed: through inattention, ill will, and ignorance. In addressing the issue of inattention, he provides the following commentary:
It is evident that Satan exerts considerable effort to prevent individuals from dedicating sufficient attention to the Word of God. It is possible that he may engage in activities that disrupt sleep on Saturday night, thereby affecting one's ability to remain alert during religious services such as the sermon or Sunday School. It is possible that the individual in question may employ a multitude of distractions with the intention of deflecting attention from the message being conveyed. The individual in question may employ psychological tactics to influence an individual's thoughts regarding a scheduled meeting with a superior. If the purpose of the preacher is merely to create a diversion so that the words he speaks are perceived only aurally and not understood, then the effect of his words will be nullified. The tendency to be inattentive is a hallmark of his behaviour.
The presence of Satan, looming overhead, is a metaphorical representation of the distractions
that hinder the process of thought, specifically by introducing trivial matters and mockery, thereby impeding the development of a coherent and consistent understanding of the truth. When favourable conditions meet with inadequate preparation, the outcome is unfavourable. In moments of profound yearning for respite, Satan has been known to provide a means of distraction. The frequency with which individuals engage in daydreams about football games or their weekly plans, thereby diverting their attention from serious contemplation of Christ, is a matter of concern.
To Those Who Attend Church Services
Esteemed adherents of Christianity, the church pew is a location where a considerable amount of conflict can occur. On a weekly basis, the congregation is presented with a selection of readings from the Bible, or, alternatively, a text authored by Satan. The significance of the word preached weekly is recognised by him — but is it also recognised by us?
He pays a visit to your church. J.C. Ryle assures that "that malicious spirit is unwearied in his efforts to do us harm" (Ryle, 1892).
It is imperative to recognise that the entity in question perpetually observes our actions and seeks to exploit any opportunity to harm our spiritual essence. However, it is arguably in a congregation of Gospel-hearers that the devil is most active. It is evident that he exerts significant effort to impede the advancement of that which is beneficial, and to hinder the salvation of individuals. The subject is characterised by a tendency towards aimless contemplation, a lack of focus in memory, somnolence, restlessness, and a distracted attention. It is evident that Satan exerts a significant influence in these matters. People often question their origins and express amazement at their ability to recall sermons with such clarity, despite their perceived lack of interest. It is evident that there is a tendency to overlook the parable of the sower. The tendency to overlook the malevolent aspects of these figures is a recurring theme. (Expository Thoughts on Luke, 158)
It has been posited that there are occasions when individuals do not fully engage with the content of a sermon once they have arrived at the parking lot. It is recommended that the subject of Satan be considered during Sunday morning reflections. This is not due to paralysis — as stated in 1 John 4:4, "He who is in you is greater than he who is in the world" — but rather as a result of preparation, as outlined in Ephesians 6:11, which states, "Put on the whole armor of God, that you may be able to stand against the schemes of the devil."
It is with this final appeal that I conclude my discourse. A man may be unwilling to leave his cell for the promise of freedom that Christ offers, but he might reconsider if he knew a tiger was in his cage. It is important to recognise that feelings of disbelief are not uncommon, and that such feelings may be exacerbated by the presence of Satan. It is evident that the individual in question is complicit in the pretence of atheism, whilst simultaneously seeking to monopolise attention and obfuscate the splendour of Christ. Prior to arriving at the parking lot in question, the individual in question has been visited by Satan and has consumed that which they would not.
It is imperative that we heed Jesus's warning to exercise greater caution in our aural perception (Luke 8:18).
Spiritual warfare
10) The Divine Council
Seeing the ‘Gods’ Through Christian Eyes
The study of Scripture is invariably enriched by an appreciation of the historical, cultural and linguistic milieu in which the Biblical narrative is set. Michael Heiser's 2015 book The Unseen Realm: The present study sets out to explore the concept of the divine council, a notion which has been introduced to many ordinary readers of Scripture by Recovering the Supernatural Worldview of the Bible.
This term, absent from the Bible, is best illustrated by reference to the well-known prologue in Job 1–2, where "the sons of God" present themselves before the Lord. The quality of Heiser's work has been recognised by prominent evangelical scholars, including Darrell L. Bock, John Goldingay, and Tremper Longman III. The book has also been the subject of favourable reviews in Themelios, the Journal of the Evangelical Theological Society, and the Review of Biblical Literature. In his book, Heiser sets out the concept of the divine council as an assembly of lesser divine figures presided over by a supreme being. While in ancient Near Eastern (ANE) societies, such a concept is associated with a polytheistic pantheon of deities, its occurrence in Scripture is the subject of varied interpretations and debates.
