Deception in the Body of Christ

Unveiled Mysteries and Neurolinguistic Dialectics

Hill

• Publisher: Resource Publications
• Year: 2010
• eBook ISBN: 9781498272063
• Topic: Theology & Religion
• Subtopic: Religion

The purpose of this book is to present a comprehensive review of deception, its essential component of neurolinguistic dialectics, and how it is used by Satan to corrupt the human mind from devotion to Jesus Christ. These theological subjects are explored in an interdisciplinary fashion in an attempt to reveal historical knowledge of religious and secular developments of the ages needed to understand spiritual failure, deception, sin, apostasy, the role of the human mind as the venue or battlefield of deception, and how faith in God becomes weak and susceptible to doubt. Always at issue here is why humanity replicates behavior that regresses to the same results of apostasy and utter spiritual failure induced by deception? This interdisciplinary approach eludes the prototypical, one-dimensional approach to understanding deception and sin and presents the reader with a how to methodology that will hopefully defeat deception and sin. It also shows how deception results from heretical doctrine advanced by false prophets and preachers. Moreover, this book will help readers hone their skills necessary to examine issues of contemporary life with critical thinking in the context of religious and human history that facilitates their becoming better human beings.

1

The Mystery of Our Perfect God the Creator and the Paradox of a Perfect Creation Who Committed Sin

Man has been baffled by God since the beginning of time, endeavoring to understand his mysterious nature and character. God has been, is, and remains a mystery to most, save those of his elect. The mysteries or hidden things of God and his kingdom were kept secret from the beginning of the world, but have been revealed to God’s elect by God directly (Col 1:27), through the teachings of Jesus Christ (Rom 16:25), the Holy Spirit (Eph 6:19)(1st Cor 2:10), the prophets (Rom 16:26), by revelation (Eph 3:3), and the reading of His word (Eph 3:4).

Notwithstanding, even for us who believe, we only know in part (1st Cor 13:9). Our expectancy is that . . . when that which is perfect is come, then that which is in part shall be done away (:10). This result can only attain when one turns to Jesus Christ, having accepted him as Lord and Savior. At this point, the veil of spiritual ignorance as to wisdom and knowledge of God and his mysteries is lifted and the process of spiritual transformation commences . . . (2nd Cor 3:12–16). While things not revealed belong unto the Lord our God, those things which are revealed belong to us and our posterity forever, that we may do all the words of this law (Deut 29:29).

These secret things were historically known as sacred secrets, the hidden things, but are contemporarily referred to as revealed secrets.1 This is consistent with Ephesians 1:9 which states that God “made known” to us the mystery of His will according to his good pleasure which he hath purposed in himself. Having made known to us his sacred secrets is the equivalency of “revealed secrets.” Sacred secrets or revealed secrets means a secret in the spiritual realm that God only knows, and can only be made known by him. What God only knows is outside natural apprehension and must be made known by spiritual revelation.

Among the most profound mysteries man has pondered is “Why God created man”? Some even inquire “What is man that God would consider him at all or even visit him” as did David in Ps 8:4. More importantly, who is man that God continuously tolerate his sinful ways? And who is man that God would exalt him still in the Kingdom of God?

God created man in his image—nature and character—and likeness (Gen 1:26 and 27) to be God-centered, the center of all things in the earth, His Vice Regent, but not anthropocentric.2 God intended that man, as a perfectly created spirit being would have a spiritual and personal relationship with him, an eternal love and not an ephemeral affair, and an eternal life. Thus, man’s raison d’etre, his sole purpose for being or his highest ultimate aim was and remains to glorify God himself and enjoy him for an eternity.

In Aramaic language, the image of God is Tzelem Elokim, which translates in meaning to a mold, affirming that humankind was created in the “image’ of God.3 Thus, man is the image and glory of God (1st Cor 11:7), which is representative of God. In Hebraic language the word image is translated tzelem, meaning a mold.4 This mold provided the archetype of a perfect man, Adam, and all of humanity—ha’Adam—that would follow his creation; yet, no two beings are alike.

