So then, there remains a sabbath rest for the people of God; for whoever enters God’s rest also ceases from his labors as God did from his.
So then, there remains a sabbath rest for the people of God; for whoever enters God’s rest also ceases from his labors as God did from his.
— Beech Genealogy (@GenealogyBeech) April 14, 2017
Isn’t it curious that the Son of God would die in this particular way? Even Paul was permitted a nice, neat slice of the sword. Why did the Son of God die in the worst possible way? That’s the point here. Crucifixion was specifically designed to be the worst of the worst. It was so bad, good Roman citizens didn’t discuss it in public. It’s very much like the way we avoid talking about death and sin. The Romans avoided talking about crucifixion because it was so horrible, so disgusting, so obscene they used that word to describe it.
Why this method and not another? Because it corresponds to the depth of depravity caused by human rebellion against God. It shows us just how bad things really are with us. No wonder we don’t want to look at it. Yet again, the African American church has never been afraid to look at it. It gives them hope. It gives them strength. It gives them comfort. As for the blood: It is important because it’s mentioned so much in Scripture. It’s a synecdoche, a word that stands for the whole thing. When you say “the blood of Christ,” you mean his self-offering, his death, the horror of it, the pouring out of it. It sums up the whole thing.
And it’s not just a metaphor; he really did shed blood when he was scourged. He was a bloody mess. I remember one line from an article by a secular journalist. Concerning the crucifixion of Jesus, he wrote, “He must have been ghastly to behold.” That’s a great sentence.
—Fleming Rutledge in a Christianity Today interview (emphasis mine)
After these things God tested Abraham, and said to him, “Abraham!” And he said, “Here am I.” He said, “Take your son, your only son Isaac, whom you love, and go to the land of Mori′ah, and offer him there as a burnt offering upon one of the mountains of which I shall tell you.” So Abraham rose early in the morning, saddled his ass, and took two of his young men with him, and his son Isaac; and he cut the wood for the burnt offering, and arose and went to the place of which God had told him. On the third day Abraham lifted up his eyes and saw the place afar off. Then Abraham said to his young men, “Stay here with the ass; I and the lad will go yonder and worship, and come again to you.” And Abraham took the wood of the burnt offering, and laid it on Isaac his son; and he took in his hand the fire and the knife. So they went both of them together. And Isaac said to his father Abraham, “My father!” And he said, “Here am I, my son.” He said, “Behold, the fire and the wood; but where is the lamb for a burnt offering?” Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they went both of them together.
When they came to the place of which God had told him, Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood. Then Abraham put forth his hand, and took the knife to slay his son. But the angel of the Lord called to him from heaven, and said, “Abraham, Abraham!” And he said, “Here am I.” He said, “Do not lay your hand on the lad or do anything to him; for now I know that you fear God, seeing you have not withheld your son, your only son, from me.” And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns; and Abraham went and took the ram, and offered it up as a burnt offering instead of his son. So Abraham called the name of that place The Lord will provide; as it is said to this day, “On the mount of the Lord it shall be provided.”
Mattins of #GoodFriday. OT lesson from Genesis 22:
“… but where is the lamb for a burnt offering? And Abraham said, My son, God will provide himself a lamb”. pic.twitter.com/5f6js52TRB
— laudablePractice (@cath_cov) April 19, 2019
In the story of the footwashing, then, we have the most profound revelation of the heart of God apart from the crucifixion itself. We also learn more of the relation between Jesus and his disciples, the relation of the disciples with one another in humble service and the mission of the disciples to the world. These themes are similar to those of the Eucharist developed earlier (see comments on 6:52-59). The community that Jesus has been forming here takes more definite shape, revealing more clearly “the law of its being” (Bultmann 1971:479), which is humble, self-sacrificing love.
— LambethPalaceLibrary (@lampallib) March 29, 2018
O Lord, thou hast deceived me,
and I was deceived;
thou art stronger than I,
and thou hast prevailed.
I have become a laughingstock all the day;
every one mocks me.
