Vol. 18, No. 42 – November 10, 2019
III. The Ministry of the Son of Man to Men, Luke 4:14-9:50.
D. Activities of His Ministry, Luke 7:1-9:50.
8. Ministry over demons, Luke 8:26-39, (continued).
Luke 8:28, “Seeing Jesus, he cried out and fell before Him, and said in a loud voice, ‘What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me’.”
Mat 8:29, “And they cried out, saying, ‘What business do we have with each other, Son of God? Have You come here to torment us before the time?’”
“What business do we have with each other,” is from a Hebrew idiom used in the Greek that literally says, “what to me and to you.” The possessing demon of Luke 4:34, used the same idiom.
“Jesus, Son of the Most High God,” IESOUS HUIOS HO THEOS HO HUPSISTOS, is used in both Luke and Mark, while Matthew just records “Son of God.” In Luke 4:34, the demon said, “Jesus of Nazareth,… the Holy One of God.” We have noted HUPSISTOS several times in Luke’s Gospel, Luke 1:32, 35, 76; 2:14; 6:35. The next time we see it is Luke 19:38, upon Jesus’ triumphal entry to Jerusalem where they call Him Hosanna in the highest. It is also used in Acts 7:48; 16:17; Heb 7:1. If you remember, Acts 16:17, is the account of the demon possessed slave girl who was annoying Paul and his group.
Once again, the point is the demons know who Jesus is and praise Him, “falling at His feet,” PROSPIPTO, yet many of the people rejected Him as the IESOUS, (Savior), and THEOS HUPSISTOS, (God Most High).
Next, the spokesperson demon “begged,” DEOMAI, δέομαι “beg, pray, beseech, request,” Jesus not to “torment,” BASANIZO, βασανίζω “torment, examine by torture,” him. It was the demon’s appeal to a higher power; his petitionary prayer.
BASANIZO is used in the NT for the effects of sickness and labor pains, Mat 8:6, Rev 12:2, but also describes the effect of being cast into the Eternal Lake of Fire, as the Anti-Christ/Beast will be, Rev 14:10, as well as the False Prophet, and Satan, Rev 20:10, and all unbelievers and fallen angels, Rev 20:11-15.
Rev 14:10, “He (the Beast) also will drink of the wine of the wrath of God, which is mixed in full strength in the cup of His anger; and he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.”
Rev 20:10, “And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.”
Notice that in Matthew’s account, the demon adds, “before the time,” which tells us that these demons, as well as all of the Fallen Angels, including Satan, know that there will be a final judgment day for them, at which time they will be cast into the Lake of Fire.
In vs. 31, the demons, “were imploring Him not to command them to go away into the abyss.” Apparently, because of their pleading with Jesus, this also may tell us that when Jesus exorcised a possessing demon, the demon was locked away, unable to be free to move in the heavens or from body to body. “Abyss,” is a transliteration of the Greek Noun ABUSSOS, ἄβυσσος that means, “unfathomable depth, the deep, or bottomless.” In the KJV, it is translated “bottomless pit” in all usages. The NASB only in Rev 9:1-2.
Luke is the first to use it in the NT, and it is only used in Rom 10:7, regarding Jesus’ resurrection, and then seven more times, all in the book of Revelation, Rev 9:1-2, 11; 11:7; 17:8; 20:1, 3. In all, it represents a temporary holding place, (imprisonment), for some of the fallen angles.
The Abyss or Bottomless Pit, was also used in Roman mythology that featured a similar place called Orcus, a very deep gulf or chasm in the lowest parts of the earth used as the common receptacle of the dead and, especially, as the abode of demons. In the Bible, this is a place of temporary confinement for evil spirits / demons. That may be the reason why these demons begged Jesus to allow them to go into the swine instead of the Abyss. If you had the choice between going into a swine and being sent to the bottomless pit, which would you choose!
In fact, Satan will be placed there during the Millennial reign of Jesus Christ, Rev 20:1-3, and then loosed for a little while at the end of the 1,000 year reign to deceive the nations one last time, Rev 20:7-8, “When the thousand years are completed, Satan will be released from his prison. 8and will come out to deceive the nations which are in the four corners of the earth …”
Therefore, it is used in Scripture for the temporary imprisonment of certain fallen angels. Other than Abaddon/Apollyon (which mean destruction and destroyer and is most likely Satan), and Satan, we do not know of which angels this holds.
