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<p>New page: Resurrection What was Our god doing around the cross?. It produces a search for understanding of one of the crucial events of human history, perhaps the crucial event. The whole New Testa...</p>
<p><b>New page</b></p><div>Resurrection<br />
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What was Our god doing around the cross?. It produces a search for understanding of one of the crucial events of human history, perhaps the crucial event. The whole New Testament focuses on the death, burial, and resurrection, events prior to and flowing from it, its theological significance and ethical implications. We'll focus on the deep significance from the [http://conspiracyparanormal.blogspot.com atonement], as explained from three perspectives: the dynamic, subjective, and objective views.<br />
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Dynamic view<br />
The dynamic view sees Christ's death and resurrection since the climax of a cosmic conflict with Satan and also the demonic forces of evil. Christ came as the Second Adam (Romans 5:18-19), winning the competition that Adam failed. He also came since the new Israel, faithfully keeping submitting to God as opposed to to Satan as the first Israel had done (Matthew 2:15; 4:4; etc.). Soon after His baptism, the Spirit "drove" (Greek: ekballei) Him into the wilderness so that He might confront Satan (Mark 1:12). His victory there is only one of what must have been many battles, for Luke records that Satan left Him until "an opportune time" (Luke 4:13).<br />
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Throughout his ministry Jesus offered His power to cast out demons as a demonstration that He was stronger than Satan. Although He described Satan like a "strong man," He claimed the ability to "bind" the strong man and despoil his possessions (i.e., those who were demon-possessed). His ability to cast out demons "by the finger of God" He presented as evidence of the arrival of God's kingdom on the planet (Luke 12:20-22). Jesus got His disciples mixed up in warfare; their successful preaching, healing, and exorcism mission He afterward described as the fall of Satan from heaven (Luke 10:18).<br />
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Satan was behind the betrayal of Jesus by Judas (John 13:2, 27), his abandonment by the other apostles (Luke 22:31-32), along with his trial and murder (John 8:40-41, 44). Jesus recognized Satan as His principal enemy, and also before His death, He am confident of victory he spoke of it as a fait accompli (John 12:31; 14:30; 16:11, 32). The moment before His death Christ Himself uttered the triumphant words, "It is finished" (John 19:30; compare Luke 12:50). The glorious resurrection is proof that His death would be a victory and not a defeat (Revelation 3:21).<br />
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As part of his confrontation with false teaching at Colossae, Paul presents the cross and resurrection as a overcome spiritual enemies. The Colossians were in danger of being deceived by a syncretistic mixture of Judaistic legalism, Hellenistic philosophy, and Eastern mysticism. Apparently the heretical teachers weren't advocating a rejection of Jesus, nevertheless they denied Him the primacy and only intermediary beings. "Go beyond Jesus Christ to greater realities," they could have taught. Paul replies that there is nothing beyond Jesus Christ, in whom God's fullness dwells. He it really is Who "disarmed the powers and authorities, [making] a public spectacle of these, triumphing over them by the cross" (Colossians 2:15).<br />
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Not only did Christ conquer Satan, demons, principalities, and powers. Also, he conquered death (Acts 2:24; Revelation 5:5-6). Paul uses militaristic terms to discuss the resurrection, e.g., "destroyed" and "victory" (1 Corinthians 15:24-26, 54-56).<br />
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Because Christ has triumphed as our representative, we share in His triumph (hence the super-conquerors of Romans 8:37). In Ephesians 4:8 Paul applies Psalm 68:19 to Christ's triumph, picturing Christ being a conquering general returning to Rome for any victory parade: "When he ascended on high, he led captives in the train and gave gifts to men." The ensuing passage explains that the gifts He gave are the offices for building up the church. The captives are bypassed, but Colossians 2:15 seems an appropriate commentary.<br />
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In 2 Corinthians 2:14, Paul states that "God... always leads us in triumphal procession in Christ and thru us spreads everywhere the fragrance from the knowledge of him." In this instance the apostles (see 1 Corinthians 4:9), and maybe all Christians, are probably those types of following along behind--themselves conquered, yet joyously sharing in the victory celebration. Our struggle against Satan and demonic forces continues (Ephesians 6:12). As they is victorious, we also can be victorious (Revelation 3:21; 1 John 2:14-15; 4:4; 5:4-5).<br />
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Subjective view<br />
It's true that we are the subjects of His daring rescue (Colossians 1:13-14), but we participate. This is the subjective nature of the atonement: it transforms us. When we are united with Christ through faith-repentance-baptism, God's Spirit begins the process of transforming us from one level of glory to another (2 Corinthians 3:18).<br />
