Some classical artwork portrays strange worlds where angels and demons pull people toward their destiny. But at the time, that wasn’t strange at all. We are more affected by the scientific worldview than we suspect.
Generations ago, we believed that spiritual forces caused crises. If crops failed, there was a spiritual reason for it. Suppose an extraordinarily cold winter froze a lake solid. In spring, the lake liquefied. Dead fish rotted everywhere. But blame the fish for polluted waters? Nope! Fish don’t curse waters; those fish died because those waters were cursed already!
Challenge those ideas and you might well hear Paul’s word on ‘earthly powers’ and ‘world forces of this darkness’ and ‘spiritual wickedness’ [Ep 6:12]. Or you could get a reference to the four horsemen of the apocalypse — war, famine, pestilence and death [Re 6:2-8].
The previous post saw 1Co 15:3-4 used to sum the Gospel in terms of Jesus’ life, death and resurrection. Peter harmonizes kingdom action with Jesus’ life, death and resurrection. So does Paul, but his strategy differs. Paul relates Jesus’ resurrection to our own; this in turn leads toward the kingdom consummation [1Co 15:24-28]. Then, Jesus will:
- Deliver the kingdom to his Father
- Bring all rule/power/authority to an end
- Reign to the extent of subduing his enemies
- Abolish death itself.
Or as 1 John 3:8 puts it:
‘The Son of God appeared for this purpose, to destroy the works of the devil.’
Gospel word and kingdom life serve together and interpret each other. Word explains life; and life reveals the power of the word. Whenever Jesus appears, illness, demonic oppression [Ac 10:38] and demonic powers [1Co 15:24-28] must fall. For if the devil’s power and works are not broken and destroyed, then there is no deliverance from sin.
“Pray, then, in this way …’And forgive us our debts, as we also have forgiven our debtors. ‘And do not lead us into temptation, but deliver us from evil.’ [Mt 6:9, 12-13].