The world wants to make you happy but not holy, religion wants to make you holy but not happy, Jesus wants to make you happy and holy!

Some warning sings of the religious spirit.

Some warning signs of the religious spirit in the church today.

  • Inability to take correction and rebuke. Being defensive and argumentative, acting hurt and the refusal to submit to authority.
  • Our prayer life becomes mechanical. We feel relief at the end of our prayer. We pray the same thing at the same time every day with no spontaneity.
  • Defining the Christian life in terms of performance rather than the heart. (Discipline and will power are good, but when we take pride in what we do the religious spirit will take root in our lives).
  • We begin to feel closer to God than others.
  • We feel our group is on the cutting edge.
  • We have a critical and judgmental spirit.
  • Leadership becomes bossy, authoritative and intolerant.
  • We are given to exaggeration about spiritual matters.
  • We try and make physical manifestations occur in every meeting, every time. (In fact this drives away the presence of God and the power of the Spirit is nullified).

Orphan VS Son

Orphan heart thinking VS thinking as a Son.
1. Image of God – Orphans – see God as a Master whom they must appease continually. They feel that they must pray more, read the Bible more, or work harder to earn God’s notice and favor. They are often left with a feeling that there is something more they must do or put in order before God will be pleased with them. To an orphan, God is not just Master, but also a taskmaster.
Sons – on the other hand, see God as a loving Father who accepts them unconditionally. They know that unconditional love is never based upon the performance of the one receiving it but upon the nature of the One giving it. Therefore, they do not have to strive or act in any certain way to “earn” Father’s love; in Christ He loves them anyway, fully and completely, just as they are.

2. Dependency – Orphans are independent and self-reliant. They depend upon their gifts, talents, intellect, and anointing. They are convinced that they cannot trust anyone else. If they want anything, they must get it for themselves. “If anything is going to get done right, I’ll just have to do it myself!”

Sons – are interdependent; they know they need the community of love that God and the Body of Christ offer. This interdependency allows them to be open for Father’s love to flow through them to others. Sons also know they are completely dependent on their heavenly Father, just as Jesus was. “The Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner” (John 5:19 NAS).

3. Theology – Orphans live by the love of law. Like the Pharisees of Jesus’ day, orphans try to relate to God on the basis of adherence to laws, principles, rules, and regulations. Orphans value obedience more than relationship.

Sons – however, live by the law of love. They value truth, knowing that the greatest truth of all is living to receive Father’s love and giving it away to the next person they meet. Sons understand the biblical truth that “love is the fulfillment of the law” (Rom. 13:10b).

4. Security – Orphans are insecure but usually become quite adept at covering their insecurity. They often strive to act right and do enough to please God and earn His blessings. Therefore, they rarely experience an inward peace and rest. Life for an orphan is often filled with uncertainty and fears of trusting, abandonment, and intimacy.

Sons – in contrast, are at peace and rest in the experience of Father’s embrace. They know that their security in God does not depend on their behavior but is based on the grace of God and on the saving work that Jesus did on the Cross.

5. Need for Approval – The need for approval is universal; we all desire acceptance. Orphans, however, are addicted to and strive for the praise, approval, and acceptance of man. But these counterfeit affections will not satisfy and instead lead to the fear of failure and rejection, which pulls orphan heart farther away from God.

Sons – are not influenced by this turmoil and fear because they know that they are totally accepted in God’s love and justified by His grace. They don’t have to strive for approval because in Christ they already have it.

6. Motivate for Service – Orphans serve out of a sense of need for personal achievement as they seek to impress God and others. This often takes the form of hyper-religious activity. Some orphans then become so tired or cynical with the struggle that they lose motivation for serving and end up in apathy.

Sons – on the other hand, joyfully serve out of a motivation driven by a deep sense of gratitude for God’s unconditional love and acceptance. Orphans serve expecting something in return; sons serve out of love and are giving-oriented.