For whenever I speak, I cry out,
I shout, “Violence and destruction!”
For the word of the Lord has become for me
a reproach and derision all day long.
If I say, “I will not mention him,
or speak any more in his name,”
there is in my heart as it were a burning fire
shut up in my bones,
and I am weary with holding it in,
and I cannot.
For I hear many whispering.
Terror is on every side!
“Denounce him! Let us denounce him!”
say all my familiar friends,
watching for my fall.
“Perhaps he will be deceived,
then we can overcome him,
and take our revenge on him.”
But the Lord is with me as a dread warrior;
therefore my persecutors will stumble,
they will not overcome me.
They will be greatly shamed,
for they will not succeed.
Their eternal dishonor
will never be forgotten.
Thus says the LORD: “Cursed is the man who trusts in man and makes flesh his arm, whose heart turns away from the LORD. He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. “Blessed is the man who trusts in the LORD, whose trust is the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.” The heart is deceitful above all things, and desperately corrupt; who can understand it? “I the LORD search the mind and try the heart, to give to every man according to his ways, according to the fruit of his doings.”
O LORD, rebuke me not in thy anger, nor chasten me in thy wrath. Be gracious to me, O LORD, for I am languishing; O LORD, heal me, for my bones are troubled. My soul also is sorely troubled. But thou, O LORD–how long? Turn, O LORD, save my life; deliver me for the sake of thy steadfast love.
The American, Canadian and Scottish churches in the Anglican communion have backed same-sex marriage. Most Anglican churches, including from countries such as Uganda, remain firmly opposed.
Every Anglican bishop has been invited and they can all invite their spouses, with the exception of married gay bishops. It has prompted criticism from MPs, the Most Rev Michael Curry, the American bishop who preached at the wedding of the Duke and Duchess of Sussex, and the University of Kent, the conference host.
Speaking on a tour of the diocese of Peterborough, the archbishop said that he had met university bosses to discuss their concerns. He told The Times: “Well over 90 per cent of the Anglican communion are conservative on issues of sexuality. I’ve invited all the bishops, including those in same-sex marriages. And I had to consider . . . getting as many people as possible there and excluding as few as possible. It’s a lose-lose situation.”
He added: “I had to take what is a really difficult and painful decision to say, in order for the conference to be as representative as possible and get all the bishops there and not have the risk of some provinces not coming because they felt I was pushing the envelope too far, that I couldn’t ask all the spouses.”
Read it all (requires subscription).
([London] Times) Archbp Justin Welby says ban of bishops spouses in same-sex marriages from the partial Lambeth Conference of 2020 was ‘painful’ but necessary https://t.co/4BmuQodWg0 #anglican #ethics #sexuality #marriage #holyscripture #globalisation #uk #anthropology
— Kendall Harmon (@KendallHarmon6) April 15, 2019
— Kimberley Pfeiler (@CanonKimberley) June 27, 2017
Behold, thou desirest truth in the inward being; therefore teach me wisdom in my secret heart. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Fill me with joy and gladness; let the bones which thou hast broken rejoice. Hide thy face from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and put a new and right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me.
If we try to follow Jesus in faith and hope and love on his journey to the cross, we will find that the hurricane of love which we tremblingly call God will sweep in from a fresh angle, fulfilling our dreams by first shattering them, bringing something new out of the dangerous combination of personal hopes and cultural pressures. We mustn’t be surprised if in this process there are moments when it feels as though we are being sucked down to the depths, five hundred miles from shore amid hundred-foot waves, weeping for the dream that has had to die, for the kingdom that isn’t coming the way we wanted. That is what it’s like when we are caught up in Jesus’s perfect storm.
But be sure, when that happens, when you say with the disciples on the road to Emmaus, “We had hoped … but now it’s all gone wrong,” that you are on the verge of hearing the fresh word – the word that comes when the storm is stilled, and in the new great calm we see a way forward we had never imagined. “Foolish ones,” said Jesus, “and slow of heart to believe all that the prophets had spoken! Was it not necessary that the Messiah should suffer these things and so enter into his glory?”