Rev 9:11, “They have as king over them, the angel of the abyss; his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon.”
But apparently, like Tartarus that is the imprisonment for the fallen angels who cohabitated with women before and during the times of Noah, Gen 6; 1 Peter 3:18f; 2 Peter 2:4; Jude 6, the Abyss is a special holding place for fallen angels that broke some unknown mandate by God in regard to angelic – human interaction.
2 Peter 2:4, “For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment.”
Jude 1:6, “And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day.”
Now, in Rev 9:2-5, the inhabitants of the Abyss are released for a very short time during the last three and a half years of the tribulation to fulfill God’s purpose, namely, to torment the wicked. These prisoners of the bottomless pit hate humanity and seek to destroy them, but God controls their terror and limits their power.
We see in scripture, four holding places for the unbeliever and fallen angels:
- Hades / Sheol (the Place of torments) that temporarily holds human unbelievers.
- Tartarus, a temporary prison of the fallen angels of Gen 6.
- The Abyss / Bottomless pit, a temporary holding place for certain criminal fallen angels.
- The Euphrates River, another holding place that the second demon assault army of the Tribulation comes from, Rev 9:13-21.
All of these are temporary holding places and they along with their occupants will all be thrown into the Eternal Lake of Fire, at the Great White Throne judgment seat of Jesus Christ, Rev 20.
Luke 8:29, “For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert.”
Due to the severity of the possessed man’s actions, the people “bound him with chains and shackles and kept under guard,” yet, he too would be loosed, “he would break his bonds and be driven by the demon into the desert/wilderness, (i.e., a place of sin).”
This man’s condition demonstrated the reality and horror of demon possession and power. They gave him such superhuman strength that no one could bind him. The Greek of Mark 5:3, indicates that they had long ago given up trying to bind this demoniac. Although chains could not hold him, he was not a free man. He was a helpless slave to sin and Satan.
“Christ won the victory over Satan on the Cross. Jesus alone conquered Satan and set us free. Modern attempts to fetter or restrain the power of sin without a change in the heart of the individual are just as ineffective as were the chains on the demoniac. Law, prisons, and reformatories have not done away with crime. Only through Jesus do we have freedom from Satan’s oppression (Romans 8:37-39; Hebrews 2:14, 15; Revelation 20:2).” (Complete Biblical Library Commentary – Luke).
Luke 8:30, “And Jesus asked him, “What is your name?” And he said, “Legion”; for many demons had entered him.”
Here, we see the principle of multiple demons possessing one body. Why they would all not get their own person to possess is not noted, but we could assume hundreds or thousands of demons where inside of this man by the term, “Legion,” LEGEON, Λεγεών that used here and in the parallel of Mark 5:9, 15, and in Mat 26:53, regarding our Lord speaking before Pilate. A legion is the largest division of troops in the Roman army, varying greatly in number at different periods as 3,000; 4,500; 5,000; 6,600. Used for an indefinitely great number of angels and of demons. While we do not know exactly how many demons possessed this man, they did go into 2,000 hogs, Mark 5:13.
Notice that Jesus did not seek to calm or appease the man who acted crazily; He confronted the demons who were abusing the man. We too, need to confront head on the demons in our lives.
Jesus granted the petition by the demons and allowed them to enter the “herd” (AGELE, only used in this narrative in all three Synoptic Gospels), “of swine/pigs,” (CHOIROS). “Swine,” were detestable creatures being classified with the dog, cf. Luke 8:32ff.; 15:15. They were considered unclean according to the laws of purification, Lev 11:7. But remember, the Decapolis was a Gentile area, and the ancient Canaanites sacrificed and ate swine before the gods. In other words, they were a major part of the ancient pagan religions.