In what manner might Christians in the present day approach the theme of the divine council as depicted in Scripture? The initial focus of this study will be a consideration of the ANE context of the Old Testament.
Israel's Ancient Near Eastern Context
In order to explore the divine council theme and potential connections to extrabiblical contexts, it is first necessary to understand the ancient setting of the Bible itself. In the context of the Old Testament, the focus is predominantly on ancient Canaan, a region situated in the Levant, along the eastern coastline of the Mediterranean Sea. The books comprising the Hebrew Bible span a period of approximately one thousand years, from the Late Bronze Age up to the Persian period. It is evident that throughout these centuries, significant global empires have emerged and subsequently declined, accompanied by the proliferation of numerous modest local kingdoms. Within this relatively diminutive territory, a multitude of languages and cultures converged upon the realm of God's people.
The linguistic context of the Old Testament is of particular pertinence in this regard, given the intertwined nature of culture and language. The transmission of words, concepts and ideas is facilitated by language, and the connections between them are often more clearly discernible when examining genetically related languages. From a linguistic perspective, it is evident that biblical Hebrew is the language of the majority of the Old Testament (with a small number of chapters in Ezra and Daniel written in Aramaic). It is further noteworthy that this language was spoken by the ancient Israelites themselves. Its closest relatives are the other Canaanite languages: The Moabite, Edomite, Ammonite, and Phoenician. It is unfortunate that there is a paucity of evidence for these languages, which are attested only sporadically in a small number of inscriptions.
It is evident that more distant languages, yet still closely related to biblical Hebrew, include Aramaic and Ugaritic. The former was the language of various kingdoms in the region of Aram, predominantly located in the contemporary territory of Syria. This language would subsequently experience a significant increase in its influence, ultimately becoming the lingua franca of the entire ANE for centuries. It is noteworthy that a significant number of seminal religious texts, both Christian and Jewish, were composed in various forms of Aramaic.
The latter, Ugaritic, is of particular interest for the purposes of this study due to its early collection of clay cuneiform tablets, which were discovered serendipitously in 1928.
The Ugaritic Pantheon
Upon commencing their research, archaeologists and other scholars were astonished to discover a wealth of documentation pertaining to a language and a culture that thrived north of Israel, dating to the period of the biblical judges. A significant proportion of cuneiform texts (an ancient writing system that made use of various combinations of wedge-impressions made in wet clay tablets) are records of mundane economic activities and other facets of daily life. However, a select few of these texts provide invaluable information about the religious practices of the ancient city-state of Ugarit, including the deities worshipped there and the temple rituals carried out within the kingdom.
The "Baal cycle" is a renowned series of large tablets that contain epic texts. These texts depict a divine council of deities, presided over by the chief god 'Ilu (a word that is related to the generic words for God in biblical Hebrew: 'Ēl and 'Ĕlōhîm). A prominent figure within the epic is the deity Ba'lu, which is analogous to the Hebrew word Ba'al. In the ancient Canaanite tradition, the deity was regarded as a storm god, responsible for the provision of life-giving rains during the winter season.
In the epic, Ba'lu engages in annual combat with Môtu, the deity associated with death and drought. The Mediterranean cycle of rains and drought was thus conceptualised as a struggle between rival deities for supremacy. Despite being vanquished and descending into the netherworld, Ba'lu receives assistance from Anatu and Šapšu (the sun deity), who facilitate the resurrection of his body and its subsequent transportation to Mount Ṣapunu (a mountain situated directly north of Ugarit, and whose name is related to the cardinal direction ṣāfôn, "north" in biblical Hebrew). It was in this location that the autumnal rains ceased, as the sea-borne clouds were impeded by this imposing landmark.
It is further noted that other deities could be named as part of the divine council of gods. For instance, 'Aṯiratu (related to Hebrew 'Ăšērâ, "Asherah") was seen as the wife of 'Ilu and his consort. Kôṯaru-wa-Ḫasīsu was the council's craftsman, who was responsible for fashioning a mace for Ba'lu. Yammu (related to Hebrew yām, "sea") was the deity of the seas and an additional opponent of Ba'lu. Collectively, these elements offer a comprehensive depiction of an Ugaritic cosmology, wherein the various deities are active in their respective domains, forming alliances and also vying for power.