7. Motive behind Christian Disciplines – While some orphans are apathetic and possess no motivation for observing Christian discipline, there are those who do pursue the Christian disciplines – prayer, Bible study and study, fasting, etc. – Out of a sense of duty and a hope of earning God’s favor. They often evaluate how spiritual they and others are by how much time they spend each day in prayer and Bible reading and how often they fast. Many orphans can quote the Bible extensively and pray for hours at a time, yet have never known personally the affectionate love and acceptance of God. Jesus chastised the Pharisees: “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40 NAS) Because their motivation is wrong, orphans who practice the Christian disciplines easily miss the love and intimacy of God.

Sons – find the Christian disciplines a pleasure and a delight rather than a duty. Those who receive a deep revelation of Father’s love often discover that many of the things they used to do “religiously” either lose their importance or take on a whole new meaning for them. A new motivation of love replaces the old motivation of duty, obligation, and fear. For sons, all the things of the Sprit, including the Christian disciplines, become sources of joy and pleasure because love brings life where duty and the letter of the law bring death.

8. Motive for purity – Orphans believe they must be holy to be accepted by God; they must be completely pure in order to win His favor and avoid His judgment and wrath. The only way they know to achieve in these areas is to work and strive for them. Therefore, they life with an increasing sense of guilt and shame over their continuing failure to achieve perfect purity and holiness.

Sons – want to be holy out of love for their Father. It is natural for sons to take after their fathers; they want to be “just like Dad.” Sons who are secure in their Father’s love don’t want anything to hinder their intimate relationship. They don’t want to grieve Him; they just want to be a resting place for God’s love and His presence. Unconditional love is a greater motivator for purity than fear and intimidation.

9. Self-image – Orphans generally possess a low self-image and an attitude of self-rejection, which results from comparing themselves to others and feeling that they come out on the short end of the stick. Others seem more blessed. Others seem more loved. Others seem to get all the breaks.

Sons – feel positive and affirmed because they know how valuable and precious they are to their Father. No matter what they do or how many times they mess up, they know that Father loves them anyway. They can pick themselves up and keep going because, feeling secure in Father’s love, they know that they can do or be anything.

10. Source of Comfort – Because they have shut a portion of their heart off from expressed love, orphans seek comfort in counterfeit affections: addictions, compulsions, escapism, busyness, hyper-religious activity etc., believing that the busier they are, the happier they are and the more worthy they are of Father’s love. And because they have an independent spirit and depend on themselves, orphans find a false sense of comfort in their own good works.

Sons – find true comfort in times of quietness and solitude as they rest in Father’s presence and love. They have discovered that once having tasted of that place of rest, everything that the world or religiosity has to offer pales in comparison. Nothing compares with the comfort and joy of a son basking in the unconditional love of His Father.

11. Peer Relationships – Orphans often relate to their peers through competition, rivalry, or jealousy toward others’ success and position. They believe they have to fight and scramble for every advantage and desire. Orphans cannot genuinely rejoice over the success or advantage and desire. Orphans cannot genuinely rejoice over the success or advancement of others. They fear that if they are not “on top,” they will not be valued or respected.

Sons – on the other hand, peer relationships are all about humility and unity as they honor and value others and sincerely rejoice in their blessings and success. Sons are secure in their own identity and position, and therefore need not fear the success or advancement of others.

12. Handling Other’s Faults – Conflicts are an unavoidable and everyday part of life wherever people interact with one another. Therefore, effective conflict resolution is a vital part of healthy interpersonal relationships. Orphans, being self-focused, generally resort to accusation and exposure of other people’s faults – while denying or trying to hide their own. In an effort to make themselves look good, they attempt to make others look bad. They seek to build themselves up by tearing others down and destroy relationships with issues of control, criticalness, possessiveness, or the lack of respect and honor.

Sons – are relationship-oriented. In love, they cover (not hide) others’ faults as they seek to restore those individuals in a spirit of love and gentleness. Covering a fault is different from covering up a fault. Covering protects a person from humiliating and destructive exposure until the conflict or fault can be resolved. Covering up a fault is an effort to deceive, which is a sign or orphan thinking.

