The sacrifice of Jephthah's daughter and righteousness

What is righteousness? What is the righteousness of God? Can we possibly know that what we do is the righteousness of God?

Jephthah is a man who judged Israel. He was a mighty warrior who led Israel in their defeat of Ammon, one of the enemies of Israel. As the son of a harlot he had known rejection. His own siblings cast him out of the family only to call Jephthah to come and deliver Israel from their enemy. Although Jephthah reminded them of their rejection of him he set aside his feelings about the matter and came to the aid of his fellow Israelites. However, these are not the accomplishments which often come to mind about Jephthah, particularly among women some of whom anger and bitterness are stirred up. Jephthah sacrificed as a burnt offering his daughter whose name is not recorded in the scriptures. It is a fair question to ask what possible righteousness could there be in the act of sacrificing a human being, of one’s own virgin daughter by the hand of her own father?

Please understand, this is not some perverse call for human sacrifice. Rather it is an effort to understand both Jephthah and Jephthah’s daughter’s acts of righteousness.

Jephthah’s daughter stands, as I understand from her short testimony, as a giant among women -and men- not as a victim, but as one over whose shoulders one who desires to understand righteousness, obedience and sacrifice can gain insight on these things. She revealed that her love for the Lord God transcended the love which she had for her father and her own life.

they speak

I believe there is much to be gained through an understanding of the sacrifice of Jephthah’s daughter and not to regard it as a bizarre act of one man’s notion of doing the will of God. And, if Jephthah’s daughter’s blood is like that of the blood of Abel (and it is) it still speaks, he as an unwitting sacrifice, she as a witting and wilful sacrifice. There is yet another comparison to be noted between Jephthah’s daughter and Isaac.

the sacrifice of Isaac

Israel knew about human sacrifice for several centuries before Israel entered the land of Canaan and long before the sacrifice of Jephthah’s daughter. They were familiar with a virtual human sacrifice. It was the stopped-short-of-an-actual-sacrifice of Isaac by his father Abraham. Israel spun much theology and philosophy at great length in their struggle to understand the sacrifice of Isaac. There is one belief that the sacrifice of Isaac was fulfilled literally by Abraham in part because the scripture does not report anything about the return of Isaac with his father from Mount Moriah. However it is not implausible and it would be a serious understatement to say that the experience was a radical, transformative one for Isaac. It was not like heading back home with his father after a fun-filled weekend camping trip on Mount Moriah. Isaac does reappear in Genesis 24 when Abraham sends his servant to bring back a bride for Isaac from among his relatives.

Then, after centuries of much theological and philosophical musing, including one view that the lesson of Isaac was nothing more than God making a clear statement to Israel that the Lord God does not do or accept human sacrifice like the pagan nations which populated Canaan, _ it happened. The death of the Egypt’s firstborn was not a mindless, random slaughter. It was a calculated sacrifice which God took for himself without a hand or sword being lifted by any man. It was in this manner that God purposed to secure deliverance for Israel from their bondage of slavery in Egypt. The sacrifice of Egypt’s firstborn is something which continues to be a psychological burden for some Jews today. It, like the sacrifice of Isaac, was just one of numerous lessons for their learning by which God was preparing Israel for what the Lord God was to manifest in Israel several centuries later.

the sacrifice of Jephthah’s daughter

Much has been heard in sermons about the obedience of Isaac. This is true. Isaac was not unaware of the clues leading up to the preparation of his own body for a burnt offering sacrifice. Isaac had a God-given will to resist and disobey, but Isaac chose to submit himself in obedience. Yet how many times has the same or similar observation ever been made about Jephthah’s daughter? She had a whole two months to lament her virginity, namely, that she would effectively be eliminated from any possibility of being that one women who would give birth to Israel’s long awaited Messiah.

The sacrifice of Jephthah’s daughter was not a surprise which was sprung on her. She was no less aware than Isaac. She, like Isaac was the firstborn. She was an only child. Perhaps she, as well as her father, might have thought and hoped that an angel would stay her father’s hand at the last moment. Nevertheless it is an understatement and it rings like not much more than a cerebral, academic exercise to say that she demonstrated an extraordinary conviction of faith.

