Part I: Introduction
Demythologizing the Bible
The idea of de-mythologizing the Bible originates in the enlightenment, especially in the acceptance of many Christians the assumptions of David Hume, the anti-Christian philosopher. David Hume declared that miracles were not possible because they, by definition, were outside the natural order of things and there could be nothing outside the natural order. But many Christians, including Thomas Jefferson, were not ready to surrender their faith in God and Jesus. So they began to separate the religious from the supernatural, while still retaining the “core” of religious belief, whatever they considered that to be. Some held that religion had an ethical core, others that it had a historical core, while others considered that religion had a revolutionary core. This core, they philosophized, could be retained, while the rest of that which they considered to be intellectually empty could be jettisoned without harm to the basis of religion itself.
Some thinkers, such as Freud and Marx considered the foundation of religion to be fundamentally mythological, and thus unnecessary, but there are many thinkers, even to this day, that want to retain the “basic principles” of religion, while separating out that which is untenable. Some theologians that have this as a basis for their studies are Marcus Borg, John Crossan, Walter Wink and Denny Weaver.
The Bible is an Ancient Text
It is difficult to bring the Bible into the modern world. Some wish interpret the Bible in a manner to sacrifice their intellectual honesty and objectivity, wishing to maintain their traditional understanding of the Bible in spite of what the modern world accepts as foundationally true. Others wish to compromise the basic worldview of the Bible in order to interpret the basic “principles” that can still be accepted in the world today.
What I would like to propose is that fundamentally the Bible is an ancient text and that it is best understood in its original context, and that principles of the Bible could only be understood if the basic worldview of the Bible is held intact. This does not mean, necessarily, that the traditional interpreters of the Bible have the basic worldview of the Bible correct. Rather, it needs to be explored what the worldview of the ancient world is, and how the Bible interprets that worldview.
Both the conservative interpretation and the attempts to demythologize the Bible run into the foundational error of dealing with any text—ancient or modern: Taking the text out of its original worldview context and placing it into a context where the text itself is simply nonsense. To make the text nonsense is a good interpretive move for most students of the Bible, because it gives them more freedom to place the text in a convenient way into a modern worldview. But it doesn’t allow the text to speak for itself, within its own understanding.
Part II: The Physical World and the Spirit World
The Worlds of the Pagan
The Bible was not written in a world which believed in a single, omnipotent Cause of all things, distant but ultimately behind the actions of all things. This God is a creation of thousands of years of theology and intellectual philosophizing with the likes of Plato, Aristotle, Augustine, and Calvin. The world of the Bible, whether we are speaking of the time of Moses (about 1500 BC), all the way to the time of the late New Testament (about 100 AD), the primary worldview of the world was what we now would call “pagan”.
For the pagan, there are two universes that are active and interact—the physical world, where humans live and the spirit world, where the spirits or gods live. These two worlds are independent, but the spirit world is more powerful and ultimately rules over the physical world. At times, the powers of the spirit world acts upon the physical world, but according to the rules of the spirit world. Thus, they can manipulate winds and oceans; they can appear and disappear at will and instantly travel great distances. And they can effect humans in strange ways, such as causing illness, insanity, strange speech, prophecy, dreams or visions of the spirit world. In the pagan worldview, these are “miracles” or interactions in the physical world by the beings of the spirit world.
This worldview is decidedly mythological and in opposition to the assumptions of the enlightenment. A human embracing reason accepts the physical world as the primary one, and any spirits being distant from the physical world. Some consider the spirit world to be operating in the physical world, but only through the laws of the physical world, not using actions that would be commonly termed “miracles.”
Does the Bible support Mythological Events?
Not only does the Bible share this part of the pagan worldview, but much of the apologetic in the Bible actually is defending this point of view. “The fool has said in his heart there is no god,” says the Psalmist (Psalm 14:1 and Psalm 53:1). The context, however, is not about an ancient atheist, but one who claims that one can do what one pleases because the spirit world is too distant to enact judgment. In the first half of the book of Exodus, Pharaoh denies that Yahweh, an unknown god, could possibly be more powerful than he, the god of Egypt. As the drama unfolds, Yahweh shows that he is not distant or powerless in comparison to Pharaoh’s meager spiritual powers. The famous prophecy of Emmanuel and the virgin in Isaiah 6 is not so much about a child born to a virgin as a demonstration of God’s nearness to the everyday events of his people. Elisha asks God to open the eyes of his servant so he could see the forces of the spirit world interacting on an army of attackers (II Kings 6). The people listening to Jesus was amazed at his teaching because it was accompanied by intervention from the spirit world (Mark 1:24-27). Jesus himself said that the exorcisms he performed were evidence of God’s intervention through Jesus (Luke 11:20). In the book of Acts, there are two events in a Jewish and a pagan court that are based on the assumption that the spirit world had indeed interacted with the physical world (Acts 3 and Acts 16).
The interaction between the spirit world and the physical world, and the fact that the spirit world is, in some ways, more powerful than the physical world is not only a presupposition of the Bible, but it is taught directly in both narrative and proclamation form. To deny miracles is to deny a basic understanding of the Bible as a whole. These miracles are not presented as symbols or ideals, but as real events that indicate God’s nearness to his people.
Not only is the supernatural presented as a principle of the spirit world’s workings, but the presence of miracles is presented in the New Testament as a foundational part of the Christian community:
“Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father.” John 14:12
"Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you.” Luke 10:19
"And as you go, preach, saying, 'The kingdom of heaven is at hand.' Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you received, freely give.” Matthew 10:7-8
These statements of Jesus, and Paul in agreement (in Galatians 2 and I Corinthians 12-14) speak of supernatural acts as being fundamental to the evidence that God is at work in the church.
Theologically, the teaching of the Bible is that miracles display the nearness of God. Without such miracles, there is no clear evidence of God’s presence.
What about the morality of the Bible?
If the supernatural is a significant part of the Bible, yet still, some say, it could be separated from the ethical viewpoint of the Bible. Intellectually, one might not accept the supernatural, but still hold to the morality stated in the Bible.
First let us examine this. There are two most important ethical teachings that provide the foundation for all other ethical statements: the Mosaic law and Jesus’ teachings. The Mosaic Law is a covenant presented by God as the laws of his people. Clearly ethical, yet this law is not presented as general ethics, or “this is the best way for any human to live.” Rather the communication is given “This is how I want you to live because I delivered you out of Egypt.” In other words, the basis of their obedience isn’t ethical, but on the basis of God, a being of the spirit world, acting on the physical world.
They obey God because his action of deliverance made them his possession— e.g. Exodus 20:2; Leviiticus 11:44; 19:36; 25:53-55;26:13
They obey God because of God’s continuing presence and action—e.g. Deuteronomy 23:14
They obey God because of his direct actions of blessing for their obedience—e.g. Ex. 22:23-24; Leviticus 26:14-44
They obey God because of his direct actions of cursing for their disobedience—e.g. Exodus 23:24-28; Leviticus 26:3-1
Thus, God’s law is given because he is present and he is acting among them. Were it not for God’s continuing presence, the law would be unnecessary. But because He was still acting among them—in other words, still doing supernatural events—then the ethical principles are necessary.
Morality in the Gospels
And then we have the gospels. Jesus’ teaching at first seems to be positive ethical principles that any people would do well to act in accordance with. Thus, theoretically, they could be separated from any supernatural act and just lived out. But, interestingly enough, Jesus is always connecting his ethical principles to a significant supernatural act—the eschaton, or the day of judgment. Jesus is referring to his principles as being significant, not for one’s present life today, or for one’s community today, but for the day when God comes to enact his will upon the earth and to transfer the leadership of earth’s authority to his appointed ruler. In fact, many of the ethical principles Jesus states are nonsense except in a context of a resurrection and God’s rule over the earth:
Jesus says that the poor are blessed because they have a supernatural blessing in the future.
Jesus says that his disciples are to rejoice in persecution because of it is a guarantee of supernatural blessing from God
Jesus says that faith in tribulation is a positive thing because of the supernatural blessing in the future. (Mark 13:13)
Acceptance of evil acts from authorities is good because God will take action against them (Romans 12)
Forgiveness is a positive act not for itself but because to not forgive negates God’s forgiveness (Matthew 18)
Judgment is an unacceptable because it enacts God’s direct judgment. (Matthew 7:1)
Thus, all of the main ethical principles in the Bible are actually intertwined with supernatural acts. In fact, almost every significant principle in the Bible is involved with the actions of the spirit world upon the physical world. In other words, Marx and Freud were correct, the basic principle of Biblical religion is mythological.
Part III: Plurality of Gods or Powers
The gods of the Pagan Worldview
The mythological pagan worldview was not limited to a spirit world and a physical world. It also spoke of the spirits that interacted on the earth. Many of these spirits are called “gods” indicating their status as ruler, possibly over other spirits, or possibly over parts of the physical world. These gods act in an anthropomorphic way, reacting with human emotion and foibles such as jealousy, resentment, lust, anger, hatred, and vengeance.
Many of these gods rule over natural phenomena such as rivers, oceans and winds. Other gods, some of the most powerful ones, rule over nations of humans. These gods battle each other for prominence. Sometimes one god is in the most exalted position over the other gods and sometimes another. On a human level, usually this prominent position is indicated by which nation conquers other ones. For instance, should Babylon and Ugarit fight, the battle is not just between two armies, but between Marduk and Baal. Should Babylon win, that indicates that Marduk is the champion and ruler over Baal.
The Bible affirms the existence of a multiplicity of gods
The Bible often speaks of Yahweh being God, the exalted, the highest. But the highest over what? He is the highest among all the gods in heaven (Exodus 15:11; Exodus 18:11; Psalm 86:8; Psalm 96:4-5; II Chronicles 2:5; Deut. 10:17; Joshua 22:22; Psalm 84:7; Psalm 95:3; Psalm 97:9; Psalm 135:5; Psalm 136:2; Daniel 2:47; Daniel 11:36). When the other gods are spoken of, they are not mentioned as non-existent, or as lowly, insignificant beings. Rather, they are spoken of as powerful and as rivals of Yahweh himself.
