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<p><b>New page</b></p><div>Abductions<br />
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What was The almighty doing about the cross?. It constitutes a search for understanding of one of the crucial events of history, perhaps the crucial event. The whole New Testament focuses on the death, burial, and resurrection, events leading up to and flowing from it, its theological significance and ethical implications. We will focus on the deep significance of 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 the demonic forces of evil. Christ came because 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 in to 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 ability to cast out demons as a demonstration that He was stronger than Satan. Although He described Satan as a "strong man," He claimed the opportunity 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 proof of the arrival of God's kingdom in the world (Luke 12:20-22). Jesus got His disciples active in the 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, as well as before His death, He was confident of victory which 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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In his confrontation with false teaching at Colossae, Paul is definitely the cross and resurrection as a overcome spiritual enemies. The Colossians were at risk of being deceived by a syncretistic combination of Judaistic legalism, Hellenistic philosophy, and Eastern mysticism. Apparently the heretical teachers were not advocating a rejection of Jesus, however they denied Him the primacy in favor of intermediary beings. "Go beyond Jesus to greater realities," they might have taught. Paul replies that there are nothing beyond Jesus Christ, in whom God's fullness dwells. He it's Who "disarmed the powers and authorities, [making] a public spectacle of them, triumphing over them by the cross" (Colossians 2:15).<br />
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Not just did Christ conquer Satan, demons, principalities, and powers. Younger crowd conquered death (Acts 2:24; Revelation 5:5-6). Paul uses militaristic terms to talk about 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 like a conquering general returning to Rome for a 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 will be the offices for building up the church. The captives are bypassed, but Colossians 2:15 seems a fitting 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 case the apostles (see 1 Corinthians 4:9), and possibly 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 also participate. This is the subjective nature from 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 that beginning will reach its intended end (Ephesians 1:13-14), actually starts to produce His fruit inside 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 just isn't automatic; it takes constant mental concentration even as count ourselves dead to sin and alive to God (Romans 6:11). It also requires continual moral striving, once we refuse to let sin dominate us, yielding the members of our bodies to righteousness instead of to sin (Romans 6:12-13).<br />
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It is a battle we fight, yet Paul assures us, "[S]in could have no dominion over you" (Romans 6:14). The struggle contributes to holiness and the end is eternal life (Romans 6:22). When Christ returns, at the eschaton, the Spirit will have performed His work 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 can be work that changes us from the inside and in which we ourselves participate, the credit still belongs to God, since it is His work being done in us and through us. He is the one that brings it to completion tomorrow (Philippians 1:6). Meanwhile, we image Christ in this world. 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 does in (en) us (see Colossians 1:27). In addition, it involves what He did instead of (anti) us (see Matthew 20:28; Mark 10:45)---the objective take a look at the atonement. In fact, many think that the substitutionary nature of the atonement is an essential aspect of all.<br />
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Several types of the substitutionary atonement result from Genesis. The word used in 1 John 3:12 to explain Cain's murder of his brother may be the word for "slaughter" (Greek: esphaxen), as in the offering of a sacrifice. It's led some to view the world's first murder, recorded in Genesis 4:8, since 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 similar to this! (slash)." The murder certainly involved the shedding of his brother's blood, for it cried out from the ground against the perpetrator (Genesis 4:10).<br />
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Once 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 should 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 created 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 use of anti in v. 33). In this instance also, some substitute needed to be provided. There was no possibility of mere escape from the demands with the master.<br />
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Yet all three of these are one-for-one substitutions, similar to the "eye-for-eye" provisions of the Law. Christ's sacrifice (one for most) is more like the sin offering in behalf of all the people or the sacrifice with the goat on the Day of Atonement (Leviticus 4:13-21; 16:15-19). He could be the "atoning sacrifice for our sins, rather than only for ours, but also for the sins from the whole world" (1 John 2:2). He could be the "Lamb of God, Who removes the sins of the world" (John 1:29).<br />
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One for the world? How can that be just? Its justice depends upon the identity of the Sacrifice. A single human deserves infinite punishment as a result of sins. Adding the punishment of one other human adds no more than was there already (for infinity plus infinity equals infinity). This is also true for "the sins of the [whole] world." The slaughter with the Infinite One for these sins beings one infinity into contact with the other--just payment.<br />
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Our sins brought us beneath the curse of the law, but Christ became a curse for us by hanging on the tree (Galatians 3:10-14). Because of Christ's death, God was able to effect what Luther called a "happy exchange": we were the subjects of God's just condemnation, the objects of His righteous wrath, however 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 could be diverted to Him instead of 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 higher than any one metaphor or perspective can contain. We have to always be answering, "Yes, and much more besides." Like astronomers surveying the universe, the harder we study it, the greater vast it becomes. Our wherewithal to fully comprehend its dimensions does not nullify what we can understand, nor does it rob us of the amazement we sense at that which you know was accomplished.</div>MazzaDickman206