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Believers are Royal Co-heirs and Sons of God

English translations of Scripture (such as the KJV, ESV, or NIV) extensively define the underlying concept: believers as co-heirs and sons of God who exercise royal, governmental authority from a position of throne-room seating. In Scripture, sonship and governance are inseparable. To be a “son” is to carry the nature, legal authority, and judicial right of the Father to rule.

1. The Divine Blueprint: Royal Sonship

The connection between sonship and governmental authority originates in the Old Testament and is defined in the Davidic Covenant.
  • 2 Samuel 7:12–14: God establishes that David’s royal descendant will inherit a kingdom: “I will be his Father, and he shall be My son.” Royal authority is expressed through the legal mechanism of divine adoption and sonship.
  • Psalm 2:7–8: The Father declares to the Messiah: “You are My Son; today I have begotten You. Ask of Me, and I will give You the nations as Your inheritance.” Government and global authority are strictly handed down as a son’s inheritance.

2. Christ: The Ultimate “Son of the Throne”

Jesus Christ establishes the precedent for how a Son operates in governmental authority.
  • Isaiah 9:6–7: “For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder… Upon the throne of David and over His kingdom.” Messiah rules not as an outside dictator, but as the legally appointed Son upon the throne.
  • Hebrews 1:8: “But to the Son He says: ‘Your throne, O God, is forever and ever; a sceptre of righteousness is the sceptre of Your kingdom.'”

Absolute Sovereignty Belongs to Christ Alone

Abraham Kuyper’s theology of governance rests on a core premise: no human ruler or state possesses inherent or absolute authority. All authority is derived from Jesus Christ, who reigns as the cosmic Messiah.

Kuyper summarized this rule in his famous 1880 inaugural address at the Free University of Amsterdam:

“There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!'”

Because Christ holds total authority over heaven and earth (Matthew 28:18), no earthly government can claim ultimate sovereignty over human conscience, family, or faith.

3. Believers as Co-Heirs: Delegated Governmental Seat

Scripture expands royal sonship beyond Christ to include all believers adopted into God’s family. As sons, believers receive delegated authority over spiritual and physical domains.
  • Ephesians 2:6: God “raised us up together, and made us sit together in the heavenly places in Christ Jesus.” Authority is positional. Believers do not fight toward authority; they govern from a seated position in the heavenly places alongside Christ.
  • 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 joint heirs with Christ…” Government is an inherited family duty.
  • Galatians 4:7: “Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ.” Slaves carry out tasks; sons carry legal authority to administer the Father’s domain.

4. The Biblical Scope of Governance

Scripture outlines how this “sonship on the throne” translates into practical, judicial, and spiritual governance. Kuyper defined the Doctrine of the Sphere of Sovereignty.

Dimensional Realm Biblical Mandate Scriptural Reference
Cosmic & Angelic Governance Judging and exercising authority over spiritual powers. “Do you not know that we shall judge angels? How much more, things that pertain to this life?” (1 Corinthians 6:3)
Judicial Earthly Governance Enforcing righteousness, ruling over nations, and executing truth. “To him who overcomes… I will give power over the nations—‘He shall rule them with a rod of iron.’” (Revelation 2:26–27)
Legislative / Priestly Dominion Binding and loosing mandates on earth backed by heaven’s court. “Whatever you bind on earth will be bound in heaven… I bestow upon you a kingdom, just as My Father bestowed one upon Me.” (Matthew 18:18, Luke 22:29)

Instead of centralizing governance within a state or church apparatus, Kuyper taught that God ordained distinct, independent spheres of authority within creation (e.g., the state, the family, the church, business, science, and art).

  • Direct Responsibility to God: Each sphere derives its authority directly from God, not from the civil government. A father does not rule his family because the state allowed him to; he rules because God assigned that authority directly to the family sphere.

  • Limited Civil Government: Civil government is only one sphere among many. Its primary role is to act as a minister of public justice—resolving disputes between spheres, protecting the weak, and maintaining public order.

Kuyper warned against civil government becoming an “octopus” that oversteps its creational boundaries to absorb the authority of other God-ordained spheres.

Civil Authority as a Post-Fall Remedy

Kuyper distinguished between original creational order and the mechanical authority of the state.

  • In a sinless world, human governance would naturally function through organic relationships (families, communities, shared labour).

  • Because of sin, God instituted the coercive authority of the state (magistracy) backed by the power of the sword (Romans 13) as a divine gift of common grace to prevent chaos.

Earthly rulers sit on temporary, delegated seats of judgment strictly to restrain evil and uphold justice.

5. The Believer’s Role: Church as Institute vs. Church as Organism

Regarding how believers exercise governance, Kuyper made a key distinction:

                     ┌─────────────────────────────────────────┐
                     │          JESUS CHRIST THE KING          │
                     │    (Absolute Sovereign over Creation)   │
                     └────────────────────┬────────────────────┘
                                          │
                  ┌───────────────────────┴───────────────────────┐
                  ▼                                               ▼
     ┌──────────────────────────┐                   ┌──────────────────────────┐
     │   CHURCH AS INSTITUTE    │                   │   CHURCH AS ORGANISM     │
     │  Word, Sacraments, Elders│                   │ Believers in All Spheres │
     └────────────┬─────────────┘                   └─────────────┬────────────┘
                  │                                               │
                  ▼                                               ▼
     (Gathers and equips saints)                     (Deploys into Public Life)
                                                                  │
                                            ┌─────────────────────┼─────────────────────┐
                                            ▼                     ▼                     ▼
                                     ┌─────────────┐       ┌─────────────┐       ┌─────────────┐
                                     │ Civil State │       │   Family    │       │  Business   │
                                     └─────────────┘       └─────────────┘       └─────────────┘

  • Church as Institute: The formal local church organization (pastors, sacraments, ecclesiastical discipline) does not hold political authority over the government.

  • Church as Organism: Believers equipped by the gospel step out into every domain of society—law, politics, medicine, education—to rule and steward those spheres under Christ’s Lordship.

