Category Archives: Christian Axiology

Being Amazed at Miracles Means What?

Let’s cut to the chase: if miracles leave you slack-jawed and wide-eyed, like you’ve just seen a unicorn trot down Main Street, then something’s off. Jesus didn’t perform signs and wonders to dazzle us into awe-struck paralysis. He did them to to make the supernatural as commonplace as your morning coffee. But in Mark 6, we see the disciples fumbling this basic truth, and frankly, it’s a mirror for too many of us today. The text says they were “greatly amazed in themselves beyond measure, and marveled” after Jesus strolled on water and calmed the storm. Why? “For they had not understood about the loaves, because their heart was hardened.” Ouch. Being amazed at miracles isn’t a compliment—it’s a diagnosis of heart so hard it makes granite stone envious.

To unpack this, let’s rewind to the context. Right before this watery escapade, Jesus had just fed 5,000 men (plus women and kids, so we’re talking a small stadium crowd) with five loaves and two fish. The disciples were hands-on in that miracle—distributing the food, collecting leftovers. Twelve baskets full, a neat surplus symbolizing abundance for Israel’s tribes. You’d think that would stick. But no sooner do they hop in the boat, battling headwinds on the Sea of Galilee, than Jesus comes walking on the waves like it’s a paved sidewalk. He says, “Be of good cheer! It is I; do not be afraid.” He climbs aboard, the wind quits, and boom—amazement overload. Mark doesn’t mince words: their hearts were hardened, failing to connect the dots from the miracles of loaves to this latest display of divine miracles.

What’s a hardened heart, anyway? It’s not some mystical affliction; it’s unbelief dressed up in familiarity. The disciples saw Jesus multiply food out of thin air, yet when He tames the elements, they’re shocked. It’s like watching a master chef whip up a gourmet meal and then gasping when he boils water. Jesus expected them to graduate from that miracle to the next, extrapolating His power for consistent miracles when we ask in faith, not episodic.  A soft heart would have responded with, “Of course He can walk on water—He just turned a kid’s lunch into a feast!” But hardness creeps in when we compartmentalize God’s acts, treating them as one-offs rather than deducing them as norm of His kingdom. And let’s be frank: this isn’t just ancient history. How many Christians today pray for healing, get it, and then act surprised when provision shows up next? It’s as if we’ve got amnesia about God’s track record.

This ties straight into the bigger picture of faith. Scripture hammers home that miracles aren’t anomalies; they’re God’s standard operating procedure for believers. Think about it—Jesus said in John 14:12, “Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father.” Greater than raising the dead? Calming storms? That’s the bar. But if your heart’s hardened, you’ll dismiss that as hyperbole or “for the apostles only.” Nonsense. The same Spirit that empowered Jesus empowers us, and He’s not stingy. Philippians 4:19—”My God shall supply all your need according to His riches in glory by Christ Jesus.” They are expected. Not because we are special, but because God’s word is God’s will. Being amazed? That’s for rookies. Expectation is for sons.

Now, don’t get me wrong—there’s a healthy wonder in worship, like Psalm 8’s awe at creation. We are to be filled with joy and happiness but not surprise or marvel that it happens. The amazement in Mark 6 is different; it’s mingled with fear and incomprehension, stemming from a failure to internalize prior revelations of miracles and answered prayers. Vincent Cheung nails this in his writings on faith: true belief integrates God’s acts into your worldview, making the miraculous mundane in the best way. If you’re constantly surprised by answered prayer, it’s a sign you’re not renewing your mind with the word (Romans 12:2). Hardened hearts resist transformation, clinging to natural explanations or low expectations. And here’s the witty kicker: Satan loves a hardened heart because it keeps you playing defense, reacting instead of reigning. Romans 5:17 says we “reign in life through the One, Jesus Christ.” Reigning means anticipating victory, not gasping at it.

Let’s drill deeper into the loaf connection. The feeding miracle wasn’t just about full bellies; it echoed manna in the wilderness, pointing to Jesus as the Bread of Life (John 6). The disciples missed that typology, so when Jesus dominates the sea—symbolizing chaos in Jewish thought—they’re floored. A soft heart would have seen continuity: the God who gives miracles in provision is the same God who protects with miracles. This is why Jesus often chided them with, “O you of little faith” (Matthew 8:26). Little faith isn’t no faith; it’s faith that’s mixed with unbelief and empiricism. Today, we harden our hearts with cessationist theology or prosperity-gospel Lite, where miracles are optional add-ons. But Scripture says otherwise. Acts is full of everyday believers laying hands on the sick, casting out demons—like it’s Tuesday. If that’s not your average, time to soften up that granite stone to be flesh again.

Practically speaking, how do we avoid this trap? Relentless focus on God’s promises, day and night, as Psalm 1 advises. When sickness hits, don’t marvel if healing comes—expect it because “by His stripes we are healed” (Isaiah 53:5). Facing storms in life? Recall He who calmed the waves is in your boat. And if you’re thinking, “But Oshea, miracles aren’t that common,” that’s the hardness talking. Jesus expected them to be. In fact, He was frustrated when they weren’t understood.

This isn’t about manufacturing fake enthusiasm; it’s about alignment with reality. God’s kingdom is miraculous by definition. Ephesians 3:20 speaks of Him doing “exceedingly abundantly above all that we ask or think.” If that’s not your baseline, repent of the hardness.

Like Peter walking on water himself—until he looked away. Focus on Jesus, and miracles become normal walking, not spectacles. Focusing on the carnal sensations of what you see, hear, touch and feel, will tell you miracles is not the normal. What you see, feel and hear will turn your heart into stone. The word of God will turn it to flesh.

In wrapping this up, remember: being amazed at miracles signals a heard heart. We often want to point to a person in what we might categorize as an obvious sin, and say, they have a hard heart. Fair enough, but Jesus shows the knife is double edge and it cuts us by expound a hard heart is simply not expecting miracles as the average common thing in our lives.  Jesus wants us normalized to the supernatural, happy to receive but not stunned. When the wind ceases, you’ll nod knowingly, not gawk. That’s faith in action, and honestly, it’s way more fun than perpetual surprise.