Who knows what might happen if each of us were to approach Holy Week and Good Friday praying humbly for the powerful fresh wind of God to blow into that combination of cultural pressure and personal aspiration, so that we each might share in the sufferings of the Messiah and come through into the new life he longs to give us.
“Palm branches are glorious boughs which tell of victory; yea, the Lord was now ready by His Own Death to trample down death, and to carry the victorious banner of His Cross in triumph over the devil, the prince of death.” – St Augustine #PalmSunday pic.twitter.com/BvgXD9dPTV
— Fr. Kevin M. Cusick, LCDR (Ret.) (@MCITLFrAphorism) April 13, 2019
Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in.
Who is the King of glory? The LORD, strong and mighty, the LORD, mighty in battle!
Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in.
Who is this King of glory? The LORD of hosts, he is the King of glory!
“Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant which I made with their fathers when I took them by the hand to bring them out of the land of Egypt, my covenant which they broke, though I was their husband, says the LORD. But this is the covenant which I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it upon their hearts; and I will be their God, and they shall be my people. And no longer shall each man teach his neighbor and each his brother, saying, `Know the LORD,’ for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and I will remember their sin no more.”
Noting the decision of the General Synod of lgreja Episcopal Anglicana do Brasil, the Anglican Episcopal Church of Brazil (IEAB) on 2nd June 2018 to change its doctrine of marriage and to recognise same-sex marriages and further to amend its Canons to allow for the rite of blessing of same-sex marriages, which is a contravention of Resolution 1.10 of the Lambeth Conference 1998; and
Recalling that as a consequence of the then Episcopal Church of the United States of America (ECUSA) proceeding with the consecration of Gene Robinson as a Bishop of the Diocese of New Hampshire in 2003, in contravention of Resolution 1.10 of the Lambeth Conference 1998, the Province of the Anglican Church in South East Asia declared in 2003 that it was in a state of impaired communion with ECUSA (now known as The Episcopal Church); and
Further consequent to the decision of the Scottish Episcopal Church on 8th June 2017 to change its doctrine of marriage and to recognise same-sex marriages and further to amend its Canons to allow for the rite of blessing of same-sex marriages, which is a contravention of Resolution 1.10 of the Lambeth Conference 1998, the Province of the Anglican Church in South East Asia declared on 31st January 2018 that it was in a state of impaired communion with the Scottish Episcopal Church.
Now it is hereby resolved,
That the Province of the Anglican Church in South East Asia declares that it considers itself to be in a state of impaired communion with the lgreja Episcopal Anglicana do Brasil, the Anglican Episcopal Church of Brazil (IEAB) with immediate effect.
“Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: Build houses and live in them; plant gardens and eat their produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. For thus says the Lord of hosts, the God of Israel: Do not let your prophets and your diviners who are among you deceive you, and do not listen to the dreams which they dream, for it is a lie which they are prophesying to you in my name; I did not send them, says the Lord.
“For thus says the Lord: When seventy years are completed for Babylon, I will visit you, and I will fulfil to you my promise and bring you back to this place. For I know the plans I have for you, says the Lord, plans for welfare and not for evil, to give you a future and a hope. Then you will call upon me and come and pray to me, and I will hear you. You will seek me and find me; when you seek me with all your heart….
Berkeley scholar Robert Alter, in his new translation of the Hebrew Bible, has made a decisive statement against soul. Nowhere in the text does he render nefesh as soul—because he believes it would import Christian beliefs into the Hebrew text. Mr. Alter’s Psalmist declares, “The Lord is my shepherd. . . . My life He brings back.”
In the attempt to de-Christianize the nefesh, however, Mr. Alter and others create a metaphysical gulf between the Hebrew Bible and traditional English translations. Nefesh has a range of meanings—many of which indicate that it is indeed intrinsic to corporeal existence. Animals and humans, at the moment of their creation, are called a “living nefesh” in the book of Genesis. In Numbers, a “dead nefesh” is a corpse. The word is also found in Sheol, the shadowy underworld populated by the deceased described in Psalms 49 and 88. This raises the specter of a nefesh unbound by flesh.