The sacrifice of Jephthah’s daughter is every bit as much her own bold act of righteousness as much as it was her father’s. Her act of righteousness continues to speak to women and men alike who seek to understand and do the righteousness of God.

the righteousness of God

Some have sought to determine whether the meaning of the expression the righteousness of God as written by the apostle might mean covenantal nomism, (E.P. Sanders) God’s covenant membership and faithfulness (N.T. Wright) or covenantal aspect (God is fulfilling his promise) and apocalyptic aspect (God’s power) (Kasemann) on the basis of lexical studies. Those terms are for the reader to examine at their leisure because I will not expand on them here. Read a brief review of the book, The Righteousness of God: A Lexical Examination of the Covenant-Faithfulness Interpretation, by Charles Irons. [1] Here is an audio recording by Irons. [2]) The consensus chosen as the correct one or the best rendering of the righteousness of God by the author is that it is NOT covenant faithfulness, but that it is the gift of God of and a righteousness which God imputes on the believer in Christ. I believe the latter part is quite familiar for the saints in Christ, but the question remains. Certainly, I agree that the righteousness of God is the righteousness which God imputes on the believer. But what, then, is the righteousness of God for our learning in the sacrificial burnt offering of the daughter of Jephthah?

The answer is not one which is or that should be thought of as being limited to Jephthah or Jephthah’s daughter, but it is an answer which extends to all who seek the kingdom of God and his righteousness. This is the righteousness of God which permeates the entirety of the written testimony of the revelation of the will of God.

what pleases and delights the Lord God

Here is something for the reader of the scriptures to examine and ponder concerning the righteousness of God. The writer of Hebrews cites Jephthah along with Gideon, Barak, Samson, David, Samuel as well as the prophets for among other things as having performed acts of righteousness. It does not go without notice that the Hebrews writer mentions the faith of Rahab the harlot and Jephthah, the son of a harlot, in the same breath. Thereby God bestows on Jephthah a restoration of sorts among the despised who are beloved of God. Perhaps you, too, have heard it over the years that God did not command for Jephthah to sacrifice his daughter and that God not only was not pleased with the sacrifice of Jephthah’s daughter, but he was displeased. Such an abysmal assessment of Jephthah’s act of righteousness has an equally callous assessment of Jephthah’s daughter own act of righteousness. Does this align with the testimony of the scriptures concerning the righteous of God?

When the apostle Paul stated that the righteousness of God is revealed in the gospel and that it is apart from the law it was to indicate that the righteousness of God for those who believe and put their trust in Jesus is not something which came into existence or into light in the first century or even with Jesus himself. The fact is that righteousness as that which pleases and delights the Lord God did not originate with Abraham. This is the testimony of Hebrews 11 of men and women of faith with whom God was pleased and delighted. Enoch, who was not because God took him, is merely the first one of whom the scriptures testifies as being characterized by a resolute faith. The scripture does not testify that Enoch was righteous anymore than it testifies that Jephthah’s daughter was obedient. Just the thought that this realization might be difficult for some to accept. It raises the question of our genuine pursuit to understand and appreciate Jephthah’s daughter’s own decision and who admonished her father to follow through and “do to me as you have said.”

Secondly, some might be tempted to dismiss as a kind of presumptuous, preposterous and outrageous showcase display of righteousness the sacrifice of Jephthah’s daughter. Aside of the presumptuousness to stand on a higher moral ground than God it would be a dire misunderstanding. The prophet Micah cites Balaam and Balak to remind Israel of God’s purpose in that incident with respect to righteousness in Israel’s history. Micah declares that it was So that you might know the righteous acts of Lord. [3] Then, he enumerates three specifics as to what the Lord requires, 8 He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God?

justice, kindness and humility

God declares that justice, kindness and humility are the characteristics of those who do righteousness. It does not always look or feel good as it most certainly did not for Jephthah’s daughter. She, as well as her  father, chose to honor God and do right, that is, to do justice and be faithful, to let his yes be yes and to make good on his rash vow to the Lord. His daughter’s proclamation for him to make good on his vow speaks just as loudly to us today. This is the standard of righteousness by which those like Enoch, Noah and Abraham walk by faith _ even when they have no knowledge of the Lord God creator of heaven and earth but they do justice, love kindness and walk humbly before the Lord whom they do not know, but God sees and knows them. The kingdom of God is for such as these and God honors and will not reject their acts of righteousness.

the righteousness of Jesus

Does this invalidate the righteousness that the believer receives through Jesus? No. Just as Micah could declare that the Lord has said what he requires of us, now in Jesus he has shown us in a very graphic display of righteousness through the sacrifice of the Righteous One on the cross in order to bring us to faith. Here is the greatness of the act of the Righteous One. He was made to be sin in order that we might become the righteousness of God.

