The Glory That Covers Everything: God’s Redemptive Invasion

From the very beginning, God made His plan clear:
“As surely as I live…the whole earth will be filled with the glory of the LORD.” — Numbers 14:21

This was never a side project or a small mission.
It is the greatest and most certain reality in history — the total redemption of creation. The fall of man may have unleashed darkness, but the Creator has always been committed to flooding every shadow with His light.

Not an Escape Plan — An Invasion of Love

When Jesus stepped into the world, He came not to stage an extraction but to launch an invasion. Not an invasion with armies and weapons, but with life itself.

“For God did not send His Son into the world to condemn the world, but to save the world through Him.” — John 3:17

On the cross, He disarmed the powers of darkness (Colossians 2:15), broke the back of death (Hebrews 2:14), and planted something eternal in the hearts of those who believe — His own life, His Spirit, His glory.

The Multiplication of the Anointed One

Jesus was the first seed in the ground, and from that seed has come a harvest: not one Christ walking the earth, but millions of His body, His presence, His light spread across the globe. Like yeast taking over a whole lump of dough, like a river of light flowing through the continents into the seas, His life is multiplying.

“The glory that You have given Me I have given to them…” — John 17:22

This is not symbolic poetry. This is the Kingdom’s strategy: Christ in you, the hope of glory (Colossians 1:27). The glory of God will not cover the earth by hovering in the clouds — it will cover the earth through the transformed sons and daughters who carry Him wherever they go.

The Restoration of All Things

The redemptive plan is not just about rescuing souls for a distant heaven. It is about restoring all things to their original harmony with the Creator — reconciling all things in heaven and on earth to Himself (Colossians 1:19–20).

This is why the Spirit burns inside us. This is why light floods our being and overflows into the world around us. This is why enemies are not destroyed but turned into family. Love Himself has moved in — and love always wins.

The End is Already Decided

The day will come when every dark place will be lit, every wound healed, every tear wiped away. Not because man finally got it right, but because God Himself made a promise, and He cannot lie.

We live now as living proof of His victory — the yeast in the dough, the fire in the core, the light in the darkness. We are the river of glory flowing across the earth until the waters cover the sea.

So stand, Sons of Light. The invasion is underway.
The world is not slipping through His fingers — it is being reclaimed by the hands that made it.

“For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.” — Romans 11:36

Sons of Light: Don’t Just Believe in Jesus—Believe Him

What does it really mean to believe in Jesus? Is it enough to simply acknowledge that He exists, or say a one-time “sinner’s prayer,” and then carry on with life as usual? Many churches quote the verse, “Believe on the Lord Jesus Christ, and you will be saved,” as if merely knowing about Jesus or repeating a prayer guarantees salvation. But the biblical call to “believe” in Christ goes so much deeper. Even the demons acknowledge the reality of Jesus – and they “believe” in the sense of knowing who He is – yet that doesn’t save them. Clearly, saving belief is more than just mental agreement or speaking Jesus’ name. True belief is active, transformative, and evidenced by a life that trusts and obeys Christ. In other words: Don’t just believe on Jesus – believe Jesus.

Believing in Jesus vs. Believing Jesus (Taking Him at His Word)

There’s an important nuance between believing in Jesus and believing Jesus. To believe in or “believe on” Jesus (as in Acts 16:31) certainly means to have faith in who He is and what He’s done. But authentic faith doesn’t stop at acknowledging facts. It progresses to believing Jesus – meaning we trust what He says and act on it. As one teacher put it, “A lot of people claim to believe in Jesus, but they don’t believe what He said, so they don’t really believe Jesus”. In other words, we might affirm Jesus as Savior yet not take His teachings to heart.

Believing Jesus means being convinced by His words – so convinced that we build our lives on them. It’s the difference between knowing the bridge exists and actually walking across it. Jesus wants followers who don’t just nod at the truth He spoke but stake their lives on it. He once asked, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” (Luke 6:46). True faith involves hearing Jesus’ words and putting them into practice, like the wise builder who laid his foundation on rock (Matthew 7:24-25).

Believing Him means we trust His promises, heed His warnings, and obey His commands – because we genuinely believe He knows best. It’s relational trust. As one explanation of biblical faith says: “Belief describes what is in our mind; trust describes what is in our heart. Faith is not merely intellectual assent. The key to faith is trust” . We can’t have a real relationship with someone we don’t trust, and God is no exception. So, to “believe Jesus” is to trust Him with all our heart – to cling to Him, rely on Him, and surrender to His guidance daily.

Even Demons “Believe” – So What Sets Our Faith Apart?

The Book of James delivers a blunt wake-up call on this issue. “You believe that there is one God. Good! Even the demons believe that – and shudder” (James 2:19). In other words, merely believing God exists (or that Jesus is the Son of God) puts us on the same level as demons in hell. They know the truth about God’s existence and power – they even tremble in fear – but that knowledge doesn’t save them. Why not? Because true biblical faith is more than knowledge; it produces obedience and transformation. James goes on to argue that a faith without any accompanying works is “dead” and useless (James 2:17-20). If our lifestyle shows no change – no acts of love or obedience flowing from faith – then our “belief” is no better than demon-level belief.

James’ point is not that we earn salvation by doing good deeds; rather, genuine faith naturally results in action. If someone claims to have faith in Christ but nothing in their life changes, we have reason to question whether they truly believe in the biblical sense. As GotQuestions.org insightfully puts it, “People who say they ‘believe’ in God while showing no evidence of faith have a level of ‘belief’ similar to that of demons”. Strong words! But necessary ones. True belief will move us – it will affect our priorities, our morality, our love for others. While demons believe about God and remain in rebellion, we who truly believe God will respond with loving allegiance.

This active aspect of faith is why the apostle Paul spoke of “faith working through love” (Galatians 5:6) and why James concluded that “faith apart from works is useless” (James 2:20) and dead (2:26). We are saved by faith alone, but, as the Reformers famously said, the faith that saves is never alone – it comes with a changed heart and a changed life. In short, real belief in Jesus entails fidelity to Jesus. It’s not just saying “Lord, Lord,” but doing the will of the Father (Matthew 7:21).

Saved by Grace Through Faith – Not by Works, But for Works

Let’s be crystal clear: we do not “earn” salvation by our works or goodness. The core Christian message is that we are saved “by grace … through faith … not a result of works” (Ephesians 2:8-9). It’s God’s free gift, received by trusting in Jesus Christ. However, what often gets lost is the very next verse: “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:10). In other words, works don’t save us, but they are the result of being saved. God’s grace through faith makes us a new creation (2 Corinthians 5:17), and the evidence of that new life will be the good works and holy living that follow. If there is never any growth, no turning from old sinful ways, no increase in love or holiness, then something is wrong. “How could the ‘new creation’ look exactly like the old? How could the old life have ‘passed away’ if nothing has changed?” as one writer asks. The Bible is emphatic that saving faith includes a change of mind (repentance) and a change of allegiance. When God draws us to Christ, He also plants in us a desire to turn from sin and follow Jesus – and this in no way contradicts salvation by faith alone. On the contrary, it fulfills the very purpose of salvation.

Think of it this way: If faith is real, it will trust Jesus enough to let Him start cleaning house in our lives. We trust Him as Savior and Lord. The grace that saves us also teaches us to say “No” to ungodliness (Titus 2:11-12). As one theologian famously said, “Salvation is a free gift… and this free gift will cost you everything”. It costs us our pride, our selfish agendas, even our very lives laid down at Jesus’ feet – and yet, what we lose is nothing compared to what we gain. We gain Christ Himself, and a brand-new identity and destiny in Him.

Faith, then, isn’t just a thought or a one-time decision; faith is a living trust. It’s like a branch abiding in a vine (John 15:5) – receiving life from Jesus each day, bearing fruit naturally because of His life within us. It means we depend on Jesus daily, not merely acknowledge Him historically. A Ligonier Ministries devotional explains that believing the gospel “involves complete dependence on Christ and His promises”. We cast off any hope in our own goodness and rest our whole weight on Jesus. That kind of faith inevitably produces obedience out of love. When we truly believe Jesus, we’ll begin to live like we believe Him.

Imitating Christ: “Whoever Believes in Me Will Do the Works I Do”

Jesus Himself spelled out the active nature of true belief. “Truly, truly I say to you, whoever believes in Me will also do the works that I do; and greater works than these will he do…” (John 14:12). Far from portraying belief as a mere checkbox, Jesus tied it to actiondoing the works He did. This doesn’t mean every Christian will perform miracles on demand; it means that all believers are called and empowered to continue Jesus’ mission on earth. As John Piper noted, “All believers, pure and simple, will do the works Jesus does. … When it says, ‘Whoever believes in Me’ will do this or that, it is describing the normal Christian life. In other words, living like Jesus isn’t just for “super-saints” – it’s the expectation for whoever truly believes. To have faith in Jesus is to so trust Him that we begin following Him, acting as He acted.

What were the works Jesus did? He loved the unlovable. He spoke truth and showed compassion. He served others selflessly, stooped to wash His disciples’ feet, and welcomed society’s outcasts. He obeyed His Father’s will, even when it meant sacrifice. If we believe Him, we will strive to do the same. Jesus said, “A new commandment I give to you, that you love one another: just as I have loved you” (John 13:34). Believing Jesus means we take that seriously – we actually attempt to love like He loved. Likewise, we forgive as He forgave us, we serve as He served, and we pursue holiness because He was holy. None of this is to earn God’s favor, but to live out the new life He’s given us. Belief is not passive; it’s active participation in the life of Christ. Scripture describes true believers as ambassadors for Christ (2 Corinthians 5:20), as if God is making His appeal to the world through us. We’re meant to be representatives of Jesus – little “Christs,” reflecting His character – not mere spectators warming a church pew.

In fact, the apostle Paul boldly said, “It is no longer I who live, but Christ lives in me” (Galatians 2:20). Christ in us is meant to be a visible reality – “Christ in you, the hope of glory” (Colossians 1:27). That hope of glory isn’t just for the next life; it shines now as we manifest Christ’s life through our actions. To believe Him is to let Him live His life through us by the Holy Spirit. When we trust Him, we open our hearts for His Spirit to fill us, guide us, and empower us to do what we could never do on our own. The same Spirit that raised Jesus from the dead now dwells in believers (Romans 8:11), enabling us to love radically, give generously, endure patiently – in short, to imitate Jesus.

And yes, Jesus warned that following Him would not be easy. “If anyone would come after Me, let him deny himself and take up his cross daily and follow Me,” He said (Luke 9:23). True belief will lead us down that road of self-denial and sacrifice. There may be persecution or hardship for Christ’s sake, just as Jesus promised (John 15:20). But He also promised that “those who endure” with Him will share in His glory (cf. Romans 8:17, 2 Timothy 2:12). Believing Jesus means we trust these promises enough to endure difficulties, knowing a greater reward is coming. “If we suffer with Him, we will also be glorified with Him,” Scripture says (Romans 8:17). In fact, Jesus offers the astonishing promise that those who overcome will “sit with [Him] on [His] throne” in the end (Revelation 3:21). Talk about a high calling! He invites us not only to salvation, but to share in His reign. Such a destiny puts any “easy-believism” to shame. Why settle for a shallow faith that barely escapes judgment, when Christ is calling us to victorious, overflowing life with Him now and forever?

From Cheap Grace to Costly Grace: No “Easy-Bake” Gospel

Unfortunately, in modern evangelical culture it’s common to find a watered-down gospel message. Sometimes it’s presented like an infomercial: “Just pray this quick prayer, and boom – you’re saved! No strings attached. Welcome to the club; see you in heaven.” At big events, we might hear celebration that “10,000 people got saved tonight because they all said the sinner’s prayer.” But are those people being taught what it means to follow Jesus day by day? All too often, the answer is no. There’s no follow-up discipleship, no “boot camp” to train new believers in prayer, Scripture, and listening to the Holy Spirit. They’re not taught how to carry their cross or lean on God’s strength to overcome sin. Instead, they might get a pat on the back, a few feel-good Bible stories, and a list of dos and don’ts: go to church, be nice, don’t cuss or drink too much. This easy-believism – a quick conversion with no commitment – is what Dietrich Bonhoeffer famously decried as “cheap grace.” Bonhoeffer wrote, “Cheap grace is the preaching of forgiveness without requiring repentance… baptism without church discipline… grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.”. In contrast, Jesus offers costly grace: He freely gives us salvation, but in giving us new life He also claims our whole life. He calls us to follow Him on the hard road of discipleship.

The “cheap grace” mindset treats salvation like a transaction or a ticket to heaven, rather than the beginning of a relationship and a transformation. It “sells the gospel short,” reducing it to a formula. As a result, many converts are left spiritually immature and ill-equipped to actually live as Christians. They might know Jesus died for my sins, but they haven’t been shown how to live for Jesus in daily practice. The early church didn’t operate that way – Jesus said “Go and make disciples of all nations… teaching them to obey everything I have commanded you” (Matthew 28:19-20). A disciple is a student, an apprentice – not just someone who prayed a prayer, but someone being formed in the way of Christ.

It’s not about checking the religious boxes (pray, get baptized, tithe, try not to swear) and then coasting. No, it’s about entering a whole new life. The Bible uses radical imagery: when we trust in Christ, our old self is crucified with Him, and we are raised to a new life (Romans 6:4-6, Galatians 2:20). We’re called “new creations” (2 Cor. 5:17). We literally have a new identity and a new power at work within us – the Holy Spirit. Imagine telling a caterpillar that turned into a butterfly to go back to crawling in the dirt! That’s what a “sin-management only” gospel does – it doesn’t teach people to fly in their new identity, but only to try to not get too dirty as caterpillars.