Key Passages and Concepts in Scripture
With this ANE background established, one can now proceed to a comparative analysis of select passages and concepts associated with the divine council theme in Scripture. It is evident that specific passages within the Bible appear to provide substantiated evidence for the existence of a spiritual domain that extends beyond the confines of our physical reality. It is a common misconception amongst students of the Bible that there are only two broad categories of beings: angels and demons (fallen angels). However, there are in fact many more.
Whilst the contemporary understanding of the term "angel" is that of a non-physical celestial being, in the biblical languages (both Greek and Hebrew), the words translated as "angel" (Hebrew mal'āk; Greek ángelos) are more accurately described as descriptors of messenger activity (in particular from the heavenly realm to the earthly realm). Consequently, it would not be accurate to refer to the śerāfîm in Isaiah 6 – or indeed the four living creatures described in Revelation – as "angels".
Beyond these more familiar categories, there exists an additional term that may not be as apparent to students of the Bible: The term "sons of God" (Hebrew: bên ha-Elōhîm) is a religious term used in the Bible to refer to the children of God. It has been suggested that this is related to the equivalent Ugaritic expression banū 'ili, "sons of 'Ilu," a descriptor for the various non-human divinities in their pantheon. An examination of its occurrence in a number of biblical passages is therefore recommended.
Genesis 6
The phrase is employed in several key passages in Scripture, most notably in Genesis 6 and Job 1–2, as well as in a number of psalms. According to Genesis 6, an antecedent for the deluge was the matrimony of the "sons of God" with the "daughters of men." Despite the challenges posed by the interpretation of this passage, when considered in conjunction with the references to it in Jude and 2 Peter, it appears probable that "sons of God" in this context does not denote descendants of Seth from a godly lineage, but rather refers to fallen spiritual entities. Consequently, Jude 6 and 2 Peter 2:4 appear to be describing the unnatural union of fallen angels and humans.
The fundamental challenge to this interpretation is rooted in Jesus's response to the Sadducees' inquiry concerning marriage in the resurrection, as outlined in Matthew 22. However, when Jesus states that in the resurrection people "neither marry nor are given in marriage, but are like angels in heaven" (Matthew 22:30), it can be argued that he did not intend to claim that an (unlawful) union of this sort had never occurred in history. The offspring of this unholy union are referred to as the Nephilim (Genesis 6:4), a word in Hebrew that translates to "fallen ones".1
Deuteronomy 32:
Further compelling references to the "sons of God" can be located in the Old Testament. In Deuteronomy 32:8, Moses states: In the divine plan, the Most High bestowed the nations their inheritance, dividing mankind and establishing the borders of the peoples according to the number of the sons of God. The rendering in question is that of the ESV. The majority of English versions utilise the term "sons of Israel" in this instance, as opposed to "sons of God". The reading "Sons of Israel" is reflected in various ancient translations of the Bible; it is also the reading in the Masoretic Hebrew tradition, which is the basis of our English Old Testament. The Greek Septuagint, however, features the reading angélōn theou, "angels of God," and most intriguingly, a Dead Sea Scrolls manuscript has "sons of God."
The context of the verse appears to allude to the Tower of Babel and the subsequent dispersal of the nations. If this is the case, then the "sons of God" can be interpreted as celestial beings assigned by God to the various nations of mankind. Conversely, the Lord's inheritance is identified as Israel, as specified in Deuteronomy 32:9. An alternative interpretation, which cannot be excluded, is that the (approximately) seventy nations listed in Genesis 10 correspond to the seventy members of Jacob's household (i.e. Israel), which went down to Egypt to Joseph (Genesis 46:27). However, on this basis, the nature of the connection between Israel and the nations that Moses would have intended remains unclear.
Job 1–2
The most well-known reference to the 'sons of God' is to be found in the prologue to the Book of Job (chs. 1–2). In this passage, it is revealed that the "sons of God" present themselves before the Lord, and moreover, that Satan is among their number. The word "Satan" is a transliteration of the Hebrew term śātān, which translates as "(the) accuser". It is important to note that, strictly speaking, the term is an epithet and not a personal name. However, other passages of Scripture, especially in the New Testament, indicate that Satan is a specific fallen angel who is regarded as the originator of sin. In Revelation 12:9, the figure in question is described as "the dragon . . . that ancient serpent", thus establishing a clear allusion to the serpent who tempted Eve in the Garden of Eden. In the Septuagint and the New Testament, the equivalent term in Greek for Satan is diábolos (also meaning "accuser"), transliterated in English as devil.