When you look in the mirror you may not look anymore like righteousness than Jesus looks like sin, but that is you have become and that is what he was made to be. [4]

Oh, the humility of Jesus! After he had fulfilled all righteousness he was made to be sin for us because of his love for us.

conclusion

Righteousness is not an easy task or warm fuzzy feeling to be fun-filled throughout our lives. The sacrifice of Jephthah’s daughter was not an easy matter for her. It was not easy matter for her father. It is not an easy matter to be crucified with Christ and if we think to differentiate its “spiritual” meaning so as to diminish its gravity from that of Jephthah’s daughter’s sacrifice we have seriously misunderstood the cross and being crucified.

Generally, some might probably prefer to leave Jephthah’s decision to sacrifice his daughter up in the air and maybe to write him off as a chauvinist loose cannon for having made such a rash vow to the Lord. It is far easier to do so than to ponder, understand and accept what it was that was pleasing to God about the act of righteousness which he performed. Such a view of him blots out the lessons of Jephthah’s daughter’s own act of righteousness. It places an uncomfortable challenge on our own sense, understanding and practice of doing justice, kindness and humility, the righteousness of God.

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YaHWeH, LORD of hosts

The scriptures testify of God and of his purposes and the fulfillment of his purposes from antiquity to the time Jesus and the apostles walked this earth. (see Ephesians 1 for a succinct testimony of the Lord God and his purpose for redemption, the fulfillment of redemption and the affirmation of redemption.) My purpose in this article is to align a small glimpse of this testimony from the Tanakh, that is, the Old Testament along with the New Testament reference to those same testimonies. I will present the ways in which God refers to himself, the mindset of the hearers and his purpose to fulfill and accomplish his will. I prefer to leave it to the reader to draw the inferences and conclusions concerning the meaning and significance of this testimony of God for themselves.

Israel is a people and a nation who has the unique distinction of having being the people with whom the Lord God chose to associate himself and to declare himself as the God of Israel. Yet, for all the works, wonders and words which Israel heard, both directly from God and through his servant Moses and later the prophets, they did not believe in him. Initially, the first time when Moses informed the leaders of Israel of the words that the Lord had spoken to him they were quick to tell Moses that they would do all that the Lord spoke to Moses. Immediately following that session with the leaders the people heard the voice of God. Their reaction was one of terror and fear. They couldn’t bear to hear the voice of the Lord and pleaded with Moses to talk with God and whatever God told Moses for them to do they would do it.

(check out these two blog articles Christianity Unmasked & Human Sacrifice at Mt Moriah and Egypt
The first article was my response to Rabbi Blumenthal's article. Six months are I published it he learned about my article. This led to a prolonged amiable and respectful discussion with the rabbi as well as a few of his congregants who were a little less genial, but it was good that they joined us too. You can read our exchange in the comments  The rabbi saw the second article and we engaged in a much shorter discussion again.)

seeing, but not believing

Of course, it was not long after the Lord had delivered Israel from their bondage of slavery in Egypt that they cried out to Moses their longing desire to have stayed in Egypt. Pharaoh’s army was closing in on Israel. Then, again they cried out to Moses that it had been better for them if the Lord had killed them in Egypt rather than die of starvation in the wilderness.

These are just two instances of numerous times when the scriptures testify to the unbelief of Israel of the Lord God whom Moses and various of their leaders saw. Yet, they would not believe in him. They were an obstinate people such that they created a molten calf and declared it to be their god who had delivered them from Egypt. (It is with dire, but tireless unbelief that many of those who profess to lead, teach and preach parrot the standard line: no man can see God. This is with total disregard for the footnote in the verse that follows, namely, that they saw God, but he did not stretch out his hand against them, that is, to strike them dead.)

All this is to say that merely because Israel heard and various of their leaders saw God is not an assurance that they believed God. Does the joint alliance between the Lord and Moses bear any parallel similarities to the Father and Jesus? Let us not deceive ourselves that surely we are wiser than Israel when they could not believe what was manifested before their eyes anymore than we can believe what the Son has explained about God.

The discussion concerning the question of deity with respect to the Father and Jesus is often characterized by the same talking points. These include certain negative assertions and positive assertions. Sometimes, but not always, these are associated with a particular verse. It is just as common to have no biblical verse or passage to which the hearer can turn to for verify and confirm the assertion for his or her learning. Of course, there is the fire exchange of labels such as unitarian and trinitarian. Usually the discussion shapes up as though the other person were not present. Each one busies themselves peddling what they might know or assume that they know about the other person’s belief and understanding and not what they hear from the other person is saying in the moment.