Notice that these pigs were “on the mountain,” OROS, in vs. 32, this would be a high place where most pagan temples and rituals took place. In antiquity, mountains were revered in many cultures, as the interior, exterior, and peaks were considered the abode of the gods. “In Asia Minor the worship of Cybele, the Great Mother, was usually associated with a mountain. Also, in Ugaritic mythology Mount Zaphon was the abode of Baal. And of course, the famous Mount Olympus was the home of the Greek pantheon. In addition, the Mesopotamian ziggurat was perhaps a representation of a mountain, an attempt to bring the abode of the gods within the reach and sphere of man. The temple of Enlil, the Sumerian wind god, was called “mountain house.” The interior of mountains was also seen as the abode of spirits, and the netherworld could have been pictured as residing under the mountains.” (Complete Biblical Library Greek-English Dictionary).
When the demons entered the swine, the pigs ran down the mountain and into the lake; the Sea of Galilee, and “drowned,” APOPNIGO, is the same word as in Luke 8:7, for the “choking out” of the Word from the heart of the believer because of the thorns; i.e., the worries, riches and pleasures of life. As a result here, as there, they were destroyed. What happened to these criminal fallen angels next is unknown. Perhaps they were sent to the Abyss, or maybe loosed to continue their rebellion against God unfettered.
I believe the swine reacted this way because of God’s grace for His animal creation that does not have a free will volition to accept or deny demonic possession, as man does. Therefore, the swine reacted violently and drowned. It was better for the swine to be dead, than to be demon possessed.
Here, we see the people’s reaction to Jesus’ exorcism. What really bothered the people was the action with the swine. Because they were a major part of their pagan sacrifices and rituals, and Jesus, a Jew, had allegedly destroyed them, these people where more afraid of their false gods than Jesus, so they asked Him to leave. To them, it was an omen that their false gods were displeased with them.
Even though Jesus exercised and demonstrated His superior authority and power over the “Legion of Demons,” and the pagan sacrificial pigs, the people did not receive Him as their God and Messiah. Instead they were more fearful of their false gods. This may be the reason why Jesus told His disciples in Mat 7:6, “Do not throw your pearls before swine, or they will trample them under their feet and turn and tear you to pieces.”
In addition, the swine were a part of their economy. So, to lose 2,000 of them would create a significant financial loss. Therefore, they were more concerned about the cares of this world, like the “thorny soil” person is, than their spiritual lives that Christ would have saved and blessed for all of eternity. As such, they were “trampled soil” where the “birds of the air,” (Satan and his minions), took the Word from their souls.
These people “fled,” (PHEUGO, “flee, escape, or shun”), from the scene and Jesus. Besides its literal use, this word is used figuratively to denote shunning evil, e.g., flee fornication, 1 Cor 6:18; flee idolatry, 1 Cor 10:14; flee evil doctrine, 1 Tim 6:11; and flee youthful lusts, 2 Tim 2:22. Therefore, instead of fleeing from these evil things, which are all part of the pagan religious system of their day, they fled from the presence of Jesus, their true God / King / Savior / Messiah.
Then, when they “reported,” APANGELLO, these things to their fellow countrymen, they went to the scene to witness it for themselves. What they saw was the man without demonic possession, sitting at the feet of Jesus, (i.e., learning Bible Doctrine), clothed, and of sound mind. All of the things, we noted above that this man did not have initially, which the believer receives at the moment of their salvation; the opposite of what the unbeliever and fallen angels have. Yet, they were “frightened or afraid,” PHOBEO. This is the bad connotation of this word. They did not come to have respect and appreciation for Jesus and what He had done. Instead, they were afraid of what had taken place in relation to their pagan gods and religion. They lived in fear, as does anyone who does not have God and His Word resident within their soul.
Even when they were told that this man had been “made well,” SOZO, i.e., saved, from the “demon possession,” DAIMONIZOMAI, they did not believe and were “gripped with great fear,” SUNECHO MEGAS PHOBEO, because of what Jesus had done.
Jesus, being the gracious man and God that He is, observed their request and “got into the boat to return.” He left them to their own fear, paganism, and unbelief. They could have been saved like the demon possessed man, but instead they remained in their unbelief and the consequences that come with it.
Luke 8:38-39, “But the man from whom the demons had gone out was begging Him that he might accompany Him; but He sent him away, saying, 39Return to your house and describe what great things God has done for you.” And he went away, proclaiming throughout the whole city what great things Jesus had done for him.”