A robust gospel, by contrast, teaches believers who they now are in Christ. It emphasizes that we are children of God (1 John 3:1), co-heirs with Christ (Romans 8:17), and even partakers of the divine nature (2 Peter 1:4). It reminds us that our bodies are now temples of the Holy Spirit, God’s own presence dwelling in us (1 Corinthians 6:19). It assures us we are forgiven and made righteous through Jesus (2 Cor. 5:21), and that we have authority over sin now – we are no longer slaves to sin, but alive to God (Romans 6:6-14). When Christians grasp these truths, the motivation and power to live differently flow naturally. Instead of merely saying “Don’t sin, try to be good,” the message becomes: “Walk by the Spirit, and you will not gratify the desires of the flesh” (Galatians 5:16). In other words, focus on communion with the Holy One, and He will empower you to overcome sin. We present ourselves to God as instruments of righteousness, because He has broken sin’s chains (Romans 6:13-14, 18). Righteous living is then not a burden but a supernatural result of God’s grace inside us.

One practical example: a person trapped in addiction or any sinful habit isn’t helped by a shallow, “try harder” pep talk. But if they’re discipled to know the Holy Spirit, to hear God’s voice in Scripture and prayer, and to rely on His power, they can experience real freedom. The gospel is good news precisely because it not only wipes our slate clean but also fills us with a new Spirit and nature. The Apostle Paul exclaimed, “Thanks be to God, that though you were slaves of sin, you became obedient from the heart… and having been set free from sin, you became slaves of righteousness” (Romans 6:17-18). We don’t have to remain in bondage; by believing Jesus, we accept that He broke our chains. We start living free.

So, any Christian teaching that ignores “picking up your cross” and instead offers a no-cost, no-commitment path is not presenting the full gospel. It may fill pews or get quick decisions, but it does not produce disciples. Jesus isn’t interested in fans or superficial followers; He wants brothers and sisters, co-heirs, who will share His heart and mission. As Scripture says, “The creation waits in eager expectation for the children of God to be revealed” (Romans 8:19). The world is not waiting for more nominal Christians; it’s groaning for real sons and daughters of God to step into the light and show what God is like.

Embracing Our Identity and Calling as Children of God

When we truly believe Jesus, we step into an astounding new identity. John 1:12 declares, “To all who received Him, to those who believed in His name, He gave the right to become children of God.” God doesn’t want religious duty-doers – He wants sons and daughters. And as His children, we’re invited into the “family business,” so to speak, representing our Father on earth. We become “ambassadors for Christ”, carrying His message and character to those around us. It’s a position of both privilege and responsibility.

Consider this: If you’re a child of the King, how should you live? Not in arrogance or pride, but with the dignity and purpose that befits the King’s family. We aren’t paupers scraping by on self-effort; we have the resources of heaven at our disposal – the Holy Spirit, the Word of God, the fellowship of believers – to help us live out our calling. Christ calls us to nothing less than union with Himself. The Bible even says we are the “Body of Christ” (1 Corinthians 12:27), an extension of Him. And in eternity, we will reign with Him (2 Timothy 2:12, Revelation 3:21). This high calling should ignite a fire in us to live up to what we’ve already received by grace.

Thus, any counterargument that says “Well, can’t I just believe and not worry about all this discipleship stuff?” falls flat when you grasp the majesty of what God has done for us. Why would we want to stop at the doorway of faith and not explore the riches inside? Jesus is not only interested in saving us from hell, as huge as that is – He’s interested in sharing His life and His kingdom with us. He even prays in John 17 that we would be one with Him and share in the love and glory He has with the Father. Far from being a drudgery, following Jesus wholeheartedly is the gateway to ultimate fulfillment. It’s what we were created for.

Certainly, some worry that emphasizing works or obedience might lead to legalism or undermine grace. But done rightly, it’s the opposite: it magnifies grace. Grace not only pardons but empowers. As one article explains, the idea that true salvation produces a changed life “does not contradict salvation by faith alone”. Rather, it shows the full scope of God’s grace – a grace that “instills a desire to turn from sin and follow Christ”, and by the Spirit’s power, actually brings about that change. We’re not talking about perfection overnight or earning God’s love. We’re talking about a new trajectory of life when Christ enters the scene. Discipleship, spiritual growth, and even struggles are all part of the journey of faith. But true believers will persevere and grow over time, because God’s own Spirit is in them working toward completion (Philippians 1:6).

Let’s remember: Jesus didn’t die and rise again to produce half-hearted converts who occupy a pew. He did it to restore us to God, to make us a holy people zealous for good works (Titus 2:14), and to raise up a family that bears the family resemblance (Romans 8:29). The world is waiting to see real Christianity in action – people who not only say Jesus is Lord but live like it. People who shine as “sons of light” in the darkness (1 Thessalonians 5:5, Ephesians 5:8-9). When we believe Jesus, we take our place in that calling.

Conclusion: Believe Him – Live Him – Manifest Him

It’s time to reclaim the full meaning of “belief”. To believe on Jesus Christ is not a static mental assent; it’s a dynamic life of trusting and following Him. It starts in the heart – a genuine trust in His grace to save – and then it radiates outward in a life that mirrors our Savior more each day. We won’t do this perfectly, and that’s why God’s grace is an ongoing comfort. But a true believer keeps coming back to Jesus, keeps learning from Him, and keeps growing by His power.

So, dear sons and daughters of light: don’t settle for a diluted faith. Don’t just believe about Jesus in order to get a “Get Out of Hell Free” card. Believe Him – take Him at His word. Let His teaching shape your worldview. Trust His promises enough to step out in obedience even when it’s hard. Rely on His Spirit moment by moment – “pray without ceasing” and walk with Him through your day. When you stumble, believe His mercy and get back up. When you succeed, give credit to His grace at work in you.

And above all, recognize that believing Jesus means letting Him live through you. When people encounter you, let them meet a reflection of Christ. The apostle John wrote, “Whoever claims to live in Him must walk as Jesus did” (1 John 2:6). This is a high bar – impossible in our own strength – but the beauty is Jesus Himself empowers us by His Spirit. He has not left us as orphans. He is in us and with us.

The good news is that we’re not talking about grim duty; we’re talking about the adventure of being transformed from glory to glory. We have the unspeakable privilege of fellowship with God – of hosting His presence in our very bodies, of being the “Holy of Holies” where God’s Spirit dwells. If we truly believe that, how can we remain unchanged?

So, let’s respond to Jesus’ call with our whole lives. Let’s move from mere belief in Him to an active trust of Him. Let’s show a watching world that Jesus is real and His gospel actually changes things. As the Scripture says, “Now are we the children of God… and when Christ appears, we shall be like Him” (1 John 3:2). Until that day, our mandate is clear: manifest Him here and now. Live as the sons and daughters of God that you are – filled with His Spirit, abounding in His love, carrying your cross, and shining His light.

In sum, Sons of Light, don’t just believe on Jesus. Believe Him. Live Him. Manifest Him. This is our calling, our privilege, and our joyful duty in response to the One who is completely worthy of our trust.

The New Israel: The Body of Christ and the Abrahamic Blessing

Understanding the Abrahamic Covenant Promise

God’s covenant with Abraham included a powerful promise: “I will bless those who bless you, and him who curses you I will curse,” and through Abraham God would bless “all the families of the earth”. In its original context (Genesis 12:1–3), this promise was given to Abram (Abraham) before Israel even existed as a nation. Many readers assume this means that anyone who supports Abraham’s physical descendants (the nation of Israel) will be blessed, and anyone who curses Israel will incur God’s curse. Indeed, the promise produced a great nation from Abraham’s line – Israel – and eventually the Messiah came through Israel. However, the New Testament provides a deeper interpretation of who truly inherits Abraham’s promises. Rather than mandating automatic support for any political entity, Scripture asks: Who are the true children of Abraham and heirs of the covenant? Understanding this is key to evaluating what it means to “bless Israel” in a New Covenant context.

Children of Abraham: By Flesh or by Faith?

Jesus and the apostles draw a sharp distinction between merely ethnic Israel and the spiritual children of Abraham. John the Baptist warned the Jewish leaders not to presume they were right with God simply because of their lineage: “Do not say to yourselves, ‘We have Abraham as our father,’ for God can raise up children for Abraham from stones” (Matthew 3:9). Jesus echoed this when confronting the unbelieving Pharisees. Although they were Abraham’s descendants biologically, Jesus said their actions betrayed a different father. “If you were Abraham’s children, you would do what Abraham did,” Jesus told them, exposing their intent to kill Him. “You are of your father, the devil,” He declared, because they rejected God’s truth (John 8:39–44). In other words, physical descent from Abraham was not enough – without Abraham’s faith, they were not true children of Abraham in God’s eyes.

The Apostle Paul makes the same point with great emphasis. He notes that not everyone descended from Israel truly belongs to Israel in God’s covenant sense: “not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his descendants” (Romans 9: 6-7). The New Testament consistently teaches that faith, not ethnicity, is the defining mark of Abraham’s children. Paul argues that Abraham’s real sons and daughters are those who share Abraham’s faith in God, whether Jew or Gentile. “Understand, then, that those who have faith are children of Abraham,” Paul writes, and “Scripture foresaw that God would justify the Gentiles by faith and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’ So those who rely on faith are blessed along with Abraham, the man of faith” (Galatians 3:7–9). In fact, Paul explicitly cites the Genesis 12 promise to show that the blessing ultimately comes not through a bloodline alone but through faith: “It is those who are of faith who are blessed along with Abraham”. Thus, the New Testament flips the question of inheritance from race to grace. Being a physical Jew does not automatically make one a true Israelite in God’s sight – “it is not the children of the flesh who are children of God, but the children of the promise”  (Romans 9:8) who count as Abraham’s seed.

The Church as the “Israel of God”

Under the New Covenant, all who are “born of the Spirit” and trust in Christ become part of God’s covenant family – the Body of Christ, which the New Testament suggests is the new “Israel” in God’s redemptive plan. The apostles taught that in Christ the dividing wall between Jew and Gentile is removed, creating one new people of God (Ephesians 2:14–18). Paul’s metaphor of the olive tree in Romans 11 illustrates this continuity: unbelieving Jews (natural branches) were broken off and believing Gentiles (wild olive shoots) were grafted into the tree to share in the nourishment of Abraham’s root. Yet Jewish people who turn to Christ can be grafted back into this same tree – for there is ultimately one olive tree, one covenant people of God (Romans 11:17–24). Paul pointedly asks, when Gentiles are grafted in, “What are they grafted into?” The answer: “They’re being grafted into Israel,” into the longstanding people of God. He reminds Gentile Christians that before Christ they were “alienated from the commonwealth of Israel” but now, by Jesus’ blood, they have been “brought near” and made fellow citizens in God’s household. In other words, the Church (Jewish and Gentile believers united in Christ) shares in the identity and promises of God’s people Israel.

Paul uses the olive tree analogy to describe how Gentile believers are grafted into the covenant people of God. In this photo, new branches have been grafted onto an old olive tree stump – a vivid picture of Paul’s teaching in Romans 11.

The New Testament even uses Old Testament titles for Israel to describe the Church. For example, Peter calls the predominantly Gentile believers “a chosen generation, a royal priesthood, a holy nation, God’s own people,” echoing God’s words about Israel in Exodus 19:5–6 (see 1 Peter 2:9-10). Likewise, believers in Jesus are called the “seed of Abraham” and heirs according to the promise (Galatians 3:29). Paul addresses the Galatian Christians (comprised of both Jews and Gentiles) as the “Israel of God” (Galatians 6:16), indicating that the community of believers constitutes God’s true Israel. As one summary explains, the New Testament writers frequently apply Israel’s language to the church – “All Christians are ‘fellow citizens’ … there is no national preference with respect to salvation. Just as we become spiritual ‘sons of Abraham’ by faith, so we can be considered ‘spiritual Israel’ when we receive Christ”. Far from teaching that God has abandoned Israel, the New Testament reveals that the faithful remnant of Israel (Jewish believers) together with believing Gentiles have been gathered into one flock under one Shepherd, Jesus (John 10:16). In this way, “the church is the gathered together remnant of Israel, assembled into the flock of Christ” – or as Paul terms it, “the Israel of God.” (Galatians 6:16)

Biblical Prophets and Israel’s Unfaithfulness

It’s important to recognize that being “Israel” (God’s chosen people) never meant unconditional approval of all Israel’s behavior. The Old Testament prophets consistently rebuked the nation of Israel – especially its leaders – when they strayed from God’s covenant. Rather than “supporting” corrupt kings or excusing injustice, prophets like Nathan, Elijah, Amos, Isaiah, and Jeremiah boldly confronted Israel’s wickedness in government and society. They were “divinely appointed to call out injustice, idolatry, and moral decay, urging rulers to return to covenantal faithfulness required by God”, delivering stern warnings and calls to repentance. For example, the prophet Amos thundered against the Northern Kingdom of Israel’s wealthy elite for oppressing the poor, declaring, “I know your transgressions are many and your sins are numerous” (Amos 5:12). He warned that Israel’s prosperity was not a sign of God’s favor while injustice reigned. Isaiah likewise cried that Israel’s rulers were “rebellious, companions of thieves” and that the nation’s worship was hypocritical while they neglected justice (Isaiah 1:4, 1:23). In short, the biblical prophets loved Israel enough to hold it accountable to God’s standard – they did not teach blind nationalism. Jesus followed this prophetic tradition, exposing the sins of Jerusalem’s religious establishment. In a pointed parable, He likened Israel’s leaders to wicked tenants of a vineyard who even killed the owner’s son to seize the inheritance (a prophecy of Jesus’ own crucifixion at their hands – see Matthew 21:33–45). Because of such unfaithfulness, Jesus warned, “the kingdom of God will be taken away from you and given to a people producing its fruits” (Matthew 21:43). Thus, supporting biblical Israel never meant endorsing Israel’s rebellion against God. True loyalty to God’s people meant urging them to repent and honor God’s covenant – a principle that carries into the New Covenant as well.