13. View of Authority – Because of the abuse and mistreatment they may have suffered at the hands of authority figures in their lives, orphans will see authority as a source of pain and are therefore suspicious of any other authority, except their own.  They are distrustful of the motives of those in authority, whether at home, at work, at church, or anywhere else. This is due at least in part of their lack of a heart attitude of humility and submission, Orphans resent and fear suggestions that they should submit to anyone by getting underneath them and supporting them. They regard being subject to someone else’s mission as nothing more than allowing themselves to be used by that person.

Sons – however, look at authority differently. Sons are respectful and honoring or legitimate authority, seeing authority figures as ministers of God for good in their lives. Another way of illustrating this contrast is to say that sons are teachable, but orphans are not.

14. View of Admonition – Orphans have difficulty receiving admonition, even godly admonition, because they have difficulty acknowledging when they are wrong. In their own minds, they must be right, so when admonition comes, they receive it as personal offense or rejection. To justify their conclusions, they focus on others’ faults, blame other people, try to vindicate and justify themselves, become negative or accusatory, or close their spirits to the one trying to speak admonition into their life.

Sons – receive admonition as a blessing and a need in their lives because it exposes faults and weaknesses that they may not be aware of. They seek to put these weaknesses to death before they become relationship-threatening problems. Even though admonition may first cause their fur to bristle, they recognize it as valuable correction and an opportunity for growth. Without growth, there is no maturity; and without maturity, there is no inheritance.

15. Expression of Love – Orphans are guarded and conditional in their expressions of love. Expressed love by an orphan is based on other’s performance and agreement. Because orphans have closed their hearts to love, they neither know how to give unconditional love nor how to receive it.

Sons – love is open, transparent, and affectionate. They lay down their own agendas in order to meet the needs of others. Love for an orphan is built on the question, “What can you do for me?” while love for a son is built around the question, “What can I do for you?” Love for an orphan is self-love; love for a son is self-less love. It means showing affection or affirmation even when he doesn’t feel like showing it, simply because he knows the other person is in need of it.

16. Sense of God’s Presence – For orphans, God’s presence, if they sense it at all, is conditional and distant. If everything goes all right if they have a good day, if they feel they’ve appeased the Master, if they think they have dotted all their I’s and crossed all their t’s, then they may sense God’s presence. But even then, He often seems far away because their hearts are closed to intimacy.

Sons – enjoy the close and intimate presence of God because they know that His presence and nearness do not depend on their behavior. They have discovered that He is with them all the time, no matter how much they get off center of His love. All they have to do is stop, return to the center of their heart where God’s love dwells, and He is always right there. Sons know from personal experience the truth of the Scripture that says, “Never will I leave you; never will I forsake you” (Heb. 13:5b). Orphans question whether God loves them; sons know that God is crazy about them.

17. Condition – Orphans are in bondage. They are slaves to their fear, their mistrust, their independence and self-reliance, their sense of self-righteousness and self-justification, and most of all, to their loneliness.

Sons – on the other hand, live in the condition of liberty. Love has set them free from fear, shame, humiliation, guilt, and the constant need to prove themselves. They are free not only to receive love, but also to give it away in abundance without running out. Sons are free to become everything their Father created them to be.

18. Position – Orphans live life as if they don’t have a home. They feel like servants or slaves. Their spirit is unsettled because they are away from safe harbor and don’t know how to get back. They are frozen in numb-numb-ville in the midst of the sea of fear. Nothing satisfies, nothing feels permanent, nowhere feels like home.

Sons – are at rest and at peace in the safe harbor of their Father’s love. Outside the harbor the sea may churn and the wind may blow, but inside all is calm in Father’s embrace.

19. Vision – Orphans are fired by spiritual ambition. They earnestly desire some spiritual achievement or distinction and are willing to strive to achieve it. They desire to be seen and counted among the mature.