Application to “Throne Authority”

For Kuyper, exercising divine or royal authority is not about establishing a theocracy through state power or clerical rule. Instead, believers exercise their seated authority in Christ by:

  1. Refusing to deify the state: Resisting totalitarianism by maintaining that God alone is absolute Sovereign.

  2. Honoring creational boundaries: Protecting the God-given integrity of the family, church, and individual conscience.

  3. Bringing Christ’s Lordship into public life: Operating as redeemed image-bearers who administer justice and truth within their respective callings.

6. Exhortation to the Overcomer

The ultimate culmination of “Believers sit with Christ on His throne,” ruling in governmental authority, appears in the Book of Revelation:
“To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.”
— Revelation 3:21
Biblically, to be a “Son of the Throne” is to move from passive religion into active corporate governance. It is the realization that Christ’s kingdom is expanded through sons who know their position, sit in Christ’s authority, and enact the Father’s will on earth as it is in heaven.
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Understanding your life purpose and plans

“The purpose in a man’s heart is like deep water, but a man of understanding will draw it out” (Proverbs 20:5)

The ESV and NASB bible versions replaced the word “plan” with “purpose” in this text. When you are writing a personal or business plan in accord with your life’s primary mission, or if you want to know this deepest part of your calling, it is important to draw it out. The text indicates that to distill the essence of a good plan, to articulate the driving motive — name the purpose of the first creation coming into realization in your mind that you can concur with, with great clarity and revelation — it must derive from your inmost rational being. 

If this is the case it follows that this understanding must reside within your mind at some deep level in alignment with reality. To perceive it intellectually, I must allow my mind to find calm, without noise, without fleeting imagery, without a single drawing away from the search, no distraction.

Proverbs 20:24 shines light on the search, presenting a figure/ground relation in the mind that marks such soul-searching determination as needing the quietude of holy ground. “A man’s steps are from the Lord; how then can man understand his way?” If the procedural laws of a reasoning mind, prior to the mechanics of action, are of the Lord, as He moves us in our stage play providentially, it follows that a man who is to understand his life purpose is to listen, to perceive at a much deeper level in this rational process of seeking his purpose and his concomitant plans. He must articulate his plan as a unified coordinate derivative with the Lord’s mind, to co-create. 

This follows that man’s mind, submitted to the Lord, will be infused with the Spirit as articulator to his spirit, animated by the gift of discernment to see and hear and know distinct differences between distracting noise, erroneous information, versus the Lord’s will. It follows that a man is left with the prime naked need to seek and to know the Lord’s will in his life, as a compass so that he uses the right map and ends up in and stays in the right jungle (to use a metaphor).

Is it any wonder that man has difficulty sorting out his life purpose if he or she has not learned to listen to the Lord and use his reasoning faculties with integrity to obey relative to a true need as presented among his fellow man? 

Without integrity and the virtue of truth, men operate from irrational minds and erroneous concomitant actions. When we look out into the world, many seem to have it all together: a man becomes a doctor yet prescribes medicine but not exercise, a lawyer who advocates divorce but not marital reconciliation as being one in Christ, a pastor who preaches the law of attraction but discounts the Spirit of the Lord as the truest Guide — yet many may feel that they have found their one niche purpose, followed “the right plan”.

And bear in mind there are many false prophets even within the church. They may speak in tongues, dance on the stage, utter words over your life, advise you to leave your spouse, etc. — yet stand in opposition to the Spirit of Christ. Isaiah 8:20 states: “To the law and to the testimony: if they speak not according to [God’s word], it is because there is no light in them.”

  • Matthew 24:11: Jesus warned us that a large number of false prophets will rise up and mislead others.
  • Matthew 24:24: He explains that these false teachers may show great signs and wonders to fool even strong believers.

When Isaiah sought the Lord, he heard a still, small voice speaking to him: “Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?” And I said, “Here am I. Send me!” (Isaiah 6:8) The directive of the Lord to His wayward people, who were not following His word or His plans and purposes, was to be heralded by Isaiah — yet knowing that many would remain unfaithful, following their own counsel: “He said, “Go and tell this people:

“‘Be ever hearing, but never understanding;  be ever seeing, but never perceiving.’ Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears,understand with their hearts, and turn and be healed.” (vss 9-10)

To find understanding, one must enter the narrow way of the conduit of Mind-to-mind transference of divine command to discern the Spirit’s will articulated in our own individual spirit. The Israelites had become distracted by all the ways of the world, to the degree that they could not perceive God’s will, plans and purposes for their lives. The many voices of our information-based world—the media and entertainment pipelines that curry favour through a potpourri of compromised truths—distract us, and we are “ever hearing, but never understanding” and “ever seeing, but never perceiving”. Similarly, we can see moral compromise at the highest levels of civil law. 

We must work out our understanding of God’s will as our will within our purposes, plans, and philosophy of life.

View God’s will as a function of your identity in Him

“And when you believed in Christ, he identified you as his own by giving you the Holy Spirit, whom he promised long ago. The Spirit is God’s guarantee that he will give us the inheritance he promised and that he has purchased us to be his own people. He did this so we would praise and glorify him” (Ephesians 1:13b-14 NLT)

This viewpoint fits well with Jeremiah, who was also called to tell the Israelites of their apostasy from the narrow way of the Lord: “For I know the plans I have for you,” says the Lord. “They are plans for good and not for disaster, to give you a future and a hope” (Jeremiah 29:11-14 NLT) 

What can we learn about understanding life purpose from the prophets we looked at in this lesson? The first two questions posed below are about them. The third question is about others they serve as our life purpose is about service.

  1. Who were they? Chosen and identified as select, called Israelite prophets willing to speak and do God’s entire will.
  2. What were they supremely qualified to do? Both Isaiah and Jeremiah were supremely qualified to hear God’s will through their ability to listen and discern His directives for themselves and for his irrational people, Israel.
  3. Who did they do it for? God and His other chosen people, to guide them rationally back to His way, through His Spirit and His Word.
  4. What do others want or need that they would come to you for? God wanted a warning message to go to His people. They needed healing and restoration from apostasy and dull perception.
  5. How do others change/transform as a result of what they gave them? Some listened and reformed to the Lord; some referred to their writing as Daniel did; whereas most continued in rebellion and were killed or sent off to Babylon. God responded by telling Jeremiah that He alone had a plan and a purpose for Him, as was evident to Isaiah, his contemporary prophet, as well.