These gods have a number of titles—Sons of God (Job 1; Genesis 6; Psalm 29:1); angels (Genesis 19:1; Psalm 148:2); spirits (Zechariah 6:5; Luke 10:20); idols (I Chronicles 16:26; Psalm 97:7); demons (Deuteronomy 32:17; Psalm 106:37); and stars (Daniel 8:10-11; Isaiah 13:10). These gods are powerful, but their power is insignificant in comparison with Yahweh, who made heavens and earth (Jeremiah 10:11). The nations were separated into their number by the number of these gods, and the gods rule over these nations (Deuteronomy 32:8; Daniel 10:1-13). The gods are constantly under Yahweh’s authority, and he can affirm or put down the place of any god or human ruler (I Samuel 2:1-8; Psalm 82; Luke 1:51-54).
What about the oneness of God?
At this point, the theologically astute Christian would be concerned, especially at the use of the term, “gods”. After all, we have all been taught that there is but one God, and that there is no other god in the heavens. And some of us remember such verses as I Corinthians 8:4, “There is no such thing as an idol in the world and there is no god but One” and Jeremiah 10:14, “The idols, there is no life in them.”
The Scriptures do make it clear that the idols of stone and wood did not actually exist as living entities, but were only objects made by human hands. However, they also say that there are powers, gods that exist behind the idols, and that these are real. In Isaiah 19:1 says, “The idols will tremble at his presence” and Paul himself says in I Corinthians 10:20, “The things to which the Gentiles sacrifice, they sacrifice to demons and I do not want you to be fellowshipers with demons.”
And as far as Yahweh/God being the only God, we are all familiar with the common passage in Deuteronomy, “Hear O Israel, Yahweh is God, Yahweh is One.” The term “one” has a literal meaning as Yahweh being singular. This could be related to the fact that many gods, including Baal and Zeus, are often worshiped as their manifestations in different places but Yahweh is not to be worshiped as a plurality, one manifestation in one place and another in another place, but he is to be singular, always worshipped as the same God. Colloquially, the term “one” also has the meaning of “alone” or “first”. Thus, this passage would mean what is stated many times in Scripture—that Yahweh is the first among all the lower powers, and that no other power would ever replace Him. Yahweh is alone in his place as the exalted ruler of heaven and earth and no power can threaten or come against him.
In no place in Scripture does this mean that there are not other god-like powers in heaven that act independently from Yahweh. Yahweh is the most powerful of the powers, and he reigns over them as king, but other angels, demons, spirits, powers and principalities exist in heaven along with Yahweh (Luke 1; Matthew 13:39; Matthew 18:10; Mark 1:27; Ephesians 6:12). Yahweh is the emperor among many god-like beings, and in this sense, He is Alone, He is Singular, He is One.
Yahweh and all the gods are anthropomorphic
All the gods, including Yahweh, are understood by human terms, such as king, ruler, principlality, etc. For example, we have the many visions of Yahweh on his throne as the most high king over all (Isaiah 6; Ezekiel 1-2; Revelation 4). And in I Kings 22:19-23 there is the vision of Michiah the prophet who saw Yahweh as a king over his council of spirits and he commands a lying spirit to deceive Ahab, so that he would be destroyed. Sacrifice is understood as a gift that is given to a ruler—human or divine—in order to obtain favor (Malachi 1:7-9). A covenant is a contract establishing patronage between a superior ruler, such as an emperor or a god, to a lesser ruler. A prayer is simple the formal request of a powerful being, such as a king or a god to do a favor to a less powerful being. Righteousness is the ability to stand before a ruler without offending him. Sin is an action which makes one unacceptable to a certain king or god.
But not only is the manner of rulership anthropomorphic but even in the ways they act are very human. Yahweh becomes furious, He changes his mind, he has love toward his adopted children (Exodus 32; Psalm 103). But in many ways God’s character is higher than any human character. Humans are characterized by faithlessness, but God is never faithless, he never breaks his promises. Humans reject forgiveness and mercy, but God never forsakes forgiveness and mercy, except to the unmerciful. Human provision, even by rulers, is limited and paltry, but God’s provision is ample, and without limit. (II Timothy 2:23; Matthew 18; Matthew 6:25-34). Thus, so God can be compared to humanity in many ways, his positive characteristics exceed human characteristics, unlike normal pagan deities.
Yahweh is involved in battles with other gods
Yahweh battles against other gods and these battles are often displayed in human battles between nations. (Zephaniah 2:11; Exodus 12:12; Numbers 33:4; Jeremiah 46:25.) As one example of a battle between Yahweh and another god, let us look at II Kings 18-19; II Chronicles 32; Isaiah 36-37 (all three passages tell the same story). Jerusalem is surrounded by the armies of Assyria; the lord of Assyria claims that his power is greater than that of any other gods, including Yahweh; The lord of Assyria is killed while worshipping his god, Nisroch. Jerusalem is delivered and the arrogance of Assyria is humbled.
The Bible affirms that battles indicate superiority, especially when the human element indicates the warfare should go the other way. For example, Abraham’s 300 slaves defeated the armies of five kings in Genesis 14; and Gideon’s 300 warriors defeated the uncountable army in Judges 7. In each of these battles, the lack of numbers indicates that it is Yahweh’s victory over the other kings and their gods. However, at times Israel is the one who is defeated, even God’s chosen city, Jerusalem. If Israel is defeated, rather than indicate the defeat of Yahweh, it indicates Yahweh’s judgment on Israel. (Ezekiel 36:17-21; II Kings 23:26-27). No matter what event, the Jewish people always affirmed Yahweh’s superiority over other gods.
The fact is, the Bible is permeated with multiple descriptions of him dealing with other gods, from his battle with Leviathan before the seven-day creation (Psalm 72) to the final defeat of Satan in Revelation 20. This literature is not, for the most part, described as a metaphor, but a description as to how the spirit world actually works. This is the “working palate” of the prophets, which they do not describe as metaphor, but as the ways of spirits in the spirit world. The necessity of the prophets in ancient times was to relate to humans how the spirit world effected them with their various gods and powers. The ancient Hebrew prophets, the prophets of the canon, only proved themselves to be exceptional in the fact that they always affirmed Yahweh’s superiority over other gods, no matter what the human circumstances. They would affirm that the spirit world works differently than the physical world, but it is necessary at times for humans to understand the workings of the spirit world in order to establish their own world correctly (e.g. Genesis 41; I Kings 22; Acts 11:28).
The reality of the Bible is that mythology rests behind all of the major themes and theology of Scripture, and to appreciate the theological nuances of any of the Bible, we must understand the mythological background of it all.
Part IV: How should we deal with “myth” in the Bible?
Do away with myth, we do away with theology
Since almost every principle in the Bible is based on the spirit world interfering with the physical world and with the various gods that interfere with human rule, then we must recognize that the principles we hold dear to in the Bible must be rejected if we reject their mythological basis.
Should we be rid of the myth in the Bible, we must be rid of each of these theologies:
· If God accomplishes no resurrection, then we should not expect any kind of deliverance from Him (I Corinthians 15)
· If supernatural beings apart from God do not exist, then the powers and principalities language in Paul is meaningless, not demythologized, since it is described in Scripture as “non-human”; not carnal; not fleshly. (Ephesians 6:12 and II Corinthians 10:4)
· If there is no actual judgment by God, then there is no reason to live out the moral principles of Jesus (Luke 6:37-38).
· If there are no miracles, then there is no evidence that the preaching of the apostles is anything more than a deluded philosophy (I Cor. 15; Acts 3; II Corinthians 12:12)
· If Jesus did no miracle, then there is no authority from God for the gospel (Matthew 12:28: John 5:36)
If there is no supernatural, no myth, then the Bible is “myth” in a different sense of the word—untrue, a bunch of fairy tales, fit only for the immature. If there are no powers apart from God Most High, then the Bible is not the source for such a god, because the Bible affirms the pagan concept of many gods, just under the authority of One God, Yahweh. If we say we believe in the Bible, then we must accept the “myth” of the Bible. If we deny the mythological parts of Scripture, we deny the Bible itself.
To Believe In the Bible is to Believe in “Myth”
Does this mean that we have to accept the story of Midas having donkey ears and of Athena jumping whole out of Zeus’ head? No. Do we even necessarily have to believe that Jonah really spent three days in a sea monster and a young earth and the whole of creation made in seven days—not necessarily, although we should allow the possibility of it. But if we say we “believe” in the Bible, then we have to accept the Bible’s presuppositions. That miracles—by which we mean the spirit world interfering in our physical world—do occur, even if not frequently. We must allow that in the spirit world are great powers that can, and sometimes do, affect our lives. That they can be objects of fear and reverence. But we must also acknowledge that the God of Jesus, Yahweh, is more powerful than them all, and so we need not fear them if we are in Jesus.
But not only must we believe in this “myth”, but we also must live it out. The New Testament is clear that those who are followers of Jesus are not only to live the ethical life of Jesus, but we also need to be living in the spiritual authority of Jesus. This means that we can use the power of Jesus to make changes in the spiritual world that will effect our own.
We should expect to be able to do miracles (John 14:11-12; Mark 16:17-18)
We should expect that there are spiritual forces that attempt to do us and others’ harm (Luke 22:31-32; I Peter 5:8)
We should expect to be able to take a stand against these spiritual beings (Ephesians 6:13; James 4:7)
We should see sacrifice and even martyrdom as a spiritual force which accomplishes good if done in the way of Jesus (Mark 8:34-37; Revelation 12:10-11)
We should be able to allow evil authorities to be judged by God, and not undermined by humans (Romans 12:19-21; Matthew 5:38-41)
We should trust that God is going to help us, according to His will, and not have to defend ourselves by human means (II Corinthians 10:4; Matthew 26:53)
We should do mercy and forgive and not judge, recognizing that God’s judgment is more important than temporary human justice (Luke 6:36-38)
We should be pure in our lives, recognizing that God will not hear our prayers unless we do (Psalm 15; Matthew 5:8)
To believe in the Bible is to live out the ancient mythological worldview every day.