Blessing the True Israel Today

Given this biblical background, what does it mean for Christians today to “bless Israel”? The covenant promise “I will bless those who bless you and curse those who curse you” remains in effect – but the target of that promise, according to the New Testament, is ultimately Christ and His people, not a geopolitical nation-state. Those who bless (do good to, honor, or support) God’s covenant people in Christ will be blessed, and those who persecute or curse God’s people will face God’s displeasure. This principle is seen in Jesus’ teaching: “Whoever welcomes you welcomes Me… And whoever gives even a cup of cold water to one of these little ones because he is My disciple, truly I tell you, he will never lose his reward” (Matthew 10:40-42). Likewise, at the final judgment Jesus will say, “Whatever you did for one of the least of these My brothers, you did for Me” (Matthew 25:40), and “as you did not do it to one of the least of these, you did not do it to Me” (25:45). Jesus so identifies with His followers that blessing or mistreating them is counted as blessing or mistreating Him. No wonder the risen Christ asked Saul, “Why do you persecute Me?” when Saul was hunting Christians (Acts 9:4) – to persecute the church is to persecute Christ Himself.

Therefore, the sons of Abraham by faith – all who belong to Christ – are the “Israel” that believers should especially bless and never curse. Practically, this means Christians are called to love, serve, and stand with fellow believers, including Jewish Christians and Gentile Christians alike, as one family in Christ. It does not mean we must automatically approve every policy of the modern political nation of Israel. While Christians may certainly pray for and seek the peace of all nations (including Israel) and oppose anti-Jewish hatred, the biblical covenant does not obligate uncritical political support for a secular state. Rather, as we have seen, God’s promise to Abraham was fulfilled in Jesus“in you all the families of the earth will be blessed” ultimately points to the blessing of salvation in Christ spreading to all peoples. All who are “in Christ” are now heirs of that promise. They are the ones called the “children of God” (John 1:12) and the true offspring of Abraham (Galatians 3:29).

In summary, the New Testament reveals a profound truth: “Abraham’s sons, biblically, are the ones who keep the faith of Abraham, whether or not they’re blood relatives”. God’s covenant promises – including the promise of blessing for blessing – apply to those who hold the faith of Abraham. The “new Israel” is not defined by ethnicity or national borders, but by relationship to Christ. As one Bible teacher concludes, “the church is the gathered together remnant of Israel… the church is the Israel of God.” Therefore, Christians should “bless” God’s people (the Body of Christ) and never curse them. In doing so, we honor the intent of God’s promise to Abraham. Conversely, we should not invoke the Abrahamic covenant to justify unquestioning allegiance to a secular government. God loves the Jewish people and has a future for Israel in His plan, but the highest loyalty of Christians is to Jesus and His kingdom, composed of all who are born of the Spirit. Blessing the true Israel means supporting “those who wrestle with God” in faith – the community of believers – and remaining faithful to God’s covenant purposes as fulfilled in Christ. Such an understanding keeps our focus on the spiritual Israel that inherits God’s promises, ensuring we align our support with what God’s Word actually teaches about His people and His plan.

Rights & Responsibilities: Living as Sons and Daughters of God A Sons of Light Devotional – Friday Edition


Being called a son or daughter of God isn’t just a poetic identity—it’s a divine calling with both privileges and purpose.

Scripture proclaims that we are seated with Christ in heavenly places (Ephesians 2:6), crowned with righteousness, and filled with the same Spirit that raised Jesus from the dead (Romans 8:11). But this identity is more than inheritance—it’s a mandate. A son doesn’t just sit at the table. A son represents the household.

And in our Father’s house, there is both honor and responsibility.


The Privilege of Sonship

To be a child of God is to be adopted into divine authority:

  • We are seated with Christ (Revelation 3:21)
  • We approach the throne of grace with confidence (Hebrews 4:16)
  • We are temples of the Holy Spirit (1 Corinthians 6:19)
  • We are joint-heirs with Christ (Romans 8:17)

We belong to the courtroom of the Most High. We break bread at His table. We are part of His tribe.

But sonship isn’t passive. It is participatory. It demands alignment with the Father’s will, not just acceptance of His blessings.


The Cost of Walking as Sons

Jesus didn’t just wear the title Son of God. He lived it, loved through it, suffered for it.

  • “He learned obedience through what He suffered.” (Hebrews 5:8)
  • The ego must bow. “Not My will, but Yours be done.” (Luke 22:42)
  • The world won’t understand us. “If the world hates you, know that it hated Me first.” (John 15:18)
  • True leadership serves: “The Son of Man came not to be served but to serve.” (Matthew 20:28)

To walk in sonship is to carry a cross that doesn’t just symbolize death—but transformation. The ego is diminished. The Spirit is awakened.


The Role of Ambassadors

We are ambassadors of Christ (2 Corinthians 5:20), sent to represent a kingdom not of this world. Our job isn’t to judge it but to reconcile it:

  • “God was in Christ reconciling the world to Himself, not counting their trespasses against them.” (2 Corinthians 5:19)
  • We are the message. We are the temple not built by human hands.
  • We carry light, speak truth, and model the righteousness we’ve been freely given.

We are the hands and feet of the Almighty. The walking, breathing body of Christ in the earth.


Trust Like Jesus Did

Jesus trusted the Father completely—not just with outcomes, but with His identity, His suffering, His path.

  • “I only do what I see the Father doing.” (John 5:19)
  • Faith overcomes the world (1 John 5:4)
  • Salvation is trusting God to make everything right in us (Romans 10:10, paraphrased)

To trust God is to let go of control and embrace transformation. That is the essence of our faith.


Final Reflection

You are not your own. You are His.

And because you are His:

  • You are light.
  • You are free.
  • You are the righteousness of Christ.
  • You have the mind of Christ.
  • You walk with divine authority and spiritual clarity.

You are not here to perform. You are here to represent.

The Father now lives in you. You carry His name, His Spirit, and His message.

So suffer well. Serve boldly. Love deeply. Trust fully. For you have been seated with Christ and called to manifest Him.

You can do all things—not through striving, but through Christ who lives in you.

You Were Born to Reign – Not Just Be Rescued

For too long, the gospel has been reduced to a rescue mission.
We’ve heard about sin, forgiveness, and the promise of heaven—but very little about what happens after we’re forgiven. What does it mean to be saved? What kind of life are we now called to live?

The Scriptures paint a far richer picture. You weren’t just forgiven. You were adopted. You weren’t just spared judgment—you were handed an inheritance. The message of the New Testament isn’t only about going to heaven someday. It’s about becoming a son now. A daughter. An heir. A ruler.

Let’s look at what Scripture actually says.


1. The Spirit Confirms Who You Really Are
Romans 8:16–17

“The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ.”

This isn’t symbolic or poetic language. This is legal and relational truth. You are God’s child—right now. And if you’re His child, then you inherit what belongs to Him. Not someday. Not after death. But as a current reality.

You are a co-heir with Jesus Christ. That means you’ve been invited into the same inheritance He walks in: intimacy with the Father, power by the Spirit, and authority in the Kingdom.

Yet many Christians are taught to wait—to assume this promise is only for the future. But Scripture says the Spirit is already bearing witness. You’re already included.


2. You’re Abraham’s Seed—And That Means Something
Galatians 3:29

“If you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”

When you belong to Christ, you step into a covenant God made thousands of years ago. Abraham was promised land, legacy, kingship, and the blessing of nations. Those promises didn’t vanish. They’re fulfilled in Christ—and extended to you.

This isn’t about a generic spiritual inheritance. This is about being positioned in a legacy of dominion, influence, and divine partnership.

Too often, this gets spiritualized away. We reduce it to “being blessed” without understanding the deeper truth: you were born again into a royal bloodline—called to reign with Christ.


3. You Are God’s Child—Right Now
1 John 3:1

“See what kind of love the Father has given to us, that we should be called children of God; and so we are.”

This verse does not say, “we will be children.” It says we are. Present tense. This identity isn’t earned. It’s given. And it’s not a title without meaning—it’s a transformation.

You don’t just get a new label. You get a new nature. As Peter says, we are “partakers of the divine nature.” You were made to reflect the character of the One who adopted you.

Sadly, many believers still carry the mindset of outsiders—feeling tolerated, not trusted. But the Father’s love goes beyond forgiveness. It restores identity. It calls you family.


4. You’ve Been Set Free to Rule—Not to Return to Slavery
Galatians 4:7

“So you are no longer a slave, but a son, and if a son, then an heir through God.”

Paul draws a clear line here: You are not a slave. You are a son. And as a son, you’re not under a system of rules—you’re under a relationship of trust. You carry the family name. You’re entrusted with the family mission.

That means your life is not just about obeying commands—it’s about managing the Father’s house. It’s about co-laboring with Christ to see His Kingdom come on earth as it is in heaven.

The problem is, religion often keeps people in a slave mindset. We’re taught to behave, but not to build. We’re told to submit, but not to steward. But sons and daughters are called to maturity—and maturity means rulership.


5. God Planned This From the Beginning
Ephesians 1:5

“He predestined us for adoption as sons through Jesus Christ, according to the purpose of His will.”

God didn’t save you reluctantly. He didn’t adopt you because He had no other choice. Sonship was His plan all along.

You were created to carry His name. To reflect His glory. To represent His Kingdom.

When the church emphasizes salvation only as a rescue from sin, we miss the point of why we were saved—to become sons, restored in relationship and given responsibility in the Kingdom.


6. Jesus Wants You With Him—In Glory
John 17:24

“Father, I desire that they also, whom You have given Me, may be with Me where I am, to see My glory…”

Jesus didn’t ask for distance between you and Him. He asked for union. Proximity. Shared presence. Shared glory.

He’s not ashamed to call you brother. He wants you where He is. That means in relationship, in communion, and yes—in glory.

But we’ve been taught to be content with just “making it in.” We think glory is reserved for Jesus alone. But Jesus prayed differently. He wants His family beside Him—not watching from the crowd, but participating in His reign.


7. You Will Reign—With Christ
Revelation 2:26 and 3:21

“To the one who conquers… I will give authority over the nations.”
“The one who conquers, I will grant him to sit with Me on My throne…”

These are not metaphors. These are promises. Jesus doesn’t just save you from something. He seats you with Him in something.

To conquer is to remain faithful. To endure. To keep His works to the end. And to the faithful, Jesus promises authority—real authority.

You’re not meant to spectate from the outside. You’re called to sit on the throne with Christ. Not just near it. Not just around it. With Him.

Most churches don’t teach this. It sounds too high, too bold, too good. But that’s exactly what makes it true. The gospel is more than forgiveness—it is enthronement.


Conclusion: You’ve Been Entrusted

The message of the Kingdom is not only about salvation. It’s about transformation. You were not only pulled out of something—you were placed into something greater.

You are not just saved.
You are entrusted.
You are seated with Christ.
You are filled with His Spirit.
You are called to reign.

So stop living like a slave.
Stop waiting for heaven to begin.
The Spirit already bears witness. The Word already confirms it.

You’re a son. You’re a daughter.
And it’s time to live like one.

A Fire That Never Died: A Journey of Baptism, Calling, and Destiny


For a year and a half, I walked the streets of Central Florida, preaching the gospel with fire in my heart and conviction in my voice. It was all rooted in my home church, Believer’s Fellowship, under the guidance of Pastor Wayne Friedt. We evangelized with passion, reaching the lost, moved by the Spirit’s relentless call to see lives transformed.

But my journey began much earlier.

I was six years old when the Holy Spirit filled me, and I spoke in tongues for the first time. Even as a child, I walked in an awareness of God’s presence, a relationship that shielded me through many trials and family struggles. By thirteen, something within me had ignited into a new level of zeal—I found myself standing on the streets of Tampa, preaching to grown men about the love and salvation of Jesus Christ.

At fourteen, I encountered a scripture that changed my life forever: “I baptize you with water, but He who comes will baptize you with the Holy Spirit and fire” (Matthew 3:11). I remember reading those words, gripping my Bible in my hands, and believing with absolute certainty that if God promised it, then it was mine to receive.

I closed my eyes and spoke to the Lord: “Father, I know I have been baptized in water, but I have not yet been baptized in fire. What is this fire, and how do I receive it?” I placed a demand on heaven that day. “You said it in Your Word, so I am asking for it now.” I prayed fervently, but nothing happened. Instead of discouragement, I became even more determined. God could not lie. His promises were good. And I would keep asking until He answered.

Every day, after school, I would go into my room, step into my walk-in closet, shut the door, and begin to pray in the Spirit. I sought the baptism of fire with an intensity that only grew stronger each day. For weeks, my prayers filled that closet. On Sundays, I walked up for prayer at the end of each church service, hoping that maybe—just maybe—this would be the moment. Pastor Wayne would pray over me, and I would feel the presence of God, but the fire had not yet come.

By the fourth week, my mind was consumed. I sat through the Sunday sermon, but all I could think about was the prayer line at the end. That was when a thought—no, a whisper—came to me: “You keep asking for yourself, but what if you asked for someone else? What if you stood in the gap for another?”

I now believe it was the Spirit of God leading me into a divine setup.

That Sunday, I walked forward again, but this time, I asked for prayer for my younger brother, Steven. As Pastor Wayne moved down the line, I felt the Spirit of God begin to overwhelm me. When he stood in front of me, he asked what I needed, and I told him I was standing for my brother’s blessing. He nodded and reached out his right hand to place it on my head.

The moment his fingers touched the curls of my hair, the power of God struck me like lightning. My body dropped backward with such force that my feet remained planted while my knees bent unnaturally, and my head crashed against the concrete floor with a resounding impact. The sound echoed through the sanctuary, and gasps filled the room as people watched in stunned silence. Yet, I felt no pain—only the overwhelming, electrifying presence of God consuming every fiber of my being. My entire body tingled, pulsating with the fire I had been praying for.

I lay there for twenty minutes, unable to move, barely able to process what had happened. When I finally sat up in the front pew, still dazed, Pastor Wayne approached me with concern.

“Are you okay?” he asked.

“Yes, sir,” I answered. “I don’t feel any pain.”

He studied me carefully. “Tell me, did you see or feel anything when I prayed for you?”