Another, less well-understood reference to this member of the divine council is "Beelzebul," sometimes also spelled "Beelzebub." The Pharisees and scribes describe him as the "prince of demons" (Matthew 12:24), and Jesus calls him the "master of the house" (Matthew 10:25). It has been posited that the title in question is equivalent to that of the deity known as "Baal-zebub" in the Old Testament. The latter is described as the god of Ekron, a Philistine city, in 2 Kings 1. The epithet "ba'al zəbûb", translated as "lord of the flies", is understood to be a deliberate corruption of "ba'al zəbûl", meaning "exalted lord". This epithet is found in Ugaritic literature (ba'lu zabūlu).
Interpreting the Divine Council Passages
Mainstream secular scholarship posits that passages alluding to the divine council theme are vestiges of the original polytheistic cult of Yahwism, the religion peculiar to the ancient Israelites. Archaeological evidence has been cited which suggests that Yahweh was worshipped alongside his consort, Asherah.2 These scholars claim that the majority of the Hebrew Bible, which is considered to have been written late, contains a kind of anachronistic polemic regarding the worship of deities alongside Yahweh (when in fact there was no such taboo originally). Concomitantly, over time Yahweh increasingly assumes roles that were previously assigned to other deities, or to his wife Asherah. It is from this standpoint that the classical conception of monotheism was developed, and it is this conception that forms the foundation of Western Judeo-Christian civilisation. Despite this paradigm shift, these scholars argue that extrabiblical evidence, in conjunction with clues such as the divine council theme in Scripture, enables the reconstruction of the Israelites' original polytheistic system of worship.
Conversely, evangelicals such as Heiser posit that the divine council depicted in Scripture, while undeniably influenced by the surrounding ANE cultures, is nevertheless distinctive and does not contravene monotheism. Another scholar who has popularised the use of ANE backgrounds in the study of Scripture is John Walton, whose Lost World book series examines various Old Testament passages in light of the ANE context. A common distinction that is made by the author is the following: Despite the fact that the Bible was written with the intention of providing guidance for the general public, it was not written by the general public. If the Bible was not written for us, then it seems we must adjust to the worldview of the biblical authors, at least to some degree, in order to properly understand the Old Testament, including the theme of the divine council.
However, as demonstrated by the contributions of these scholars and their peers, it is reasonable to pose the question of how the general Christian populace might access the meaning of the Old Testament (which constitutes almost 80% of what is considered God's word) in the absence of a comprehensive understanding of its Ancient Near Eastern context. Furthermore, if the Hebrew Bible is indeed a product of its own cultural and historical context, it would be pertinent to question the validity of referring to it as Christian Scripture.
As is so often the case, the hermeneutics of the interpreter plays a decisive role in determining the interpretive outcome. A critical component in any hermeneutical process is the assessment and incorporation of various types of contexts. It is evident that there are both proximate and distanciated biblical contexts (e.g., verse, chapter, book, canon). It is evident that there are extrabiblical contexts situated within the ANE milieu in which Holy Scripture arose. It is precisely at this point — the proper adjudication of biblical and extrabiblical contexts — that significant hermeneutical battles are fought. When confronted with seemingly incongruent contextual evidence, which type of context should be accorded primacy? The prevailing question in this field is whether the ANE context of the Old Testament should be prioritised, with the Bible's internal textual context playing a subsidiary role.
Heiser's argument is as follows:
In order to interpret the Bible correctly, it is essential to consider the context in which it was written by the biblical writers. This is the context that produced the Bible. In the context of the Bible, it is evident that the writers were operating within a specific framework, which differs from other contexts. Consequently, the Bible, as a corpus, reflects this unique framework. However, a pervasive tendency exists within the Christian community to interpret the Bible through the lens of creeds, confessions, and denominational preferences.
Heiser's argument suggests that certain pivotal elements of the biblical text, particularly the divine realm, have been effectively obscured from Christians over the course of two millennia. This is due to the fact that Christians lacked access to the extrabiblical resources that are now available to us, thanks to the contributions of archaeology and other historical disciplines. Therefore, he continues by stating the following:
The biblical text was produced by men who lived in the ancient Near East and Mediterranean between the second millennium BC and the first century AD. In order to comprehend the thought processes of biblical writers, it is necessary to delve into the intellectual output of that era. A substantial corpus of relevant material is now readily accessible, largely due to the advancements in modern technology.4
The question therefore arises as to the extent to which Israel was unique in its ancient context. On the one hand, the State of Israel, as has been demonstrated, was a nation and a people with a distinct language and culture that was situated in a specific historical context, one that must not be disregarded. Conversely, Israel was regarded as a distinct entity, constituted by God to be a "kingdom of priests" and a "holy nation" (Exodus 19:6). The deity referred to as "God" in this context is understood to be Yahweh, the true God, in contrast to the false gods venerated by the nations (Jeremiah 14:22). It is imperative to exercise caution and refrain from presuming that the authentic interpretation of divine Scripture (comprising both the New and Old Testaments) is, in any way, wholly inaccessible to contemporary individuals, excluding the necessity for specialist knowledge of the ancient cultural milieu. Despite its authorship by multiple human individuals, the Bible is considered to be the work of God himself, and it is held to offer a fundamental unity from Genesis through to Revelation.