Then there is the prophet Elijah. When calling on God to bring a child back to life, he requests the return of the boy’s nefesh. It re-enters the child and he revives (1 Kings 17:21-22). However the verse is parsed, the nefesh exists apart from the body.
Translators of the Hebrew Bible are removing the word ‘soul’ because it’s too Christian. They’re wrong, writes Blaire French. https://t.co/kPXCzU0Det
— WSJ Editorial Page (@WSJopinion) April 5, 2019
For generations, people have lamented the decline of biblical literacy—the fact that many people don’t know basic stories like Jonah and the fish or Daniel in the lion’s den. The decline of biblical literacy is frequently associated with moral and social decline and the rise of indifference to religion. But in their various ways the writers in this issue of the magazine point to a different kind of crisis. The problem may not be that people lack information or arguments about religion but that we don’t deeply inhabit the religious stories we do know. We aren’t open to letting stories of faith and the movements of the spiritual life work on us. That’s a problem even for those of us who do have some knowledge of the Bible, who study it and preach from it.
Our culture—sometimes even the culture of churches—can be inimical to the work of the imagination. We are prone to emphasize knowledge, action, and argument. These articles remind us that the work of becoming faithful people happens in ways that can’t easily be measured. It happens through contemplation, prayer, wonder, ritual, imagination, play, shared meals, artful storytelling—activities that require slowing down and involve ways of knowing that our everyday world is apt to treat as expendable. It takes courage to spend time on such arts and with such disciplines. It can be difficult to trust that God is working through them.
Imagination is one of the most glorious aspects of being human….
As a woman, I take joy in watching the growing recognition among scholars that adelphoican be better translated as “siblings” or “brothers and sisters.” Greek has a word for a brother or a sister, but when you use the plural—adelphoi—it’s a gender-neutral catch-all. The decision to use “brothers and sisters” as the optimally equivalent translation reflects a commitment to gender accuracy and is not a concession to gender inclusivity.
In their handling of adelphoi, the translators of the Christian Standard Bible “chose to avoid being unnecessarily specific in passages where the original context would obviously include men and women,” explains Trevin Wax. “If the original used a masculine generic word to refer to both male and female, the translators made that clear. This is why, often in Paul’s letters, adelphoi is translated as ‘brothers and sisters’ instead of just ‘brothers,’ because Paul obviously had the whole church in mind when using the generic masculine form in Greek.”
I’ve always known I was generally included in the broad sweep of humanity’s plural pronouns: I’m part of mankind even though I’m a woman, and brothers includes me as a sister, too. But something deep within me pays better attention when these verses specifically include me as a woman. I listen not as a passively engaged eavesdropper but rather as a fully committed part of the intended audience. “Sisters, I’m talking to all y’all,” it says. Scripture’s teaching and tending is for my ears, specifically.
In this age of individualism, men and women are doubly compelled to tune in to the gospel’s corporate call. We are addressed directly and with familiarity—the children of God gathered around the Father’s table. And when he speaks to me as a sister in this family, I need to do more than listen in. I need to listen up.
When Paul addresses “Brothers and Sisters” https://t.co/s8rWDdzEfZ
— Christianity Today (@CTmagazine) April 9, 2019
A Song of Ascents. Of David. O LORD, my heart is not lifted up, my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me. But I have calmed and quieted my soul, like a child quieted at its mother’s breast; like a child that is quieted is my soul. O Israel, hope in the LORD from this time forth and for evermore.
At the January, 2016 meeting of the Primates of the Anglican Communion, the Primates said The Episcopal Church (TEC) would not be permitted to participate in ecumenical conversations or any decisions on the doctrine or polity of the Anglican Communion. This consequence was declared by the Primates because TEC had made decisions that unilaterally violate the teaching of the Anglican Communion. Therefore, the Primates reasoned, TEC shouldn’t be allowed to represent Anglicans anywhere.