Monday, June 25, 2007
Thursday, June 21, 2007
Introducing Evil Powers
Yahweh—“God of gods”
Heavenly Powers Earthly Powers
Leviathan
Rebellious powers, including,
Darkness
The Sea/Yom
Waters
Sun—ruler of day
Moon and stars—rulers of night------------------------------------Priests of the
Sun, moon and stars
Satan/Devil/Beelzebul/God of this age--------Leviathan
Death/Sheol/The Destroyer
Evil Spirits/demons
National Powers/gods (E.g. Prince of Persia; King of Tyre;
Baal, Ra, Ashereth, mammon, etc) -------------à “The nations”
Evil Spirits /demons governments,
Religious leaders,teachers,
spouses, fathers
What are evil powers?
These are authorities in heaven that have rule over certain areas with two distinctives: they try to punish or harm human beings and they have at one time or another rebelled against Yahweh, God of gods (John 8:44; Job 1; Revelation 12:7-8). Since Yahweh has given reign of the earth to humans—rather than them— these powers hate humans and attempt to circumvent Yahweh’s plan and will (Psalm 8). However, despite their bad intentions, these powers are still under submission to Yahweh and must do as He says or else they will lose their positions and be destroyed (Psalm 82; . In the end, it says in Scripture, they will lose their positions when Yahweh is ready to depose them.
Who is Leviathan?
He is the ancient serpent who fought against Yahweh with the darkness and the waters before the events in Genesis 1 (Psalm 74:12-17). Although Leviathan has been tamed by Yahweh, he is still dangerous and a threat (Job 41:1-34). On the final day, Leviathan will be killed (Isaiah 27:1). Leviathan might be the same as Satan (Revelation 12).
Who are the rebellious powers?
There are many lesser powers who fought Yahweh with Leviathan and who are still very dangerous—the sea (called Yom by name), the darkness and the waters. In Genesis 1, Yahweh is punishing the waters and the darkness for their participation in Leviathan’s rebellion. They remain in strict submission to Yahweh and do as he commands (Psalm 77:15-20; Psalm 18:9-15). However, they are fundamentally still rebellious and they will be destroyed on the last day (Revelation 21:1, 22:5).
What about the sun, moon and stars?
In the Bible, these lights stand for powers in heaven that rule over the day and night (Genesis 1; Psalm 136:9). These powers are evil and they smite humans (Psalm 121:6). They are punished for their unrighteous activity on earth (Joel 3:15) and will eventually be lowered and exiled (Isaiah 24:23; Isaiah 60:19-20)
Who is Satan?
“Satan” is not a name, but a position in God’s heavenly realm. “Satan” translated means “Accuser” or, possibly, “Prosecutor”. The Satan is the one who has the job of accusing people of their sins. Satan from the beginning hated human beings and wanted to destroy them, probably because humans hold the authority that Satan himself wanted to have (John 8:44). Satan’s plan to murder humans is this: first he lies to them that sin before Yahweh will grant them peace and exaltation (Genesis 3, John 8:44). Thus he is called “the devil” or “the liar.” If the human doesn’t believe Satan’s lies, then Satan causes difficulties or problems to come to the human to encourage him to find his salvation in someone other than Yahweh (Job 1-2; Mark 4:16-17). For this reason, Satan is called “the tester” (Matthew 4:3; I Thessalonians 3:5) Then, when the human is caught in sin, Satan accuses the human of sin before Yahweh (Revelation 12:10). In this way, he gets Yahweh to punish His own appointed rulers. Satan is also the ruler of his realm, and so he is called the “god of this age”—for his realm includes death and the whole of humanity (Hebrews 2:14). He is also identified with Leviathan in Scripture (Rev. 12:9)
In what way is Death a power?
Death is both a realm and a ruler. Sheol or “the pit” are the names of the realm where the dead dwell and Death/Sheol or the Destroyer is the name of the power that rules over it. Anyone who sins or rebels against Yahweh in any way is condemned to live in Sheol, and (almost) everyone who dies goes there (Psalm 9:17; Job 24:19). This means that all of humanity, every member of which has rebelled against Yahweh at one point or another, is under the rule of Death (Romans 5:12-14). Death is also allowed to punish nations or cities that rebel against Yahweh. He is the Destroyer who went through Egypt, taking all of their firstborn (Exodus 12:23). On the last day, death, an enemy of God, will be destroyed (I Corinthians 15:26; Rev. 20:14)
In what way is Sin a power?
Sin is an act of rebellion in opposition to God’s rule. But there are also powers of sin that control people because they have sinned (Romans 5:12-14). These powers of sin are demons and they have the right to rule and to punish any human who sins. They do this under submission of the power of Death, who eventually will take the human under their control. The powers of sin inflict the human with misery, both earthly and spiritual as punishment for their sin—including some sicknesses, some afflictions, some mental health disorders and some attacks by other nations (Luke 13:16; Mark 9:17-18).
How are the national gods evil?
The national powers or gods (explained in part 1) are evil because: a. They allow—even encourage— humans to worship them. b. They act in excessive violence toward their people and other nations; c. They attempt to take control over what is not their right; and d. They allow their human counterparts to rule unjustly against the poor or righteous. These national gods will be destroyed one by one according to their sins and in the end they will all be destroyed.
Who are the nations?
The nations are anyone unfaithful to Yahweh that wields authority over others. It could be a national ruler, a city ruler, a religious ruler or a family ruler. These rulers are appointed by God and rightfully uses the authority they have (Romans 13:1-5). However, in the end, they will be punished by Yahweh if they harm the poor or the righteous unjustly. (Psalm 82) In the meantime, Yahweh allows Satan and the national gods to use the nations to fight, control and destroy any who sin—whether another nation, a criminal, a disobedient child, etc. Yahweh also hands his people over to the nations if his people are in sin (Judges 2). Yahweh punishes these rulers if they fail to acknowledge Him or if they oppress those whom they rule over (Daniel 4:19-27; Acts 12:19-23)
How are we to respond to the evil powers?
1. We do not disrespect their authority
Jude 8-10—Those who disrespect angelic authority—even evil powers—are called false teachers.
2. Outside of Jesus, we are powerless against their authority
Acts 19:13-16. There is no authority over any power apart from Jesus, who grants us authority over the powers of heaven and earth. (Matthew 28:19-20; Luke 10:19)
3. We resist any evil spiritual authority
When a spirit in the realm of Satan attempts to attack us, if we have Jesus’ authority, we can resist them—that is, rebel against their authority. They have no authority over us if we are in Jesus. (I John 2:13-14; Ephesians 6:11-13). We are not to place ourselves under the authority of an evil one in any way.
4. We do not rebel against human authority in any way
We are not to rebel against human beings whom Yahweh rightfully appointed us to honor and obey. Only if a human ruler tells us to do something opposed to the will of God can we refuse to submit to them. Otherwise, if we disobey a human ruler, we are disobeying God’s rightful authority. (Matthew 5:38-42; Romans 13:1-7)
5. We can plunder the possessions of evil spiritual powers.
Genesis 1:28; Mark 3:27. We are to take possession of the earth from the evil ones. Should there be people in agony under the oppression of evil spirits, we are to set them free by the authority and power of Jesus. Luke 10:19.
6. The evil one will attack us with all the resources at his disposal.
While under submission to Jesus we can command the evil spirits, we cannot do so with the human counterparts submitting to evil spirits. Satan will use all he has to attack us. If we are susceptible to evil spirits he will attack us that way. If not, then he will attack us through humans—our families or authorities. If we fight against Satan, he will attack us and try to kill us. (Rev. 12:17; Matthew 10:25:34-38)
Heavenly Powers Earthly Powers
Leviathan
Rebellious powers, including,
Darkness
The Sea/Yom
Waters
Sun—ruler of day
Moon and stars—rulers of night------------------------------------Priests of the
Sun, moon and stars
Satan/Devil/Beelzebul/God of this age--------Leviathan
Death/Sheol/The Destroyer
Evil Spirits/demons
National Powers/gods (E.g. Prince of Persia; King of Tyre;
Baal, Ra, Ashereth, mammon, etc) -------------à “The nations”
Evil Spirits /demons governments,
Religious leaders,teachers,
spouses, fathers
What are evil powers?
These are authorities in heaven that have rule over certain areas with two distinctives: they try to punish or harm human beings and they have at one time or another rebelled against Yahweh, God of gods (John 8:44; Job 1; Revelation 12:7-8). Since Yahweh has given reign of the earth to humans—rather than them— these powers hate humans and attempt to circumvent Yahweh’s plan and will (Psalm 8). However, despite their bad intentions, these powers are still under submission to Yahweh and must do as He says or else they will lose their positions and be destroyed (Psalm 82; . In the end, it says in Scripture, they will lose their positions when Yahweh is ready to depose them.
Who is Leviathan?
He is the ancient serpent who fought against Yahweh with the darkness and the waters before the events in Genesis 1 (Psalm 74:12-17). Although Leviathan has been tamed by Yahweh, he is still dangerous and a threat (Job 41:1-34). On the final day, Leviathan will be killed (Isaiah 27:1). Leviathan might be the same as Satan (Revelation 12).
Who are the rebellious powers?
There are many lesser powers who fought Yahweh with Leviathan and who are still very dangerous—the sea (called Yom by name), the darkness and the waters. In Genesis 1, Yahweh is punishing the waters and the darkness for their participation in Leviathan’s rebellion. They remain in strict submission to Yahweh and do as he commands (Psalm 77:15-20; Psalm 18:9-15). However, they are fundamentally still rebellious and they will be destroyed on the last day (Revelation 21:1, 22:5).