In general, Heiser's work offers interesting and sometimes illuminating exegeses of many passages. However, it must be noted that the volume is not always balanced, and there is a discernible effort to underplay the church's historical engagement with Scripture. It is evident that the language employed in the book on Trinitarian matters is not conducive to clarity or safety. Heiser employs certain terms to highlight a distinction between the Father and the Son in the Old Testament (for example, "a second Yahweh" and "two powers in heaven"). However, these terms are at best careless and, at worst, demonstrate a lack of understanding of historic orthodox Christian doctrines such as divine simplicity.5More broadly, Heiser's emphasis on the reality of other spiritual beings, especially malevolent powers, tends to diminish the central problem described in Scripture (our sinful state before a holy God) and its only solution (the substitutionary death, burial, and resurrection of Jesus Christ, for us and in our stead).
Divine Council and Christian Theology
It is important to consider the ancient cultural context when studying Scripture. However, it is equally vital to always think theologically and canonically. This is especially true in the context of the historical theology of God's church. In considering the theme of the divine council, it is imperative to acknowledge the significance of the Creator-creature distinction within the context of historic Christian theology. The concept of God is not merely the greatest of all beings, as though He were somehow a species of a genus of "things" in common with plants, galaxies, and humans. Conversely, the concept of God as a distinct entity, separate from his creation, is paramount. The notion of God being in a class of his own is one that merits consideration.
A significant section of Scripture is dedicated to the concept of God's uniqueness, as exemplified by the "trial of the false gods" narrative in Isaiah 40–45. In this passage, Yahweh is depicted as setting himself in distinction to both the false gods and, more broadly, his entire creation. The concept of God, as outlined in the Book of Isaiah (40:18), is defined by its distinctiveness from both the idols of man and his majestic creation. The deity known as Yahweh issues a challenge to his opponents, inviting them to disclose the past events that have occurred, the nature of which they are to divulge, so that the consequences of these events may be contemplated and understood. Alternatively, they are instructed to declare the events that are yet to transpire (Isaiah 41:22). While the "former things" in history may be known, their profound purposes in the hand of a sovereign God remain beyond the grasp of his creatures. Consequently, the Lord does not bestow his praise or glory upon any other entity in creation (Isaiah 42:8). Indeed, the Lord declares, "Before me no god was formed, nor shall there be any after me" (Isaiah 43:10). The creation of the heavens is attributed to the Lord, who is regarded as the sole creator (Isaiah 45:18). The concept of God's uniqueness is therefore supported by the notions of his creatorship and sovereignty.
In view of the foregoing, the question arises as to how the theme of the divine council should be understood. The question therefore arises as to the precise nature of these beings. It is evident that they align with the creature aspect of the Creator-creature dichotomy, thereby lacking any of God's incommunicable attributes, such as his aseity, omnipotence, and omnipresence. Consequently, it is preferable to refer to the members of the divine council as "heavenly beings" rather than "divine beings". It is evident that, despite the council's celestial and spiritual essence, and the depiction of God as the presider over this council in Scripture, these entities do not hold the same stature as the divine. As A.W. Pink persuasively asserts in his book The Sovereignty of God, even the most exalted of all creatures, the awe-inspiring seraphim who dwell in God's presence (as depicted in Isaiah's vision), are infinitely closer to the humble insect with its transient life than they are to Yahweh. It is evident that the subjects in question cover their feet before the Creator, as they too are made by Him.
It is also important to understand that God, although he maintains a divine council, is not in any way subject to it, but is in fact ultimately sovereign over both it and the rest of his creation. The employment of the significant theological concept of secondary causation facilitates a comprehensive understanding of the incitement of David to conduct a census of Israel by Satan, as recorded in 1 Chronicles 21:1, in contrast to the assertion that it was the Lord who ultimately incited David, as stated in 2 Samuel 24:1. Despite the fact that Satan and other members of the divine council are authentic agents and dynamic in their actions, it is evident that their activities are not entirely autonomous of God's providence and divine decree.