I recounted what had happened, still not realizing what had actually occurred. That’s when he said something that would remain with me forever:

“Well, I’ve never had this happen before—and to this day, it has never happened since—but when I laid hands on you, I literally saw a ball of blue fire shoot from my hand and into your forehead.”

In that moment, the weight of it all came crashing down. I had received exactly what God had promised me. I had been baptized in fire.


The Dream of the Fireball

Not long after, I had a dream. I was seated in the front of the sanctuary during a Sunday service. A storm raged outside, lightning flashing through the windows, and a leak formed in the ceiling above the front pew. The ushers rushed to fix it, climbing a tall A-frame ladder.

Then suddenly, above the ladder, a bright ball of fire appeared. It was the size of a large grapefruit at first, but then it expanded to the size of a basketball. Inside the flames, I saw the face of Christ.

Gasps filled the room. People whispered, “It’s Jesus.”

Then, just as quickly as it had grown, the fireball shrank back to its original size and began moving—floating down the aisle toward the sanctuary doors. It passed right through the glass without burning it, leaving only a charred mark on the surface. Pastor Wayne and I stood at the doors, staring at the blackened glass, both of us trying to understand what we had just witnessed. And then I woke up.


A Journey Unfolding

Shortly after, my life took a turn. I had to leave Florida and move to Georgia to live with my father. It was years before I returned to Believer’s Fellowship at age 21. When I did, I threw myself into ministry, growing in faith, leading, serving, and seeing God move in incredible ways. But at 28, the Lord called me away once more. He sent me into different ministries, places of power and healing, and community transformation. He led me into higher education, preparing me with wisdom and understanding for something greater.

Now, I stand at the age of 54, having earned a Bachelor’s in Organizational and Ministerial Leadership, a Master’s in Ministerial Leadership, and a Master of Divinity. Every step of my journey has been preparation for this moment. I am about to embark on my first 40-day fast, led by the Holy Spirit, and I know with certainty that everything is about to change. The fire that baptized me 40 years ago is rising again—not just for me, but for the world around me.

I walk forward now, not just as a man, but as one consumed by the very presence of Christ. The fire is not finished. The journey is still unfolding. And the best is yet to come.

Book Review: Eugene H Peterson, Run with the Horses: The Quest for Life at it’s Best

Book Review: Eugene Peterson

Run with the Horses: The Quest for Life at its Best

Karl Snow

BIOT-5013 Major Prophets

April 12, 2021

Table of Contents

Critical Summary. 1

Interaction. 3

Conclusion. 6

Bibliography. 7

Critical Summary

            Eugene Peterson (1932-2018), was a highly prolific author of over thirty books, including Leap Over a Wall, The Contemplative Pastor, Answering God, and The Message, his translation of the Bible from Hebrew and Greek into a modern vernacular which sold over fifteen million copies. Peterson provided a plethora of personal letters, journals, and books over his lifetime, and was know to many as America’s pastor. Many artists and musicians sought Peterson out because of his unseparated and anti-siloed view of the world. Peterson was also sought out by the artist Bono, lead singer of the band U2, who found himself drawn in by Peterson’s expansive and wide imagination as he interpreted scripture in his The Message translation.[1]

            Eugene Peterson wrote, Run with the Horses, twenty-five years before its publication. When he had pulled the manuscript from its drawer, he remarked that many things have not changed in the quarter of a century since he wrote this book, but things are not quite the same in the church. Peterson describes the church of modernity as having lost its nerve while many are leaving the church due to disappointment and disaffection as they are experiencing an increasingly marginalization. The church is now struggling with a lack of ‘market share’ and attempting to reclaim what they have lost through glossy advertising and fresh brand name repackaging. Peterson writes, “The huge irony is that the more the gospel is offered in consumer terms, the more the consumers are disappointed.”[2] The purpose of this book is to bring the life of Jeremiah the prophet into focus, which does not fit the American ideal for pursuing happiness, rather its God’s pursuit of Jeremiah and us. The imagery that Peterson uses paints modern society as mindlessly consuming and in great need of a counteraction in their lives. This is where Jeremiah’s story enters the modern narrative. Jeremiah was as Peterson describes, “the counteraction”, which was lived as a well-developed human being filled with a matured character and a robust faith. It was Jeremiah’s life that preached louder than his teaching.[3]

            The title of Peterson’s book describes running with the horses and unpacks one of the most defining moments where Jeremiah’s character was being form by God. The struggles of Jeremiah were immense, and his reactions were normal considering the tearing of his heart strings for the people which were ultimately repaid with evil intentions and connivery.[4] God responded to Jeremiah’s lamenting over his broken emotions and challenged him by implying that if Jeremiah is already worn out in this footrace with men, what would make him think he could run against the horses. If Jeremiah could not keep his wits about him during the simple parts of his mission, then what would he do when real trouble breaks the dam? It was an admonishment from God for Jeremiah to dig deeper and find his resolve. This was only the first wave of opposition, and the first revealing of the hearts of the people that are more interested in comfortable living instead of living at risk to the glory of God.[5] This was a decision of either living cautiously like those who mocked God before him, or to live courageously just as Jeremiah had been proclaiming before those deaf ears in the temple. This was the moment that Jeremiah’s life became louder than his words before the nation. Peterson writes, “His life became his answer, “I’ll run with the horses.”[6]

Interaction

            Peterson begins to build upon his thesis of character development that brings lasting transformation into one’s life as found in Jeremiah. The idea is presented that some people become less as they grow, while others become more. Peterson asked, “How do I leave the childish yet keep the deeply accurate perceptions of the child—that life is an adventure, that life is a contest?”[7] Peterson gently indicates that the beginning joyous actions in life are somehow snuffed out by the voices of those challenging our passion. The poet was asked when did he decide to become a poet, and the poet replied that he was born that way and decided to keep pursuing it. The real question is why many so decide to stop. This concept of degression is related to the wise men and priest in Jeremiah’s time who had decided to attempt to market God as a commodity and utilize God to legitimize their own selfishness.[8] Jeremiah’s poetic life did something different. He continued to explore the reality of God which developed a rich maturity in him. He continually pursued more truth in his heavenly father, and through this process, Jeremiah became more the poet, and more human.

            Jeremiah was known by God before Jeremiah knew about God. “Before I shaped you in the womb, I knew all about you, Before you saw the light of day, I had holy plans for you: A prophet to the nations—that’s what I had in mind for you.”[9] Peterson describes this reality within Jeremiah as being long before he uttered his first question to God, God had already been questioning him. Before Jeremiah took an interest into the nature of God, God had already subjected Jeremiah to the most intensive searching knowledge. Before Jeremiah had even become aware of God’s importance, God had singled Jeremiah out as important.[10] The mystery of our life and Jeremiah’s is made known in God himself. When Jeremiah pursued God, he discovered the truth about himself. Peterson’s arguments are consistent throughout his book as he continually points the reader to the path of real humanity, becoming a real human as intended. Peterson states that the prophet is working from a place of total devotion and obsession toward God, and this living reality is transferred to the hearer with the calling to “live well, and live right—be human”.[11] The example from Jeremiah’s life points to the ideal of transcending mere humanness by connecting with God in the ‘now’ part of the story we have found ourselves in. There is an amazing significance to our lives if we discover who made things significant. Jeremiah’s purpose was to demonstrate this transcendent life before a nation and develop an uncomfortable atmosphere for the play-it-safe and selfish crowd. It was a wake-up call that could not be ignored. Those who rejected his life example and message were forced to capitulate or fight and fight they did.

            Another major marker of Jeremiah’s ministry was the demand for real relationship. Peterson remains consistent in his thesis and argument that describes Jeremiah’s God as one who is calling for the deepness of humanity. The vision of the boiling pot given to Jeremiah described a boiling judgment aimed at those who replaced a love relationship with God for religious rituals and picayune idolatries.[12] Peterson describes this consequential inevitability of war against Israel as an “interruption” of Israel’s soiled and silly lives. This interruption was designed to force them to face what was essential.[13] What may seem negative in this methodology creates a positive in the lives of those lost to their own corrupt devices. The evil of their lives is being contained so that hope can be restored. Peterson brings in the idea that evil is real but not catastrophic and too often our insular vision causes us to overestimate evil and underestimate God. It was the prophetic life and voice of Jeremiah that spoke beyond the generation encapsuled in foolishness and challenged generations to seek the author of all things who brings life from the ashes.

            The most significant portion of Peterson’s literary observations of Jeremiah’s message is directed at the church in modernity. The firm statements of correction and reproof against the children of God has not stop speaking because the anthropological man has not stopped returning to its foolishness. The ego and the pride still plague humanity with ease, and each generation must wrestle with their participation in this age-old narrative that calls us into covenant and resists the lie. Peterson, pulling from the work of Thomas Á Kempis, writes that there are many who love the heavenly kingdom of Christ, but avoid the cross. They all gather at his feast but refuse to fast. There is much rejoicing, but a clear distain for suffering.[14] Nothing has changed, and yet the pew sitters have fallen into the same lull of deception as the Israelites who preceded them. The idea of gaining entry into God’s promised heaven through a back door is alluring in regard to what is required to enter in through the front gate; bloodied, bruised, and carrying a cross. The back door offers the promise without the commitment. The back door offers supernatural assistance without challenging the feelings, or personal endeavors. Peterson describes this as skin deep reform. Just as Jeremiah boldly chastised the temple dwelling Israelites, the church of modernity is bound to the same rebuke. “You have found a safe place, haven’t you! This nice, clean temple. You spend all week out in the world doing what you want to do, taking advantage of others, cursing the person who isn’t pliable to your plans, and then you repair to this place where everything is in order and protected and right.”[15] This Jeremiadic message is truly the Father’s message throughout the ages. This message continues to reoccur throughout the biblical storyline through Paul to Timothy, warning against those who make a show of religion.[16] Jesus refreshed his Father’s narrative through Jeremiah’s words as he threw out the merchants set up in the temple, buying and selling. Jesus removed the bankers and brought an abrupt stop to all the commerce and transactions while quoting, “My house was designated a house of prayer for the nations; you’ve turned it into a hangout for thieves.”[17] Humanity does not change because of a religious conversion experience, nor does it relent from its self-satisfying desire even while observing the proper forms of worship in the temple. There is an amazing significance discovered in our lives when we truly discover who makes all things significant. Real transformation is only discovered by knowing the one who formed us.

Conclusion

            Eugene Peterson revealed a depth within the Jeremadic text that still speaks, and still requires mankind to lift its head from the trough and observe what is really going on. Peterson painted a picture that describes each of us entering into a story that begun long before we arrived. It took us a while to understand our place in this story, and this story will eventually end after our chapter is concluded. What makes the story significant? Was it us in our chapter, or was it the entire narrative with us in it? The next question is, who is responsible for the story we have experienced? The life of Jeremiah and the message of God spoken through Jeremiah still speaks. The question now is who is listening! Seeking out the author of this story reveals our humanity.

Bibliography

Fuller Youth Institute. “Bono and Eugene Peterson: An Exclusive Interview.” Accessed April 12, 2021, https://fulleryouthinstitute.org/blog/bono-and-eugene-peterson1

Peterson, Eugene H. Run with the Horses: The Quest for Life at its Best. Downers Grove, IL: Inter Varsity Press, 2019.


[1] Fuller Youth Institute, “Bono and Eugene Peterson: An Exclusive Interview,” accessed April 12, 2021, https://fulleryouthinstitute.org/blog/bono-and-eugene-peterson1

[2] Eugene H. Peterson, Run with the Horses: The Quest for Life at its Best, (Downers Grove, IL: Inter Varsity Press, 2019), 7-8.

[3] Eugene H. Peterson, Run with the Horses, 17.

[4] The practice of conniving.

[5] Eugene H. Peterson, Run with the Horses, 19.

[6] Eugene H. Peterson, Run with the Horses, 20.

[7] Eugene H. Peterson, Run with the Horses, 23.

[8] Eugene H. Peterson, Run with the Horses, 31.

[9] Jeremiah 1:5, KJV

[10] Eugene H. Peterson, Run with the Horses, 37.

[11] Eugene H. Peterson, Run with the Horses, 46.

[12] Jeremiah 1:16, MSG

[13] Eugene H. Peterson, Run with the Horses, 53.

[14] Eugene H. Peterson, Run with the Horses, 57.

[15] Eugene H. Peterson, Run with the Horses, 65.

[16] II Timothy 3:5, MSG

[17] Mark 11:15-17, MSG

Book Review: Walter Brueggemann

Book Review: Walter Brueggemann

The Prophetic Imagination

Table of Contents

Critical Summary. 1

Interaction. 3

Conclusion. 6

Bibliography. 7

Critical Summary

            Walter Brueggemann was a Professor of Old Testament Emeritus at Columbia Theological Seminary, and author of many books on Hebrew Bible interpretation, biblical theology, and the task of preaching in the contemporary world. This book review will address Brueggemann’s, The Practice of Prophetic Imagination, which speaks to the prophetic preaching imagination positioned against the dominate imagination which is fastly held by a world audience.

            Prophetic utterance in the Old Testament is the practice of prophetic preaching required and needed from pastors for their congregation, per Brueggemann.[1] Brueggemann’s goal in this book is to help guide pastors who are seeking to incorporate the methods of the Old Testament prophets into their modern life scenarios. Brueggemann’s opening chapters help identify prophetic criticism and prophetic energizing as ministry tasks, by highlighting the words and lives of Ezekiel, Isaiah, Jeremiah, and Moses. This is centered in the idea of a YHWH imagination that is counter to conventional idolatries within the church and conventional atheism. Brueggemann describes this anthropological proclivity to reduce reality into a manageable proportion, while imagining a sense of autonomy in which there is no accountability to anyone. This type of inevitable thought process creates the concept of might makes right, and fosters national exceptionalism, specifically American exceptionalism. The pastor who desires to engage the prophetic preaching imagination must stand against such notions with the courage to poetically and skillfully convey YHWH as a more adequate and finally  more reliable reality other than the dominant narrative that has infiltrated the church as truth and beyond critique.[2] An emancipated imagination is a form of discipline that dares to evoke imaged language and metaphors intended on unsettling both the political and economic norms of empire. Brueggemann describes these methods as daring utterances which are utilized to displace old truisms that were trusted far too much.[3]

            The prophetic preacher imagination presents a different quality of YHWH against the dominant narrative that struggles with the reality of loss from those who thought judgment could never happen to them. Brueggemann helps describe this type of woe within Israel who chanted “shalom, shalom” so long that they believed it, then came destruction.[4] The voice of the prophetic preacher also inserts the images of YHWH’s loss in the covenant, and the inevitability of consequence birthed from the arrogance of men’s hearts. The loss is experienced on both sides of the covenant and the idea of loss being transposed into divine judgment should be fostered in such a way that loss makes sense and acknowledges the governance of YHWH. This brings the grieving hearts back to the covenant and provides a way for a changed worldview.