What about the sun, moon and stars?
In the Bible, these lights stand for powers in heaven that rule over the day and night (Genesis 1; Psalm 136:9). These powers are evil and they smite humans (Psalm 121:6). They are punished for their unrighteous activity on earth (Joel 3:15) and will eventually be lowered and exiled (Isaiah 24:23; Isaiah 60:19-20)
Who is Satan?
“Satan” is not a name, but a position in God’s heavenly realm. “Satan” translated means “Accuser” or, possibly, “Prosecutor”. The Satan is the one who has the job of accusing people of their sins. Satan from the beginning hated human beings and wanted to destroy them, probably because humans hold the authority that Satan himself wanted to have (John 8:44). Satan’s plan to murder humans is this: first he lies to them that sin before Yahweh will grant them peace and exaltation (Genesis 3, John 8:44). Thus he is called “the devil” or “the liar.” If the human doesn’t believe Satan’s lies, then Satan causes difficulties or problems to come to the human to encourage him to find his salvation in someone other than Yahweh (Job 1-2; Mark 4:16-17). For this reason, Satan is called “the tester” (Matthew 4:3; I Thessalonians 3:5) Then, when the human is caught in sin, Satan accuses the human of sin before Yahweh (Revelation 12:10). In this way, he gets Yahweh to punish His own appointed rulers. Satan is also the ruler of his realm, and so he is called the “god of this age”—for his realm includes death and the whole of humanity (Hebrews 2:14). He is also identified with Leviathan in Scripture (Rev. 12:9)
In what way is Death a power?
Death is both a realm and a ruler. Sheol or “the pit” are the names of the realm where the dead dwell and Death/Sheol or the Destroyer is the name of the power that rules over it. Anyone who sins or rebels against Yahweh in any way is condemned to live in Sheol, and (almost) everyone who dies goes there (Psalm 9:17; Job 24:19). This means that all of humanity, every member of which has rebelled against Yahweh at one point or another, is under the rule of Death (Romans 5:12-14). Death is also allowed to punish nations or cities that rebel against Yahweh. He is the Destroyer who went through Egypt, taking all of their firstborn (Exodus 12:23). On the last day, death, an enemy of God, will be destroyed (I Corinthians 15:26; Rev. 20:14)
In what way is Sin a power?
Sin is an act of rebellion in opposition to God’s rule. But there are also powers of sin that control people because they have sinned (Romans 5:12-14). These powers of sin are demons and they have the right to rule and to punish any human who sins. They do this under submission of the power of Death, who eventually will take the human under their control. The powers of sin inflict the human with misery, both earthly and spiritual as punishment for their sin—including some sicknesses, some afflictions, some mental health disorders and some attacks by other nations (Luke 13:16; Mark 9:17-18).
How are the national gods evil?
The national powers or gods (explained in part 1) are evil because: a. They allow—even encourage— humans to worship them. b. They act in excessive violence toward their people and other nations; c. They attempt to take control over what is not their right; and d. They allow their human counterparts to rule unjustly against the poor or righteous. These national gods will be destroyed one by one according to their sins and in the end they will all be destroyed.
Who are the nations?
The nations are anyone unfaithful to Yahweh that wields authority over others. It could be a national ruler, a city ruler, a religious ruler or a family ruler. These rulers are appointed by God and rightfully uses the authority they have (Romans 13:1-5). However, in the end, they will be punished by Yahweh if they harm the poor or the righteous unjustly. (Psalm 82) In the meantime, Yahweh allows Satan and the national gods to use the nations to fight, control and destroy any who sin—whether another nation, a criminal, a disobedient child, etc. Yahweh also hands his people over to the nations if his people are in sin (Judges 2). Yahweh punishes these rulers if they fail to acknowledge Him or if they oppress those whom they rule over (Daniel 4:19-27; Acts 12:19-23)
How are we to respond to the evil powers?
1. We do not disrespect their authority
Jude 8-10—Those who disrespect angelic authority—even evil powers—are called false teachers.
2. Outside of Jesus, we are powerless against their authority
Acts 19:13-16. There is no authority over any power apart from Jesus, who grants us authority over the powers of heaven and earth. (Matthew 28:19-20; Luke 10:19)
3. We resist any evil spiritual authority
When a spirit in the realm of Satan attempts to attack us, if we have Jesus’ authority, we can resist them—that is, rebel against their authority. They have no authority over us if we are in Jesus. (I John 2:13-14; Ephesians 6:11-13). We are not to place ourselves under the authority of an evil one in any way.
4. We do not rebel against human authority in any way
We are not to rebel against human beings whom Yahweh rightfully appointed us to honor and obey. Only if a human ruler tells us to do something opposed to the will of God can we refuse to submit to them. Otherwise, if we disobey a human ruler, we are disobeying God’s rightful authority. (Matthew 5:38-42; Romans 13:1-7)
5. We can plunder the possessions of evil spiritual powers.
Genesis 1:28; Mark 3:27. We are to take possession of the earth from the evil ones. Should there be people in agony under the oppression of evil spirits, we are to set them free by the authority and power of Jesus. Luke 10:19.
6. The evil one will attack us with all the resources at his disposal.
While under submission to Jesus we can command the evil spirits, we cannot do so with the human counterparts submitting to evil spirits. Satan will use all he has to attack us. If we are susceptible to evil spirits he will attack us that way. If not, then he will attack us through humans—our families or authorities. If we fight against Satan, he will attack us and try to kill us. (Rev. 12:17; Matthew 10:25:34-38)
Introducing the Powers
Introduction to Powers
Yahweh—God of Gods—God the Father
Powers in heaven Powers in Earth
Council of gods/Sons of God
Angels over realms
National gods -----------------------------------------------à Emperors
Messengers/Spirits Kings/Princes
Elders/Shepherds
Fathers
Humanity
Realm of Land
Realm of Sea
Realm of Air
1. Who are the powers?
They are people who have power and authority over a certain realm. Some (like an Emperor) have power over a vast realm with other rulers under him. Some (like a father over his family) have limited authority, but they still have authority over some.
2. What are heavenly powers?
These are powers who cannot be seen because they exist on a “spiritual” level. They may appear on earth at times, but they usually make their authority felt, but rarely seen—like the wind. (Ephesians 6:2; I Peter 3:22)
3. Who is Yahweh?
Yahweh is who we call “God” today. Yahweh how he revealed himself to Israel and it is what he calls his name, as opposed to “God” or “Most High” or various other names which are only titles or descriptions. He is called the “God of gods” because He is the greatest authority over all the powers—heaven and earth. He is called “One” because there is no one next to him in power and authority. He is called “Father” because he is the great authority over all. (Exodus 3:13-15; Deut. 10:17; Joshua 22:22; Psalm 84:7; Psalm 95:3; Psalm 97:9; Psalm 135:5; Psalm 136:2; Daniel 2:47; Daniel 11:36)
4. What are angels?
The word “angel” is a general term for heavenly powers. It literally means “messenger”, which determines the common use that Yahweh has for the powers to men. However, angels do more than just give messages—they can command over an army, over a human body, over winds and rivers (Joshua 5:13-15; Luke 1:19-20; Daniel 10:10-14; Revelation 9:1-3; 13-15). Again, each angel has realms of authority and they have control over that realm to rule justly. These powers are also called “spirits”, “gods”, “sons of god”, “elements”, and “powers” in Scripture .
5. What are earthly powers?
These are the powers of governments and rulers that we are familiar with. Today, presidents, prime ministers, generals, corporate executives, archbishops are all powers with a realm over which they rule. A homeowner is a power with authority over his realm, although other authorities rule over him or her. Even so, all the powers on earth have a realm over which they rule, but they are also ruled over. Even the greatest power on earth is ruled over by a heavenly power.
6. What are “sons of God”?
“Son of God” has various meanings, but the root meaning is an authority who is answerable directly to Yahweh himself. Thus there are many angelic powers who are called “sons of God” (such as in Job 1:6) and a few human rulers are called “sons of God” because their rulership is under God himself (such as in II Samuel 7:14).
7. What is the “council of God”?
This is a group of heavenly powers that answer directly to Yahweh, report to Him and take their direction from Him. This council might also make suggestions or give him counsel, but what Yahweh determines is unanswerable. (Psalm 82; 89:6-7; Jeremiah 23:18, 22)
8. What are “national gods”?
Over each distinct group of humanity, there is a god who rules over them. It is this power that is truly in charge of a nation or ethnic group. The human power—king or president or whatever—only rules under the authority of the national god, whether he or she recognizes that power or not. “When the Most High gave to the nations their inheritance, when he separated the sons of men, he fixed the bounds of the peoples according to the number of the sons of God.” Deuteronomy 32:8 (See also, Deut. 12:2; Deut. 12:30; Deut. 29:18; Josh 23:7; II Sam 7:23; I Kings 11:2)
9. How should we respond to the powers?
a. With fear. (Daniel 10:5-12; Luke 1:11-13)
Powers are powerful and otherworldly. They are nothing to treat lightly or casually. These powers have the power of life and death in them and many of them have power over mankind. When a man sees a heavenly power, his first impulse is to quake with fear or worship the being. These are beings who it is natural for us to fear. If we have nothing to fear from them, they will tell us so, but otherwise there may be much to fear.
b. With reverence (Jude 1:8-11)
These powers, even the evil ones, have authority given to them by Yahweh, the God of gods Himself. We cannot take authority into our own hands nor can we command powers as if they were animals. We are to be respectful to all powers and to acknowledge the authority they do have.
c. Not with worship (Revelation 22:8-9)
We are not to worship any of the lesser gods or offer them slave-service. We are under the authority of Yahweh himself through his Son Jesus Christ. Other gods are to be respected, but not worshipped or bowed down to. We reserve all worship to Yahweh himself.
d. With boldness. (Luke 10:18-20; Ephesians 6:12-13)
When we are dealing with powers that have overstepped their authority—an evil spirit that has entered into our realm, for instance—we can boldly command that power to leave because they are doing what they are not allowed to do.
e. With care (Matthew 12:43-45; Acts 19:13-16)
We cannot command any and every power that have a right to do what they are doing. If an evil spirit has control over a person because that person invited that spirit into their realm, it is very difficult to command that spirit to leave. Only the one who is the ruler of that realm can do so. If a national power is doing evil, they have the power to do evil over their realm and we cannot stop it by commanding it to go. If we overstep our authority, then it is we, ourselves, who will be hurt or cast out.