But wait, there’s more to chew on. Consider how this hardened-heart syndrome infects modern church culture. Some celebrate testimonies as if they’re anomalies, clapping wildly for what should be routine. “God healed my headache!” Cue the applause. But Jesus fed thousands and expected His followers to top it. If we’re not seeing that level, it’s not God’s fault—it’s our unbelief. Mark 6:52 links the amazement directly to not understanding the loaves, implying comprehension breeds expectation of miracles.

This principle extends to all areas. Financial miracle? Expected. Relational restoration? Par for the course. Why? Because our God is unchanging, and His promises are yes in Christ (2 Corinthians 1:20). Hardness comes from worldly conditioning—news cycles of doom, skeptical friends, focus on how or bodies feel, or what the doctors say, or constant replaying of empiricism, or past disappointments.

Ultimately, Jesus’ rebuke-through-example calls us higher. Don’t be the disciples in the boat, mouths agape. Be the ones who say, “Of course”—and step out in faith. Miracles aren’t for amazement; they’re for our personal victories; our personal victories glorify God and advance His kingdom.

God Made the Gospel First

Let’s dive straight into Genesis, because that’s where God lays out His blueprint for how He operates with us. On the day Adam was created, God had already created the whole world, and then crafted the Garden of Eden—rich, overflowing with gold in Havilah, fruitful trees dangling low-hanging delights, rivers teeming with life, and a landscape screaming abundance. Genesis 2:11-12 doesn’t mince words: gold, bdellium, onyx stones—all there, ready and waiting. God didn’t plop Adam down in a barren wasteland and say, “Earn your keep, buddy.” No, He prepared the whole prosperous paradise first, then created Adam and handed him the keys. Dominion? Check. Wealth management? Absolutely. Adam’s job wasn’t to scrape together provision; it was to steward the riches God had already supplied.

Imagine Adam strolling through, a mango smacking him square in the face, and him turning to Eve with a puzzled look: “Honey, do you think it’s God’s will for me to eat this? Or did God create me so that He could pimp-slap my face with sugary fruit, and then deny it to my stomach?” We’d laugh at such nonsense—it’s sub-animal-level stupid, the kind of delusion that makes you wonder if the guy’s got all his marbles. But that’s exactly how too many Christians approach the gospel today, tiptoeing around blessings like they’re booby-trapped and unsure if they belong to them.

This isn’t some cute analogy; it’s God’s unchanging pattern. He creates the good stuff first—unmerited, lavish, complete—and then gifts it to His people. God’s unmerited favor supplies man; man does not supply God. Adam didn’t sweat for Eden; Eden was ready-made, a divine trust fund dropped in his lap. Fast-forward to Abraham, and you see the same rhythm. Genesis 12:2-3: God promises to bless him, make him great, enlarge his territory—before Abraham lifts a finger beyond faith. And boy, did it pour out: livestock, silver, gold, victories over kings (Genesis 13:2, 14:16). Abraham’s blessing wasn’t piecemeal; it was a pre-packaged explosion of prosperity, miracles, and favor, all because God sovereignly decided to give it by unmerited favor. Paul hammers this in Galatians 3:8-9, calling it the gospel announced in advance: righteousness by faith, and with it, the full blessing kit—including wealth, health, and supernatural power. God didn’t wait for Abraham to prove himself; He prepared the covenant riches first, then called him into it.

Now, zoom in on the gospel itself—the ultimate fulfillment. Ephesians 1:3 blasts it: “Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.” Notice the past tense: “has blessed.” It’s already done, prepped before you were a twinkle in your parents’ eyes. God didn’t scramble to whip up salvation after Adam blew it; no, Revelation 13:8 calls Jesus the Lamb slain from the foundation of the world. The atonement? Finished in God’s mind before creation. The New Covenant? Sealed in blood, with all its perks—forgiveness, righteousness, healing, prosperity, the baptism of power—locked and loaded before you repented. Jesus didn’t die hoping you’d accept; He died knowing the elect would, because God predestined it (Ephesians 1:4-5). The gospel isn’t a reaction; it’s God’s proactive masterpiece, crafted in eternity and unveiled in time. Like Eden, the whole package is ready: low-hanging fruits of healing (Isaiah 53:5), prosperity (2 Corinthians 8:9), and mountain-moving authority (Mark 11:23). They’re slapping believers in the face as we walk by, yet so many stand there debating: “Is it God’s will for me to be healed today? Or does He want me to suffer for character?” Come on—that’s not humility; that’s unbelief dressed in pious rags.

Think about the horror-movie twist some theologians peddle: God dangles milk and honey, then yanks it away with “Not today, kid—builds resilience.” That’s Satan’s playbook, not God’s. I recall a commercial where a guy feasts on cookies, only to find every milk carton empty, realizing he’s in hell. God isn’t a demon toying with us. Jesus’ priesthood seats us in heavenly places (Ephesians 2:6), showering “all spiritual blessings”—which spill over into material reality because spiritual power is the parent cause for all motions in the material world. Abraham’s blessing? Yours now, including wealth and health (Galatians 3:14). Jesus’ atonement? It swapped your poverty for His riches, your sickness for health—not metaphorically, but really (Matthew 8:17). In God’s sovereign thoughts, it’s already transferred. God’s Word is His will. No guesswork—He said it, so agree with Him. Confess it.

Reprobates and faith-fumblers love complicating this. They focus on men—Adam’s fall, Abraham’s tests, your failures—and ignore God’s preemptive grace. They do this because reprobates focus on men; Christians focus on God. They say, “Prosperity? That’s greedy, but God has called us to suffer nobly.” However, that’s glorifying the curse, siding with the thief who steals and destroys (John 10:10). Jesus came for abundant life—now, not just pie-in-the-sky. In the Garden, provision was effortless; in Christ, it’s the same. Faith isn’t earning; it’s receiving what’s already given. James 1:17: Every good gift comes from the Father, unchanging. He prepared the gospel’s riches—forgiveness to wipe your slate, righteousness to make you bold, healing to crush Satan’s works, prosperity to fund kingdom expansion—then sovereignly called you into it. God didn’t leave it to chance; He predestined your reception.