 

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Jerusalem in Bible Prophecy: What the End Times Mean for Israel

In his teaching “Jerusalem in Bible Prophecy: What the End Times Mean for Israel,” Dr. David Jeremiah grounds his message in key scriptural anchors to show how Jerusalem serves as the geographical and spiritual epicentre of God’s redemptive plan. The main scriptural anchors that form the foundation of his message include:
  • God’s Chosen City:
    • 1 Kings 8:44 / 2 Chronicles 6:5–6 – God specifically selects Jerusalem out of all the tribes of Israel to establish His name there.
    • Deuteronomy 12 – Highlights the concept of Jerusalem as the place God designated for His worship and sanctuary
  • The Re-gathering of Israel and Jerusalem’s Restoration:
    • Jeremiah 31:35–36 / Jeremiah 32:37 – Guarantees God’s eternal covenant with Israel and the re-gathering of His people back to their land.
    • Ezekiel 11:17 & Ezekiel 36 – Prophesies the physical return of Israel and the restoration of their home in the end times.
  • The Seat of the Millennial Reign:
    • Jeremiah 3:17 – Foretells that Jerusalem will be called “The Throne of the Lord,” where all nations will gather under Christ’s thousand-year rule.
    • Zechariah 14:4 – Details Christ’s Second Coming, where His feet will stand upon the Mount of Olives at Jerusalem.
  • Jesus’ Heart for Jerusalem:
    • Matthew 23:37 – Demonstrates Jesus weeping over Jerusalem, expressing His desire to gather its people together as a hen gathers her chicks.
  • The Call to Prayer and Faithful Living:
    • Psalm 122:6–9 – Commands believers to “pray for the peace of Jerusalem,” trusting that those who love the city will prosper.
    • 2 Peter 3:11–12 – Exhorts believers to live holy and godly lives in light of upcoming end-time fulfillments.
  • The Ultimate Destination — The New Jerusalem:
    • Revelation 21:1–4 – Paints the picture of the holy city, the New Jerusalem, descending out of heaven as the final eternal home for redeemed humanity.
You can watch Jerusalem in Bible Prophecy: What the End Times Mean for Israel to listen directly to Dr. David Jeremiah’s full teaching on these end-times scripture references.
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The 5 Crowns

In this article, I examine how Dr. David Jeremiah structures his teaching on heavenly rewards around the Judgment Seat of Christ (Bema Seat). In biblical theology, the term for these crowns often uses the Greek word stephanos (a victor’s wreath awarded at games, contrasting a royal status crown or diadema).
Below are the five primary crowns delineated by the Apostle Paul, James, Peter, and John, complete with their text anchor points, key terms, and biblical conditions.

1. The Victor’s Crown (The Imperishable Crown)

  • Primary Anchor Text: 1 Corinthians 9:24–27 (Paul)
  • Key Vocabulary / Text Anchor:
    “And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown [Gk: stephanos]… I discipline my body and bring it into subjection.” (1 Cor. 9:25–27)
  • Purpose & Condition: Awarded for personal discipline, self-control, and mastering earthly desires/passions to finish the Christian race strong.

2. The Crown of Rejoicing (The Soul-Winner’s Crown)

  • Primary Anchor Text: 1 Thessalonians 2:19–20 (Paul)
  • Key Vocabulary / Text Anchor:
    “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?” (1 Thess. 2:19)
    • Additional anchor: Philippians 4:1 (“…my joy and crown…”)
  • Purpose & Condition: Awarded to believers for leading others to salvation in Jesus Christ and investing in soul-winning.

3. The Crown of Righteousness

  • Primary Anchor Text: 2 Timothy 4:7–8 (Paul)
  • Key Vocabulary / Text Anchor:
    “I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give [reward] to me on that Day, and not to me only but also to all who have loved His appearing.” (2 Tim. 4:7–8)
  • Purpose & Condition: Awarded to those who remain faithful to the end and eagerly anticipate/love the Second Coming of Jesus Christ.

4. The Crown of Life (The Martyr’s / Overcomer’s Crown)

  • Primary Anchor Texts: James 1:12 (James) & Revelation 2:10 (John)
  • Key Vocabulary / Text Anchor:
    “Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.” (James 1:12)
    “Be faithful until death, and I will give you the crown of life.” (Revelation 2:10)
  • Purpose & Condition: Awarded to believers who endure suffering, extreme trial, temptation, or martyrdom without shrinking back from their faith.

5. The Crown of Glory (The Pastor’s / Shepherd’s Crown)

  • Primary Anchor Text: 1 Peter 5:1–4 (Peter)
  • Key Vocabulary / Text Anchor:
    “Shepherd the flock of God which is among you… and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.” (1 Peter 5:2, 4)
  • Purpose & Condition: Awarded to spiritual leaders, pastors, elders, and shepherds who faithfully lead and feed God’s people with selfless humility.

Additional Anchor Passages on Heavenly “Rewards” (Misthos)

In his teaching on the subject, Dr. Jeremiah highlights key foundational passages on the nature of Christian rewards (Greek: misthos = wages/reward):
  • The Judgment Seat (Bema) Context:
    • 2 Corinthians 5:10 — “For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body…”
    • Romans 14:10–12 — “So then each of us shall give account of himself to God.”
  • The Reward Concept Introduced by Jesus & John:
    • Matthew 5:11–12 — “Rejoice and be exceedingly glad, for great is your reward in heaven.”
    • Revelation 22:12 — “And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work.”
    • 2 John 1:8 — “Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward.”
  • Ultimate Purpose of the Crowns:
    • Revelation 4:10–11 — John notes that the Twenty-Four Elders cast their crowns before the throne of God, showing that all rewards ultimately serve to glorify Christ.