Yahweh—God of Gods—God the Father
Powers in heaven Powers in Earth
Council of gods/Sons of God
Angels over realms
National gods -----------------------------------------------à Emperors
Messengers/Spirits Kings/Princes
Elders/Shepherds
Fathers
Humanity
Realm of Land
Realm of Sea
Realm of Air
1. Who are the powers?
They are people who have power and authority over a certain realm. Some (like an Emperor) have power over a vast realm with other rulers under him. Some (like a father over his family) have limited authority, but they still have authority over some.
2. What are heavenly powers?
These are powers who cannot be seen because they exist on a “spiritual” level. They may appear on earth at times, but they usually make their authority felt, but rarely seen—like the wind. (Ephesians 6:2; I Peter 3:22)
3. Who is Yahweh?
Yahweh is who we call “God” today. Yahweh how he revealed himself to Israel and it is what he calls his name, as opposed to “God” or “Most High” or various other names which are only titles or descriptions. He is called the “God of gods” because He is the greatest authority over all the powers—heaven and earth. He is called “One” because there is no one next to him in power and authority. He is called “Father” because he is the great authority over all. (Exodus 3:13-15; Deut. 10:17; Joshua 22:22; Psalm 84:7; Psalm 95:3; Psalm 97:9; Psalm 135:5; Psalm 136:2; Daniel 2:47; Daniel 11:36)
4. What are angels?
The word “angel” is a general term for heavenly powers. It literally means “messenger”, which determines the common use that Yahweh has for the powers to men. However, angels do more than just give messages—they can command over an army, over a human body, over winds and rivers (Joshua 5:13-15; Luke 1:19-20; Daniel 10:10-14; Revelation 9:1-3; 13-15). Again, each angel has realms of authority and they have control over that realm to rule justly. These powers are also called “spirits”, “gods”, “sons of god”, “elements”, and “powers” in Scripture .
5. What are earthly powers?
These are the powers of governments and rulers that we are familiar with. Today, presidents, prime ministers, generals, corporate executives, archbishops are all powers with a realm over which they rule. A homeowner is a power with authority over his realm, although other authorities rule over him or her. Even so, all the powers on earth have a realm over which they rule, but they are also ruled over. Even the greatest power on earth is ruled over by a heavenly power.
6. What are “sons of God”?
“Son of God” has various meanings, but the root meaning is an authority who is answerable directly to Yahweh himself. Thus there are many angelic powers who are called “sons of God” (such as in Job 1:6) and a few human rulers are called “sons of God” because their rulership is under God himself (such as in II Samuel 7:14).
7. What is the “council of God”?
This is a group of heavenly powers that answer directly to Yahweh, report to Him and take their direction from Him. This council might also make suggestions or give him counsel, but what Yahweh determines is unanswerable. (Psalm 82; 89:6-7; Jeremiah 23:18, 22)
8. What are “national gods”?
Over each distinct group of humanity, there is a god who rules over them. It is this power that is truly in charge of a nation or ethnic group. The human power—king or president or whatever—only rules under the authority of the national god, whether he or she recognizes that power or not. “When the Most High gave to the nations their inheritance, when he separated the sons of men, he fixed the bounds of the peoples according to the number of the sons of God.” Deuteronomy 32:8 (See also, Deut. 12:2; Deut. 12:30; Deut. 29:18; Josh 23:7; II Sam 7:23; I Kings 11:2)
9. How should we respond to the powers?
a. With fear. (Daniel 10:5-12; Luke 1:11-13)
Powers are powerful and otherworldly. They are nothing to treat lightly or casually. These powers have the power of life and death in them and many of them have power over mankind. When a man sees a heavenly power, his first impulse is to quake with fear or worship the being. These are beings who it is natural for us to fear. If we have nothing to fear from them, they will tell us so, but otherwise there may be much to fear.
b. With reverence (Jude 1:8-11)
These powers, even the evil ones, have authority given to them by Yahweh, the God of gods Himself. We cannot take authority into our own hands nor can we command powers as if they were animals. We are to be respectful to all powers and to acknowledge the authority they do have.
c. Not with worship (Revelation 22:8-9)
We are not to worship any of the lesser gods or offer them slave-service. We are under the authority of Yahweh himself through his Son Jesus Christ. Other gods are to be respected, but not worshipped or bowed down to. We reserve all worship to Yahweh himself.
d. With boldness. (Luke 10:18-20; Ephesians 6:12-13)
When we are dealing with powers that have overstepped their authority—an evil spirit that has entered into our realm, for instance—we can boldly command that power to leave because they are doing what they are not allowed to do.
e. With care (Matthew 12:43-45; Acts 19:13-16)
We cannot command any and every power that have a right to do what they are doing. If an evil spirit has control over a person because that person invited that spirit into their realm, it is very difficult to command that spirit to leave. Only the one who is the ruler of that realm can do so. If a national power is doing evil, they have the power to do evil over their realm and we cannot stop it by commanding it to go. If we overstep our authority, then it is we, ourselves, who will be hurt or cast out.
Suffering For Fun and Profit
It is a fact that I do not share often that I grew up in Orange County, California. The OC. The beach, the multinational corporations, the malls. According to fictional media, the center of wealth and decedent lifestyles. Mind you, me and my friends teenage lives didn’t look much like the lives of the kids on the TV show or the movie named after my home county, but there is no doubt that I grew up privileged and a bit spoiled. Heck, I didn’t know any better, and as I became a Christian, I saw that wealth was a proper result of living a right life in Jesus. Every man and woman I knew who lived in Christ lived successful, beautiful, powerful existences. That was just to be expected if one lived in Jesus and was responsible and worked hard.
That was before I went to India. I went there to go to a mission school, and what a schooling I received. I spent six months in Calcutta and Bangladesh. Calcutta, at the time I lived there, had a population of 12 million people with a million of them living on the street, washing themselves under pumps in the street, picking through garbage heaps, holding half-dead infants. Bangladesh is considered the largest, poorest country in the world, having a mostly rural population half the size of the U.S. in a country the size of Wisconsin. I saw people in poverty, but learned from my caretakers not to give, not to even look at beggars, or else I would be taken advantage of.
I returned to Orange County on Christmas Day—a religious holiday covered in a veneer of materialism and decadence. I spent many nights awake at night, wondering how God could allow Orange County and Calcutta to both exist. It seems so unbelievably unjust when held side by side. And my own response in the midst of poverty was disgusting—selfishness, not “wanting to be taken advantage of” when poverty and death surrounded me. But what is to be my response to poverty? How should I respond to suffering and poverty, given that I have so many resources, so much?
I could have responded in guilt, and much of the time I did. I could have responded with apathy, and treat the poor as if their poverty is their own fault, or the fault of their nations. I could have responded to this contradiction in the earth by becoming an activist, to make the world a more just place. But as I looked to Jesus for my answers, I realized that what Jesus was actually asking me to do is to live the life of the cross.
We look to Jesus for our salvation and trust in God that through Jesus we will be delivered from sin, Satan and death. Praise God for the deliverance we have through his death on the cross! May the cross be proclaimed from the lowest parts of the earth to the highest point in heaven!
But in our proclamation of the salvation to be found in the cross of Jesus, we have forgotten the teaching of Jesus about the cross. The cross is not just something that we look at, believe in and admire from a distance. Rather, the cross is something for us to carry. Jesus said, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it.” (Mark 8:34-35)
The gospel is not a “feel good” religion. The source of the gospel is Jesus himself, and he himself determines what the gospel consists of. And Jesus himself declared the gospel to be the accepting of suffering and poverty—not only for himself, but for everyone who wishes to receive his salvation.
If we desire to partake in the salvation of Jesus, the cross is not just an option—it is a requirement. To lose our lives, to deny ourselves is not just something for the super-powerful saint, but for the everyday disciple of Jesus. If we do not follow him, we do not have salvation.
Poverty is not just an option.
The cross of Jesus is to accept a lifestyle of what many call “inadequate living” or poverty. Poverty is not just an option. Rather, it is an essential requirement of the gospel. To accept the gospel, one must renounce ones own riches and possessions for the sake of the kingdom of God, for the sake of the needy.
What does Jesus say?
The poor of this world will receive God’s kingdom.
“Blessed are you disciples who are poor, for yours is the kingdom of heaven.” Luke 6:20
“God chose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him.” James 2:5
No one can be a disciple unless he renounces all of his possessions.
“Let’s say that a king is going to meet another king in battle. The lesser king has ten thousand men and the greater king has twenty thousand. Wouldn’t the lesser king send a delegation to the greater king for terms of surrender—giving up out of his storehouse what he has? Even so, no one can be my disciple unless he renounces all of his possessions.” Luke 14:31-33.
If you give what you have to the poor, you will have treasure in heaven.
“Do not treasure up treasure on earth, but treasure up treasure in heaven.” Matthew 6:19-20
“Sell your possessions and give to the poor and so make for yourselves a treasure in heaven.” Luke 12:33
One will gain the kingdom of heaven only by selling what he has and giving it away.
“The kingdom of heaven is like a treasure hidden in a field. A man found it and hid it again. Then he sold everything he had in order to buy that field in order to gain joy.” Matthew 13:44
He who renounces a normal life for the sake of Jesus will gain more than what he left and eternal life.