What does low-hanging fruit look like? Jesus says, “Your faith has healed you” (Mark 5:34). In the gospel, as in the Garden, prosperity is slapping your face. That is, if Adam was walking in the Garden stuffed with trees filled with fruit, they would be brushing up against him as he walked. The same is with the gospel already being finished and God placing us in it. If you walk around in the gospel, the fruit will be brushing up against you. The only way it won’t is if you are filled with unbelief and doubts. If you are walking by faith in the gospel, then take what God has already given you. Don’t let God’s blessings smack you in the face and keep walking by, disrespecting God’s goodness as if it was of little value.

Confess Deuteronomy 8:18: God gives power to create wealth. Miracles? Ask and receive. You even have the option to command miracles. Jesus has already made you a royal priesthood, who is privileged to use His name and ask for anything you want. This is already your reality. You are already the righteousness of God in Christ (2 Corinthians 5:21), co-heir with Jesus (Romans 8:17). Therefore, walk boldly and approach the throne (Hebrews 4:16); ask and receive. If doubt creeps in, resist it like the devil it is—fleeing required (James 4:7).

In my own trek, losing my twin Joshua could’ve derailed me into poverty theology. But no—God’s prepped gospel held: healing for grief, provision amid loss. I poured faith into pages, birthing my Systematic Theology, because blessings don’t wait for perfect circumstances; rather, they are already given and my possession by grace. Don’t join the faithless jerks, tossing God’s goodness into the trash. Agree with God by confessing: “The gospel is already mine; Jesus has already given His righteousness recorded to my account by grace. I already have the blessing of Abraham. I already am a royal priesthood. I’m already sitting in the heavenly places with Jesus above all names and times. I already have the same power that raised Jesus from the dead working and flowing in and out of me. I already have the rivers of living waters flowing out of me. I already have the Name of Jesus engraved on my tongue.”

Pluck those fruits; they’re slapping you in the face for a reason. I will give you a hint. God put them face level, not for you to ram your face into them, but to make it easy for you to pluck them and ram them down your throat.

Your Blessed: Even If You’re in the Wrong

September 28, 2025 

Let’s dive straight into the heart of God’s unshakeable covenant with His people, a truth that shines through the stories of Abraham and Isaac like a divine spotlight cutting through the fog of human failure. In Genesis 12:10-20, Abraham, driven by famine, heads to Egypt and pulls a fast one: he tells Pharaoh that Sarah is his sister, not his wife, fearing for his life. Technically, she’s a half-sister, but the omission is a lie by any honest measure. Yet, when Pharaoh takes Sarah into his palace, God doesn’t thunder down on Abraham with a rebuke. Instead, He plagues Pharaoh’s household, forcing the king to confront the deception and send Abraham away loaded with wealth—silver, gold, livestock. Abraham is in the wrong and God slaps Pharaoh instead. Think about that.  Abraham walks out richer, unscathed, while the pagan ruler gets the divine smackdown. Fast-forward to Genesis 26:6-11, and Isaac pulls the same stunt with Rebekah in Gerar, claiming she’s his sister to King Abimelech. Again, no heavenly finger-wagging at Isaac. Isaac not only escapes harm but reaps a hundredfold harvest in a drought-stricken land (v. 12), blessing upon blessing despite his fear-driven fib.

This isn’t sloppy storytelling in Scripture; it’s a deliberate showcase of God’s covenant loyalty, a Contract so ironclad that it overrides human sins and turns them into triumphs. God’s unmerited favor supplies man; man does not supply God. Abraham and Isaac weren’t earning brownie points here—they were fumbling in fear, yet God’s promise to Abraham in Genesis 12:2-3 (“I will bless you… and you will be a blessing”) kicks in like an unstoppable force. The Almighty rebukes kings, plagues palaces, and pours out prosperity, all while His chosen ones learn on the job. It’s almost comical, in a sobering way: picture Pharaoh scratching his head over sudden household chaos, or Abimelech sweating through a nightmare, while the real culprits—Abraham and Isaac—stroll away with upgrades. God isn’t winking at sin; He’s demonstrating that His Contract isn’t fragile like human deals. It’s sovereign, absolute, and directly orchestrated to showcase His glory through imperfect vessels.

Now, zoom out to the bigger picture: this covenant power isn’t ancient history; it’s amplified in the New Contract through Jesus Christ. Galatians 3:29 declares, “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.” That promise? The blessing of Abraham, including supernatural favor that makes kings back off and resources multiply, even when we’ve messed up. Jesus became the curse for us (Galatians 3:13), swapping our failures for His righteousness, so that God’s contract with us—sealed in blood—guarantees ongoing goodness. Hebrews 8:10-12 spells it out: God writes His laws on our hearts, calls us His people, and remembers our sins no more. This isn’t license to abuse grace, as Paul warns in Romans 6:1-2—we don’t sin so grace abounds. But it is a reminder that God’s favor isn’t performance-based; it’s promise-based. When we stumble, He doesn’t abandon ship; He rebukes the “kings” in our lives—be they bosses, circumstances, or even demonic forces—and redirects the fallout to our benefit. Think of it: your mistake at work leads to a promotion because God stirs favor; a health scare turns into miraculous recovery because the Contract (not your performance) demands healing. Reprobates scoff at this, calling it “health and wealth heresy,” because they would rather trample Jesus blood and believe in Him.  

Yet, here’s where faith enters the fray, and it’s not optional—it’s the ignition switch. Abraham and Isaac’s stories show God’s initiative, but our response matters. In both cases, their partial truths stemmed from fear, not faith, yet God honored the underlying covenant. For us, post-cross, we’re called to higher: Our faith needs to catch up to who we already are in Christ. Ephesians 2:6 seats us with Christ in heavenly realms, far above earthly kings and blunders. But if we wallow in guilt or unbelief after a slip-up, we limit God, confessing our mess instead of His mercy. Jesus modeled this perfectly: even when Peter denied Him, Christ didn’t rebuke with threats but restored him (John 21:15-19), focusing on future fruit. We’re not to abuse grace by plotting deceptions, but when we falter by the weakness of the flesh, God’s contract kicks in. He promises in Romans 8:28 to work all things for good, rebuking obstacles and supplying needs.