You may be asking: How do the crowns relate to rewards for good works?

  • We are justified by faith, not by works; nevertheless, once we are justified by faith, we are motivated by love for Christ to do good works.
  • To understand how heavenly crowns fit into Christian theology, it helps to separate two distinct events: Salvation (how a person is accepted by God) and Rewards (how a person’s faithful service is evaluated).

Mixing these two up leads to either legalism (trying to earn heaven) or passivity (thinking obedience doesn’t matter).

1. Justification by Faith Alone (Sola Fide)

Justification is a legal declaration by God. It is the act by which God declares a guilty sinner righteous in His sight because of the sacrifice of Jesus Christ.

  • It cannot be earned: Salvation is a gift (grace), not a wage. You cannot add your good deeds to Christ’s finished work.

  • The Exchange: On the cross, Christ took your sin, and in exchange, His perfect righteousness is credited (imputed) to your account when you trust in Him.

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” — Ephesians 2:8–9

“Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.” — Romans 4:4–5

2. Good Works: The Fruit of Faith, Driven by Love

If works do not save us, why do good works at all?

Once a believer is justified, their underlying nature is changed by the Holy Spirit. Good works are not done to get saved, but because you are saved. They are the natural fruit of a living faith and an overflow of gratitude and love for what Jesus did.

  • Faith produces works: As the Apostle James writes, genuine saving faith is never alone—it inevitably produces good deeds (James 2:17).

  • Motivated by love: We obey Christ not out of fear of condemnation, but out of filial love for our Heavenly Father.

“We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” — Ephesians 2:10

“For the love of Christ compels us, because we judge thus: that if One died for all, then all died… that those who live should live no longer for themselves, but for Him who died for them and rose again.” — 2 Corinthians 5:14–15

3. How Crowns and Rewards Fit In

This brings us back to the Crowns. If salvation is a free gift, what are the rewards for?

The Two Judgments

Scripture details two completely separate judgments:

Feature The Great White Throne The Judgment Seat of Christ (Bema)
Passage Revelation 20:11–15 2 Corinthians 5:10, 1 Corinthians 3:11–15
Who is judged? Unbelievers Believers only
Issue Sin & rejection of Christ Faithful service & stewardship
Outcome Eternal separation / Condemnation Rewards / Crowns / Loss of reward

At the Judgment Seat of Christ (Bema), a believer’s eternal destiny (heaven vs. hell) is never in question—that was settled at the cross. Instead, Christ evaluates how faithfully you lived the Christian life after you were saved.

       [ CROSS ]
          │
  Justification by Faith (FREE GIFT)
          │
          ▼
   Life of Obedience & Service (Motivated by Love)
          │
          ▼
[ JUDGMENT SEAT OF CHRIST ]
          │
    Rewards & Crowns Given

Tested by Fire

In 1 Corinthians 3:11–15, Paul explains that Jesus is the foundation of our life. On that foundation, we build with different materials:

  • Gold, silver, precious stones = Spirit-led, selfless works done for Christ’s glory out of love.

  • Wood, hay, straw = Fleshly, selfish, or superficial works done for personal praise or pride.

When Christ tests these works with fire, the selfish motives burn away, but the selfless ones remain as refined gold. The believer receives crowns/rewards for what remains.

The Ultimate Purpose: Casting Crowns Before Him

Why do believers receive crowns at all? Is it to walk around heaven showing off achievements?

John’s vision in Revelation reveals the true purpose of heavenly rewards:

“The twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying: ‘You are worthy, O Lord, to receive glory and honor and power…'” — Revelation 4:10–11

The crowns we earn through loving service in this life become the very offerings we lay back at the feet of Jesus in eternity. They are our way of saying: “Even these achievements were only possible through Your grace.”

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Religions: The Tao compared to Christianity

When discussing how “The Tao” aligns with Christian moral values, it helps to view it through two distinct lenses: C.S. Lewis’s definition of “The Tao” (as universal Natural Law) and traditional philosophical Taoism, compared with Christian ethics. Predominantly, Taoism does not recognize a Divine Creator nor the bible that promises redemption as Christians do, who rely on the Word of God for moral guidance and overcoming the dark side.

1. C.S. Lewis and “The Tao” as Natural Law

In his influential work The Abolition of Man, Christian thinker C.S. Lewis used the term “The Tao” to refer to the universal, objective moral law woven into human nature and shared across civilizations (Christianity, Judaism, Hinduism, Confucianism, Stoicism, and Greek philosophy).

From this perspective, the Tao and Christian morality do not merely line up—Christian ethics are the fullest expression of the Tao. Lewis pointed out that core human duties across cultures closely mirror biblical teaching, yet with a key difference, as noted in Part 3.

  • Duty to Parents & Elders: Echoes the Fifth Commandment (“Honour your father and mother”).

  • Protection of the Weak & Defenceless: Aligns with Biblical commands to protect the orphan, widow, and stranger.

  • Honesty & Justice: Demands truth-telling, condemnation of false witness, and fair dealing.

  • Self-Restraint & Mercy: Discourages greed, pride, and wanton violence.

In Christian theology, this shared baseline is often called Natural Law or General Revelation—the idea that God has “written the law on every human heart” (Romans 2:15).

2. Moral Overlaps: Where Traditional Taoism and Christianity Agree

When comparing the Tao Te Ching and traditional Taoist ethical teachings directly to Christian moral principles, several striking virtues align:

Moral Concept Taoist Value (Tao Te Ching) Christian Value (New Testament)
Humility Overcoming ego; placing oneself last to lead (Ch. 7, 67). “The first shall be last, and the last first” (Mark 10:31).
Non-Aggression Returning good for injury; softness over force (Ch. 63). “Turn the other cheek” and “Love your enemies” (Matthew 5:39, 44).
Simplicity & Anti-Greed Rejecting material ambition and endless accumulation (Ch. 12). “Do not store up for yourselves treasures on earth” (Matthew 6:19).
Gentleness & Patience Wu wei (effortless action without forcing/controlling others). Fruit of the Spirit: gentleness, patience, and self-control (Galatians 5:22–23).