In addition, being the gracious man and God that He is, He had the demon possessed man remain behind, so that he could continue to witness to his own family and countrymen with the hopes that some would come to faith and believe in Jesus, the Son of the Most High God, for salvation and eternal life.
And that is what the man did, he “proclaimed,” KERUSSO, κηρύσσω, “proclaim aloud, publicly preach, herald, announce, tell, or declare,” what Jesus had done. As such, Jesus commissioned him to be a disciple first to his own family and then to the entire region. He became a great witness and evangelist within his home and within his home town! Reaching one’s own family is a basic Bible principle, cf. John 1:40-42; Acts 16:30-33; Mark 5:20.
His impact may possibly be seen in John’s Gospel, where in a similar situation the people of Decapolis invited Jesus to remain with them after they heard the testimony of a woman whose life had been changed by Jesus, John 4:39-42. The people of that region experienced revival.
One planted, the other watered, cf. 1 Cor 3:6, so that fruit could be reaped! As such, you never know what may happen in the future with a soul that you witness to. Even though they may reject your witness, just be gracious about it and go your way as Jesus did. Our job is to sow the seeds of God’s Word into the souls of all people. God is the one responsible for its growth and production, 1 Cor 3:6b-9. You never know who God may send after you to further sow or water that results in someone coming to faith in Jesus Christ. So, just do your job in the moment and God will bless you.
The Holy Spirit wants to teach us and make God’s Word real to us as “good soil” souls. He also wants to give us power to be witnesses for Jesus, as He did with the healed demoniac. May we show the same joyful obedience in both learning and witnessing as he did.
Luke 8:39b, “So he went away, proclaiming (KERUSSO) throughout the whole city what great things (HOSOS) Jesus had done for him.”
III. The Ministry of the Son of Man to Men, Luke 4:14-9:50.
D. Activities of His Ministry, Luke 7:1-9:50.
9. Ministry in death and despair, Luke 8:40-56.
Vs. 40, is paralleled in Mat 9:1 and Mark 5:21. From Matthew’s account, several things took place at this time that Luke has already noted including:
- Healing the paralytic man brought to him on a stretcher and the discussion with the Pharisees about forgiving sins, Luke 5:18-26.
- Levi/Matthew being called as a disciple/apostle along with his party that Jesus attended where the Pharisees took exception that led to the great saying, “It is not those who are healthy who need a physician, but those who are sick,” Luke 5:27-32.
- The questioning of Jesus and His disciples by the Pharisees and the disciples of John the Baptist, regarding fasting and praying versus eating and drinking, which led to the “bridegroom,” analogy, Luke 5:33-35.
- The great parables about new and old garments, wine, and wineskins, Luke 5:36-39.
Then, in Luke 8:41-56, we see the parallels in Mat 9:19-26; Mark 5:22-43.
Luke 8:40, “And as Jesus returned, the people welcomed Him, for they had all been waiting for Him.”
Note the different reception Jesus received from these people compared to the Gerasenes. “They had all been waiting for Him,” which uses the Verb PROSDOKAO, προσδοκάω that means, “wait for, look for, anticipate, or expect.” And, they “welcomed Him,” APODECHOMAI ἀποδέχομαι, “welcome, receive favorably, accept, or to receive with pleasure.” Only Luke uses this word in this Gospel and the Book of Acts.
Due to their faith in Him, and having witnessed previous miracles, just as the Gerasenes had witnessed His miracles, these people welcomed Jesus into their lives, unlike the Gerasenes at this time. So, they were eagerly waiting for the return of Jesus, just as we should be eagerly waiting for the Second Coming of Jesus, or more importantly, waiting eagerly to receive His Word to be taught to us.
Next, we see two more miracles Jesus would perform; the resurrection/resuscitation of the synagogue official’s daughter, vs. 41-42, 49-56; and the healing of hemorrhaging woman, vs. 43-48.
It is interesting that the first healing, (the hemorrhaging woman) was done without Jesus’ consent, while the second was done with His full knowledge. The first was done due to the strong humble faith of the woman, while the second demonstrates weak faith in the people, yet Jesus remained faithful in healing, 2 Tim 2:13. And they both were done for a “daughter,” THUGATER, θυγάτηρ, “daughter, or a female descendant,” vs. 42, 48, 49. Luke 23:28, also uses it for the believing women who followed Jesus to Calvary.