6: shmo hear-you ! יִ שְׂ רָ אֵ ל ishral Israel יְ הוָה ieue Yahweh אֱהֵ ינוּ alei·nu Elohim-of·us יְ הוָה ieue Yahweh אֶ חָ ד achd one : :

Isaiah 53

the sending of Moses

God sought to prepare Israel for life without and after Moses whom he had sent to Israel. What God did in Deuteronomy 6 was to impress on Israel his unity, harmony and oneness. Israel was to learn and teach the statutes and commandments for themselves and for every successive generation. This is how God defined his unity, harmony and oneness for Israel. Everything that God said was to be obeyed, everything that Moses said God said was to be obeyed, everything that the prophets said God said was to be obeyed, everything that Jesus said was of the Father was to be obeyed, everything that the apostles said was of the Holy Spirit was to be obeyed, everything that the saints in Christ read from the written word of the revelation of the Lord God is to be obeyed. There was never to be a time when the will of the Lord God was not to be obeyed, not when it was spoken, not after it was spoken, not after it was repeated, not when it was written, not when it was printed, and not when it is read. When the Lord God spoke these things Moses pronounced, "Hear, O Israel! The LORD is our God, the LORD is one!” (Deuteronomy 6) Here it is in Hebrew for those who prefer it so. (verse 4,4)

4 shmo hear-you ! יִ שְׂ רָ אֵ ל ishral Israel יְ הוָה ieue Yahweh אֱהֵ ינוּ alei·nu Elohim-of·us יְ הוָה ieue Yahweh אֶ חָ ד achd one : : (Deuteronomy 6)

The greatest point of contention between self-professed so-called unitarians and self-professed so-called trinitarians is that they share equally in the same mistaken notion. Both blithely ascribe a numeric quantitative value of one or three to the passage even as they (like the Jews who acknowledge it) disregard the plural forms which Moses used to refer to the Lord God. What neither one address cohesively is the terms elohim (plural) which is rendered Yahweh or YHWH and the term echad which is rendered one. Yes, the term elohim, or Yahweh, is used of the pagan idols and gods. These things are not a theological interpretation or notion. These are a matter of grammar and merely reading it in the English or Hebrew languages does not necessary mean that we understand or that we accept the significance and implications of those words. Single word definitions in isolation are much touted with little understanding or edification coming from for the saints in Christ.

The sending of Isaiah

The prophet Isaiah describes a vision in the sixth chapter. There is interesting response to the vision to which some of hold firmly. What they state is that what or whom Isaiah saw Isaiah is was simply mistaken. Isaiah thought he saw God or the Lord. The upper or lower case is of no significance, but I will use it here to illustrate this misunderstanding. The explanation states that Isaiah saw the Lord, but not the LORD. (This is akin to what my daughter as a child would distinguish as God or God God.) Isaiah initially states in verse one that he saw the Lord. (adonai) This fringe hanging-on-by-the edge explanation is nullified by the seraphim. It is the seraphim who declare to Isaiah in their own reference as to what Isaiah is seeing as being Yahweh of hosts. (verse 3, 3) Furthermore, after Isaiah hears how the seraphim refer to the one whom he is seeing Isaiah changes his word use to match that of the seraphim. (verse 5,5 ) (I have been consistent in my use of the verse numbers in this message to the English text from the NASB and the interlinear with this format as in this example: verse 3, 3, respectively.)

3 And one called out to another and said, "Holy, Holy, Holy, is the LORD of hosts, The whole earth is full of His glory." (Isaiah 6)

3 u·qra and·he-called זֶה ze this-one אֶ ל al to ־ - זֶה ze this-one וְ אָ מַ ר u·amr and·he-said קָ ד שׁ qdush holy-one קָ ד שׁ qdush holy-one קָ ד שׁ qdush holy-one יְ הוָה ieue Yahweh-of And one cried unto another, and said, Holy, holy, holy, [is] the LORD of hosts: the whole earth [is] full of his glory. 3 צְ בָ א ת tzbauth hosts מְ ל ֹא mla fullness-of כָ ל kl all-of ־ - הָ אָ רֶ ץ e·artz the·earth כְּ ב ד kbud·u glory-of·him : :  (Isaiah 6)