3. Key Differences in Foundation & Purpose

While the ethical behaviours often look similar on the surface, the underlying worldviews differ significantly:

  • Personal God vs. Impersonal Principle:

    • Taoism: The Tao is an impersonal force, flow, or pattern of the cosmos rather than a conscious creator who issues commands.

    • Christianity: Objective moral values are rooted in the holy, loving nature of a personal God who created the world and holds humanity morally accountable.

  • Absolute Morality vs. Situational Harmony:

    • Taoism: Morality focuses on balance, harmony with nature, and flexibility. Good and evil are often seen as complementary opposites (Yin and Yang) within the unity of the Tao.

    • Christianity: Good and evil are absolute. God is light without darkness (1 John 1:5), and sin is a real rupture in the relationship with God that requires redemption.

  • Self-Effort/Yielding vs. Grace & Redemption:

    • Taoism: Solves human conflict by letting go of desire, ego, and artificial social rules to blend into the natural order.

    • Christianity: Teaches that human beings cannot fulfill the moral law through self-effort alone; salvation and moral transformation require God’s grace and the Holy Spirit, made possible through Jesus Christ.

 

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The Spirit as Jesus’ Successor (The Paraclete)

In the Gospel of John and the book of Acts, the Holy Spirit is not merely an “influence,” but the personal successor to Jesus’ earthly ministry. As Jesus ascended to the Father, He did not leave His followers as orphans; He sent “Another” (Allos) of the same kind to carry out His sovereign rule over the world and the church.

1. The Spirit as Jesus’ Successor (The Paraclete)

The term Paraclete (Paraklētos) suggests one called alongside to act as a legal advocate or helper.

  • John 14:26: “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.”

    • The Succession: The Spirit succeeds Jesus by continuing the role of Teacher. He does not bring a new message, but illuminates the words of Jesus.

  • John 15:26: “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.”

    • The Mission: The Spirit’s primary role as successor is to be the Chief Witness to the person of Christ.

2. Empowerment for Mission and Witness

The Spirit empowers the Church to demonstrate Christ’s triumph over the powers of darkness. This is the “Mission Prophetic” in action.

  • Proclamation of Resurrection: In Acts 2:32-33, Peter declares that the risen Jesus has “poured out” the Spirit. The existence of the Spirit’s power is the empirical proof that Jesus is alive and enthroned.

  • Triumph over Satan and Demons: In Acts 13:9-11, Paul, “filled with the Holy Spirit,” rebukes Elymas the sorcerer, demonstrating the Spirit’s authority over demonic deception.

  • Victory over Sickness and Death: * Acts 3:6-8: The Spirit empowers the healing of the lame man “in the name of Jesus.”

    • Acts 9:40: The Spirit empowers Peter to raise Tabitha from the dead, proving that the Spirit of the Resurrection (Romans 8:11) is active in the Church.

3. The Divine Names and Roles of the Spirit

The New Testament provides various titles that describe the Spirit’s multifaceted work within the Trinity (co-union of the Father, Son and Holy Spirit) and the world:

Name / Title Biblical Reference Role & Function
Advocate / Helper John 14:16; 16:7 Legal counsel who defends the believer and convicts the world.
The Spirit of Truth John 16:13 The Revelator who guides the Church into all truth.
The Presence Psalm 139:7; Rom 8:9 The immediate, personal presence of God with the believer.
Philip’s Guide Acts 8:26-39 The sovereign director of individual missionary encounters (The Ethiopian Eunuch).
Mission Prophetic Acts 2:17-18 The source of visions and dreams for the “last days” mission.
High Priestly Unifier Ephesians 4:3 The “bond of peace” who maintains the unity Jesus prayed for in John 17.
Third Person of the Trinity Matt 28:19 Co-equal with the Father and Son in the baptismal formula and rule.
Spirit of the Sovereign Lord Isaiah 61:1 The one who anoints for the proclamation of liberty and justice.

4. Sovereign Rule Over World and Church

The Spirit is presented as the executive of God’s sovereign rule. He is not passive; He actively governs.

  • Sovereign Governance in the Church: In Acts 15:28, the Jerusalem Council concludes, “For it has seemed good to the Holy Spirit and to us…” The Spirit is the Senior Partner in church government.

  • Sovereign Rule over the World: In John 16:8-11, the Spirit acts as a global prosecutor, “convicting the world concerning sin and righteousness and judgment.” He reveals that the “ruler of this world” (Satan) stands judged.

Conclusion: The Unified Reality

By combining these texts, we see that the Spirit is the High Priestly Unifier, connecting the heavenly intercession of Christ with the Church’s earthly mission. He is the Revelator who ensures the Church does not fall into nominalism, the Prophet who directs expansion (like with Philip), and the Sovereign who ensures that Christ’s triumph over death and the demonic is not just a past event, but a present, manifested reality.

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Active Review: Allegory and Metaphor using biblical examples

Here is the difference between allegory and metaphor using biblical examples and scripturally anchored examples:

A metaphor is a figure of speech that directly equates two unrelated things to highlight a specific characteristic, while an allegory is an extended narrative or symbolic framework where virtually every character, event, and setting maps directly to a deeper spiritual or theological reality.

Think of a metaphor as a single symbolic snapshot, whereas an allegory is an entire narrative film where every scene carries a double meaning.

Feature Metaphor Allegory
Scope Short phrase or sentence Extended narrative or structural framework
Purpose Illustrates a single quality or trait Communicates a complete system of truth or doctrine
Structure X equals Y (“I am the door”) Character A = Truth 1, Event B = Truth 2, Place C = Truth 3
Biblical Form Direct statements, brief visual sayings Extended parables, prophetic visions, typology

Metaphor versus Allegory in Scripture

Metaphor in Scripture:

Metaphors deliver immediate, vivid clarity by equating a spiritual truth with a familiar object. They do not tell a story; they establish an identity.