In the first case, vs. 41-2-49-56, it was the daughter of a synagogue official, SUNAGOGE ARCHON named Jairus, IAEIROS that means, “YHWH enlightens or arouses.” It was his responsibility to arrange and conduct the synagogue services.
This man “fell at Jesus’ feet,” PIPTO PARA HO POUS, and kept “exhorting or encouraging,” PARAKALEO, Jesus to come and heal his deathly ill daughter. So, he was a man of prominence in the community, and we see an official representative of Judaism prostrating himself before Jesus. Although he is locally prominent, the extremity of his need caused him to humble himself, “at Jesus’ feet.”
This was his “only,” MONOGENES, daughter, who was “about 12 years old,” DODEKA ETOS. At age twelve a Jewish girl is considered to be of marriageable age. So, we see her in a type of Jesus, at the age of 12 when we first hear our Lord’s spoken words at the Temple, and being the “only begotten.” And, this girl was “dying,” APOTHNESKO, where she would “die,” THNESKO, just as our Lord did upon the Cross, and she would be “resurrected,” EGEIRO. Lots of imagery here!
Jesus responded to Jairus’ request and began to go with him, cf. Mark 5:24. Interestingly, because the crowd was so great and anxious for Jesus, they were “pressing against Him,” which is the emphatic uses of the Verb SUMPNIGO that we noted in Jesus’ explanation of the parable about the “thorny soil” soul, Luke 8:14, cf. Mat 13:22; Mark 4:7, 19. Remember in telling the parable, Jesus used APOPNIGO for “choke,” as was used for the “drown” swine, vs. 33, but in explaining it He used SUMPNIGO. So, we have a clue in this passage, about the mindset of the people and potentially Jairus, who were concerned about the things of this world. Jairus was highly concerned about losing his only daughter, as most parents would be, but that concern should never outweigh our love for Jesus and God, and our faith/obedience towards them, Luke 14:26; 16:13, and Luke 12:53, that also uses THUGATER, “daughter.”
This is the healing of the hemorrhaging woman. She had this condition for 12 years, the same age as Jairus’ daughter, and the age of our Lord when we see his first spoken words when He remained behind in Temple after the Feast of Passover, when He “had to be in His Father’s house” Luke 2:42-49. In the Bible, twelve signifies perfection of government. Being the multiple of 3, the number of Divine Perfection, and 4, the number of earthly, material, or organic things, we see here Jesus’ perfect work towards material things, (i.e., the human body), under the governance of God the Father, to heal one body and raise another from death.
“Hemorrhaging” in the Greek is from RHUSIS, “a flowing or an issue,” that is only used in the narrative here and vs. 44, and Mark 5:25, and HAIMA, “blood or natural life.” In her physical condition she was also ceremonially unclean according to the Law of Moses, cf. Lev 15:25-30. According to the Law, discharges other than, or beyond, menstruation are treated very seriously as defiling everyone or everything coming into contact with them. As such, she was to be avoided by others and it was probably for this very reason that she made such a secret approach. The crowd provided her with an ideal “cover,” because if she had come openly, she would have had to reveal her illness publicly and the crowd very likely would have turned her away. Therefore, this condition had two consequences. Not only was her ailment physical, it had social consequences as well. She not only had a personal issue/problem, but she had a social one. Yet, Jesus was able to and did heal both situations, as we will see.
The Greek has an additional phrase not translated in the NASB that reads, “which had spent all her possessions, (BIOS, “life, livelihood, living (money), or possessions”), upon physicians.”
BIOS, is used in vs. 14, for the “thorny soil” soul that is choked out because of its worries and riches and pleasure of this “life.” This woman had previously done everything humanly possible to be healed. She used all of her money in the search for a cure, but did not turn to God until now. She did not have faith at that time for God to heal her. Her soul was crowded out with the ways of the world, just as we many times treat our doctors as if they were God and seek them rather than God. As a result, she could find “no one who was able to heal her,” OUK ISHCHUO (ability, might, or strength) THERAPEUO APO OUDEIS, not even the “physicians,” IATROS, cf. Luke 4:23; 5:31.