5 Then I said, "Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, the LORD of hosts." (Isaiah 6)

5 u·amr and·I-am-saying א י aui woe ! ־ - לִ י l·i to·me כִ י ki that ־ - נִ דְ מֵ יתִ י ndmithi I-am-stilled כִּ י ki that אִ ישׁ aish man טְ מֵ א tma unclean-of ־ - שְׂ פָ תַ יִ ם shphthim lips אָ נֹ כִ י anki I . Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. 5 וּבְ ת
u·b·thuk and·in·midst-of עַ ם om people ־ - טְ מֵ א tma unclean-of שְׂ פָ תַ יִ ם shphthim lips אָ נֹ כִ י anki I י שֵׁ ב iushb dwelling כִּ י ki that אֶ ת ath » ־ - הַ מֶּ לֶ
e·mlk the·king יְ הוָה ieue Yahweh-of צְ בָ א ת tzbauth hosts רָ אוּ rau they-saw עֵ ינָי oin·i eyes-of·me : : (Isaiah 6)

Isaiah is then sent to proclaim the word of the Lord to an obstinate and unbelieving people as Yahweh of hosts has commanded him.

Moses, unlike Isaiah, was not a prophet. In fact, Moses was no more a prophet than Jesus. God did not speak to either one through visions or dreams as he did with his prophets. What is significant to note is what God declared when he defined for Miriam and Aaron what constitutes a prophet in Numbers 12. God stated that he spoke face to face with Moses. Knowing that Moses and elders of Israel had seen God how does this statement by the Lord and the reality concerning Moses and the elders compare with each other? The point is that God spoke clearly with Moses concerning his will for Israel. God held nothing back from Moses as far as it concerned Israel. Yet, Moses, not unlike the prophets, did not know what it was all about.

The sending of the Son

Here I want to present the twofold testimony concerning the Son from Isaiah and a different testimony from Ezekiel. It is the apostle John who quotes Isaiah 6 in John 12. Although there were some of the leaders who were believing in Jesus this did not negate or nullify the overall unbelief of the people towards Jesus. It is this unbelief among the people to which Isaiah had been sent. Now John quotes from Isaiah and emphasizes the unbelief towards Jesus in the words of Isaiah.

But, what is even more significant is what John states: 41 These things Isaiah said because he saw His glory, and he spoke of Him. Whom was that Isaiah saw? Whom was it that the people did not believe?

The second testimony concerning the Son is from Ezekiel 34. The Lord God declares his great displeasure and that he is against the faithless and unfaithful shepherds who have not cared for his flock. He declares that he himself will search for, gather and care for his sheep. (verse 11, 11)

11 ki that כֹּ ה ke thus אָ מַ ר amr he-says אֲדֹ נָי adni my-Lord יְ הוִ ה ieue Yahweh הִ נְ נִ י en·ni behold·me ! ־ - אָ נִ י ani I וְ דָ רַ שְׁ תִּ י u·drshthi and·I-inquire אֶ ת ath » ־ - צ ֹאנִ י tzan·i flock-of·me For thus saith the Lord GOD; Behold, I, [even] I, will both search my sheep, and seek them out. 11 וּבִ קַּ רְ תִּ ים u·bqrthi·m and·I-make-quest·them : :

Jesus declared, 11 "I am the good shepherd; the good shepherd lays down His life for the sheep.

Furthermore, Jesus not only searched for and gathered and cared for his sheep, but he laid down his life for his sheep. Whom did Ezekiel say would come and himself search for, gather and care for his sheep?

conclusion

As close as Israel was to the visible manifestations of the Lord God as well as Moses and the elders of Israel Israel never understood because, as God testified numerous times, they were an obstinate people. Certainly, God did not break faith with Israel nor did he reject Israel because of their obstinance. I will not say it is obstinance on the part of some Christians, but the truth is that most of their misunderstanding of the God whom they love is not because God has not revealed it. The mission of the Word who was with God and was God (John 1) was to explain, John notes, God.

The prophet Isaiah went forward and proclaimed the word of the Lord God as he was commanded. Even though he desired to understand his own message or to see the subject of his prophecies he was revealed to him that it was not about himself. Jesus attested to the same about the prophets and righteous men. There is more than a bit of irony which involves the Word who became flesh and who explained God. The irony is that for all the incarnate manifestation of the Word it was this which was a stumbling block of unbelief for many. Why? Because they looked and judged what they saw of Jesus, as he said, according to the flesh. This is what blinded them and which preoccupied and consumed them such that they could never focus to hear and understand the explanation of the Lord God who is one and of his will as testified by Jesus. It was as easy for them to judge according to the flesh rather than to understand what Jesus explained about God as it is for some to disregard the testimony of the written word of the Lord God concerning himself.