Sons – there is no proving, no striving after position, power, or prestige. Instead, they are content simply experience daily their Father’s unconditional love and acceptance and then be sent as a representative of His love to family and others. Intimacy precedes fruitfulness.

20. Future – For orphans, the future, like many other things in life, is always uncertain. Their attitude is, “Fight for everything you can get!” Because they have no inheritance, orphans must compete for what they want, depending solely on their own gifts and talents to control and manipulate circumstances in their favor. And because the future is uncertain, they are most interested in what benefits them right now.

Sons – are willing to wait for their inheritance because they know that their future is as bright as it is certain. As sons of a loving Father with infinite resources

You do not need to fast as a christian

Fast, Fasting – Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body throught the restriction of food.

Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty.

Three types of fast are generally recognized: normal, in which there is no intake of food for a prescribed period of time, though there may be an intake of liquids; partial, in which the diet is limited, though some food is allowed; and absolute, in which there is a total abstinence from food and liquids in all forms.

In the OT the fast was regarded as an act of self-renunciation designed to mollify God’s wrath and move him in act in gracious disposition. In times of emergency, the people fasted to persuade God to spare them from impending calamity (Jgs 20:26; 1 Sm 7:6; 1 Kgs 21:9; 2 Chr 20:3; Jer 36:6, 9). Individuals fasted in the hope that God would liberate them from trouble ( 2 Sm 12:16-20; 1 Kgs 21:27, Pss 35:13; 69:10). Fasting was accompanied by prayer (Ezr 8:21, Neh 1:4; Jer 14:12). Regular fasts were usually for ONE day, morning to evening, with food permitted at night (Jgs 20:26; 1 Sm 14:24, 2 Sm 1:12), although there are reports of longer fasts, such as Mordcai’s call for a three-day fast (night and day specified – Est 4:16) and the seven-day fast at Soul’s death (1 Sm 31:13; 2 Sm 3:35). Among special fasts were Moses’ 40 days on Mt Sinai (Ex 34:28) and Daniel’s three-weel fast prior to receiving visions (Dn 9:3; 10:3, 12).

In general, in the OT, fasting was ABUSED. Instead of a sincere act of self-renunciation and submission to God, fasting beceme externalized as an empty ritual in which a pretense of piety was presented as a public image (religeous people). Hence, the prophets cry out against the collousness of such hypocrisy. Jeremiah records the Lord as saying, “Though they fast, I will not hear their cry” (Jer 14:12, (RSV; see Is 58:1-10).

The setting for NT understanding of fasting lies in the development of the rabbinic tradition that grew out of the period between the Testaments, during which fasting became the distinguishing mark of the pious Jew, even though it was largely still ritualistic. Viws were confirmed by fasting (Tb 7:12), remorse and penitence were accompanied by fasting (4 Esd 10:4), and prayer was supported by fasting (1 Macc 3:47). Special fast days were observed, some voluntarily imposed (2 Macc 13:12; 4 Esd 5:13).

This developed into a rabbinic tradition in which fasting was viewed as meritorious and therefore became the primary act of demonstrating piety. It was, however, a false piety consisting mostlt in the externals of fastidious observance of fast days, both public and private. With the exception of ascetic groups such as the disciples of John the Baptist, the prevailing mood of fasting when Jesus appeared on the scene was one of nournful sadness, an obligatory necessity, a self-imposed requirement to produce the discipline of self-denial.

Jesus’ understanding of fasting is significant in that it represents a shift in the role of fasting. His initial attitude undoubtedly reflected the fact that he grew up participating in the regular fasts and therefore shared the prevailing teachings of his day. Yet his mature teaching about fasting breaks with the rabbinic tradition. Two accounts relating to Jesus and fasting are importnant: his fast as a part of his temptation in the wilderness (Mt 4:2; Lk 4:2), and his teaching about fasting in the Sermon on the Mount (Mt 6:16-18).

His temptation was born out of the context of struggle. Immediately after his baptism, he was cast out into the wilderness by the Spirit to face the temptation of Satan. In the midst of his temptation, he fasted and prated, thereby showing his dependence upon God.