  • “You are the salt of the earth” (Matthew 5:13): Jesus does not mean believers are literally sodium chloride. The metaphor highlights the functions of salt—preservation from decay and adding flavour—to describe the believer’s influence in the world.

  • “The Lord is my shepherd” (Psalm 23:1): David uses a metaphor to describe God’s guidance, protection, and provision without building an entire story about sheep-rearing.

  • “I am the vine, you are the branches” (John 15:5): A direct metaphor emphasizing spiritual connection, fruitfulness, and dependence on Christ.

Allegory in Scripture:

An allegory maintains a dual layer of meaning throughout an entire passage. The narrative makes sense on its surface, but its true intention is the secondary spiritual reality it encodes.

  • Hagar and Sarah (Galatians 4:21–31): The Apostle Paul explicitly identifies this Old Testament account as an allegory (allegoroumena in Greek). He explains that the two historical women represent two covenants:

    • Hagar (the slave woman) = The Sinai Covenant, physical Jerusalem, and living under the bondage of the Law.

    • Sarah (the free woman) = The New Covenant, the heavenly Jerusalem, and freedom in Christ.

  • The Vineyard Song (Isaiah 5:1–7): Isaiah sings of a vineyard planted on a fertile hill, carefully cleared, and cultivated, which ultimately produces wild, sour grapes. Isaiah then reveals the narrative map: the vineyard is the House of Israel, the pleasant planting is the men of Judah, and the sour grapes represent bloodshed and injustice instead of righteousness.

  • The Parable of the Sower (Matthew 13:3–23): Jesus provides a multi-point allegorical decoding of His own story:

    • The Sower = The Son of Man / Gospel proclaimer

    • The Seed = The Word of the Kingdom

    • The Four Soils = Four distinct condition states of the human heart (rocky, thorny, along the path, good ground)

    • The Birds / Thorns = The Evil One, worldly cares, and the deceitfulness of wealth

The subtle theological difference between a biblical parable and an allegory, using specific New Testament examples:

The subtle theological difference between a biblical parable and an allegory lies in how the narrative conveys its message: a parable is typically a single-point story drawn from real life designed to provoke a response, whereas an allegory is a coded, multi-point representation where every detail corresponds to a specific theological reality.

While both use narrative to teach spiritual truth, they function through different literary and theological mechanisms.

Dimension Biblical Parable Biblical Allegory
Primary Focus One central theological shock or core lesson A series of 1:1 secret-to-meaning correspondences
Realism Grounded in plausible, everyday 1st-century life Often uses symbolic, idealized, or surreal elements
Mechanism Story works as a mirror to challenge the heart Story works as a puzzle to be decoded piece by piece
Details Background details exist for local realism Every detail carries an explicit secondary meaning
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More distinctions: The subtle theological difference between a biblical parable and an allegory lies in how the narrative conveys its message: a parable is typically a single-point story drawn from real life, designed to provoke a response, whereas an allegory is a coded, multi-point representation in which every detail corresponds to a specific theological reality.
While both use narrative to teach spiritual truth, they function through different literary and theological mechanisms.
Dimension Biblical Parable Biblical Allegory
Primary Focus One central theological shock or core lesson A series of 1:1 secret-to-meaning correspondences
Realism Grounded in plausible, everyday 1st-century life Often uses symbolic, idealized, or surreal elements
Mechanism Story works as a mirror to challenge the heart Story works as a puzzle to be decoded piece by piece
Details Background details exist for local realism Every detail carries an explicit secondary meaning
The Theological Nature of a Parable
The word parable comes from the Greek parabole (“to throw alongside”). It places a common human scenario next to the Kingdom of God to reveal a single overriding truth. Parables often contain a twist intended to shock the listener’s moral or religious expectations.
  • Example: The Parable of the Good Samaritan (Luke 10:25–37)
    • The Purpose: To answer the specific question, “And who is my neighbour?”
    • How it functions: The story presents a plausible highway robbery. You do not need to allegorize the donkey, the oil, the wine, or the innkeeper as specific doctrines. The story moves toward one overwhelming theological point: loving your neighbour means showing mercy across religious and ethnic boundaries. Treating the innkeeper as “the Church” or the two denarii as “the two sacraments” (as early allegorical commentators like Augustine did) distorts the single central thrust of Jesus’ original message.
The Theological Nature of an Allegory
An allegory (allegoria – “speaking otherwise”) relies on a grid of specific representations. If you do not decode the individual components, you miss the theological message entirely.
  • Example: The Parable of the Tares / Weeds (Matthew 13:24–30, 36–43)
    • The Purpose: To explain why evil is permitted to coexist alongside God’s kingdom until the end of the age.
    • How it functions: Jesus Himself provides a direct allegorical key to decode the story’s internal components:
      • He who sows the good seed = The Son of Man
      • The field = The world
      • The good seed = The sons of the kingdom
      • The tares / weeds = The sons of the wicked one
      • The enemy who sowed them = The devil
      • The harvest = The end of the age
      • The reapers = The angels
The Theological Overlap
In the New Testament, these forms are not always strictly isolated; Jesus occasionally uses allegorical elements within His parables.
For instance, in the Parable of the Wicked Vinedressers (Matthew 21:33–46), the story acts as a parable confronting the religious leaders, but it carries clear allegorical points: the landowner is God, the vineyard is Israel, the servants are the Prophets, the son is Jesus, and the tenants are the Jewish religious leaders.
The main key to interpreting them lies in intent: a parable calls for a decision or shift in perspective based on a single core truth, while an allegory provides a systematic framework mapping out broader redemptive history.

+++ check for dupes

The Theological Nature of a Parable

The word parable comes from the Greek parabole (“to throw alongside”). It places a common human scenario next to the Kingdom of God to reveal a single overriding truth. Parables often contain a twist intended to shock the listener’s moral or religious expectations.

  • Example: The Parable of the Good Samaritan (Luke 10:25–37)

    • The Purpose: To answer the specific question, “And who is my neighbour?”