            Brueggemann’s prophetic preaching imagination imagery takes on the topic of loss through divine judgment which he describes as not just a simple supernatural intrusion but an inescapable outworking of deeds by the community which will evoke consequences.[5] It is a connecting of the dots that the dominant imagination refuses to acknowledge, and the prophetic methods of criticism and energizing are there to help engage with such loss and lament, thus abetting it toward the ultimate aim of relinquishing that which has been lost. The prophetic preacher now brings in the imagination that no longer lingers but moves on toward YHWH who brings newness and renegotiates the covenant again, and the inserted image of a risen Christ brings a newness of imagining that refuses the confinements of modern rationality.[6] Brueggemann insists that the prophetic ministry of this YHWH imagination brings in an alternative way of thinking for the church, who can embrace compassion, joy, and justice in the Kingdom of God and then share it within their community arena. Ultimately, the prophetic preacher is called to see YHWH clearly, while seeing the congregation clearly and then utilizing a skillful poetic prose that breaks down the natural human barriers generated by a dominant and false image of what is really true.

Interaction

            Brueggemann’s opening thesis describes the preacher as a scribe who handles the old text and permits them to be seen with force and authority in a contemporary realm. He is clear that the preacher is not a prophet but rather a handler of the old prophetic tradition into the now.[7] Brueggemann indicates that the Old Testament image of YHWH doesn’t fit the conventional theology of today’s frame of thinking, nor the past. There are many who have imagined a remote God, who is uninvolved in the world, and there are others that simply imagine a God focused on our health and wealth, which aligns with our nationalist views of nation, party, race, and ideology. Brueggemann describes these two positions as irrelevant transcendence or cozy immanence, which neither consider the discipline required to see an image of YHWH outside of a cultural observation and understanding. The summation of Brueggemann’s thesis of imagining continues into a derivative thesis which defines and separates the reality of YHWH as being more adequate and reliable than the dominant narrative, which is considered truth, that excludes a proper understanding of God and His role in this covenant with humanity. Brueggemann writes that the dominant narrative is one of self-invention, competitive productivity, and self-sufficiency, and the role of the preacher who handles the prophetic text inevitably holds the responsibility of inserting the defining agency of YHWH into the contemporary worldview in order for there to be growth and change.[8]

            Brueggemann describes the prophetic voices of the past as ones still speaking to the church of modernity and destined to bring the reader into the literary lives of those Old Testament prophetic voices. Brueggemann describes the new beginnings offered for the Israelites as they embarked on their exodus from Egypt, under Moses’ leadership, which described Moses working against the patriarchal hierarchy of the Pharaoh, but at the same time was forming a new community centered on YHWH’s freedom, governed by compassion and justice. This was a new way of thinking for this generation that didn’t exploit or oppress those being governed. This new social identity was proliferated through Moses’ methods of both criticism and energizing. The critique given by Moses offered a public expression of grief within the Jewish community, and the energizing technique helped paint a new imagination into the hearts of minds of Israel which were being offered a new future and a hope. This was clearly an epistemological process of transformation for a nation of people which Brueggemann describes as a gift from God which was more than just social justice but rather an alternative consciousness. This alternative consciousness stood in direct opposition of the royal consciousness established by Solomon who rejected the Mosaic imagination by removing the freedom of God’s covenant and replacing it with the monopoly of power.

            This royal consciousness found throughout many kings of Israel is paralleled by Brueggemann with the mindset of American Christianity. The mantras of the United States which hail the land of the free and the home of the brave, leader of the free world, a city set upon a hill, and manifest destiny, are claims of exceptionalism that readily melds God into country just as the Israelites exemplified.[9] This consciousness of royalty must be met with the prophetic preaching if the numbness toward death is to be met with the language of grief. Brueggemann describes the grief of loss as being shared with YHWH who grieves along with us through covenant and desires our liberation from deceptions. The destruction of fidelity within that covenant grieves both parties. Brueggemann quotes Ezekiel where YHWH stands to argue his case with His people:

Ah, you shepherds of Israel America who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fatlings; but you do not feed the sheep. You have not strengthened the weak, you have not healed the sick, you have not bound up the injured, you have not brought back the strayed, you have not sought the lost…I myself will search for my sheep… (Ezek. 34: 2-4, 11)

This block quote brings Brueggemann’s idea into a cohesive reading in the Old Testament which pairs the reality of the nation of Israel with that of the United States. This is an example of energizing the church of modernity into the reality of the past mistakes made by God’s covenant people. There is a resonance of pain and death paired with the poor and oppressed in our world, along with the clarity of responsibility from the church. The arguments made by Brueggemann were evenly paired with excerpts from Hosea, Isaiah, Jeremiah, and Micha, and various other Old Testament literature and brought evenly into our current anthropology. Brueggemann effectively brings a call to action by channeling the prophetic voices of the past into our current reality. To utilize the old-world literary text and its methodologies is of great benefit to gather the sheep into the house of YHWH, and where the royal consciousness negotiates against hope the prophetic imagination inspires new gifts to be given.

Conclusion

            Brueggemann’s strengths revolved around his concise correlation between the anthropological humanity of the past with the anthropological humanity of the present. This book presents a real toolbox for pastoral staff and leadership in the Christian community by pointing to the sacred text by which it has based its foundation upon. Brueggemann’s ability to pair the call for social reform with the grief of society is quite compelling by calling for a deep personal resonance with the pain and the plight of the poor. This type of sympathetic connection must be genuine, and it must be publicized in the arena of public discourse. In order for this acknowledgment to permeate the dominant worldview it must be delivered through a subconscious impartation through poetry and parable. Brueggemann brings a realistic alternative to reach the ears that aren’t willing to hear, just as Jesus did as he told stories that stirred the imagination and helped the listener to come to the appropriate conclusion from an internal dialog. The artistry of the prophetic preacher brings hope to form and pen to story before a stiff necked people unwilling to capitulate.

Bibliography

Brueggemann, Walter. The Practice of Prophetic Imagination: Preaching an Emancipating Word. Minneapolis, MN: Fortress Press, 2012.


[1] Walter Brueggemann, The Practice of Prophetic Imagination: Preaching an Emancipating Word, (Minneapolis, MN: Fortress Press, 2012), 1.

[2] Brueggemann, The Practice of Prophetic Imagination, 3.

[3] Brueggemann, The Practice of Prophetic Imagination, 22.

[4] Brueggemann, The Practice of Prophetic Imagination, 49.

[5] Brueggemann, The Practice of Prophetic Imagination, 71.

[6] Brueggemann, The Practice of Prophetic Imagination, 128.

[7] Brueggemann, The Practice of Prophetic Imagination, 2.

[8] Brueggemann, The Practice of Prophetic Imagination, 5.

[9] Brueggemann, The Practice of Prophetic Imagination, 26.

The Pneumatology of the Persecuted Church

Table of Contents

Introduction. 1

The Church in Modernity. 2

Esther 7

The Ephod and David. 17

The Persecution of Christ and The Early Church and Now.. 19

Conclusion. 27

Bibliography. 28

Introduction

            Jesus stated quite clearly that if we walked in unity with him then we would share in his persecution. If the world hated Christ, then the world would hate us. This has been mildly experienced by Western American Christians in relation to other regions of the world, and it appears that this anger against the image of God, which is in us, has finally reach our shores with a purpose driven plan along with the determination to see it accomplished. Over the years, secularism has been slowly creeping into the culture like a frog in a pot of water and the fire below is slowly being increased so not to alarm the frog of its demise. Through this process of incrementalism, the church has grown complacent to its calling, shunned by a new generation, and now are being demonized as ‘the enemy’ in the public square. Many of our congregations appear to be stunned at the water that is now boiling around us.

            This may not be as fatalistic as it sounds if we take the time to see the potential that it holds for our community of faith. Remember the story of Esther, when Israel was held in subservience to the Kingdom of Babylon with internal enemies actively seeking their utter destruction? Remember the plight of the early church as the spiritual powers controlling Rome were instrumental in devising the same systematic extermination agenda toward the body of Christ? How do we understand the persecution of Jesus in relation to the lives we live in the United States of America today, and will it possibly take on a new light of understanding as it did for the early church? The theme that remains consistent through consistent biblical narratives is the apparent force of sudden doom, and how it ultimately strengthened the cause of righteousness. For we have not been given the spirit of fear, rather we have been given the Spirit of power, and of love, and of a sound mind.[1] This study will delve into the ancient narratives of those persecuted before us in the hopes to help shape our mindset for the coming challenges ahead. This study will identify the failings of the Christian community to be the light but rather decided to curse the darkness, and it will also highlight a consistent socialistic behavior in governing rulership and how the emergence of God’s kingdom ultimately becomes a threat to the authoritative powers given into the hands of these stewards of the earth. Lastly, this study will help provide a forward-looking agenda for the body of Christ, having observed the systematic trends in history that offer a pathway to liberation.

The Church in Modernity

            Not so many years ago, there was a majority viewership which held a modicum of respect for the faith of the Christian community. Revivals within various communities across the nation of America were common conversation. Christian Universities were an accepted educational resource, and even in secular institutions of higher learning, theology degrees were respected sources of moral authority which helped fill world leading institutions with academically qualified leadership. Again, this was no so long ago, yet something has shifted in just a matter of fifty to one hundred years or so. Institutes of higher learning have incrementally shifted toward a sociological secularism. Generational understandings and provisional podiums of debate have slowly come under a projected swath of judgement and scorn. This secular worldview believes that religious considerations should not only be challenged, but utterly excluded from civil affairs, public education, and public debate. It is a collision course agenda which is designed to eradicate a targeted voice of opposition to their moral precepts and philosophy. Secularism isn’t interested in being correct, they are interested in being the moral authority which stands above all through methods of authoritative and legal recourse. The secularist agenda is not interested in the free exchange of ideas, rather they are poised to dominate the landscape of any who claim alternative logical perspectives which might threaten the legitimacy of their claims. The secularist is not demonstrating any desire to share the power of the platform. It is also imperative to note that Fundamentalism hasn’t been interested in being correct either, they have been interested in being the moral authority which stands above all through methods of authoritative and legal recourse.[2]      Paul Maltby, author of Christian Fundamentalism and the Culture of Disenchantment, helps give a balanced perspective to the current tide of secularism by revealing it as reactionary. The rise of today’s secularism is an overreaction to early century tenants of fundamentalism in American culture. Maltby describes early fundamentalism as their cultural belief system projected an irrevocable separation between the saved and the unsaved in such a way that created an order of segregation that magnified a severe punishment for the sin of being non-Christian. Maltby states that the fundamentalist worldview rules out compassion for those left behind.[3] This is important to note before moving forward in this study if we are to glean an accurate understanding of why the American war of ideology is unfolding in the manner that we are experiencing today. There are two sides to the story, and as Sir Isaac Newton observed, every action has an equal and opposite reaction. Maltby points out that the inconsistencies within the fundamentalist community have resulted in a caricature mocked by popular media describing fundamentalist as simply a reactionary bigot.[4] Voices from both sides of the isle are demanding to be heard, yet both are demonizing the other. Now that the argument has been made that the fundamentalist hold as much responsibility as the secularist, let’s continue into the current state of affairs that are now being levied against anyone with conservative Christian views.

            This agenda against the religious moral culture isn’t isolated to the realm of higher education, rather these educational interlopers are strategically utilizing the foundation of academia as a source entry into the hearts and minds of upcoming generations. Higher learning is being targeted for its strategic and foundational advantages towards a broader objective. The hearts and minds of the upcoming generations ready to be educated through trusted sources of learning is tactical because it reforms the voter base’s voice from the old fundamentalist political ideology into a replacement secularist ideology. The law of the land, the Constitution, is in the ultimate cross hairs of this secularist political movement, and the youth of America are being groomed as a power base at the polls. It would be safe to categorize the unfolding events as a war of ideology. Where the current narrative appears to be a resistance against a populist view of Christian values, historically the Christian community have suffered the same resistance when their emerging ideology was a minority within the population of various countries and regions. Elizabeth Digeser, author of A Threat to Public Piety: Christians, Platonists, and the Great Persecution, describes the plight of the pioneers of Western philosophy who wrestled with the credibility of the claims of the Christian community. Porphyry from the time of the Byzantine in 263, traveled to Rome under the rule of Gallienus, who enacted a retraction against the Christians by his father in 257. History tells that Dionysius the bishop of Alexandria has convinced the emperor to attack Christians because their activities were interfering with certain Egyptian magoi rituals.[5] This persecution ultimately affected Christians everywhere within the regions. It was Gallienus that, through observation, realized Christianity as a legitimate association within the community of thought and public relevance. Within the regions of Greece and Rome there was an active exchanging of ideas attempting to gain understanding and enlightenment among the philosophers and it was necessary for the evolving communities if they wished to remain relevant with the progress of their age. There have always been elements that seek to destroy the influential argument of the other side of the isle. It is recorded that Porphyry once vehemently debated Plotinus for three straight days over how the soul and body were joined. Porphyry wrote a scathing review of Plotinus which insinuated that Plotinus’ object of thought was outside of the realm of intellect.[6] Later, the two became friends. This Grecian example of societal debate and resistance demonstrates that there is a pressure in discourse that must be levied, and while under pressure the potential desire to silence the other is intrinsic in the heart of humanity. To silence those who oppose your view is instinct, but those who refrain from such baser instincts receive the benefit of growth and increased understanding. It is possible to find friendship with those who disagree with you, however the reality of our day resembles more of the Dionysius motivation to cancel an ideology and those who participate in its activities, and we should continue to press towards a productive narrative of reconciliation as was discovered between Porphyry and Plotinus.