Jesus’ words about fasting ub tge Sermon on the Mount constitute a radically different approach to voluntary fasting. In condemning the type of fasting that seeks favor with men by an ostentatious display of outward piety, Jesus thought instead a robust faith that sought genuineness of relation to God through a pure heart. Jesus does not condemn fasting as such, nor does he forbid it. He does, however, give it anew meaning. Fasting is service to God.

This new understanding of fasting is set within the context fo the dawning of the time of salvation. The Bridegroom is here. It is a time of JOY, not of sorrow. Consequently, the prevailing mood of fasting as mournful stress and pretended piety is inconsistent with the mood of the new age that has begun.

Jesus’ teachings may be summarized: Fasting is transcended by the beginning of the eschatological times. The rule of the Messiah has broken the power of the evil age. Fasting would appear to be no longer consistent with the spirit of thanksgiving and joy that marks the framework of the new age, since the Christian life is not to be dominated by tragedy but by JOY and HAPPINESS


“You do not come into your inheritance or become an effective influencer in the lives of others by focusing on being a leader or even focusing on being a spiritual Father. You come into maturity by focusing on being a son. That is what Jesus did.” – Jack Frost

Being a leader.

“When you focus your life on being a leader, it becomes very easy to become controlling or authoritarian. That is characteristic of an orphan heart.

Then you produce children after your kind. Instead, why don’t we all start focusing on being a son or daughter who seeks to do only what the Father does, and lives to serve, honor, and bless others? When you do this, people around you will start living and acting like sons and daughters too.” – Spiritual slavery to spiritual sonship by Jack Frost.


‘you got to get right with God’

If you are a saint that sentence does not apply to you because you already are RIGHTeous(right standing) with Father God through faith in Christ alone. Not faith in your works.


“There is no such thing as a dry season to a tree planted by the river.” – Jordan Fry


Repent (metanoeo) literally means “to think differently. To reconsider”. It has less to do with saying sorry and more to do with a total supernaturally transformation of our thoughts about ourselves, God and his Kingdom.

Vi får äta griskött.

Käretid, jag har sett att många i Sverige lever under lagiskhet och är väldigt religösa. Jag personligen ser mig själv som kristen med en tro i mitt hjärta. Jag har även sett hur många svenskar idag inte äter griskött, “för det står i bibeln”. Så jag tänkte ha en liten teologisk lektion för er så att ni kan tyda bibeln på ett bra nya testamentligt sätt. (Om man nu kan säga så).

Okej för att göra det tydligt för oss. Så många okristna idag säger att vi som kristna tar saker vi gillar ifrån bibeln och ignorerar det som vi inte gillar korrekt?

Många hade sagt att vi ignorerar texter i gamla testamentet såsom att äta rått kött, gris och skaldjur. Vi avrättar inte människor för att de avbryter sabbaten eller inte fira sabbaten. Vi till och med ignorerar att klä oss med plagg som är vävda i 2 olika slags material. Men vi säger att det är en synd att vara homosexuell. Detta kan ju verkligen låta som om vi som kristna tar saker vi gillar och ignorerar saker som vi inte gillar eller hur?

Jag förväntar mig inte att alla ska förstå att hela Bibeln handlar om Jesus och Guds plan att återlösa sitt folk, men jag förgäves hoppas att en dag kommer någon att komma åt sitt sunda förnuft (eller åtminstone prata med en välgrundad teologisk rådgivare).

Först och främst, det är inte bara det Gamla Testamentet som har verser om homosexualitet. Nya testamentet har mycket att säga om det också. Även Jesus säger i sin diskussion om skilsmässa i Matteus 19:3-12, att den ursprungliga utformningen av Gud var för en man och en kvinna som ska förenas som ett kött, och om det inte (v.12), bör personer avstå från äktenskap.