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The Christian's weapon of choice

Does a Christian have a weapon of choice? Is that weapon to inflict injury or is it to kill? The truth is that the Christian has a weapon. It is not for causing injury. It is for causing death. It is the weapon of choice which he or she received. Think about it as GI, God Issue, from the One whom you follow, Jesus, your Lord and Savior.

a disclaimer

Just to be clear this is not a rant about guns and gun control. You can read my blog article, Out-gunning the un-gunned to dispel such notions.

fear

Why and when would one resort to the use of a weapon? We know some of the common reasons. It is used for defense or for hunting. It is also used for the mindless murder of a single or a mass number of people. Except for the hunter the other reasons share one thing in common: fear. Fear has a way of bringing out in us what we might never have imagined and what we always feared. Perhaps you might remember the childhood bravado you mustered up to walk out into the darkness, whistling, singing or just being loud to fight the fear that threatened to take hold on you. Bravado was your shield through every step that took you farther away from home and the light into the darkness. Fear is greater than any weapon. It is capable of driving a person outside of themselves to do what is irrational and not of faith.

to die for Jesus

Peter was one of the twelve disciples who walked out into the night with Jesus. Peter had been three years with Jesus. He had been instructed and shaped by every word and action which he saw and heard from the Master. Peter was sure he was ready even to go to prison and to die for Jesus. Peter spoke with much bravado. What Peter might not have given any thought was how many lives he was prepared to take down before finally either finding himself imprisoned or dead for the name and cause of Jesus.

Peter got his chance. It happened on the night that Jesus was arrested. Peter rose up, took out his sword and struck Malchus, a servant of the high priest and cut off his right ear. It is likely that Peter intended more than to cut off the man’s ear. Fear brought out Peter’s sword. As overwhelmed as Peter was by fear in the moment he was probably no less surprised to hear the stern admonition of Jesus for Peter to put away his sword as Jesus restored the servant’s severed ear. Peter is a model for Christians of various acts and behaviors including water-walker and sword-bearer. Peter’s actions against those who came to arrest Jesus may be no less or different than some brothers and sisters in Christ would do in the same circumstance. After all, what could be more noble and praiseworthy than to strike down anyone who tries to harm Jesus, our Lord and Savior, right? Between the question and the answer flow a multitude of rationalizations to justify a Christian’s decision to take up a weapon for injury or death. The answer may be more unsettling that some would much prefer to go into the darkness with their fears.

I do not have a problem with my brother or sister in Christ having and using guns. I will not presume to pontificate to them what they and I know the scriptures speak much more persuasively and authoritatively. Of course, this does not mean that the individual will not resist being persuaded by admonition of Jesus to the real-life scene involving Peter with sword in hand, not for Peter’s own life nor the cause of Jesus, but for Jesus.

the Christian’s weapon

What then is the weapon which the Christian has received? Make no mistake about it. It is an instrument of death. What is peculiar about it is that the Christian does not see the weapon. Instead others see him or her bearing that weapon, that instrument of death. The Christian carries and bears it every moment of their lives, but there is no need for anyone to be troubled about that weapon. The reason the Christian cannot see that weapon of death which he carries is because it is the cross and he or she is crucified on it.

No, it is not a shiny crucifix on a chain around the neck nor is it the cross of Jesus. It is the cross that the disciple received when they said yes to following after Jesus. This weapon, this instrument of death, bears on it that person who was neither injured nor killed, but who submitted himself or herself to death willfully in obedience to Jesus as Lord and Savior. What could possibly have driven a person to such an act? It may have been a notion about either an earthly or heavenly reward. It may have been fear. It may have been even the greatest of all, love, but whatever the drive their resolve was to commit their lives to Jesus as Lord. This weapon is not for inflicting injury or death anyone anymore than the one who has been crucified with Christ can be injured or killed. Do you not believe this? Have you forgotten this? Be watchful and mindful of the deceitfulness of fear and that you do not lose the love and life that you have found in Jesus while you walked in darkness.

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Jesus: I lay down my life

14 "I am the good shepherd, and I know My own and My own know Me,

15 even as the Father knows Me and I know the Father; and I lay down My life for the sheep.

16 "I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd.

17 "For this reason the Father loves Me,because I lay down My life so that I may take it again.

18 "No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father." (the gospel according to John, chapter ten. Generally, it is acknowledged and admitted that Jesus died; that he gave up his life. This is the quick, easy sharing point. What sometimes follows from this sharing point may be either the affirmation of the deity of Jesus or the denial of the deity of Jesus. This, too, from faithful Christians.

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