The expression “in the image of God” depicts man as a liberated and intelligent being just as God his creator. In effect, God was not just creating another image, but an image of himself. As to his likeness, this depicts man walking out his life’s destiny, moving progressively towards the attainment of God’s image. The object of this journey can only be attained through the synergy (team work) of man and the Holy Spirit. The process of cooperation is what we call theosis, man’s transformation into the likeness and union with God by the power of the Holy Spirit.

As we inquire of God and His mysteries, we discover that He created the Mystery of Good and the Mystery of Iniquity or Lawlessness. It would appear that these diametrically opposing qualities or attributes created by a perfect God presents an unintended and/or an unexplained paradox. Why would our perfect God the Creator create a perfect creation—man—with the propensity to do both good and sin?5 Can a perfect man sin? If man sins, is he perfect?

An examination of what is seemingly a paradox requires one to remember that God is Holy and sovereign; the well-spring of his unequivocal perfection, goodness, and power.6 It is in the context of perfection, goodness, and power he made clear in Isaiah 45:7 that: “He form the light and created darkness.” He said “I make peace and create evil: I the Lord do all these things.” However, while God is himself at all times good and created evil, he did not sin or commit evil. Again, he is Holy with moral perfection and ethical purity, and everything he created is perfect and pure and complete, including man.

In his sovereignty and comprehensiveness, God is the sum and irreducible substance of all there is, was, and is to come. All things consist and persist of God. All things were made by him, and without him was not any thing that was made (John 1:3). None of God’s attributes of perfection are independent of or preeminent over any of the others, and he is at all times greater than the sum of all his attributes. Thus, when we consider the attributes and comprehensiveness of God, remember: we still have not adequately or fully described him (John 21:25).

These attributes of perfection are inherent in God’s creation. This is so with man, for he was created perfect-tamiym-without spot and undefiled, but with the innate -though dormant- propensity to sin. We must remember that in the context of God’s perfect creation, man, there is imperfection existing at all times. Man was created a free moral agent seized of divine right by God with the liberty to exercise the prerogative of choice: to do good or to sin. This is indicative of man’s liberty and his power of choice.

The power of choice is known in Hebrew idiomatic expressions as the idiom of permission.7 Expressed differently, God gave man permission to do good or sin. The responsibility for committing sin rest in the created. Therefore, God did not sin, even though he created sin as expressed in Isaiah 45:5–7.

The imperfection of sin presents what would seemingly be a paradox in that our perfect God the creator created a perfect creation in Adam who committed sin. The contemporary definition and usage of the word perfect varies from the Hebrew word tamiym, which comprehends man’s innate propensity to sin. Hence, there is no paradox. Perfect in the Hebrew means nothing need be added or taken away. It also mean spiritually mature, upright, whole, blameless, undefiled, and flawless.

These descriptors of perfection are imputed to man by God. Thus, perfection, which also includes the propensity to sin, contemplates moving from the propensity to sin-tamiym- to actualized sin -hamartia. God is and remains perfect. It is this same perfection that inspired him to create a perfect man.

Whatever we call man’s sinful conduct, it is sin. This is conduct evidencing man’s failure to stand the test or hit the mark, a standard of conduct established by God: e.g. the mark of righteousness, the mark of love, mark of obedience, or the mark of glorifying God. Sin is a state of being sufficient enough to effect eternal separation from God, and its penalty is spiritual, physical, and eternal death. Sin in the earth was found in the Garden of Eden, a place called delight.8 This was man’s first expression of his iniquitous nature in the earth.

It was through Adam’s sin that sin entered this world, and was imputed to all of humanity.9 However, the first known instance or origin of sin was not in the earth but in heaven. It was Lucifer, an anointed cherub, who sinned first and whose iniquitous conduct is first recorded in Isaiah 14:5: He, Lucifer, was perfect in his creation “until iniquity was found in him.”

By Jesus Christ . . . were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Col 1:16). This included the creation of Lucifer, the premiere covering cherub, holy and undefiled.

Lucifer, whose name means brilliant star or morning star or light bearer was a created being (Ezk 18:15) who existed among angles, the first known beings created by God.10 His task was to serve God. As an angle, he was a mortal being (Luke 20:36); yet, uniquely created as a preeminent anointed cherub (Ezk 18:14). Specifically, God created Lucifer as an expression of his own perfect beauty and power (Ezk 28:12–15).