Men låt oss gå tillbaka till att betrakta den lite större frågan om “motsägelsen” om saker som nämns i Gamla Testamentet men som inte längre praktiseras av Nya testamentet Guds folk(kristna/judar). De flesta kristna vet inte vad de ska säga när de konfronteras om det här problemet. Här är en kort kurs på förhållandet av Gamla testamentet till Nya testamentet. (Du kan tacka mig senare).

Gamla testamentet lägger en god mängd utrymme att beskriva de olika uppoffringar som erbjuds i tabernaklet (och senare templet) för att sona synden så att troende kunde närma sig en helig Gud. Det fanns också en komplex uppsättning regler för högtider då man skulle bli ren och få en viss renhet. Så att de kunde närma sig Gud i tillbedjan om du åt viss mat, hade vissa former av kläder, avstod från att beröra en mängd olika föremål, och så vidare. Detta förmedlas livfullt, om och om igen, att människan är andligt orena och kan inte gå in i Guds närvaro utan rening. (För att visa en enklare beskrivining, i paradiset hade Adam och Eva en relation med Gud, med efter de syndade “syndafallet”, så kunde de inte ha en relation med Gud längre, med Gud gav dem 10 budord och lovprisningsregler så att de kunde bli renade ifrån synden de hade gjort och komma nära Gud igen. Det vanligaste som vi pratar om, vad de gjorde i gamla testamentet var att offra djur).

Men även i Gamla testamentet, antydde många författare som offrade i templen att tempellovsångarnas “form” pekade fram mot något bortom dem, något som skulle hända. (jfr 1 Sam 15:21-22;. Ps 50:12-15;. 51:17; Hos. 06:06). Det som hände var att kristus kom och när Kristus uppenbarades så förklarade han all mat ren (Mark 7:19), och han ignorerade de gammaltestamentliga renlighets lagarna på massa sätt, såsom röra spetälska och döda kroppar.

Orsaken är klar. När han dog på korset, så slets slöjan i templet ner, som visar att han hade gjort bort med behovet för hela offersystem med alla dess renlighets lagar. Jesus är det ultimata offret för synden, och nu gör Jesus oss rena. Jesus drack koppen av Guds vrede över synd för oss, så att vi slipper det, så att när vi kommer till Gud kan vi närma oss i trygghet, vi blir nu fylld med liv, vi är nu heliga tack varje Jesus, vi är helgade (avskiljda ifrån kungariket av mörket till kungariket av ljus). Templet är nu i oss, vi är nu templet av den Helige Anden, för att Jesus är i oss (när vi har accepterat honom som vår frälsare) och vi är i Jesus. När fader Gud ser på oss, så eftersom vi är i Jesus och Jesus är i oss så är vi rena och rättfärdiga så han ser Jesus, han ser bara skönhet. Vi behöver nu inte längre försöka bli rena själva, eftersom Jesus har redan gjort det, vi lever nu under nåd och är under kärlekens lag.

Hela Hebreerbrevet berättar att Gamla testamentet högtidlagar är avskaffade och att vi är nu fullbordade i kristus. När vi ber “i Jesu namn” har vi “förtroende att komma in i det allraheligaste genom Jesu blod” (Hebr 10:19). Det skulle därför vara djupt oförenligt med undervisning i Bibeln som en helhet om vi fortsatte att följa de ceremoniella/högtidliga lagarna.

Nya testamentet ger oss ytterligare vägledning om hur man läser Gamla testamentet. Paulus gör det klart på platser som Romarbrevet 13:08-10 att apostlarna förstod Gamla testamentet morallagar och att de fortfarande vara bindande för oss. Kort sagt, förändrade Kristus hur vi tillber, men inte hur vi lever. Den moraliska lagen beskriver Guds egen karaktär — hans integritet, kärlek och trofasthet. Och så allt det Gamla Testamentet säger om att älska vår nästa, ta hand om de fattiga, generositet med våra ägodelar, sociala relationer och engagemang för vår familj är fortfarande i kraft. Nya testamentet fortsätter att förbjuda döda eller begå äktenskapsbrott, och alla kön etiken i Gamla testamentet omräknats i hela Nya Testamentet (Matt. 5:27-30, 1 Kor 6:9-20;. 1 Tim 1. :8-11). Om Nya testamentet har bekräftat en befallning, då är det fortfarande i kraft för oss idag. Eftersom vi lever i nya testamentet.