    • How it functions: The story presents a plausible highway robbery. You do not need to allegorize the donkey, the oil, the wine, or the innkeeper as specific doctrines. The story moves toward one overwhelming theological point: loving your neighbour means showing mercy across religious and ethnic boundaries. Treating the innkeeper as “the Church” or the two denarii as “the two sacraments” (as early allegorical commentators like Augustine did) distorts the single central thrust of Jesus’ original message.

The Theological Nature of an Allegory

An allegory (allegoria – “speaking otherwise”) relies on a grid of specific representations. If you do not decode the individual components, you miss the theological message entirely.

  • Example: The Parable of the Tares / Weeds (Matthew 13:24–30, 36–43)

    • The Purpose: To explain why evil is permitted to coexist alongside God’s kingdom until the end of the age.

    • How it functions: Jesus Himself provides a direct allegorical key to decode the story’s internal components:

      • He who sows the good seed = The Son of Man

      • The field = The world

      • The good seed = The sons of the kingdom

      • The tares / weeds = The sons of the wicked one

      • The enemy who sowed them = The devil

      • The harvest = The end of the age

      • The reapers = The angels

The Theological Overlap

In the New Testament, these forms are not always strictly isolated; Jesus occasionally uses allegorical elements within His parables.

For instance, in the Parable of the Wicked Vinedressers (Matthew 21:33–46), the story acts as a parable confronting the religious leaders, but it carries clear allegorical points: the landowner is God, the vineyard is Israel, the servants are the Prophets, the son is Jesus, and the tenants are the Jewish religious leaders.

The main key to interpreting them lies in intent: a parable calls for a decision or shift in perspective based on a single core truth, while an allegory provides a systematic framework mapping out broader redemptive history.

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Christ’s Intercessory Prayer

Staying in God’s presence is not merely a psychological state of mind; it is the lived reality of Jesus’ petition in John 17. In this prayer, Jesus acts as the “Bridge” that allows a human being to dwell in the presence of a holy God.

To understand how “staying in His presence” relates to this prayer, we have to look at three specific themes Jesus emphasizes: Union, Protection, and Truth.

1. The Geometry of Presence: “In” as a Location

In John 17, Jesus uses the preposition “in” repeatedly. He prays that the believers may be “in us” (John 17:21).

  • The Relationship: Staying in God’s presence fulfills Christ’s request for Divine Union—that believers all may be united with Jesus and the Father.

  • The Connection: Just as the Spirit intercedes within us (Romans 8:26), Jesus prays that we would be positioned “inside” the Trinitarian relationship. To “stay in His presence” is to remain aware of this position—that you are “hidden with Christ in God” (Colossians 3:3).

2. Sanctification by Truth (The “Atmosphere” of Presence)

Jesus prays, “Sanctify them in the truth; your word is truth” (John 17:17).

  • The Logic: You cannot stay in God’s presence while entertaining lies or “the world’s” logic. Presence and Truth are inseparable.

  • The Practice: Staying in His presence involves a “washing of regeneration” (Titus 3:5), in which the Word constantly cleanses your perspective. If you are out of alignment with the Truth, you will feel “distant” from the Presence, even though Christ’s prayer ensures you are never truly abandoned.

3. Protection from the “Evil One”

Jesus specifically asks the Father not to take us out of the world, but to “keep them from the evil one” (John 17:15).

  • The Correlation: Staying in God’s presence is our primary “defence system.” In the High Priestly view, the “Presence” is a place of safety.

  • The Intercessory Link: This connects directly to Romans 8:28. The Spirit works all things for good by keeping us within the “High Priestly perimeter” Jesus prayed for. When we wander from a conscious awareness of God (leaving His “presence” in our minds), we become vulnerable to the “schemes” of Satan, which Jesus prayed against.

4. The Goal: Beholding Glory

The climax of John 17 is verse 24: “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory.” John 17:24

  • The Definition of Presence: Ultimately, “staying in God’s presence” is the practice of beholding the Glory of Christ.

  • The Result: As we behold His glory (through prayer, the Word, and the Spirit’s filling), we are transformed into that same image. This is the goal of sanctification.

Summary: Christ’s Intercessory Prayer

Staying in God’s presence is the active human response to the passive divine protection Jesus prayed for.

Jesus Prays (John 17) Our Response (Staying in Presence)
“Keep them in your name.” Trusting in God’s character and authority.
“That they may be one.” Maintaining the “unity of the Spirit” in the Body.
“Sanctify them in truth.” Renewing the mind and rejecting the world’s lies.
“That they may see my glory.” Consciously fixing our gaze on Christ throughout the day.

In essence, you don’t “create” God’s presence; you enter the presence that Jesus already demanded for you in John 17. The Spirit (Romans 8:28) then acts as the “inner witness” that confirms you are exactly where Jesus prayed you would be.

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Staying in God’s Presence

Maintaining the “filling” of the Spirit is not about earning God’s presence—which is already secured by Christ’s work—but about keeping the channels of communication and obedience open. In the New Testament, this is a cooperative effort between the believer’s will and the Spirit’s power.

1. “Abiding” in the Word and Prayer

As you noted with the High Priestly role of Christ, intercession is central to our spiritual life. To maintain the filling, we must align our minds with the “mind of the Spirit.”

  • Intake of Scripture: In Colossians 3:16, Paul says, “Let the word of Christ dwell in you richly.” Interestingly, the results Paul lists here (singing, thankfulness, healthy relationships) are identical to the results of being “filled with the Spirit” in Ephesians 5:18-21.

  • The Connection: The Spirit uses the Word as the “fuel” for the filling. To be filled with the Spirit is, in practice, to be “filled” with the thoughts and priorities of Christ.

2. The “Negative” Disciplines: Do Not Grieve or Quench

The New Testament gives two specific warnings about actions that “drain” the experience of being filled:

  • Do Not Grieve the Spirit (Ephesians 4:30): We grieve the Spirit through relational sin (bitterness, anger, malice). Because the Spirit is holy, He is “pained” by unholiness in His temple. Grieving the Spirit stops the flow of His influence.