This truth dismantles defective ethics that peddle guilt as godliness.  Faith-fumblers, preach a gospel where God’s always mad, ready to zap you for every misstep. Nonsense. The same love the Father has for Jesus, He gives to His elect. If God rebuked kings for Abraham’s sake, how much more for us, united with the resurrected Christ? We’re His children, not probationary hires. He promises in Psalm 105:14-15, “He allowed no one to oppress them; for their sake he rebuked kings: ‘Do not touch my anointed ones; do my prophets no harm.'” That’s Contract protection, extending to us as Abraham’s heirs.

Let these stories fuel bold confession: “God, even in my stumbling, Your Contract stands; rebuke the ‘kings’ in my path and pour out Your goodness.” Faith catches up by meditating on promises day and night (Psalm 1:2-3), assenting to God’s definitions over our feelings. You’re not defined by mistakes; you’re defined by the Contract—accomplished, effective, eternal. And if He rebuked pharaohs for patriarchs, imagine what He’ll do for you. It’s not arrogance; it’s agreement with Scripture.

God Wrote Himself Into the Story

In the grand narrative of reality, God isn’t some distant playwright scribbling notes from afar; He’s the Author who boldly steps into His own story, revealing Himself not as a detached observer but as the central force of truth, logic, and unyielding sovereignty. This isn’t mere metaphor—it’s the bedrock of how we understand God’s control over all things, a control so absolute and direct that it eclipses every human notion of cause and effect.

Let’s begin with the chess analogy, which I first encountered in Vincent Cheung’s work, “There is No Real Synergism,” from his Sermonettes Vol. 1 (2010, Ch. 32). Imagine a high-stakes chess tournament. On the ultimate level, the player—let’s say Oshea—decides every move, positioning each piece with deliberate intent. God, in His sovereignty, is like that player, causing every event directly. For instance, God caused Oshea to believe and confess Jesus Christ as Lord, much like Oshea moves a white pawn to H3 to capture a black knight. There’s no autonomy in the pieces; they don’t twitch on their own. Yet, from the announcer’s booth, the commentary rings out: “White pawn takes black knight!” Should we scold the announcer for not acknowledging that the pawn didn’t move itself? Of course not. The announcer describes the relative level, where the action unfolds as if the pieces interact independently. In the same way, Scripture often speaks in relative terms: “Oshea buys some gum at the store from Johnny.” On this level, Oshea chooses, pays, and walks away satisfied, but ultimately, God orchestrated the entire exchange—predestining the desire, the funds, and even Johnny’s presence behind the counter. “God is absolutely and directly sovereign over all things, including knowledge, man, and salvation.” To confuse the levels is to stumble into defective metaphysics, where reprobates invent “synergism” as if man partners with God, when in truth, our every breath is His decree.

What about accountability? There’s no logical clash between sovereignty and responsibility— just distinct categories: metaphysical authorship by God, relative commands to us. Romans 9 shatters any doubt, showing accountability flows from sovereignty, not despite it. Induction guesses beyond premises, violating the law of non-contradiction, and empiricism starts with sensations rather than revelation, leading to a worldview that’s all smoke and no fire. Scripture never defines responsibility as autonomy from God; it defines it as answerability to His commands. We’re accountable because God revealed commands. In fact, our lack of control over His holding us accountable underscores His sovereignty— we can’t escape his commands any more than we can escape His decree. Romans 3:19: “The whole world [is] held accountable to God.” Not because we’re free agents, but because He’s sovereign and holds us to His commands.

The law of non-contradiction isn’t an invention of man but a descriptive label for the perpetual, unchanging motion within God’s intellect. It’s how the premises in His eternal system of thinking are invariably arranged, a constant ordering that reflects His immutable character. Picture it: God’s mind operates with such flawless consistency that to name this dynamic is to capture the essence of rational thought itself. Because this motion is eternally steadfast in Him, deviating from it in our own reasoning doesn’t just lead to error—it halts cognition altogether. We cease to think coherently; we stop being minds in the truest sense. God, in His essence, never affirms and denies the same proposition at the same time in the same respect. To do so would be to embrace absurdity, to become non-God, which is as impossible as light deciding to be darkness.

Why is this important? God is logic and God is truth. Thus, when God interacts with us in His story, we have absolute confidence He will do what He says.

Now, extend this to the novel analogy, where God’s sovereignty shines even brighter. Imagine God authoring a fantasy epic—not with borrowed concepts, for even our ideas of storytelling originate from Him, the eternal Mind who is truth incarnate. As the law of contradiction itself, God doesn’t pen illogical tales or weave deceptions; His narrative is coherent, immutable, and brimming with his own good purpose. The characters within don’t perceive the Author; they navigate their world of quests and conflicts, unaware of the hand that shapes their fates. But here’s the divine twist: God writes Himself into the story. He enters as the hero who proclaims life abundant, decrying Satan as the thief who steals, kills, and destroys (John 10:10). In a Contract sealed by His Son’s blood, He pledges unwavering good—fish for fish, healing for affliction, prosperity for lack. As High Priest, He ministers righteousness, the blessings of Abraham, and wholeness, relating to His insiders on terms of unmerited favor alone. Isaiah 54:15 captures this: “They will surely gather against you, but not by Me.” Though sovereign over all on the ultimate plane, God declares on the relative level that attacks aren’t His doing; He didn’t send you sickness; it’s the devil attacking you, not God. Because He is truth—the very structure of logic—we trust this self-revelation without shadow or shift.

Jesus has a priesthood, in a blood contract promises to only relate to us in certain ways. These ways are a savior, our Father, our healer, our wealth provider, our blessing of Abraham giver and so on. There is no other way God relates to insiders.

Satan, that counterfeit priest of darkness, peddles a ministry of sickness, poverty, and despair. If disease grips you or lack drains your spirit, it’s not the Author’s handiwork but the adversary’s sabotage. Its not Jesus’ priesthood that kills your body, robs your wealth and steals your joy. Yet, here’s where the frank rebuke lands: If you tolerate Satan’s priesthood of sickness, death and pain, without resistance, you’re complicit in the plot twist that glorifies the villain. Scripture commands, “Resist the devil, and he will flee from you” (James 4:7 NIV), not “Endure his torments piously.” Faith-fumblers, those reprobate theologians who normalize suffering as “God’s will,” expose their defective ethics—they trample the atonement, siding with demons to undermine the blood of Christ.