“There is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, but that he will receive a hundred times as much now in the present age. He will receive houses and brothers and sisters and mothers and children and farms— along with persecutions. And in the age to come he will receive eternal life.” Mark 10:29-30
The one who renounces their possessions for the sake of the gospel will have their provisions met by God.
“Do not worry about your life— what you will eat or what you will drink. Do not worry about your body—what you will put on. Look at the birds of the air, that they do not farm, nor harvest nor store up food, and yet your heavenly Father feeds them. Are you not worth much more than they?” Matthew 6:25-26
If we are to follow Jesus, we must renounce our riches and possessions and surrender them to those who have needs. If we do not do so, we do not have the salvation of Jesus. This is a result of our faith, not just a nice thing to do. This is fulfilling the word of Jesus.
Suffering is not just an option.
The New Testament is clear about the place of suffering in the Christian life. If one is not suffering persecutions, tribulations, testings or opposition because they are following Jesus, then that one is not truly following Jesus. The one who does not suffer does not receive the kingdom of God.
What do Jesus and the apostles say?
Those who are persecuted will gain God’s kingdom.
“Blessed are you when men hate you and insult you and slander you and separate themselves from you for the sake of the Son of Man. Be glad in that day and leap for your reward will be great in heaven.” Luke 6:22-23
“Blessed are those who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven.” Matthew 5:10
“But woe to you when all men speak well of you, for so did their fathers treat the false prophets.” Luke 6:26
If we are followers of Jesus, we will receive the sufferings he suffered
“A disciple is not greater than his teacher, nor is a slave greater than his master. It is enough for the disciple to be like his teacher. If they have called the head of the household “Satan,” then how much more will they slander those who live in the house!” Matthew 10:24-25
“If you patiently endure suffering for doing what is right, you have favor with God. For the purpose of suffering like this you have been called, since Christ also suffered for you, and thus he left an example for you to follow in his steps.” I Peter 2:20-21
It was Jesus’ purpose that his followers suffer opposition
“Do not think that I came to bring peace to the earth. I did not come to bring peace to you, but a sword will be held against you. I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's enemies will be the members of his household.” Matthew 10:34-36
The one who hates his life and suffers for Jesus will gain eternal life.
Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. John 12:24-25
We will not gain the benefits of the salvation of Jesus without suffering.
“We will not enter the kingdom of heaven except through many trials.” Acts 14 22
“Everyone who desires to live a godly life in Christ Jesus will be persecuted.” II Timothy 3:12
“The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.” Romans 8:16-17
Suffering is not an option. If we do not suffer for the sake of Jesus and the gospel, then it shows that we are not true followers of Jesus. If we do not truly follow Jesus, then we will not gain the kingdom of heaven or be called children of God.
In the parable of the sower, Jesus indicates two areas that we will fall away from the gospel of God: If we do not endure under suffering, and if we focus on the things and worries of this world (Mark 4:14-20). These are the two areas that have also captured the church of the United States. We want to do everything we can to avoid suffering—even if it means that we must compromise the gospel. “God will forgive me” we say, and than we move on spending our lives focused on vanquishing pain instead of loving one another. We desire comforts and pleasures, at almost any cost. If others around us do not have their needs met, that doesn’t matter. What is more important is that we have our entertainments, comforts and securities.
We have forsaken the gospel for the things of this world. How can we think that we will gain the kingdom of God? How can we think that Jesus is pleased with our lives devoid of sacrifice or love?
What kind of poverty and suffering?
Not every kind of poverty or suffering will be blessed by God. Not everyone who is poor will be welcomed into the kingdom. Nor does every poor man represent Jesus. Those who are poor because of their own laziness are not blessed. Those who are poor because of drug use or mental illness are not blessed. Not even all of those who surrender their possessions to the poor will be saved. Only certain kinds of renouncing and poverty will be blessed.
Not all of those who suffer will gain God’s kingdom. Not everyone who is sick will gain the blessing of God. Not everyone suffering from war, famine or hate crimes will gain God’s favor. Those who suffer because they are taking vengeance are suffering rightly, and gain no blessing from God. Those who suffer because they have done wrong are not to be praised. Those who suffer because they are teaching that which is apart from the teaching of Jesus gain no favor from God.
So what kind of poverty and suffering do gain favor with God? There are three kinds of poverty or suffering that follow the way of Jesus;
1. The renouncing of all that we have for the sake of Jesus, the kingdom of God and the gospel.
If we are to follow Jesus, the Lord requires that we place everything that we have at his disposal for his use. Jesus does not just require a tithe of our income. Nor does he seek out the occasional love offering. Rather, what he wants is total surrender. Jesus wants everything we have to be put at his disposal—every relationship, every bit of our time, every possession we have, every bit of our knowledge, every authority we have, all of our money, all of our energies. All of these are to be surrendered to Jesus for use in the kingdom of God. Some of these things are to be of no use for him—some of our relationships will have to be severed, some of our possessions will have to be sold, some of our ambitions will have to be laid aside, some of us will have to quit our jobs. There is nothing left for the world. There is nothing left for sin. Other things can be transferred to his use: our money can be used for his kingdom, our goals can be for building up his people, our energies can be used for obeying him. But whatever we have, whatever we are, all goes to Jesus. Nothing left for selfish ambition. Nothing left for our pleasures. All for Jesus. In this way, we are poor. In this way, we truly suffer. For there is nothing left for ourselves.
This is the way of salvation. This is the way of the cross.
2. The consequences of loving others.
Jesus did not come to earth for himself, but to surrender himself for the sake of others. Even so, we are commanded to do the same (Mark 10: 43-45). We live not for ourselves, but for the sake of others. This self-giving love has consequences. For the sake of love, Jesus lost his privacy, Jesus had to run away to pray. Jesus was ostracized and slandered because he wanted to seek those who were lost. And finally, he suffered shame and loss of his life for the sake of his love for the world. We are to act as Jesus did. We are to surrender our possessions and money for the needy. We are to lower ourselves and make as nothing our worldly ambitions so we can life others up. We are to attach ourselves to the undesirables of the world in order to draw them to Jesus. We are to not do harm to anyone, not even to those who harm us. The result of love is suffering. The result of giving for the sake of love is having nothing left.
This is the way of salvation. This is the way of the cross.
3. Opposition because of holding to the gospel of Jesus.
When we understand what the gospel really says and teach that gospel to others, there will be opposition. Few want to hear that Jesus is the only way. Few want to hear that their sin leads to death. Few can abide the way of the cross. The way of the gospel is narrow—few there are that can follow it. And those who chose not to follow the whole gospel will be opposed to those who proclaim it as the only way of salvation. In some cases, the advocates of the gospel will be hated by those who reject the gospel. Sometimes they will be called heretics or servants of Satan. Sometimes they will be sued or have their possessions taken from them. Sometimes they will have violence done against them. Nevertheless, the follower of Jesus will boldly proclaim the gospel, neglecting their own care or well-being for the sake of the kingdom of God. The result of proclaiming the gospel is suffering. The result of living for Jesus is the stripping away of all that we have.This is the way of salvation. This is the way of the cross.
How do we enter into Jesus’ salvation?
We must be practical and realistic. The salvation of Jesus is not just something to think about, something to debate. It is something one lives—fully and completely or not at all. Jesus didn’t tell his disciples to debate the merits of the gospel or to argue on the finer points of it. He told them, “follow me.” He told them, “Deny yourself and take up your cross.” This is not just in the mind, in the attitude—it is lived or it is nothing. Here are some steps to help you live out the way of Jesus as a lifestyle of salvation:
1. Confess Jesus as your Lord and example
Romans 10:9-10; Matthew 10:24-25,32-34
Publicly confess Jesus as your Lord. As Lord, you will do all you can to obey him and he will be your Teacher, Master and Model. In all ways give him priority in your life.
2. Ask for the Spirit to assist you in the way of the cross.
Luke 11:11-13; Mark 14:38; Romans 8:26
We cannot accept the cross on our own. Rather, our desires reject the idea of the cross; our lives find the path of poverty and salvation repugnant. Seek the Lord for the Spirit of God, who will help us in our weaknesses. If we ask persistantly for the Spirit, God will give him to us, who desires only to give us that which is good.
3. Place God’s kingdom and righteousness first in your life
Matthew 6:33
Jesus’ priority is to have more people following his gospel and living out his righteousness. Dedicate yourself to desiring what Jesus desires and to dedicate yourself to living out the gospel of Jesus.
4. Renounce anything that is blocking you doing God’s will.
Matthew 18:7-9
If there is anything you have control of that is obviously standing in the way of you obeying Jesus, be rid of it as quickly as possible. It could be a person, it could be an item, it could be a habit you have. Whatever it is—be rid of it as soon as possible. Allow Jesus to rule you completely. Let nothing in that will interrupt your devotion to him.
5. Consider others’ and their needs as more important than yourself
Philippians 2:3-4; Matthew 7:12
Jesus said that to fulfill his commands, you need to place yourself at other’s disposal. If someone is in need, look to see if you can meet that need. Their need might just be to have someone to listen to, it might be to guide them to Jesus, or it might be to give them some food or clothing. Be open to the opportunities circumstances allow you to be loving to others, To give to their needs.
6. Make of list of all of your resources and surrender them to your Lord, Jesus.
Luke 14:26-33
Jesus warned us that we ought to recognize what the cost of following him would be if we were to follow him. Let us literally “count the cost”—make a list of everything you have, including relationships, time, income, possessions, etc. For some of us this might take some time. Then, for every item on the list, surrender it to your Lord, Jesus and ask him what he would have you do with that resource.
7. Listen to the Spirit to determine what to do with each item on the list.
John 14:26; Matthew 6:33
The Spirit will remind you of the teaching of Jesus and give you help in applying it to your life in every case. Allow the Lord to guide you to use your resources in accordance with placing the kingdom of God first.