Nya testamentet beskriver en annan förändring mellan testamentena. Synder fortsätter att vara synder — men dess påföljder förändras. I Gamla testamentets synder som äktenskapsbrott eller incest var straffbart med civilrättsliga sanktioner som utförande. Detta beror på den tiden Guds folk(kristna som på den tiden var judiska) utgjorde en nationalstat, och så alla synder hade civilrättsliga påföljder.

Men i Nya testamentet är Guds folk en sammansättning av kyrkor över hela världen, som lever under olika regeringar. Kyrkan är inte en civil regering längre, och så synder behandlas av förmaningar och i värsta fall uteslutning från medlemskap istället. Detta är hur Paulus behandlar ett fall av incest i församlingen i Korint (1 Kor. 5:01 ff. Och 2 Kor. 2:7-11). Varför denna förändring? Enligt Kristus, är evangeliet inte begränsas till en enda nation — det har släppts för att gå in i alla kulturer och folk.

När du ger den viktigaste förutsättningen för bibeln — om den överträffade betydelsen av Kristus och hans frälsning — sedan alla olika delar av Bibelns meningsfullhet. På grund av Kristus, är den ceremoniella/högtidliga lagen upphävd. På grund av Kristus, är kyrkan inte längre en nationalstat införande civilrättsliga påföljder. Det faller allt på plats. Men om du avvisar tanken på Kristus som Guds Son och Frälsare, då, naturligtvis, är Bibeln som bäst ett hopkok som innehåller en del inspiration och visdom, men det mesta måste avvisas som dumt eller konstigt.

Så var lämnar det oss? Det finns bara två möjligheter. Om Kristus är Gud, då är detta sätt att läsa Bibeln vettigt. Den andra möjligheten är att du avvisar kristendomens grundläggande avhandling — du tror inte att Jesus är den uppståndne Guds Son — och då är Bibeln ingen säker guide för dig och du måste nog sluta ära griskött.

Alltså jag tror att Jesus är den uppståndne Guds Son, då kan jag inte följa alla de “rena lagarna”, “kost och praktik och jag kan inte offra djuroffer. Om jag gjorde allt detta skulle det vara som att förneka kraften i Kristi död på korset och hans uppståndelse. Så om du då verkligen tror på Kristus så hade jag rekommenderat dig till att följa vissa gammaltestamentliga texter men inte andra och njuta av din gyrostallrik.

JESUS HAR GJORT DET! Han har gett oss andligt liv, han har nåd. I hebreerbrevet står det till och med att Gud ger oss tillåtelse att misslyckas. Varför? Jo för att han har en sådan nåd och kärlek till oss. Han har gjort oss till helgon, inte för att vi är värda det utan för att han har sådan kärlek för oss, han avskiljde oss ifrån kungariket av mörker till kungariket av ljus, för att han älskade oss så mycket. Han har gjort oss heliga, han har givit oss auktoritet, han låter oss dricka av hans levande vatten. Han har tagit bort anden av religion och anden av lagiskhet. Vi lever nu under nåd. Varför, jo för det är fullbordat.

Så det jag ville säga med all denna text är att det är bra att ha en bra grundad biblisk teologisk grund, så man vet hur man ska tyda bibeln. Det är okej för dig som kristen att äta skinka på mackan och njuta av gyrostallrikar. Kan även tillägga att Paulus säger att leva under lagiskhet är ungefär som att leva under häxkraft. Så farligt anser Paulus det är att leva under lagiskhet och inte förstå Guds underbara nåd och kraften som det finns i evangeliumet, kraften som det finns i korset och i uppståndelsen av Jesus på den tredje dagen.