But for the elect, the script flips: We’re predestined for triumph, baptized in the Spirit’s power as proof of our calling (Acts 2:38-39). Peter applied election this way, linking God’s sovereign summons to the outpouring of miraculous empowerment. Jesus amplified it: “You did not choose me, but I chose you… that whatever you ask in my name, the Father may give it to you” (John 15:16 NIV). Elected to receive whatever we ask? That’s no small print; it’s the bold headline of our destiny.

In this story, miracles aren’t optional extras—they’re scripted certainties for those who believe. The Author, stepping in, models faith that moves mountains (Mark 11:23), heals the sick, and commands reality to bow. We’re not passive readers; as new creations, we’re co-authors in the relative sense, wielding His name to enforce the plot. Doubt creeps in when we forget our role, confessing empiricism’s lies instead of God’s promises. “Your faith saved you,” Jesus declared repeatedly, tying forgiveness and healing to belief, not fate or feelings. Reprobates balk, focusing on human frailty, but we fix our eyes on Him—the God who’s really, really intelligent, for whom all things are possible, and who makes them possible for us through faith.

Think of the Israelites: Spies returned with an evil report, magnifying giants over God’s promise, and perished in unbelief (Numbers 13-14). Their failure wasn’t sovereignty’s fault but their refusal to align with the script. Today, cessationists and poverty preachers repeat the error, claiming miracles ceased or wealth corrupts, but that’s anti-logic superstition. Induction, that irrational guesswork, underpins their empiricism—observing “some” failures and concluding “all” impossibilities, violating the law of contradiction. Science? It’s built on the same fallacy, affirming the consequent without necessary connections. But God’s logic—deductive, unyielding—demands we start with His self-authenticating Word, deducing victory from promises like Galatians 3:13-14, where Christ redeems us from the curse for Abraham’s blessing, including the Spirit and miracles.

The Author’s presence changes everything. He’s here, looking you in the eye, affirming your scripted win. As insiders, we’re not victims of the plot; we’re victors, empowered to expand the kingdom. Baptism in the Spirit? It’s your election badge, unleashing power for greater works (John 14:12). Prosperity and healing? They’re yours by faith, not works—God supplies, we receive. If sickness lingers or lack persists, resist with confession: “By His stripes, I am healed” (Isaiah 53:5); “He gives me the ability to produce wealth” (Deuteronomy 8:18). Don’t let defective starting points—human speculation or superstition—derail you. The narrative arcs toward glory: “All things are yours” (1 Corinthians 3:21), judging angels, inheriting the world.

In closing, embrace the Author’s gaze. He’s scripted you for abundance, not affliction. Faith aligns you with His plot, turning potential defeat into resounding victory. The story ends with God boasting about you, for the gospel was predestined for your glory; and end return you’ll be a hero whose faith glorifies the ultimate Author. And if that sounds too good, remember: God’s not stingy; He’s sovereign, and He’s written you to win. Faith is the plot device that unlocks the abundance. In fact, faith is like “plot armor” that surrounds a hero, so that no matter what comes against him, he always finds a way out and always wins.

[1] This basic idea of God’s system of thinking always moving in the noncontradiction and how it is a human way to label this order or motion is something I read and got from Vincent Cheung.

[2] Also the basic idea of the categories of God’s command and His causality I learned from Vincent Cheung, including our responsibility being based on His command not causality. Although my thoughts were already in that general direction from Reading Romans 9 before read Vincent.

Satan’s Sticky Fingers: Robbed of Speech

Sept / 16 / 2025

“A spirit has robbed him of speech.”

Picture this: a desperate father, elbowing through a crowd in ancient Galilee, clutching the frayed edges of his hope like a man who’s just realized his wallet’s gone missing in a divine pickpocket scheme. “Teacher,” he blurts out in Mark 9:17, “I brought you my son, who is possessed by a spirit that has *robbed* him of speech.” Robbed. Not gently borrowed, not misplaced in some cosmic filing error—robbed. As if Satan himself is out there running a black-market operation on human dignity, snatching voices, health, and futures with the glee of a thief who knows the cops are on coffee break. And Jesus? He’s not there to commiserate over the loss. No, He’s the divine restitution agent, the one who turns the tables and declares, in essence, “That’s not how this story ends.” Because while Satan steals, kills, and destroys, Jesus—that is, God in the flesh—shows up to give life, and life to the full (John 10:10). It’s a total takedown, a comprehensive comeback, where the enemy’s heists meet their match in the King’s vault of abundance.

Let’s not rush past that word, though: “robbed”. The NIV nails it here, capturing the raw theft at play. This isn’t some vague affliction drifting in from the ether; it’s a deliberate grab, a demonic mugging. The father isn’t whining about a genetic glitch or the general brokenness of a fallen world—he’s pointing the finger straight at the spirit doing the dirty work. And Jesus doesn’t correct him with a theological footnote about Adam’s ancient fumble in the garden. No, He rolls up His sleeves, rebukes the foul spirit, and sends it packing, leaving the boy whole. It’s a scene that echoes through the Gospels like a divine audit: Satan as the ultimate con artist, pilfering what God intended for flourishing. But here’s the frank truth, straight from the self-authenticating pages of Scripture—our epistemology’s unyielding foundation: This robbery isn’t God’s idea. It’s not His script. God doesn’t script poverty of body or spirit; He authors prosperity, health, and unhindered communion. To think otherwise is to buy into the devil’s counterfeit theology, where lack masquerades as piety and suffering as sanctity. What a con. What a waste.