Yet, now this woman believed that Jesus could heal her, as she, “Came up behind Him and touched the fringe of His cloak,” vs. 44.
“Touched, is the Verb HAPTO, that can also mean “cling,” cf. John 20:17, and is used in each of the Synoptic Gospels to tell about this woman. Because of her sickness, she was considered ritually unclean by society; consequently, anything she touched also became defiled, Lev 15:25f. Yet, when she touched Jesus, she did not defile Him at all; she was instantly healed, “and immediately her hemorrhage stopped,” and was also made ritually clean. Mark emphasizes, Mark 5:29, “Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction.”
This scene also reminds us of Luke 6:19, “And all the people were trying to touch Him, for power was coming from Him and healing them all.” This is what He did for our sins upon the Cross.
In vs. 45-46, we see Jesus realizing someone had touched Him for healing, even though He was being mobbed by the people, as He, “felt the power (DUNAMIS) go out of Him.” His question, “who touched me?” does not imply ignorance on Jesus’ part. Rather, it implies Jesus’ intention of singling out the woman’s identity. Therefore, Jesus had the inherent strength, power, and ability to heal this woman, where no one on earth could.
This power is that of God, Luke 5:17, and it is thought of as flowing from Jesus to the healed person. In other words, it was the result of Divine power, a power which Luke ascribes to the Holy Spirit, Luke 4:14; 24:49, Acts 10:38.
Then Peter, in his usual, outspoken manner, cf. Mat 16:22; Luke 9:20, 33; 22:33, took it upon himself to remind Jesus of the crowds that were pressing against Him. Peter’s statement by implication rendered Jesus’ question, as far as Peter is concerned, meaningless. This also shows Peter’s lack of faith in who Jesus is at this time.
In vs. 47, we see the humility of this woman once she could not escape being noticed, as we see her “trembling,” TREMO and “falling down before,” PROSPIPTO, “Him,” and “declaring,” APANGELLO, “the reason why,” AITIA, a legal term, “she touched Him.” She also told the people that “she was immediately healed,” PARACHREMA IAOMAI, “instantly cured, healed, or restored.”
“We now begin to see why Jesus had earlier asked, “Who touched me?” (verse 45). First, by public disclosure of who had touched Him and had been healed, it was a testimony of the healing power of God, and of the faith of the woman (“thy faith hath made thee whole”). Second, it is very likely that although the woman knew she had been healed people may still have looked down upon her. All her acquaintances must have been aware of her permanent state of ceremonial uncleanness. This may explain why, after being healed, she tried to slip away unnoticed. Yet, if she was to be received back into normal religious and social life, it was necessary that her cure become a matter of public knowledge,” (Morris, Tyndale New Testament Commentaries, 3:175, as noted in the Complete Biblical Library Commentary – Luke.)
In vs. 48, Jesus replied to her, “Daughter, your faith (PISTIS) has made you well (SOZO, can also mean “saved”); go in peace, (EIRENE, “peace, harmony, tranquility, health: SHALOM).” SHALOM or EIRENE is especially appropriate, because it carries with it the idea of personal wholeness and well-being as well as salvation. As such, this woman left not only physically healed, but also with the peace of God in her whole person.
This reminds us of Luke 7:50 when Jesus said of the woman who was washing His feet with her tears, hair, and perfume, “And He said to the woman, ‘Your faith has saved you; go in peace’.”
In our passage, the woman was proclaimed clean! And without this contact with Jesus by asking “who touched Me,” her healing may have been no more than physical. And for this woman, (just as Jesus will do for all of us), she had her physical ailment cured, her social issue solved, and her spiritual issue resolved, as her faith allowed for her healing, restoring, and saving.
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If you would like more information on this subject, you may watch/listen to lesson:
#19-117 & 19-118 & 19-119 & 19-120
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A PERSONAL NOTE FOR YOU
If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us.
Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life.
So right now, you can pause and reflect on what Christ has done for you and say to the Father:
“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”
If you have done that, I welcome you to the eternal Family of God!