8. Be bold in proclaiming the full gospel of Jesus
Mark 8:38; Acts 4:29-31
Do not be ashamed of God’s true gospel as taught and lived by Jesus. Pray that the Lord might give you boldness to speak of Jesus alone—with no one else beside him. Pray that you may stand with Paul to proclaim the foolishness of the cross—both the cross that Jesus bore himself and the cross that we need to bear for his sake.
What are the benefits of suffering in the way of Jesus?
Approval of God
We will be allowed in God’s presence, like the prophets of old who had approval of God. Our prayers will be heard and we will be God’s children. (Luke 6:22-23; Romans 8:16-17)
Moral Strength
To suffer is not only profit for us, but it builds up godly character in us, if we accept it as a positive thing from God, in faith, and we will gain more future reward. (James 1:2-4; Romans 5:3-4; Hebrews 10:32-12:11)
Kingdom of God
God will give us rulership in the coming kingdom, he will give us his Spirit, he will give us authority, he will give us the whole earth. (Matthew 5:3, 5-6, 11-12; Luke 11:13)
Deliverance by God
God only gives deliverance to those who need it—this is the secret of the cross. If we suffer, we need deliverance by God, and he will deliver us personally. (Luke 18:1-8; Mark 8:34-36; Mark 13:13)
Ministry of God
The true teachers of God have suffered and sacrificed and will deliver the people of God. The false teachers are in it for themselves, for the money, for what they can get out of it. (Matthew 10; I Timothy 6:3-5; II Timothy 3:1-12; Colossians 1:14)
Riches in God
The ones who sacrifice everything for Jesus will receive everything they need in this world, and in the next they will have great wealth. (Mark 10:20-30; Luke 12:22-34; Proverbs 28:27; 19:17)
Joy
Even as Jesus died for the joy he would receive, everyone who suffers or mourns in Jesus will laugh and have great joy, both now and in the next life. (Hebrews 12:2-11; Luke 6:21-23; Matthew 5:4)
My Solution is Jesus’ Solution
In the end, Jesus’ way of defeating poverty and suffering is to suffer and be poor. If we do so, then God will grant us the benefits of the righteous who are poor. In this way, the world will change. Only through incarnational suffering and poverty will God cause the world to be a different place. But we must accept this on ourselves. We must accept the suffering of the unjust, give our prized possessions to the poor—even if they don’t deserve it, or are taking advantage of us. If we live out poverty in Jesus, we can show Jesus to the poor. If we live out suffering in Jesus, we can show the world what Jesus’ suffering is like. We must surrender our lives and take on the sacrifice of Jesus. In this way, justice will be done by the only One who can create justice.
“Take, Lord, all my liberty. Receive my memory, my understanding and my whole will. Whatever I have and possess, you have given to me; to you I will restore it wholly and to your will I surrender it for my direction. Give me the love of you only, with your grace am I rich enough, nor do I ask for anything beside. Dearest Lord, teach me to be generous. Teach me to serve thee as thou deservest: to give and not count the cost; to struggle and not to heed the wounds; to toil and not to seek reward save that of knowing that I do thy will, O God." -Ignatius Loyola
That was before I went to India. I went there to go to a mission school, and what a schooling I received. I spent six months in Calcutta and Bangladesh. Calcutta, at the time I lived there, had a population of 12 million people with a million of them living on the street, washing themselves under pumps in the street, picking through garbage heaps, holding half-dead infants. Bangladesh is considered the largest, poorest country in the world, having a mostly rural population half the size of the U.S. in a country the size of Wisconsin. I saw people in poverty, but learned from my caretakers not to give, not to even look at beggars, or else I would be taken advantage of.
I returned to Orange County on Christmas Day—a religious holiday covered in a veneer of materialism and decadence. I spent many nights awake at night, wondering how God could allow Orange County and Calcutta to both exist. It seems so unbelievably unjust when held side by side. And my own response in the midst of poverty was disgusting—selfishness, not “wanting to be taken advantage of” when poverty and death surrounded me. But what is to be my response to poverty? How should I respond to suffering and poverty, given that I have so many resources, so much?
I could have responded in guilt, and much of the time I did. I could have responded with apathy, and treat the poor as if their poverty is their own fault, or the fault of their nations. I could have responded to this contradiction in the earth by becoming an activist, to make the world a more just place. But as I looked to Jesus for my answers, I realized that what Jesus was actually asking me to do is to live the life of the cross.
We look to Jesus for our salvation and trust in God that through Jesus we will be delivered from sin, Satan and death. Praise God for the deliverance we have through his death on the cross! May the cross be proclaimed from the lowest parts of the earth to the highest point in heaven!
But in our proclamation of the salvation to be found in the cross of Jesus, we have forgotten the teaching of Jesus about the cross. The cross is not just something that we look at, believe in and admire from a distance. Rather, the cross is something for us to carry. Jesus said, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it.” (Mark 8:34-35)
The gospel is not a “feel good” religion. The source of the gospel is Jesus himself, and he himself determines what the gospel consists of. And Jesus himself declared the gospel to be the accepting of suffering and poverty—not only for himself, but for everyone who wishes to receive his salvation.
If we desire to partake in the salvation of Jesus, the cross is not just an option—it is a requirement. To lose our lives, to deny ourselves is not just something for the super-powerful saint, but for the everyday disciple of Jesus. If we do not follow him, we do not have salvation.
Poverty is not just an option.
The cross of Jesus is to accept a lifestyle of what many call “inadequate living” or poverty. Poverty is not just an option. Rather, it is an essential requirement of the gospel. To accept the gospel, one must renounce ones own riches and possessions for the sake of the kingdom of God, for the sake of the needy.
What does Jesus say?
The poor of this world will receive God’s kingdom.
“Blessed are you disciples who are poor, for yours is the kingdom of heaven.” Luke 6:20
“God chose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him.” James 2:5
No one can be a disciple unless he renounces all of his possessions.
“Let’s say that a king is going to meet another king in battle. The lesser king has ten thousand men and the greater king has twenty thousand. Wouldn’t the lesser king send a delegation to the greater king for terms of surrender—giving up out of his storehouse what he has? Even so, no one can be my disciple unless he renounces all of his possessions.” Luke 14:31-33.
If you give what you have to the poor, you will have treasure in heaven.
“Do not treasure up treasure on earth, but treasure up treasure in heaven.” Matthew 6:19-20
“Sell your possessions and give to the poor and so make for yourselves a treasure in heaven.” Luke 12:33
One will gain the kingdom of heaven only by selling what he has and giving it away.
“The kingdom of heaven is like a treasure hidden in a field. A man found it and hid it again. Then he sold everything he had in order to buy that field in order to gain joy.” Matthew 13:44
He who renounces a normal life for the sake of Jesus will gain more than what he left and eternal life.
“There is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, but that he will receive a hundred times as much now in the present age. He will receive houses and brothers and sisters and mothers and children and farms— along with persecutions. And in the age to come he will receive eternal life.” Mark 10:29-30
The one who renounces their possessions for the sake of the gospel will have their provisions met by God.
“Do not worry about your life— what you will eat or what you will drink. Do not worry about your body—what you will put on. Look at the birds of the air, that they do not farm, nor harvest nor store up food, and yet your heavenly Father feeds them. Are you not worth much more than they?” Matthew 6:25-26
If we are to follow Jesus, we must renounce our riches and possessions and surrender them to those who have needs. If we do not do so, we do not have the salvation of Jesus. This is a result of our faith, not just a nice thing to do. This is fulfilling the word of Jesus.
Suffering is not just an option.
The New Testament is clear about the place of suffering in the Christian life. If one is not suffering persecutions, tribulations, testings or opposition because they are following Jesus, then that one is not truly following Jesus. The one who does not suffer does not receive the kingdom of God.
What do Jesus and the apostles say?
Those who are persecuted will gain God’s kingdom.
“Blessed are you when men hate you and insult you and slander you and separate themselves from you for the sake of the Son of Man. Be glad in that day and leap for your reward will be great in heaven.” Luke 6:22-23
“Blessed are those who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven.” Matthew 5:10
“But woe to you when all men speak well of you, for so did their fathers treat the false prophets.” Luke 6:26
If we are followers of Jesus, we will receive the sufferings he suffered
“A disciple is not greater than his teacher, nor is a slave greater than his master. It is enough for the disciple to be like his teacher. If they have called the head of the household “Satan,” then how much more will they slander those who live in the house!” Matthew 10:24-25
“If you patiently endure suffering for doing what is right, you have favor with God. For the purpose of suffering like this you have been called, since Christ also suffered for you, and thus he left an example for you to follow in his steps.” I Peter 2:20-21
It was Jesus’ purpose that his followers suffer opposition
“Do not think that I came to bring peace to the earth. I did not come to bring peace to you, but a sword will be held against you. I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man's enemies will be the members of his household.” Matthew 10:34-36
The one who hates his life and suffers for Jesus will gain eternal life.
Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. John 12:24-25
We will not gain the benefits of the salvation of Jesus without suffering.
“We will not enter the kingdom of heaven except through many trials.” Acts 14 22
“Everyone who desires to live a godly life in Christ Jesus will be persecuted.” II Timothy 3:12
“The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.” Romans 8:16-17
Suffering is not an option. If we do not suffer for the sake of Jesus and the gospel, then it shows that we are not true followers of Jesus. If we do not truly follow Jesus, then we will not gain the kingdom of heaven or be called children of God.
In the parable of the sower, Jesus indicates two areas that we will fall away from the gospel of God: If we do not endure under suffering, and if we focus on the things and worries of this world (Mark 4:14-20). These are the two areas that have also captured the church of the United States. We want to do everything we can to avoid suffering—even if it means that we must compromise the gospel. “God will forgive me” we say, and than we move on spending our lives focused on vanquishing pain instead of loving one another. We desire comforts and pleasures, at almost any cost. If others around us do not have their needs met, that doesn’t matter. What is more important is that we have our entertainments, comforts and securities.