Dig a little deeper into Jesus’ ministry, and you see this contrast isn’t a one-off plot twist—it’s the central narrative arc. From the synagogue in Capernaum to the dusty roads of Judea, Jesus doesn’t just forgive sins in some ethereal corner of the soul; He pairs it with healing the body, restoring the broken, and multiplying the loaves like He’s got a divine expense account with no limits. Remember the paralytic lowered through the roof in Mark 2? “Son, your sins are forgiven,” Jesus declares. The scribes mutter about blasphemy, so He follows up: “Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up, take your mat and walk’?” Then—bam—the man walks. Forgiveness and function, absolution and ability, bundled together like a covenant combo meal. It’s total salvation on display, where spiritual restoration isn’t isolated from material wholeness. Satan robs on both fronts: voices silenced in shame, bodies bent in pain, wallets emptied in want. But Jesus? His life-giving ministry hits back harder, broader, deeper. He doesn’t offer a half-measure grace that patches the soul while leaving the flesh to fester. No, He restores the whole package, because anything less would dishonor the God who, from Genesis onward, pronounced creation “very good”—abundant, integrated, thriving.

And let’s not kid ourselves: This robbery extends to the material realm, too. The same spirit that mutes a boy’s speech whispers lies about scarcity, convincing folks that God’s too stingy for silver or too sovereign to care about supper. But Scripture shreds that nonsense. Satan steals health *and* wealth, binding people in cycles of lack that mock the Creator’s generosity. Look at the widow’s oil in 2 Kings 4—multiplied by God’s word through Elisha—or Abraham’s flocks swelling under heaven’s favor. These aren’t anomalies; they’re previews of the blessing that flows from faith. Jesus embodies it fully: feeding five thousand from a boy’s lunch, turning water to wine without a single budget meeting. His high priesthood isn’t one of half-rations and holy poverty; it’s the ministry of righteousness, healing, and prosperity (as Peter sums it up in Acts 10:38). To claim Jesus as your priest while nursing a theology of deprivation is like hiring a chef who specializes in feasts and then settling for stale bread. It’s not devotion; it’s delusion. God’s unmerited favor supplies man—man doesn’t supply God. Satan peddles the lie that lack builds character; Jesus proves abundance glorifies the Father.

Now, pivot to that sevenfold restoration—the Bible’s bold promise of over-the-top payback. Joel 2:25 thunders it: “I will repay you for the years the locusts have eaten—the great locust and the young locust, the other locusts and the locust swarm—my great army that I sent among you.” Not just a refund, mind you, but a surplus, a divine interest rate that turns theft into treasure. Zechariah 9:12 echoes the vibe: “Return to your fortress, you prisoners of hope; even now I announce that I will restore twice as much to you.” Twice? Try seven, as the pattern holds from Job’s double-down restoration to the prodigal’s fatted calf welcome. This isn’t cosmic compensation for pity’s sake; it’s God’s sovereign logic at work, where what the enemy meant for ruin becomes rocket fuel for glory. Satan robs your speech? God restores your voice—with volume, clarity, and a testimony that echoes through eternity. He robs your health? Expect not just mending, but vitality that turns heads and topples strongholds. Wealth pilfered? Watch as storehouses overflow, not from sweat alone, but from the blessing of Abraham crashing through the gates of grace.

But here’s where the rubber meets the road, and the wit turns a shade sharper: If the curse of Adam looms in the background—and it does, that primal fracture rippling through creation—Jesus didn’t leave it hanging like a bad sequel. Galatians 3:13 lays it bare: “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a pole.'” Substitutionary atonement in action: Jesus absorbs the thorns, the sweat, the silence of the tomb, so you get the garden’s bounty. The father in Mark 9 doesn’t blame Adam’s echo; he names the demon. Jesus doesn’t theologize about original sin; He evicts the intruder. The bent-over woman in Luke 13? “Ought not this woman, a daughter of Abraham whom Satan has kept bound for eighteen long years, be set free on the Sabbath day?” Satan, not some vague curse, gets the credit for the crook in her spine. Sure, the Fall set the stage for such invasions, but Jesus spotlights the squatter, the thief in the night. And why? Because pinpointing the robber empowers the resistance. If it’s just “the curse,” you shrug in fatalism (aka the Christian word for “if it is God’s will”). But if it’s Satan—and Scripture screams it is—then you’ve got a command: Resist the devil, and he will flee (James 4:7). Cast out spirits, heal the sick, reclaim the stolen. Faith isn’t passive therapy; it’s aggressive restitution.

Frankly, if you’re sitting on robbed health or pilfered prosperity, nursing it like a badge of spiritual maturity, you’re not just missing the plot—you’re aiding and abetting the heist. You’re a willing accomplice, handing Satan the getaway car keys while Jesus stands ready with the restitution check. Maxim 16 cuts like a surgeon’s scalpel: Reprobates who resist faith on demand for healing and blessings have sided with demons to trample the blood of Christ. Ouch? Good. Truth should sting when it exposes the lie. God isn’t the miser doling out affliction for your “growth”; He’s the Father who, through the Son, has already swapped curse for blessing, poverty for plenty. Abraham’s seed? That’s you, insider to the Contract, heir to the abundance; inheritor of Jesus who is the resurrection of life “now,” not just pie-in-the-sky later. To accept the robbery without a fight is to declare Jesus’ cross as ineffective, His resurrection a footnote. But no—His life is abundant, total, sevenfold-plus. Satan steals your speech? Jesus restores your shout of praise. He binds your back? You walk tall in dominion. He empties your coffers? You sow in faith and reap barns that burst.

Don’t let the thief define your story. Scripture interprets itself, originalist to the core, and it screams restoration over ruin. Start with the self-authenticating Word: Your faith saved you—from sin, from sickness, from scarcity. Confess it daily, relentlessly: “Satan, you robbed what was mine, but Jesus redeemed it sevenfold. I take it back now, in His name.” Command the mute spirit out, the bent frame straight, the empty hands full. Reality obeys faith, because the resurrected King backs your play. It’s not arrogance; it’s agreement with God, whose love to you, makes you worth the overpayment. And when the loot rolls in—health humming, wealth working, voice vibrating with victory—remember: This glorifies Him, who is the power, the love and the giver; not you. It’s the Father’s joy to lavish on sons who believe.

In this fallen farce of a world, where Satan still pickpockets the unwitting, be the one who turns the tables. Robbed of speech? Speak life. Robbed of strength? Stride bold. Robbed of substance? Scatter seed and watch the harvest mock the thief. Jesus didn’t come to commiserate; He came to compensate, to conquer, to crown the believer with triumph. By faith, you’ll save yourself from Satan’s steal. And in doing so, God boasts of you before the heavens, as the hero He always scripted you to be. No more victims in the kingdom. Only victors, voices restored, vaults replenished. That’s the gospel’s punchline—and it’s hilariously, eternally good.