Lucifer was full of wisdom and beauty (Ezk 18:12). His physical angelic being consisted of every precious stone and with tabrets and pipes to fulfill his Godly purpose for being: to create music (Ez k 28:13).11 He was perfect and blameless from the time of his creation, until iniquity was found in him (:13–15).12

As to his station and role in the grand scheme of heaven and earth, Lucifer led the worship of the universe in the presence of God and did shine the light of glory on God. He was the chief guardian of God’s holiness and majesty. God also created him to inhabit the earth. This included the Garden of God spoken of in Ezk 28:13. He had access to Heaven and the Holy Mount of God (:14), believed to have been a physical mountain created on earth from which Lucifer ruled the nations in his charge.

When Lucifer resolved to sin, it was deliberate with the intent to corrupt the holy character of godliness with which God had endowed him and all his creation (Ezk 28:12–17). Lucifer’s deliberative intent was clearly established when he declared his five idolatrous “I wills” as stated in Isaiah 14:13–14:

I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High.

Though Lucifer was the epitome of perfection, God now viewed him -post sin- as a profane thing (Ezk 28:16), whose iniquitous character derived from a proud heart inspired by his beauty, and corrupted wisdom inspired by his splendor (:17). Expressed differently, Lucifer’s power and beauty collaborated with his authority and privileges to inspire sin.

Lucifer’s unholy aspirations to be like the most high God in his divinity, sovereignty, and superior knowledge was inspired by pride and the desire for God’s glory. With these godly attributes, Lucifer thought he could ascribe unto himself the personification of god. This unholy aspiration to be like the most high was flawed ab-initio. Where would Lucifer acquire the power, presence, and knowledge to affect a successful coup against God, his creator. Nevertheless, he now knows as a lesson learned, as does all of heaven and humanity, that none can be like the most high God, El Elyon. Thus, he could never be exalted above God.

God did cast Lucifer out of the Mountain of God because of his iniquitous behavior, and further resolved to not only cast him to the earth (Ezk 28:17), but to expose him by laying him out for display before kings to see, and eventually destroy him (See Isa 14:9–12). God did not view Satan’s ouster from heaven as a particularly good thing for humanity, saying in Revelations 12:12:

Woe to the inhabiters of the earth and of the sea for the devil comes down unto you, having great wrath, because he knoweth that he hath but a short time.

In his fallen state, Lucifer is known as Satan. This means accuser as in the story of Job, and/or deceiver as in the case of Adam and Eve. One can only question whether Lucifer’s unholy aspiration—to be like God—was worth being separated from the presence of God.

Lucifer was created a perfect physical being by God, but morally imperfect. The mystery of iniquity manifested in him because God created him, as Adam, with the prerogative of choice: to choose good or to sin. This innate propensity to sin, manifested unequivocally when Lucifer, the created, choose to rebel against God. As a God-created being possessed with the innate ability to sin, the responsibility for committing sin was his as one who had the liberty to exercise the power of choice: to do good or to sin

This matter of choice reflects another aspect of God’s unique creation of Lucifer. He possessed the cognitive ability to know, think, reason, and make decisions. He was distinguished from other angles in that they were yielded, submitted, and attentive to God’s will, except for the third of the angelic host that rebelled against God following Lucifer (2nd Pet 2:4)(Rev 12:4).

Adam was made in the image and likeness of God. He too was made perfect and a free moral agent by God, seized of right with the prerogative of choice; to choose good or to sin. God’s intentions toward man, as a perfectly created spirit being, manifested fully in the Garden of Eden where He gave man purpose: to dress ...

Table of contents

• Title Page
• Dedication
• Preface
• Acknowledgments
• Introduction
• Foreword
• Chapter 1: The Mystery of Our Perfect God the Creator and the Paradox of a Perfect Creation Who Committed Sin
• Chapter 2: Deception and Its Evolution in the Body of Christ
• Chapter 3: God’s Intentions and Admonitions Regarding Deception in the Body
• Chapter 4: The Beginning Church from Pentecost
• Chapter 5: Deception and Dialectics
• Chapter 6: The Veil of Moses and the Lack of Knowledge of God
• Conclusion
• Bibliography