Less than four months later the Anglican Consultative Council (ACC-16) met in Zambia on April 8-19, and “received” the report of the Primates. In fact, they ignored it. The Episcopal Church participated in every vote on every resolution that came before ACC-16, including every matter relating to the doctrine and polity of the Anglican Communion. You can read the facts in detail here. A spokesperson on behalf of Episcopal Church Communications reported that the ACC deliberately refused to implement the recommendations of the Primates. Even the delegates from TEC to ACC-16 publicly refuted Archbishop Welby’s claim that ACC-16 had honored the decision of the January 2016 Primates meeting and admitted to doing whatever they pleased during the meeting!
The refusal by the Anglican Consultative Council to implement the recommendations of the January 2016 Primates meeting is prima facie evidence that the Instruments of Communion are at odds with each other – broken systemically, and unable to reach the “conciliar consensus” that has characterized Anglican decision making at every other level of Anglican Churches other than this global, Communion level of governance. In fact, the Anglican Consultative Council is a major part of the problem, and not the solution.
The Anglican way of decision making is conciliar, and finds it roots all the way back to the Jerusalem Council in Acts 15. Yes, in conciliar decision making every voice in the church must be heard – not only Bishops and clergy, but laity, male and female, theologians and more. But the place for this to happen is in a Synod where all voices come together in the decision making, and where Bishops exercise a unique role in guarding the faith and order, doctrine and discipline of the Church.
The Anglican Consultative Council is NOT such a Synod. According to its own Constitution, the Anglican Consultative Council has power only to assist Primates and the Lambeth Conference of Bishops “as and when required to do so.” (Art. 5.12) That is not the language of a Synod. It is the language of a subordinate and advisory body that serves the bishops rather than contradicting and usurping their authority. This becomes even clearer in the language of Article 5 where the ACC is referred to multiple times as an “advisory body” only: with power “to advise on inter-Anglican, Provincial and Diocesan relationships” (Art. 5.3 at page 4), power “to advise on matters arising out of national or regional Church union negotiations,” (Art. 5.8, at page 5) and power “to advise on problems of inter-Anglican communication.” (Art. 5.9, at page 5). The powers enumerated to the ACC in the rest of Article 5 are what we would expect for the Board of Trustees of a charitable organization—in language that facilitates the exercise of their fiduciary duties.
But here’s the rub: The Anglican Communion is more than a charitable organization under the UK Charities Act. It is a Church – led by Bishops who have an ancient, conciliar responsibility to guard the doctrine, discipline and order of the Churches they lead, and Primates to guard the faith and Godly order in the relationships among those Churches. This authority is recognized not only in the Resolutions of the Lambeth Conference but also in The Principles of Canon Law Common to the Churches of the Anglican Communion. One hardly knows how to characterize the repudiation of the Primates gathering by the ACC – arrogance, rebellion or legal fiction, it’s all the same.
As I contend in Anglican Conciliarism, this is the heart of the “ecclesial deficit,” the inability of the existing global structures of the Anglican Communion to say “no” to false teaching or any other violation of faith and order. There was some hope that the proposed Anglican Communion Covenant would provide a means for addressing this deficit. But those hopes were dashed at the 2009 meeting of the Anglican Consultative Council in Kingston, Jamaica.
But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher? And how can men preach unless they are sent? As it is written, “How beautiful are the feet of those who preach good news!” But they have not all obeyed the gospel; for Isaiah says, “Lord, who has believed what he has heard from us?” So faith comes from what is heard, and what is heard comes by the preaching of Christ. But I ask, have they not heard? Indeed they have; for “Their voice has gone out to all the earth, and their words to the ends of the world.” Again I ask, did Israel not understand? First Moses says, “I will make you jealous of those who are not a nation; with a foolish nation I will make you angry.” Then Isaiah is so bold as to say, “I have been found by those who did not seek me; I have shown myself to those who did not ask for me.” But of Israel he says, “All day long I have held out my hands to a disobedient and contrary people.”