            The sociological and political landscape being realized in America today is rifled with tempestuous signs of great regress within our Republic. Socialism has developed a strange voice of power from the secularist in dominate universities across the country, the public square (social media), and even in the highest seats in our capital. Democratic socialism is being offered under the guise of compassionate governance, but the legislation offered and enacted is seeking to supplant discrimination through laws designed to enforce discriminatory edicts upon those they decry as bigots against the secularist moral objectives. Evangelist Franklin Graham, president and CEO of Samaritan’s Purse, has recently taken to the public square with a rally cry and warning to the Christian community to unite in a stand against ungodly proposals and executive orders being dictated by President Joe Biden through Executive Orders (EO). Graham stated strongly, “We don’t accept this wicked agenda that they are proposing. We stand in opposition to it, but we want to stand on God’s truth, on his word and what the Bible says”.[7] Graham is calling for believers to begin to pray that God will bring guidance to the Biden administration so to reverse a series of existential threats against religious freedoms. His announcement for prayer was followed with the hope of great things happening. Graham declares that the church doesn’t retreat or hide when faced with persecution, but rather as salt and light we stand for what’s right.[8] This is very much what we will uncover later in this study as we dig into the story of Esther and the plight of the Israelites in Babylon under Xerxes. Graham’s encouragement also came with a stern reminder that the body of Christ wasn’t called to employ the tactics of the world. We are not of this world, and because of that we will see the victory of God emerge. Graham’s approach takes on more of an accurate biblical approach versus some of the Evangelical voices speaking against the rise of secularism. Jerry Falwell, speaking on the Listen, America show, states that we are in a religious war and we need to aggressively oppose secular humanism. Falwell asserts that the secularist is religiously motivated as much as they are filled with the devil. From the other side of the argument, Richard Rorty, Universality and Truth, speaks about arranging the structure and curriculum in such a way to unpack the religious fundamentalist’s worldview with the aim of conversion to the worldview of secularism. Rorty identifies the religious fundamentalist as bigoted, homophobic from first observation.[9] This one hundred plus year ideological war has now culminated into the greatest and deepest divide experienced in America’s history. All weapons of shadow tactical warfare are being waged with the full intention of exploitation. While it may appear on the surface as a war between belligerent Christian conservatism and its authoritarian belief system versus a belligerent Secular liberalism and its authoritarian belief system, it is important to magnify that not all Christian conservatives are fundamentalist and not all Secular liberals are postmodern.[10] The majority of people are simply forging through life with the same hopes, goals, and aspirations as a collective. We must find the middle ground with includes the ‘other’ from both sets of values and belief systems.

Esther

            Throughout a prosperous life of American freedom, Western Christianity has developed a commonality of prose in their gospel understanding that has equated freedom and prosperity with righteousness. This is not all together inaccurate, but without persecution prosperity simply equates favorability as virtue, and therefore the virtuous among us have become favored with prosperity (freedom). This is the product of human rationalization as it attempts to gain an understanding of its current circumstances which provides meaning, placement, and purpose for the experience of life. While Western Christianity has been mildly affected by resistance from the carnal minded worldview, the Christian communities abroad have periodically endured more egregious circumstances from government oppression, warring factions, and persecutions from opposing religious worldviews at odds with Christianity at a deep level. Personal liberties have been removed from Christian communities across many nations, having their property seized, issuance of fines, imprisonment, and even death. History has been filled with countless stories of oppression against Judaism and Christianity among various tribes and nations, perpetually describing the cyclical plight of humanity as it strives together. There is nothing new under the sun, and now it may be the time of a greater persecution for the Christians of the United States of America.

The narrative of the Jewish plight under Babylonian rule, described in the book of Esther, provides a compelling insight into the methodology of the Spirit of God concerning his people during persecution.  Around 486-465 BC, Xerxes ascended the throne of his father Darius, as the King of Persia. It was during this time that the Jewish nation was subjected to the rule of Babylon and its kingship. Xerxes’ rule extended over 127 provinces which spanned from India to Ethiopia, which also included the inhabitants of Israel. His military strength was centered in Persia and Media, and he ruled through all the princes and governors over the provinces within his kingdom. The story of Xerxes’ recorded in the book of Esther begins with Queen Vashti refusing to present herself before Xerxes’ great feast. Eugene Roop, author of Ruth, Jonah, Esther: Believers Church Bible Commentary, describes the Vashti’s refusal to be dragged into Xerxes outrageous banquet of drunken men, and the consequential outcome resulted from Xerxes’ style of governorship. Xerxes was known for never making his own decisions. Even though he held absolute power, he would call upon his counselors for every decision and then immediately implement their advice. This course of governorship thus resulted in the counselors, courtiers, eunuchs, and women actually controlling the direction and the fate of the empire, per Roop.[11]

In a sense, the governorship was being manipulated via mob rule or at least a large group of people with the intentions of destructive behavior if it benefited themselves. This mob consisted of experts in the law and the law’s processes of formation. This is a very chaotic and dangerous method of governing a citizenry when the unjust and power hungry are the ones manipulating the law in such ways that only benefit their agenda’s and aspirations of power and control. The way these counselors managed King Xerxes was with high praise and slick tongues. When Xerxes sought council to sooth his bruised ego, his counselors not only found a way to meet the wishes of their king, but they also included themselves into the insult of Vashti. They set the stage of a shared insult to gain the sympathetic ear of the king, then they presented a legal option that would subject every woman in the kingdom to obey their husband under threat of criminal prosecution. Queen Vashti was banned from ever appearing before her husband again, and every woman in the kingdom was now shackled with greater chains of slavery. Not only did they counsel the king with self-seeking agendas, they were also successful in proposing a king’s imperial law so that it could not be altered or rescinded. Roop describes Xerxes as the one that established the rights and expectations, while the royal advisers decided what constitutes a societal threat, and in one single lawful decree a developing catastrophe ensued.[12]

From within the cabal of under-rulers enters the character Haman, and from the ranks of Judea enters Mordecai and Esther into the story. Mordecai, a Benjaminite, was born under the heritage of Babylonian rule along with his kin. His ancestors were taken from Jerusalem as exiles who were captured by King Nebuchadnezzar. Esther was under the adoptive care and protection of her cousin Mordecai after her parents died and was chosen to be brought to the palace complex of Susa with many other young women throughout the region after Xerxes began looking for a new wife following the banishment of Queen Vashti. Esther immediately was singled out as a valued candidate within the Harem as she underwent training and grooming for the high courts of Xerxes. The process of prescribed beauty treatments took an entire year and Mordecai would visit near the harem court every day to see how Esther was doing. When the time arrived, Esther was brought before Xerxes, bringing nothing glamorous to enhance her chances, and Xerxes was immediately taken with her. Xerxes had fallen in love with Esther and placed a royal crown on her head and made her his Queen. Throughout this entire process, Esther under instructions from Mordecai had kept her nationality a secret.

Mordecai at this point had now become a common figure near the King’s Gate and in Teresh, then one day outside the Gate he overheard a plot by two of the King’s eunuchs who were devising a plan to kill Xerxes. Mordecai immediately went to Esther informing her of the unfolding plot and Esther went before Xerxes with this information, naming Mordecai as the informant. An investigation ensued and was soon confirmed. Both men were eventually taken to the gallows to be hanged and all of this was recorded in the logbook of the kingly records. Soon after this event, Haman, an Agagite, was promoted as the highest ranking official within the Babylonian government. Haman’s newfound prestige quickly enlarged his sense of self-importance and he began to wield his privileged authority for personal whims. With the stage now set, the paths of Haman and Mordecai would soon collide before the city gates, launching a sinister plot to murder every Israelite residing within the provinces under Xerxes rule. Haman had received a privilege from the king’s command that required all the king’s servants to bow before Haman as he entered the city gates, yet Mordecai would never capitulate. This was a regular occurrence, and the king’s servants, most likely jealous of his resistance as they all submitted in the bowing, tried to reason with Mordecai then complained to Haman. They complained about Mordecai’s disregard for the king’s edict and associated its cause was related to the fact that he was a Jew, which triggered Haman’s egoism and gave him a target larger than one man to enact his vengeance. In his smug ideology of self-importance, he decided that he was important enough to make an example of all the Israelites. Haman then devised a plan to entreat the king with a false narrative concerning all Jews, offering to pay for the entire extermination endeavor of their presence in the kingdom, with the knowing that Xerxes was easily manipulated with royal council. After deceiving and exploiting the apathy of the king, Haman was granted permission to act on his unholy genocidal plot; birthed out of his own spite. With the king’s decree soon stamped with the king’s signet ring, Haman gleefully launched his campaign into action. Bulletins were sent in every province’s town square decreeing that on the thirteenth day of the twelfth month, every Jewish man, woman, and child were to be massacred and all of their possessions available to all who would seize them. As the entire region was sent reeling from the news, Haman and Xerxes reclined in the palace, drinking wine.

The question could be asked, How could God let this happen to his chosen people? The government of Babylon is being ruled by a king of weak resolve and with an under qualified character. The king’s vassals and councilors actively orchestrate their own political agendas under the guise of fealty, and the king is so out of touch with reality that he depends solely upon their judgments and insights. Even though America has never suffered a monarch, the current state of America’s ruling class is rifled with the same ill dynamic of subversive partisanship, cooperate lobbyist, and extremist seeking to subvert the legal system to their primary advantage. This unfettered lust for position and power profligates our constitutional solvency in deep and egregious ways, while the nation’s people are sent reeling as they are being subjugated to one extreme power grab after the other. The same corrupt governmental foundation found in Babylon, under Xerxes, is operating in our American government today. If extreme persecution can be waged against the children of God in Babylon, it isn’t impossible to imagine this framework in history as a reality for today.

When the edict of sanctioned persecution was revealed, Mordecai sent word to Esther because her safety was also being threatened. Her identity as a Jew, at this point, was still not revealed. Mordecai and other Jews immediately ripped their cloths to shreds and replaced them with sackcloth and ashes. They stood outside of the King’s Gate and cried out with loud wailings and laments. Many within the Jewish community began fasting and praying as they protested this evil agenda signed into law. Esther knew that she must do something, and upon the possibility of death she decided to approach the king without an invitation. The law was clear that without an invitation, any person would be put to death unless the king extended his golden scepter granting pardon and permission. Before Esther made this life-threatening attempt, she sent word to all the Jews to begin fasting and praying for God to intervene. After they had all fasted for three days, Esther adorned herself in her royal queenly robes and entered into the inner court before the king. When Xerxes saw it was Esther, he was overjoyed to see her, and he extended his scepter before her. He immediately beseeched her to ask anything thing of him, up to half his kingdom. It was apparent that God had already place Esther into a position of great favor for this evil day. Esther simply asked to have dinner with Xerxes and Xerxes called his staff to get Haman to meet them in the dinner hall. Over dinner, Xerxes asked Esther again to ask anything of him, then she simply asked to have dinner again the next day that she would prepare for the king and Haman. She promised that she would give a real answer to Xerxes’ question on that day. This is where God’s plan was set for the redemption and liberation of his children Israel, right at the table of the saboteur and the malleable king.

J.R.R Tolkien’s, The Fellowship of the Rings, describes a scene between Gandalf and Frodo depicting how Frodo was overcome with deep regret for the situation he found himself in and the grave urgency of responsibility that he now carried. Frodo expressed that he wished the ring would have never come to him, and that none of the trouble he now faced would have happened. It could be said that Esther, Mordecai, and the entire Jewish community were feeling the same stinging in their hearts. Gandalf in his wisdom replied, “So do all who live to see such times; but that is not for them to decide. All we have to decide is what to do with the time that is given to us. There are other forces at work in this world, Frodo, besides the will of evil. Bilbo was meant to find the Ring. In which case, you were also meant to have it. And that is an encouraging thought”.[13] The Esther story exemplifies this reoccurring emergence of a foul evil seeking to beset humanity, which is then met with the determine resolve of those courageous enough to take a stand. The great king Solomon lamented in his wisdom that “there is nothing new under the sun”, which should also encourage us to always find hope in evil times as so many before us have demonstrated.[14] The reaction of the persecuted Jewish community was not to attempt to flee or fight, rather their initial instinct was to call upon the name of Yaweh as protest to the king. Esther’s response, from her divine placement, was to call upon her people to pray before she would take a stand, by faith. Eliezer Segal, author of The Babylonian Esther Midrash: A Critical Commentary, states that Haman’s plot was unprovoked and unjustified, and that the Jews were passive victims not deserving of extinction. Extinction was never God’s planned fate for them.[15] The story of Esther holds both a global and historical retelling of something common to the plight of humanity. Esther’s story also encourages us not to faint, rather take a stand. Our scripture encourages us that God will bless what we put our hand to, therefore it is necessary for us to engage and trust.[16] The Christian community of America, in our time, has the same opportunity to resist the evil planned against them. By utilizing the practical theology of history, we can glean from the victories of the past and begin to formulate a plan of action. An old prayer comes to mind; God don’t give me an easy life, please give me the strength to endure a hard life. This type of victory holds a far greater value and significance for us and the generations that lay ahead. Let this meditation ring loud in our hearts while we prepare ourselves to overcome.