We have forsaken the gospel for the things of this world. How can we think that we will gain the kingdom of God? How can we think that Jesus is pleased with our lives devoid of sacrifice or love?
What kind of poverty and suffering?
Not every kind of poverty or suffering will be blessed by God. Not everyone who is poor will be welcomed into the kingdom. Nor does every poor man represent Jesus. Those who are poor because of their own laziness are not blessed. Those who are poor because of drug use or mental illness are not blessed. Not even all of those who surrender their possessions to the poor will be saved. Only certain kinds of renouncing and poverty will be blessed.
Not all of those who suffer will gain God’s kingdom. Not everyone who is sick will gain the blessing of God. Not everyone suffering from war, famine or hate crimes will gain God’s favor. Those who suffer because they are taking vengeance are suffering rightly, and gain no blessing from God. Those who suffer because they have done wrong are not to be praised. Those who suffer because they are teaching that which is apart from the teaching of Jesus gain no favor from God.
So what kind of poverty and suffering do gain favor with God? There are three kinds of poverty or suffering that follow the way of Jesus;
1. The renouncing of all that we have for the sake of Jesus, the kingdom of God and the gospel.
If we are to follow Jesus, the Lord requires that we place everything that we have at his disposal for his use. Jesus does not just require a tithe of our income. Nor does he seek out the occasional love offering. Rather, what he wants is total surrender. Jesus wants everything we have to be put at his disposal—every relationship, every bit of our time, every possession we have, every bit of our knowledge, every authority we have, all of our money, all of our energies. All of these are to be surrendered to Jesus for use in the kingdom of God. Some of these things are to be of no use for him—some of our relationships will have to be severed, some of our possessions will have to be sold, some of our ambitions will have to be laid aside, some of us will have to quit our jobs. There is nothing left for the world. There is nothing left for sin. Other things can be transferred to his use: our money can be used for his kingdom, our goals can be for building up his people, our energies can be used for obeying him. But whatever we have, whatever we are, all goes to Jesus. Nothing left for selfish ambition. Nothing left for our pleasures. All for Jesus. In this way, we are poor. In this way, we truly suffer. For there is nothing left for ourselves.
This is the way of salvation. This is the way of the cross.
2. The consequences of loving others.
Jesus did not come to earth for himself, but to surrender himself for the sake of others. Even so, we are commanded to do the same (Mark 10: 43-45). We live not for ourselves, but for the sake of others. This self-giving love has consequences. For the sake of love, Jesus lost his privacy, Jesus had to run away to pray. Jesus was ostracized and slandered because he wanted to seek those who were lost. And finally, he suffered shame and loss of his life for the sake of his love for the world. We are to act as Jesus did. We are to surrender our possessions and money for the needy. We are to lower ourselves and make as nothing our worldly ambitions so we can life others up. We are to attach ourselves to the undesirables of the world in order to draw them to Jesus. We are to not do harm to anyone, not even to those who harm us. The result of love is suffering. The result of giving for the sake of love is having nothing left.
This is the way of salvation. This is the way of the cross.
3. Opposition because of holding to the gospel of Jesus.
When we understand what the gospel really says and teach that gospel to others, there will be opposition. Few want to hear that Jesus is the only way. Few want to hear that their sin leads to death. Few can abide the way of the cross. The way of the gospel is narrow—few there are that can follow it. And those who chose not to follow the whole gospel will be opposed to those who proclaim it as the only way of salvation. In some cases, the advocates of the gospel will be hated by those who reject the gospel. Sometimes they will be called heretics or servants of Satan. Sometimes they will be sued or have their possessions taken from them. Sometimes they will have violence done against them. Nevertheless, the follower of Jesus will boldly proclaim the gospel, neglecting their own care or well-being for the sake of the kingdom of God. The result of proclaiming the gospel is suffering. The result of living for Jesus is the stripping away of all that we have.This is the way of salvation. This is the way of the cross.
How do we enter into Jesus’ salvation?
We must be practical and realistic. The salvation of Jesus is not just something to think about, something to debate. It is something one lives—fully and completely or not at all. Jesus didn’t tell his disciples to debate the merits of the gospel or to argue on the finer points of it. He told them, “follow me.” He told them, “Deny yourself and take up your cross.” This is not just in the mind, in the attitude—it is lived or it is nothing. Here are some steps to help you live out the way of Jesus as a lifestyle of salvation:
1. Confess Jesus as your Lord and example
Romans 10:9-10; Matthew 10:24-25,32-34
Publicly confess Jesus as your Lord. As Lord, you will do all you can to obey him and he will be your Teacher, Master and Model. In all ways give him priority in your life.
2. Ask for the Spirit to assist you in the way of the cross.
Luke 11:11-13; Mark 14:38; Romans 8:26
We cannot accept the cross on our own. Rather, our desires reject the idea of the cross; our lives find the path of poverty and salvation repugnant. Seek the Lord for the Spirit of God, who will help us in our weaknesses. If we ask persistantly for the Spirit, God will give him to us, who desires only to give us that which is good.
3. Place God’s kingdom and righteousness first in your life
Matthew 6:33
Jesus’ priority is to have more people following his gospel and living out his righteousness. Dedicate yourself to desiring what Jesus desires and to dedicate yourself to living out the gospel of Jesus.
4. Renounce anything that is blocking you doing God’s will.
Matthew 18:7-9
If there is anything you have control of that is obviously standing in the way of you obeying Jesus, be rid of it as quickly as possible. It could be a person, it could be an item, it could be a habit you have. Whatever it is—be rid of it as soon as possible. Allow Jesus to rule you completely. Let nothing in that will interrupt your devotion to him.
5. Consider others’ and their needs as more important than yourself
Philippians 2:3-4; Matthew 7:12
Jesus said that to fulfill his commands, you need to place yourself at other’s disposal. If someone is in need, look to see if you can meet that need. Their need might just be to have someone to listen to, it might be to guide them to Jesus, or it might be to give them some food or clothing. Be open to the opportunities circumstances allow you to be loving to others, To give to their needs.
6. Make of list of all of your resources and surrender them to your Lord, Jesus.
Luke 14:26-33
Jesus warned us that we ought to recognize what the cost of following him would be if we were to follow him. Let us literally “count the cost”—make a list of everything you have, including relationships, time, income, possessions, etc. For some of us this might take some time. Then, for every item on the list, surrender it to your Lord, Jesus and ask him what he would have you do with that resource.
7. Listen to the Spirit to determine what to do with each item on the list.
John 14:26; Matthew 6:33
The Spirit will remind you of the teaching of Jesus and give you help in applying it to your life in every case. Allow the Lord to guide you to use your resources in accordance with placing the kingdom of God first.
8. Be bold in proclaiming the full gospel of Jesus
Mark 8:38; Acts 4:29-31
Do not be ashamed of God’s true gospel as taught and lived by Jesus. Pray that the Lord might give you boldness to speak of Jesus alone—with no one else beside him. Pray that you may stand with Paul to proclaim the foolishness of the cross—both the cross that Jesus bore himself and the cross that we need to bear for his sake.
What are the benefits of suffering in the way of Jesus?
Approval of God
We will be allowed in God’s presence, like the prophets of old who had approval of God. Our prayers will be heard and we will be God’s children. (Luke 6:22-23; Romans 8:16-17)
Moral Strength
To suffer is not only profit for us, but it builds up godly character in us, if we accept it as a positive thing from God, in faith, and we will gain more future reward. (James 1:2-4; Romans 5:3-4; Hebrews 10:32-12:11)
Kingdom of God
God will give us rulership in the coming kingdom, he will give us his Spirit, he will give us authority, he will give us the whole earth. (Matthew 5:3, 5-6, 11-12; Luke 11:13)
Deliverance by God
God only gives deliverance to those who need it—this is the secret of the cross. If we suffer, we need deliverance by God, and he will deliver us personally. (Luke 18:1-8; Mark 8:34-36; Mark 13:13)
Ministry of God
The true teachers of God have suffered and sacrificed and will deliver the people of God. The false teachers are in it for themselves, for the money, for what they can get out of it. (Matthew 10; I Timothy 6:3-5; II Timothy 3:1-12; Colossians 1:14)
Riches in God
The ones who sacrifice everything for Jesus will receive everything they need in this world, and in the next they will have great wealth. (Mark 10:20-30; Luke 12:22-34; Proverbs 28:27; 19:17)
Joy
Even as Jesus died for the joy he would receive, everyone who suffers or mourns in Jesus will laugh and have great joy, both now and in the next life. (Hebrews 12:2-11; Luke 6:21-23; Matthew 5:4)
My Solution is Jesus’ Solution
In the end, Jesus’ way of defeating poverty and suffering is to suffer and be poor. If we do so, then God will grant us the benefits of the righteous who are poor. In this way, the world will change. Only through incarnational suffering and poverty will God cause the world to be a different place. But we must accept this on ourselves. We must accept the suffering of the unjust, give our prized possessions to the poor—even if they don’t deserve it, or are taking advantage of us. If we live out poverty in Jesus, we can show Jesus to the poor. If we live out suffering in Jesus, we can show the world what Jesus’ suffering is like. We must surrender our lives and take on the sacrifice of Jesus. In this way, justice will be done by the only One who can create justice.
“Take, Lord, all my liberty. Receive my memory, my understanding and my whole will. Whatever I have and possess, you have given to me; to you I will restore it wholly and to your will I surrender it for my direction. Give me the love of you only, with your grace am I rich enough, nor do I ask for anything beside. Dearest Lord, teach me to be generous. Teach me to serve thee as thou deservest: to give and not count the cost; to struggle and not to heed the wounds; to toil and not to seek reward save that of knowing that I do thy will, O God." -Ignatius Loyola
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