If You Knew – You would Ask

“If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water” (John 4:10).

This statement, uttered by Jesus to a Samaritan woman burdened by her past, encapsulates the essence of who God is and how humanity is designed to relate to Him. There is no other God but this one—the boundless supplier who gives without end—and no other way to engage Him but through the bold act of asking in faith, with the assurance that He will provide good things. Jesus doesn’t just teach these realities; He presupposes them, building His entire dialogue on their unassailable foundation.

In the narrative of John 4:1-42, where Jesus encounters the Samaritan woman at Jacob’s well, we find a profound revelation that cuts through cultural barriers and religious pretensions like a divine scalpel. This isn’t just a story about evangelism; though it does this. At its core, Jesus unveils two foundational truths about God and our relationship with Him, truths He both teaches explicitly and presupposes as the bedrock of reality. First, God is the ultimate wellspring, the rich supplier who pours out blessings upon us; we don’t supply Him, for He lacks nothing and gives everything good. Second, Jesus operates on the assumption that when a human stumbles upon God; the natural, immediate response should be to ask for those good things, with the certainty that God will deliver. These aren’t optional insights; they’re woven into the fabric of who God is and how He relates to us. This is similar to us seeing Jesus healing all those people in the gospels, and He says, “if you have seen Me, You have seen the Father.” This is how God is, and how He relates to us.

Consider the setting: Jesus, weary from travel, sits by the well at noon, a time when the heat drives most indoors. The Samaritan woman arrives, burdened not just by her water pot but by a life of relational wreckage—five husbands and now living with a sixth man who isn’t her husband. Jesus initiates the conversation by asking for a drink, flipping the script on who gives to whom. But here’s where the first point emerges with crystalline clarity. Jesus quickly pivots from physical water to “living water,” a metaphor for the eternal life and refreshment only He can provide. “If you knew the gift of God and who it is that asks you for a drink,” He says in verse 10, “you would have asked him and he would have given you living water.” Notice the emphasis: God is the giver, the supplier. The woman, intrigued but skeptical, points to the well’s depth and Jesus’ lack of a bucket, but He presses on, describing this living water as a spring welling up to eternal life. God isn’t depicted as a needy deity demanding our meager offerings; rather, He’s the inexhaustible source, rich beyond measure, who delights in supplying our deepest needs.

This presupposition about God’s nature aligns seamlessly with the broader biblical witness. God’s self-existence and immutability mean He lacks nothing; the One who creates all things by His Word, without depleting Himself. As Psalm 50:12 declares, “If I were hungry I would not tell you, for the world is mine, and all that is in it.” God doesn’t need our water pots or our rituals; we need Hi. How often do we reverse this; It’s a subtle idolatry, one that creeps into prayers where we “offer” God our service to buy things from God. But God’s goodness isn’t stingy; it’s lavish, as James 1:17 reminds us, every good and perfect gift coming down from the Father of lights, who doesn’t change like shifting shadows.

Building on this, the second point Jesus presupposes is the dynamic of our relationship with God: encounter Him, and the instinctive move is to ask boldly for good things, with the assurance they’ll be granted. The woman doesn’t fully grasp it at first; she’s fixated on literal water, asking in verse 15, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water. Jesus assumes that recognizing God, should lead to immediate asking, and that asking in faith yields results.  The presupposition is clear: God is eager to give, and faith receives.

This isn’t some isolated anomaly; it’s the pattern Jesus models throughout His ministry. In the Sermon on the Mount (Matthew 7:7-11), He teaches, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.” He presupposes a Father who gives good gifts to those who ask, contrasting Him with earthly parents who wouldn’t hand a snake instead of fish. Here at the well, Jesus lives this out, offering living water freely to a Samaritan outsider, no strings attached beyond recognition and request. The woman, despite her messy past, gets it quicker than many theologians today. She asks, and Jesus delivers; not just water, but revelation that sparks a revival in Sychar. Verses 39-42 show many Samaritans believing because of her testimony, culminating in their own confession: “We know that this man really is the Savior of the world.” Jesus presupposes a relationship where humans, frail and thirsty as we are, approach God not in groveling fear but in expectant faith, knowing He’ll supply abundantly.

Jesus assumes that upon recognizing God, the human response should be immediate and audacious—ask, and God will give good things. “If you knew,” He says, implying that true knowledge of God propels one to petition without hesitation. This dynamic presupposes faith as the primordial doctrine for God’s children: encounter Him, acknowledge your need, ask for good things, and receive. Jesus operates on the certainty that God, being good, responds affirmatively to such requests, much as a loving father gives bread for bread, not stones for bread, (Matthew 7:9-11). Jesus’ ministry reinforces this; from the centurion’s faith securing an instant healing to the promise in John 14:13-14 that whatever we ask in His name, He will do it. To relate to God differently, is to fabricate a false god.

There is no other God but this supplier of living water, and no other way to relate but through knowing, asking, and receiving. Faithless doctrines, like those peddled by cessationists or fatalists, God’s supply is rationed, miracles relegated to apostolic footnotes, but Jesus presupposes abundance for all who believe. This is the word of faith confession: affirm God’s promises, ask boldly, and reality bends. The Samaritan woman’s story rebukes our hesitations— she, an outsider with a checkered past, asks and receives, her faith igniting a harvest while the disciples fuss over lunch (verse 35).

In practical terms, this transforms our prayer life and worldview. If God is the rich supplier, we approach His throne of grace without fear, as co-heirs with Christ, demanding the blessings sworn in Abraham’s covenant—healing, prosperity, the Spirit’s power. Faith isn’t groveling; it’s the insider privilege, as angels marvel at our audacity to wrestle blessings like Jacob or command mountains like Jesus teaches. Frankly, if we’re not asking for good things—spiritual depth, physical healing, material provision—we’re relating to a counterfeit god, one who can’t or won’t give. But this God? He’s the only one who exists. Jesus presupposes if you can recognize Him as God, then your response is to open your mouth and ask for the biggest things you can thing of, like the baptism of the Spirit, eternal life and healing.  