After having dinner with Xerxes and the Queen, Haman was beaming with joy. He was especially pleased with the seemingly great honor he was experiencing. Haman couldn’t wait to share the news with his friends and began bragging of his amazing good fortune and his position of power just under that of the king himself. Yet, even with all these blessings, Haman remained undone with contempt for the one Jew, Mordecai, that wasn’t under his delusion of power and control. Haman decided that night to build a special gallows just for Mordecai, then after meeting with the king, Haman was going to order Mordecai’s death upon it. While Haman was gloating in his exaltation, the king couldn’t sleep. Xerxes called upon his servant to give him his kingly records from the day to day activities for him to read. This is where Xerxes stumbled across the recording of Mordecai’s loyal intervention to save the king’s life. He enquired what honor was given to Mordecai, and they replied that none had been issued or decreed. Xerxes, desiring to honor this Mordecai inquired if anyone was in the inner court so he could confer and enact the king’s will on this matter. It just so happened that Haman had just entered the inner court and was then called before Xerxes to address this matter at hand. Xerxes inquired of Haman what would be an appropriate honor for a man the king desired to honor. Haman, still reeling from his own fortuitous reality thought the king was referring to him so Haman’s replied council was geared for his own advantage, as was the way of the shadow governors in Xerxes kingdom. Little did he know of Xerxes desire to honor Haman’s self-proclaimed enemy Mordecai. Haman’s council was to honor him with a royal robe, a horse suited for a noble prince, and have the prince escort him to the city square declaring that this is the honor Xerxes has seen done for such a man as this. Xerxes thought well of Haman’s council and commanded Haman to go a see it done for the Jew outside the city gates names Mordecai, without leaving out even one detail. Haman was mortified with shame and rage, yet he still obeyed the king’s command. After telling his wife and friends about this drastic change in fortune, Haman’s friends recognized that if Mordecai was in fact a Jew, then Haman was as good as dead. Just then, the king’s eunuchs came and escorted Haman to have dinner with Esther and the king.

At this second dinner, Xerxes asked Esther again what gift it was that she desired. Xerxes was now in such a place of anticipation of her request that he would have given her anything. Esther’s request was a shock to both Xerxes and Haman. Esther humbly asked the king for her life and the life of her people be spared from the great and evil slaughter that was legislated through the king’s inner chamber. Esther decried how her, and her people had been sold to be destroyed and eliminated through a massacre. Esther clarified that if they had merely been sold into slavery then she wouldn’t have even bothered the king. Xerxes, obviously caught completely off guard, was furious. In reflection, Xerxes had not been made fully aware of the details of Haman’s agenda when he manipulated the king with evil council. Xerxes wasn’t even aware that Esther was a Jew even at this moment over dinner. Xerxes demanded to know who would enact such an evil plot against his beloved and her people. Esther named Haman as such enemy and adversary of her and her people. Still reeling from this unfolding revelation, Xerxes threw his glass of wine and stormed off into the garden to contemplate the decision he was to make without the council of his advisors and seers, for they (Haman) had betrayed him against his own beloved wife. Haman fell upon the edge of the sofa on which Esther sat and began to beg for his life from a place of fierce dread. Xerxes walked back in and his eyes fell upon Haman groveling at the lap of Esther and let out a great roar, “Will you even molest the queen while I’m just around the corner?” At this moment, all of the blood drained from Haman’s face.[17] Harbona, one the eunuchs that care deeply for Esther, suddenly spoke up and pointed to Haman’s gallows that were visible through the window; it was the same gallows outside of Haman’s house that was built for Mordecai’s neck. Xerxes now declared an edict all on his own, and commanded that Haman be hung upon those gallows immediately. The balance of power had now suddenly shifted with one even stroke. The heart of the king was strengthened with justice, and his voice filled with authority from his own council, and not that of the evil men who had been leeching his power through deception. Xerxes passed a new law that gave full rights and privileges to the Israelites to now defend themselves against the thousands that were hell bent on their total destruction. The tribe of Israel rose up victorious over their enemy with whom they had never invoked strife nor angst for such a cause.[18]

It was Yahweh who caused Queen Vashti to be banished from Xerxes’ side to make room for Esther. It was Yahweh who placed Mordecai in the right place at the right time to hear the plot against the King, which ultimately shamed Haman and exposed him and his friend’s evil plans. It was Yahweh who wove the fabric of restoration and favor for his people even before the plans of the enemy even began to form. God knew before hand of the evil in the hearts of the men who advised the king and God’s will reigned uninhibited with justice for such an evil day as this. Has God changed over the span of mankind’s lives over generations or has He remained the same? The evil aimed at America and its people has not caught God off guard, and from the story of Esther we can be assured that Yahweh has already laid a foundation of protection within the camp of the enemy. When God’s plan is revealed, the blood will drain from their faces and the evil that is intended on an unsuspecting populace will be thrust upon the saboteurs to bear.

            The Ephod and David

            Dr. Theodore Foote describes the ancient ephod of the Israelites as a garment worn by the priest. It was a heavy garment adorned with wood, clay, under metal, with an overlay of gold, silver, and considered of great value. The wearing of the ephod was a priestly affair, that required a priestly servant to wear it. The ephod was a means whereby one inquired of God.[19] In some text it is described as a makeshift image of God which represented a point of contact with the voice of Yahweh. The priest would wear the garment when they would divine instructions. Moses made the ephod with all forms of finery and established the Priest’s Code to engage in divination with God.[20] The ephod had been an intricate part of Israel’s history for over one thousand years of their national identity by the time that David enters into the narrative.

            David lived through much betrayal from king Saul and his court after Samuel had announced to Saul that God’s favor had been removed and that David would be the king. Even in betrayal, David remained loyal to a fault by refusing to raise a sword against his king that was seeking to murder him. David had fled from Saul’s grasp, and took up company with Achish son of Maoch, the Philistine king of Gath for refuge. With a pledge of loyalty, David was accepted into Achish’s province and called upon to stand with Achish in battle against his enemies. David had Achish’s trust for over a year in this pledge. A day came when all of the Philistines gathered to make council for war against the Israelites camped in Jezreel. When the other Philistine kings discovered that David was in the ranks of Achish they demanded that Achish send him back to the city of Ziklag that Achish had given him. They feared that this band of Jews would turn on them in battle. Achish, pressured by their determined council, came to David and reluctantly sent him away from the battle ahead. David and his men left the next morning for Ziklag while the Philistines marched to war. When David and his men arrived at Ziklag, they were terrified to see that a raiding party had stolen their wives and children away and left the city in flames. David and all of his army were described as crying loudly with great tears until they were too week to cry anymore.[21] This was a defining moment of great sorrow and a soon further betrayal towards David. When David suffered under Saul, he still had Jonathan by his side to strengthen him in the hand of God. When David was forced to flee from Saul and his friend Jonathan, he still had his mighty men by his side. Then when he was forced leave the company of Achish just to return to discover his city and family forcefully ravage by a raiding party, his mighty men then turned to stone him to death in their overwhelming grief. David now stood all alone, robbed of Saul’s favor, robbed of Jonathan’s love, robbed of his family and wealth, and finally robbed from the loyalty of his faithful men.[22]

            Graeme Auld, I & II Samuel: A Commentary, brings the rise of David into clarity saying that David became stronger in Saul’s house as Saul grew weaker as Saul sought to strengthen himself in his own strength. Abner, a servant of Saul, also sought to strengthen himself or become strong in Saul’s house in his own strength. However, David’s power grew precisely because he seeks strength in Yahweh.[23] Auld describes David’s reaction when learning of the danger poised at him from Saul as the same reaction that David made when faced with treason from him army; David called Abiathar the priest to bring him the ephod. Auld writes that “it is hard to read of David’s consulting Yahweh by means of the ephod as anything other than supplying the specific content of how David consolidates his position in or by Yahweh”.[24] Unlike Saul, David sought to elicit a response from Yahweh by any means. David laid hold upon the ephod and asked if he should chase the people that took his family, and would he be able to catch them. Yahweh responded and said to chase them, and that David would catch them, and all of their families would be saved.[25]

The Persecution of Christ and The Early Church and Now

            The primary persecution narrative of Jesus unfolds in the book of Luke, and the persecution of the disciples unfolds in the book of Acts. Jesus even prophesied about his own persecution and the persecution of his disciples before it took place. The Lukan narrative made it abundantly clear that persecution was an integral part of following Jesus. To embrace the call of the Christ was to embrace persecution. It was simply part of the deal. The missional work of the gospel (good news) is an affront to the goal to solidify supremacy through self-aggrandizement. The gospel message promotes true elevation through service, while the message of carnality promotes an unsustainable elevation through dominancy. Those who rule through a dominancy hierarchy are incensed with even the idea of losing their positional power to a servant or a slave, and in the kingdom of heaven the highest praise is given to the one washing feet. Jesus was persecuted by the religious hierarchy who maintained power and authority, under Roman rule, and they utilized their political power to mobilize people within the Jewish nation as a justification through support. The message of Jesus was effectively changing the hearts and minds of the population that propped up the legitimacy of the priests and kings and the dominance hierarchy could not let this stand. When the people began to unite under God instead of the governing statesmen, their only method of recourse was to create an illegitimate prosecution against the leader of this movement if they hoped to remain in control. The early church was persecuted by the Jews, the Roman authority, and even Gentile governing authorities for the same reasons. This community rooted and grounded in the love of God was an affront to all who sought to maintain control through power. Paul Fredriksen, The Origins of the New Testament Images of Jesus, writes that “within two years of the resurrection, their message had spread from the Jewish homeland to the synagogues of the Diaspora; that is so agitated these communities that a zealous Pharisee persecuted his synagogue’s; and that by mid-century a Law-free mission in Christ name existed among the Gentiles, but Israel for the most part had remained aloof from the Gospel”.[26] Imagine a grease fire in a pan on the kitchen stove flares up, and someone attempting to put the fire out throws water on the fire. This best describes the attempts of the surrogate rulership in humanity attempting to diminish the rise of a heavenly culture that delegitimizes their sectarian authority. When the water hits the grease fire, the fire isn’t diminished, it actually spreads at a voluminous rate. Our observation of historical Judaism and Christianity shows over and over that the kingdom of righteousness, through love, cannot be stamped out no matter how many attempts are made, and the war against the truth of such righteousness today is still attempting its failed strategies yet again.

            The American culture is currently undergoing a siege of secular culturalism that is bent on total dominancy of control. When the stage of political and sociological debate cannot supplant the opposition view because of the grave weakness of the secular argument, then the only alternatives are to either capitulate or wage war through sheer force. Today we see that this secular partisan culture has decided to make war and their ideology comes from their golden rule; the one who has the gold makes the rules. A position of total control over all governmental and corporate assets is now the reality in which all of America is beginning to endure. For the third time in less than five months, the U.S. Congress has summoned social media companies before them to enact governmental pressure on them, through coercion, to take a stronger stance on censorship against their political opposition. Tyler Durden, a columnist from Greenwald Substack Zero Hedge, writes that through this illegal commission, the house Democrats have made no secrets of their ultimate goal. They seek to exert control over all online platforms to combat what they describe as misinformation and disinformation within the American public square. They stated that industry self-regulation has failed, and they must begin the work of changing incentives driving social media companies that allow or even promote these dangerous narratives online. Durden points out that the Congress is essentially violating the first amendment by requiring private companies to impose viewpoint-based speech restrictions which the government itself would be constitutionally barred from imposing.[27] Recently, just before Black History month, Amazon Prime stopped streaming Clarence Thomas Documentary about his amazing life. Clarence Thomas is the second African American to serve on the Supreme Court, and the longest-serving member of the court with a tenure of 29 years and known as the courts most conservative member.[28] Sephora, a French makeup company, publicly cuts ties with a conservative Christian social media influencer because her Christian political views didn’t align with their secular beliefs. Amanda Ensing, comes from a Puerto Rican family who immigrated to America who sacrificed everything to escape being silenced, censored, or denied work because of their political or religious views. Ensing is now experiencing what her family fled from, and the cultural statement is now clear that anything other than the established and approved political beliefs will be crushed through censorship and the removal of income.[29]

            This demonizing of a cultural populace within our country isn’t just relative to the power of the corporations, it is rapidly expanding into congressional legislation designed to make war. Rep. Jared Huffaman (D.Calif.), stated in the Congressional Record on January 13 described rioters who stormed the U.S. Capital on January 6 included people carrying thousands of ‘Jesus’ signs, banners, and flags. Huffaman’s purpose in identifying Christians in his legislative speech was to delegitimize the conservative voice of Christians by tying them into the protest at the capital. Huffaman stated that conservative Christians are choosing to distort the true definition of religious freedom, in order to allow the proliferation of discrimination under the guise of what they refer to as ‘religious liberty.’[30] Huffaman is specifically labeling ‘White Christian Nationalist’ as criminals who stand against the ‘equity’ agenda of the Congress of the United States. This, in effect, is a foundational statement designed to name them an enemy of Congressional American legislative and military power. Christianity is the enemy of the State, and Congress is moving legislation to legitimize their war on domestic terror groups under the banner of the Christian flag. The Librety Loft recently posted a political cartoon of a large paint brush labeled as Domestic Terrorist, as the brush is painting on a wall. The stacked labels left in the painted wall state, Trump voters, conservatives, Christians, Libertarians, pro-lifers, gun owners, small business, My Pillow customers.[31]

            To the uninformed, this may seem like a conspiracy theorist group gone wild, however to those paying attention, it is the actual reality being unfolded before our eyes. Soon after the Capital riot on January 6, the Democrat leadership under Biden, Pelosi, and Schumer demanded that the National Guards troops, sent by various state governors, were to be vetted for extremist views. Their concern was that any troop member who voted for the Republican ticket was considered a radical threat to the safety of the United States sovereignty and the transfer of power into the new Democrat Administration. The FBI is working with the Army to vet all service members sent to support the Inauguration National Special Security Event, which numbers between 25,000 to 30,000 troops. MSN correspondent Abraham Mahshie writes, “Fears have emerged that some Guard members may hold extremist views, such as the white nationalist and “anti-government” views espoused by rioters.”[32] Both of the terms are in reference to the same fear held by those in power currently, which states that any anti-government views are now labeled extreme, and these extreme views are now subject to the power of military legal prosecution. Mike Ford, columnist for the conservative RedState publication, reports that the Pentagon is, through uncertainty, attempting to process this call for identifying extremist in its ranks. The Pentagon has recently issued a stand-down order for every military branch to discuss the threats posed by white supremacy, and other similar extremism within its ranks. The push is to remove military members based on political affiliations opposed to the secularist ideology now usurping the law of the land. Ford writes, “So, let’s recap. We have the military, using extremism as an excuse to rid itself of Trump supporters, or anyone else who won’t march lockstep in support of efforts to undermine the Constitution. We have a former military and long-time CIA officer advocating the treatment of U.S. citizens as insurgents. What does all of that add up to? Nothing good.”[33] The department of Homeland Security just issued a bulletin alert asserting that Homegrown Violent Extremist (HVEs), and Domestic Violent Extremist (DVEs) opposed to First Amendment-protected, non-violent protest, are their new target. The extremist motivations range from anger over COVID-19 restrictions, the 2020 election results, and police use of force.[34] What is extremely telling is the call for the Federal agencies, by the previous administration, to stop the riots in Democrat run states and counties were being decried as racist and dictatorial. However, such tactics are now being aimed at the capital rioters responding to a contested electoral vote. The department of Homeland Security wasn’t interested when rioters flooded the hall during the Kavanaugh confirmation hearings, nor were they labeling the BLM riots pre-election, but now the white conservative Christian model has become the target of America’s legislative and governmental agencies purposed attention. Even the UN Secretary-General Antonio Guterres is utilizing his platform to declare the overwhelming threat of “white supremacy” that is planning a fascist revolution fueled by hateful ideologies. They are specific to align pro-Trump mobs into the label of a ‘growing danger’ of white supremacist and right-wing extremist groups which are a “bane on our existence and demented” according to Joe Biden.[35] According to Debt.org, the Republican party is almost exclusively Christian. GOP candidates earn 59 percent of all Protestant votes, 67 percent of all white Protestant votes, 52 percent of the Catholic vote and only 25 percent of the Jewish vote.[36] To truly defeat their political opposition, they are now focused on the populist power behind the political party standing in their way.