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The Spirit, Himself the guarantee this beginning will reach its intended end (Ephesians 1:13-14), begins to produce His fruit within our hearts (Galatians 5:22-23) as we cooperate by "walking within the Spirit" and being "led by the Spirit" (Romans 8:4, 14; Galatians 5:16). The metamorphosis isn't automatic; it takes constant mental concentration even as count ourselves dead to sin and alive to God (Romans 6:11). Additionally, it requires continual moral striving, once we refuse to let sin dominate us, yielding the individuals our bodies to righteousness instead of to sin (Romans 6:12-13).<br />
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It's a battle we fight, yet Paul assures us, "[S]in could have no dominion over you" (Romans 6:14). The struggle results in holiness and the end is eternal life (Romans 6:22). When Christ returns, on the eschaton, the Spirit will have performed His are employed in us: "[W]e shall be like Him, for we shall see Him because he is" (1 John 3:2).<br />
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Though this is work that changes us from inside and in which we ourselves participate, the loan still belongs to God, since it is His work being done in us and through us. He is the one that provides it to completion on that day (Philippians 1:6). Meanwhile, we image Christ these days. He was our representative in the cosmic conflict; we are His representatives within the existential struggle against the world, the flesh, and the Devil.<br />
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Objective view<br />
Yet Christ's death is more than what he did for (hyper) us (see Mark 14:24; Luke 22:19-20) and what he is doing in (en) us (see Colossians 1:27). It also involves what He did as opposed to (anti) us (see Matthew 20:28; Mark 10:45)---the objective view of the atonement. In fact, many believe that the substitutionary nature of the atonement is an essential aspect of all.<br />
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Several types of the substitutionary atonement come from Genesis. The word used in 1 John 3:12 to explain Cain's murder of his brother will be the word for "slaughter" (Greek: esphaxen), as in the offering of a sacrifice. This has led some to view our planet's first murder, recorded in Genesis 4:8, because the offering of a substitute sacrifice. In effect, Cain may have said, "So, You didn't like my vegetables being an offering? Let's see how You like THIS! (slash)." The murder certainly involved the shedding of his brother's blood, because of it cried out from the ground against the perpetrator (Genesis 4:10).<br />
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If the angel stops Abraham from stabbing Isaac to death, Abraham finds a ram caught in a nearby thicket that he can offer rather than (Septuagint: anti) his son (Genesis 22:12-13). The passage assumes that some sacrifice must be offered, and the one is replaced by the other.<br />
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[http://conspiracyparanormal.blogspot.com abductions] - More than a hundred years later, when Joseph's testing of his brothers developed a crisis situation involving the enforced servitude of Benjamin, Judah stepped forward and freely offered himself as an alternative for his brother (Genesis 44:18-34, especially not the Septuagint's usage of anti in v. 33). In this instance also, some substitute must be provided. There was no potential for mere escape from the demands from the master.<br />
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Yet all three of these are one-for-one substitutions, just like the "eye-for-eye" provisions of the Law. Christ's sacrifice (one for a lot of) is more like the sin offering in behalf of all the people or the sacrifice from the goat on the Day of Atonement (Leviticus 4:13-21; 16:15-19). He's the "atoning sacrifice for our sins, rather than only for ours, but also for the sins of the whole world" (1 John 2:2). He could be the "Lamb of God, Who takes away the sins of the world" (John 1:29).<br />
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One for your world? How can that be just? Its justice is dependent upon the identity of the Sacrifice. An individual human deserves infinite punishment because of sins. Adding the punishment of one other human adds no more than was there already (for infinity plus infinity equals infinity). The same is true for "the sins of the [whole] world." The slaughter of the Infinite One for these sins beings one infinity into connection with the other--just payment.<br />
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Our sins brought us under the curse of the law, but Christ became a curse for us by hanging around the tree (Galatians 3:10-14). Because of Christ's death, God surely could effect what Luther called a "happy exchange": we had been the subjects of God's just condemnation, the objects of His righteous wrath, but the sinless Christ became "sin" for us, so that we might become God's righteousness by Him (2 Corinthians 5:21). God established Him as the propitiation, the appeasement, so that the all-consuming fire of His wrath might be diverted to Him as opposed to destroying the rest of us humans (Romans 3:25). As Isaiah said, "The LORD has laid on him the iniquity people all" (Isaiah 53:6).<br />
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Must we choose?<br />
[http://conspiracyparanormal.blogspot.com resurrection] - Dynamic, subjective, and objective--must we choose from them? No! By its very nature the atonement is more than any one metaphor or perspective can contain. We should always be answering, "Yes, and much more besides." Like astronomers surveying the universe, the harder we study it, the greater vast it becomes. Our lack of ability to fully comprehend its dimensions doesn't nullify what we can understand, nor will it rob us of the amazement we sense at that which you know was accomplished.</div>Sat, 14 Apr 2012 21:04:39 GMTBaptisteFugate77http://beta.aalf.org/wiki/index.php?title=Talk:BaptisteFugate77