  • Do Not Quench the Spirit (1 Thessalonians 5:19): To “quench” is to throw water on a fire. We do this by resisting His prompts or devaluing His Word.

3. Walking by the Spirit (Active Dependence)

In Galatians 5:16, Paul commands us to “Walk by the Spirit.” This suggests a step-by-step dependence.

  • The Practice: It is the habit of “breathing” spiritually—exhaling confession of sin and inhaling the Spirit’s power through a conscious “Yes” to God’s prompts throughout the day.

  • Sanctification Link: This is where Romans 12:2 comes alive. By choosing not to be “conformed to this world” in small, daily decisions, you create the “space” for the Spirit to fill.

4. Corporate Discipline (The “Together” Filling)

In Ephesians 5:18-21, the “filling” leads directly to communal activities: “addressing one another in psalms… submitting to one another.”

  • The Logic: You cannot be fully “Spirit-filled” in total isolation. The Spirit is the “bond of peace” (Ephesians 4:3), and His filling is often experienced most intensely within the Body of Christ.

Summary: The Cycle of Maintenance

Discipline Action Result
Abiding Saturating in Scripture The Spirit has the “tools” (truth) to work with.
Confession Not Grieving the Spirit The “channel” remains clear of relational debris.
Walking Momentary Obedience Power is applied to specific situations (e.g., patience).
Community Mutual Submission The Spirit’s love is manifested and reinforced.

This brings us full circle to Romans 8:26-28. The Spirit intercedes for us in our weakness, but as we practice these disciplines, we move from being “victims” of our weakness to being “more than conquerors.”

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The Evidence of the Fruit of the Spirit

To understand how the Fruit of the Spirit serves as the empirical evidence of being “filled with the Spirit,” we have to look at the transition from the internal work (Regeneration) to the external manifestation (Sanctification).

In the New Testament, the “filling” of the Spirit is not a static state of “feeling” holy; it is a dynamic pressure that pushes specific virtues into the believer’s life, displacing the natural “works of the flesh.”

1. The Evidence: Character vs. Gifts

While the “filling” in Acts sometimes resulted in spiritual gifts (like tongues or prophecy), Paul’s letter to the Galatians highlights the Fruit as the definitive evidence of a life controlled by the Spirit.

  • The Works of the Flesh (Galatians 5:19-21): These are the “default settings” of human nature—discord, jealousy, fits of anger, and selfish ambition.

  • The Fruit of the Spirit (Galatians 5:22-23): “Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.”

Sanctification is essentially the process of the Spirit “pruning” the former and “cultivating” the latter. Notice that “Fruit” is singular in Greek (karpos); it represents a unified character profile produced by the Spirit’s filling, grounded in Christ’s salvation.

2. The Empirical Test: The “Pressure” Analogy

If you want to know what a sponge is filled with, you don’t look at it while it sits on the counter; you look at what comes out when it is squeezed.

In the New Testament, the “filling” of the Spirit is most visible during trials.

  • Stephen (Acts 7:55): While being stoned, he was “full of the Holy Spirit” and responded with forgiveness, mirroring Christ’s High Priestly heart.

  • Paul and Silas (Acts 16:25): While in prison, they were filled with joy and sang hymns.

This is the “Renewal” mentioned in Romans 12:2. The empirical evidence of sanctification is a supernatural response to natural pressure. Instead of the “Works of the Flesh” (anger, retaliation) leaking out, the “Fruit of the Spirit” (peace, gentleness) is produced.

3. The Relation to the Will (Self-Control)

It is a profound paradox that the final fruit listed is self-control.

  • The Logic: To be “filled with the Spirit” (yielded to God’s control) results in a person who finally has “self-control” (control over their own impulses).

  • The Connection to Titus 3: 5 The “washing of regeneration” gives you the capacity for this new life, but the “filling” is the moment-by-moment exercise of it.

He saved us— not by works of righteousness that we had done, but according to His mercy, through the washing of regeneration and renewal by the Holy Spirit. Titus 3:5

4. How the Fruit Connects the Trinity

The Trinity is comprised of the three personhoods of Father, Son and Holy Spirit.

  1. The Father is the Vinedresser who prunes us (John 15:1).

  2. The Son (Christ) is the Vine; we must abide in Him to bear fruit (John 15:5).

  3. The Spirit is the “sap” or the life-force that actually produces the fruit.

Final Synthesis

The Fruit is the “visible sanctification” of the believer. It proves that the “washing” of Titus 3:5 was effective. When the Spirit fills you to produce “Love,” He is effectively answering Christ’s prayer in John 17:26: “that the love with which you [the Father] have loved me may be in them, and I in them.”

Romans 8:29-30 indicates that the character of Jesus Christ is replicated in a human being through the agency of the Holy Spirit.

For those whom he foreknew, he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. Romans 8:29-30 ESV

Being Filled with the Spirit — Sharing in the Glory of Jesus

What happens when God glorifies a human being? First, he gives them a share of his own glory and the glory of his Son. And this is only possible when the Spirit indwells our hearts and minds.

“When God glorifies his children, he gives us a share in his glory.”

If we are children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (Romans 8:17)

Notice: “Glorified with him!” When God glorifies his children, he does to them something like what he did to Jesus, exalting him to his right hand above every rule and authority. He gives us a share in that glory.

Through Christ we have obtained access to this grace in which we stand, and we rejoice in our hope of the glory of God. (Romans 5:2)

So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ as well as a partaker in the glory that is to be revealed. (1 Peter 5:1)

When God glorifies a human being, he grants to that person the privilege of beholding his infinite beauty and progressively becoming like him as much as a creature can. “When Christ, who is our life, appears, then you also will appear with him in glory” (Colossians 3:4).

When we accept Jesus, we have legal standing (Justification); concomitantly, we are unified and progressively glorified with Christ as we grow in His grace through the Spirit’s indwelling (internal renewal, Regeneration); and we bear outward evidence (Fruit).