            The legislative agendas being rammed through congress at this time are the polar opposite of the Christian community, and beyond. Even non-Christian communities are agasp at the incoming laws designed to punish anyone that doesn’t accept the minority views being championed in Washington. The house of Representatives just passed the radical HR1 election bill that makes into law all of the questionable election elements that have been called into question by the Conservatives, Libertarians, and even Democrats. The Equality Act was just passed, designed to fundamentally transform every aspect of the American life. Gender identity has been completely erased from the rules of legislative language. The terms mother, father, grandmother, grandfather, male, and female are now deemed offensive and are being replaced with parent, sibling, and them. All areas of business and social life are being targeted which require employment, housing, education, public accommodations, ‘credit’, and jury service to comply with the anti-discrimination sexual orientation laws or suffer the full weight of the law. California for example, just made a law requiring a non-gendered section for gender neutral toys to ensure a ‘safe environment’ for children.[37] This bill would make it illegal for retailers to put up signs saying ‘boys’ and ‘girls’, rather the law instructs them to use terms like ‘kid’, ‘unisex’, or ‘gender-neutral’. The Equality Act ends the federal recognition of complementary male and female sex in favor of gender identity. It eliminates the traditional right to privacy of women and girls in public facilities, in favor of gender identity. It is fundamentally diminishing women’s and girls’ sports by allowing transgenders to compete through ethics but foregoing genetics. It mandates school curricula to affirm and promote sexual orientation and gender identity views and removes custody rights from parents who refuse to have their minor children undergo transgender medical interventions and procedures.[38] These radical laws on the books now are demanding that religious institutions (private schools, churches) fall in line with their agenda or face legal recourse in fines, criminal prosecutions, removal of federal funding, and removal of tax provisions. The new law of the land is discriminating against anyone that would discriminate against their worldview. Rep. Greg Steube (R-FL) stated his objections before congress by saying “The gender confusion that exists in our culture today is a clear rejection of God’s good design. Whenever a nation’s laws no longer reflect the standards of God that nation is in rebellion against him and will inevitably bear the consequences, and we are seeing the consequences of rejecting God here in our country today.” Rep. Jerry Nadler (D-NY) replied, “What any religious tradition describes as God’s will is no concern of this Congress.”[39]  

Conclusion

            The current State of the Union is in deep disrepair. Now is the time for prayer as the Israelites in Babylon. Now is the time to lay hold of the ephod for God’s direction by any means necessary. Now is the time to build up community and stand up for civil liberty. Wishful thinking isn’t going to produce anything of value. The fundamentalism and secularism epoch are a clear and defining sign of a human condition that we all have a tendency to fall into.  We must approach the coming days ahead with courage as those before us that stood against their evil days. A theology is a study of God, but a practical theology demonstrates a life transformed through a relationship with God. There will be no strength to emerge from a mere concept never given to realization through actionable living.  The life of a Christian is a life directed by the Holy Spirit. It is this same Spirit that lived in Jesus the Christ, that lead him through persecution and empowered him to stand for righteousness as so many were hellbent on his demise. Righteousness is never about demonizing the ‘other’, but as Jesus taught. Pray for those who persecute you, do good to those who despise you. Love your enemy and watch for the Esther’s that God has placed in our time and expect the day of deliverance as we continue to do our part and trust God’s commitment to his covenant agreement.

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Tre’ Goins-Phillips. “Sephora Cuts Ties with Conservative Christian Influencer, Says Views are ‘Not Aligned’ with Company,” Accessed February 1, 2021. https://www.faithwire.com/2021/02/01/sephora-cuts-ties-with-conservative-christian-influencer-says-views-are-not-aligned-with-company/?fbclid=IwAR3IbO63X3E3corLi4j8rtcVdfd3sfYovr2CDAgLQoW1IP5KAwx4zK4aD8A

Tyler Durden. “Greenwald: Congress Escalates Pressure on Tech Giants to Censor More, Threatening The First Amendment,” Accessed February 20, 2021. https://www.zerohedge.com/political/greenwald-congress-escalates-pressure-tech-giants-censor-more-threatening-first-amendment?fbclid=IwAR2Gul2Xn-i1ctKQp9UXnI8RCZ6RLn4UFWmbWJu3J27JdEiXjNM9FQVnn9o


[1] (II Timothy 1:7, KJV)

[2] Secular Dems, “Secular Democrats of America, America Blueprint Biden Harris Transition, Restoring Constitutional Secularism and Patriotic Pluralism in the White House,” accessed November 30, 2020, https://seculardems.org/wp-content/uploads/2020/11/SecularDemocratsofAmerica_Blueprint_BidenHarrisTransition_11-30-20_FINAL.pdf

[3] Paul Maltby, Christian Fundamentalism, and the Culture of Disenchantment, (Charlottesville: University of Virginia Press, 2013), preface, eBook Collection (EBSCOhost), ix.

[4] Maltby, Christian Fundamentalism and the Culture of Disenchantment, x.

[5] Elizabeth DePalma Digeser, A Threat to Public Piety: Christians, Platonists, and the Great Persecution, (Cornell University Press, 2012), chap. 3, eBook Collection (EBSCOhost), 77.

[6] Digeser, A Threat to Public Piety, 78.

[7] Todd Starnes, “Franklin Graham reacts to Biden’s wicked agenda: ‘Time for the church today to stand up’”, accessed February 12, 2021, https://www.toddstarnes.com/faith/franklin-graham-reacts-to-bidens-wicked-agenda-time-for-the-church-to-stand-up/

[8] “Franklin Graham reacts to Biden’s wicked agenda,”

[9] Maltby, Christian Fundamentalism, and the Culture of Disenchantment, 1.

[10] Maltby, Christian Fundamentalism, and the Culture of Disenchantment, 2.

[11] Eugene Roop, “Ruth, Jonah, Esther: Believers Church Bible Commentary, (Scottdale, Pa: Herald Press, 2002), episode. 1, eBook Collection (EBSCOhost), 177.

[12] Roop, Ruth, Jonah, Esther, p. 178

[13] J. R. R Tolkien, Lord of the Rings: The Fellowship of the Ring, (St Leonards, NSW, Australia: Allen & Unwin, 1979), 473.

[14] (Ecclesiastes 1:9, KJV)

[15] Eliezer Segal, The Babylonian Esther Midrash: A Critical Commentary, (Brown Judaic Studies, 2020), chap. 5, eBook Collection (EBSCOhost), 208.

[16] (Deuteronomy 15:10, KJV)

[17] (Esther 7:7-8, MSG)

[18] The story of Esther was referenced from the (KJV), (MSG), and (NIV) versions.

[19] Theodore Clinton Foote, The Ephod, (Journal of Biblical Literature 21, 1902), no. 1, eBook Collection (EBSCOhost), 2.

[20] Foote, The Ephod, 8.

[21] (I Samuel 30:4, NCV)

[22] The story of David was referenced from the (KJV), (MSG), and (NIV) versions.

[23] Graeme Auld, Jennifer K. Cox, I & II Samuel: A Commentary, (Louisville, Kentucky: Westminster John Knox Press, 2011), chap. 3, eBook Collection (EBSCOhost), 341.

[24] Auld, Cox, I & II Samuel: A Commentary, 341.

[25] (I Samuel 30:8, NCV)

[26] Paula Fredriksen, From Jesus to Christ: The Origins of the New Testament Images of Christ, (Yale Nota Bene, 2000), chap. 2, eBook Collection (EBSCOhost), 135-136.

[27] Tyler Durden, “Greenwald: Congress Escalates Pressure on Tech Giants to Censor More, Threatening The First Amendment,” accessed February 20, 2021, https://www.zerohedge.com/political/greenwald-congress-escalates-pressure-tech-giants-censor-more-threatening-first-amendment?fbclid=IwAR2Gul2Xn-i1ctKQp9UXnI8RCZ6RLn4UFWmbWJu3J27JdEiXjNM9FQVnn9o

[28]Mark Paoletta, “Amazon Prime Stops Streaming Clarence Thomas Documentary During Black History Month,” accessed February 25, 2021, https://www.breitbart.com/entertainment/2021/02/25/paoletta-amazon-prime-cancels-justice-clarence-thomas-documentary-during-black-history-month/?fbclid=IwAR3EOvTNd1YZv2RQJk6o1JP_NAn0SuqcXBuefx0VAXHc5iVPoOYcLTwOPdg

[29] Tre’ Goins-Phillips, “Sephora Cuts Ties with Conservative Christian Influencer, Says Views are ‘Not Aligned’ with Company,” accessed February 1, 2021, https://www.faithwire.com/2021/02/01/sephora-cuts-ties-with-conservative-christian-influencer-says-views-are-not-aligned-with-company/?fbclid=IwAR3IbO63X3E3corLi4j8rtcVdfd3sfYovr2CDAgLQoW1IP5KAwx4zK4aD8A

[30] CNS News, “‘Nonbeliever’ Congressman: Rioters Who Stormed Capitol Carried ‘Thousands of “Jesus” Signs, Banners and Flags’,” accessed February 8, 2021, https://cnsnews.com/article/washington/cnsnewscom-staff/nonbeliever-congressman-rioters-who-stormed-capitol-carried

[31] The Liberty Loft, “Democrats Label the Right as Domestic Terrorist,” accessed February 8, 2021, https://thelibertyloft.com/label-the-right-as-domestic-terrorists/

[32] Abraham Mahshie, “National Guard Protecting Biden Inauguration Vetted for Extremist Ideologies,” accessed January 18, 2021, https://www.msn.com/en-us/news/us/national-guard-protecting-biden-inauguration-vetted-for-extremist-ideologies/ar-BB1cRGwZ

[33] Mike Ford, “Opinion: The Military is Targeting the Wrong Groups & Using Non-Existent Threats in an Attempt to Deprive Americans of their Rights,” accessed February 5, 2021, https://redstate.com/darth641/2021/02/05/opinion-the-military-is-targeting-the-wrong-groups-using-non-existent-threats-in-an-attempt-to-deprive-americans-of-their-rights-n322113

[34] Homeland Security, “National Terrorism Advisory System Bulletin,” accessed January 27, 2021, https://www.dhs.gov/ntas/advisory/national-terrorism-advisory-system-bulletin-january-27-2021

[35] Matthew Brown, “UN Secretary-General Antonio Guterres warns of ‘threat’ posed by White Supremacy,” accessed February 22, 2021, https://www.msn.com/en-us/news/world/un-secretary-general-ant%C3%B3nio-guterres-warns-of-threat-posed-by-white-supremacy/ar-BB1dUiA7

[36] Bill Fay, “Economic Demographics of Republicans,” accessed August 10, 2012, https://www.debt.org/faqs/americans-in-debt/economic-demographics-republicans/

[37] Kathy Murphy, “California Bill Would Require Gender Neutral Sections in Department Stores,” accessed February 2, 2021, https://www.politico.com/states/california/story/2020/02/21/california-bill-would-require-gender-neutral-sections-in-department-stores-1263029

[38] Dr. Susan Berry,”7 Radical Demands in the Equality Act,” accessed February 25, 2021, https://www.breitbart.com/politics/2021/02/25/7-radical-demands-in-the-equality-act/

[39] Todd Starnes, “Nadler: “What any Religious Tradition Describes as God’s Will is No Concern of This Congress”,” accessed February 25, 2021, https://www.toddstarnes.com/faith/nadler-what-any-religious-tradition-describes-as-gods-will-is-no-concern-of-this-congress/

Karl Snow

My journey’s path was established before I was born. It began with my grandfather Reverend Steve Simmons who pastored for over 60 years and built 20 churches from the ground up in our county. From the very beginnings of my life I was ushered into the stories of historical Christianity, and their relevance to the continuing path of humanity. Studying the scripture from a young age has taken me on a journey for truth. I have begun to publish my literary work in this blog to begin to share my study with a broader audience. I hope you enjoy this engagement, and hopefully it helps challenge us all to broaden our worldviews.