The voice of the tempter does not come out of an abyss only recognized as ‘Hell’. It completely conceals its origin. It is suddenly near me and speaks to me. In paradise it is the serpent–quite plainly a creature of God–through whom the tempter speaks to Eve. Indeed there is no sign of the origin of the tempter in fire and brimstone. The denial of the origin belongs to the essence of the seducer.
–Dietrich Bonhoeffer, Creation and Fall: Temptation (New York: Simon and Schuster, 1997 ed. of the 1957 tr. of the 1955 German original), p.116 (emphasis mine)
#OnThisDay in #Germany: On #April05 in 1943, theologist and resistance fighter Dietrich #Bonhoeffer and his brother-in-law were arrested by the #Gestapo (Secret State Police of Nazi Germany). He was executed on #April09 1945 after two years of imprisonment. #OTD #GermanHistory pic.twitter.com/IcljIJ9VA9
— Deutschland.de/en (@en_germany) April 5, 2019
I lift up my eyes to the hills. From whence does my help come? My help comes from the LORD, who made heaven and earth. He will not let your foot be moved, he who keeps you will not slumber.
But I trust in thee, O LORD, I say, “Thou art my God.” My times are in thy hand; deliver me from the hand of my enemies and persecutors! Let thy face shine on thy servant; save me in thy steadfast love!
It is better to take refuge in the LORD than to put confidence in man.
It is better to take refuge in the LORD than to put confidence in princes.
All nations surrounded me; in the name of the LORD I cut them off!
They surrounded me, surrounded me on every side; in the name of the LORD I cut them off!
They surrounded me like bees, they blazed like a fire of thorns; in the name of the LORD I cut them off!
I was pushed hard, so that I was falling, but the LORD helped me.
The LORD is my strength and my song; he has become my salvation.
Hark, glad songs of victory in the tents of the righteous: “The right hand of the LORD does valiantly,
the right hand of the LORD is exalted, the right hand of the LORD does valiantly!”
–Psalm 118: 8-16
Concerning the prophets:
My heart is broken within me,
all my bones shake;
I am like a drunken man,
like a man overcome by wine,
because of the Lord
and because of his holy words.
For the land is full of adulterers;
because of the curse the land mourns,
and the pastures of the wilderness are dried up.
Their course is evil,
and their might is not right.
“Both prophet and priest are ungodly;
even in my house I have found their wickedness,
says the Lord.
Therefore their way shall be to them
like slippery paths in the darkness,
into which they shall be driven and fall;
for I will bring evil upon them
in the year of their punishment,
says the Lord.
In the prophets of Samar′ia
I saw an unsavory thing:
they prophesied by Ba′al
and led my people Israel astray.
But in the prophets of Jerusalem
I have seen a horrible thing:
they commit adultery and walk in lies;
they strengthen the hands of evildoers,
so that no one turns from his wickedness;
all of them have become like Sodom to me,
and its inhabitants like Gomor′rah.”
Therefore thus says the Lord of hosts concerning the prophets:
“Behold, I will feed them with wormwood,
and give them poisoned water to drink;
for from the prophets of Jerusalem
ungodliness has gone forth into all the land.”
“Woe to the shepherds who destroy and scatter the sheep of my pasture!” says the Lord. Therefore thus says the Lord, the God of Israel, concerning the shepherds who care for my people: “You have scattered my flock, and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil doings, says the Lord. Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing, says the Lord.
“Behold, the days are coming, says the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The Lord is our righteousness.’
“Therefore, behold, the days are coming, says the Lord, when men shall no longer say, ‘As the Lord lives who brought up the people of Israel out of the land of Egypt,’ but ‘As the Lord lives who brought up and led the descendants of the house of Israel out of the north country and out of all the countries where he had driven them.’ Then they shall dwell in their own land.”
So then, brethren, we are debtors, not to the flesh, to live according to the flesh—for if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, “Abba! Father!” it is the Spirit himself bearing witness with our spirit that we are children of God, and if 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.