The 'gods' Behind Idols
In consideration of this theological foundation, the following question must be posed: what is to be made of the fact that in a number of passages, Satan and other members of the divine council are described as 'god(s)'? For instance, in 2 Corinthians 4:4, Satan is described as "the god of this world", which is understood to be an apparent reference to his temporary domination of fallen mankind by blinding them to the "gospel of the glory of Christ, who is the image of God" (2 Corinthians 4:4). When Hebrews 2:7 quotes from Psalm 8, it appears to interpret the occurrence of 'ĕlōhîm in that passage as a reference to the members of the divine council (i.e. angels). The ambiguity of this word in Hebrew is attributable to its plural form, which is indicated by the -îm suffix, yet in context it generally refers to God, who is understood as singular. Accordingly, a proposed translation of the verse is as follows: The assertion is made that humankind has been elevated to a status slightly lower than that of the gods.
In a similar vein, although the exegetical challenges of Psalm 82 are notable, the text appears to portray a council of non-human beings as deities. It is asserted that "God has taken his place in the divine council; in the midst of the gods he holds judgment." Assuming the veracity of this interpretation, it can be posited that these entities possessed a certain degree of juridical authority over the nations, a notion that is also intimated in the aforementioned passage (Deuteronomy 32:8). The subjects in question are judged to be unjust in their decision-making processes, and as such are condemned by God in verses 6 and 7 of the psalm: "I said, 'You are gods, sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince.'" The psalm concludes with the assertion that God will ultimately exercise judgment over all nations and claim their possession, that is to say, their redemption.
It is imperative to discern what Paul's theology both asserts and does not assert regarding other deities in the context of idol worship. In his extensive discourse on the subject of food offerings to idols, which is initiated in 1 Corinthians 8, Paul does not refute the existence of malevolent spiritual realities that lie behind the physical idols worshipped by the pagan nations. On the one hand, he asserts that the physical object (the idol) "has no real existence" (1 Corinthians 8:4), a notion that even the ancients recognised. Nevertheless, the concept of an actual demonic realm behind idol worship is posited by Paul in his later writings to the Corinthians, where he issues a warning against becoming "participants with demons" like the pagans, who, when they sacrifice, "offer to demons and not to God" (1 Corinthians 10:20). Consequently, when Paul states the following, he is not being sarcastic or speaking hypothetically:
Despite the existence of deities in various belief systems, including those who are considered omnipotent, this text asserts the singularity of a divine entity, termed "God," as the foundation of all existence. This "God" is further identified as the "Father," the origin of all things, and "Jesus Christ," who is regarded as the primary means through which all things have been brought into existence. (1 Corinthians 8:5–6)
The deities that are venerated in the form of idols are regarded as "gods" by the pagan, non-Christian nations, rather than by Christians. Ultimately, the judgment of these deities will occur, and their authority over the nations will be revoked. Indeed, this process was initiated at the crucifixion and subsequent resurrection of Christ, where God "disarmed the rulers and authorities and humiliated them by triumphing over them in him" (Colossians 2:15).8
New-Covenant Realities
For the adherent, the entirety of the new covenant is novel. The subject has not only established a new relationship with God, but also with sin, the flesh, and indeed the fallen heavenly beings that currently inhabit this world. There has been a fundamental shift in allegiances, to the point that Paul boldly declares to the Colossians that God has "delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins" (Colossians 1:13–14).
Furthermore, it is evident that Gentile nations are progressively embracing their role as part of God's eschatological people. This doctrine had been prophesised in the Old Testament and was inaugurated with the death, burial and subsequent resurrection of Jesus Christ. This phenomenon assumes great significance in Acts 2, where the disciples begin to speak in the languages of the nations, and the number of disciples is increased by three thousand. In the subsequent passage of Acts, Paul is explicitly informed of his mission to the Gentiles, which is described as "to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me" (Acts 26:18).
As contemporary adherents of Western religions, it is imperative that we recognise the existence of the supernatural realm that pervades our environment. Nevertheless, as Christians, it is imperative that we consistently contextualise these spiritual realities within the framework of our theological understanding of God. Moreover, as proponents of the new covenant, it is acknowledged with a sense of profound gratitude that deliverance has been achieved from authentic spiritual darkness. The gospel witness borne to the nations is recognised as being of paramount importance, with consequences that are existential in nature.