Yet, let’s not overlook the subtle rebukes in this passage, for they mirror the defective starting points I critique in my theology. The woman’s initial focus on physical water and religious debates (verse 20) reflects humanity’s tendency toward superstition—seeking God in places or rituals rather than in spirit and truth (verse 24). Jesus presupposes a direct, asking relationship, bypassing such nonsense. The disciples’ astonishment at His conversation with a Samaritan woman exposes insider complacency, presupposing barriers where God sees free access to ask and receive. In our day, this challenges faith-fumblers who dilute prayer to “Thy will be done” as an excuse for unbelief, ignoring Jesus’ presupposition that God’s will is to give good things to those who ask in faith. As necessary as God’s nature is, are prayers on the demand of faith—anything less would make truth, false, or a circle a square.

Do we know this God, the supplier who gives without measure in healing, prosperity, deliverance and an abundance of life? The Samaritan woman’s legacy isn’t her past but her pivot to faith. And this is the greatest type of legacy; the legacy of faith.  Drop the fearful self-reliance, and recognize the Messiah is standing at the well. If you knew who God was, the first thing Jesus presupposes is that you would immediately start asking and God will start giving. There is no other God, and there is no other way to relate to this God. It is the way of faith.

The Faithless: God is non-God

When Scripture declares it’s impossible for God to lie (Hebrews 6:18), it’s not slapping a limitation on Him like some cosmic speed limit; rather, it’s positively affirming that He is truth incarnate, the Logic through whom all reality logically follows (John 1:1). This Logos isn’t some vague ideal—it’s the very Law of Non-Contradiction in divine personhood. The law of non-contradiction is simply naming a constant motion of God’s mind or describing how the premises in God’s system-of-thinking is always arranged in, and then giving a name to that constant motion or ordering. Because this motion is so constant in His own Mind, if we don’t follow that motion, then we stop thinking; we stop ceasing being a mind. Meaning God doesn’t affirm and deny the same thing simultaneously, to do otherwise is to be non-God. Because God is the law of noncontradiction, it means He is not anti-logic. Or to say it another way, because God is God, He is not non-God.

Also, His power isn’t a separate toolbox He dips into when the mood strikes; no, His choices and His omnipotence, are the same thing; they are perfect oneness. What He decrees isn’t a casual suggestion that might fizzle out—it’s as eternally binding and real as His own existence. That’s why in Romans 9:17, Paul personifies Scripture as directly confronting Pharaoh, when it was God who did so; thus scripture is regarded as God Himself. In Galatians 3:8, Scripture “foresaw” and “announced” the gospel to Abraham, when it was God who told those things. Frankly, to treat God’s word as anything less is like trying to separate the heat from the fire—you end up with neither.

Now, tether this to the prayer of faith for healing, and the necessity becomes glaringly obvious, almost comically so if it weren’t so profound. If God’s nature is necessary—meaning He must be truthful, logical, and all-powerful without contradiction—then His fulfillment of faith-filled prayers is equally non-negotiable. James 5:15 doesn’t hedge with “might” or “if it aligns with some mysterious plan”; it boldly states the prayer of faith will heal the sick, period. This flows straight from God’s self-sworn oath to Abraham, expanded in the New Covenant through Christ’s atonement, where Jesus bore our infirmities so we wouldn’t have to (Isaiah 53:4-5). To suggest otherwise—that God could promise healing on demand of faith but then withhold it—would make Him a cosmic bait-and-switch artist, violating His own non-contradictory nature. It would be the same as saying God is also non-God.  It’s the kind of theology that leaves folks limping along in unbelief, blaming “God’s will” when the real culprit is their own hesitation to grab hold of His word. But for those who get it, this necessity isn’t a burden; it’s liberation, turning every prayer into a direct line to the God who isn’t non-God.

Answered prayers aren’t some optional perk in the Christian life, like an extra scoop of ice cream on your sundae. No, they’re woven into the very fabric of who God is—His unchangeable nature, His unbreakable promises, and His absolute sovereignty. If God is truth, if He’s the Logos who spoke creation into being, then His word isn’t just reliable; it’s as necessary as His existence is necessary. Deny that, and you’re not just doubting prayer—you’re tinkering with the nature and existence of God Himself. And trust me, that’s a fool’s errand, like trying to outwit gravity while jumping off a cliff.

Take Luke 13:16, where Jesus heals a woman bent over for 18 years. He doesn’t frame it as a nice gesture or a sign to wow the crowd. Instead, He declares it “necessary” because she’s a daughter of Abraham. Necessary? That’s a strong word. It’s the kind of language you use for gravity pulling you down or the sun rising in the east. Why? Because God swore by Himself to Abraham—a promise of blessings that includes healing, prosperity, and miracles, as Galatians 3 spells out. God doesn’t make casual vows; He stakes His own name on them. Hebrews 6:13-18 drives this home: God swore by Himself since there’s no one greater, and it’s “impossible for God to lie.” His resolve is unchangeable, sealed with an oath. So, when Jesus heals her, it’s not optional—it’s God being faithful to His word, which is as integral to Him as His power, logic, infinity, immutability or eternity.

Now, picture this: God, the ultimate sovereign, predestines everything down to the last atom’s twitch. Yet, in His wisdom, He ties answered prayers to faith, making them a direct outflow of His nature. It’s not that our faith twists God’s arm. He relates to us on our level, so that faith unlocks what He’s already decreed. Jesus says in Mark 11:24, “Whatever you ask for in prayer, believe that you have received it, and it will be yours.” That’s not hyperbole—it’s the blueprint. If God’s nature is truth, then His promises aren’t pie-in-the-sky wishes; they’re ironclad necessities. Deny answered prayers on demand of faith, and you’re saying God is also non-God, or affirming a square is a circle.

This ties into the broader theology of God’s sovereignty, which isn’t some cold, fatalistic machine but a personal, intellectual decree from a God who’s “really, really intelligent.” In Systematic Theology, we see that God’s decrees aren’t arbitrary; they’re the logic of His causality, flowing from His attributes like immutability and love. He hates sickness as much as sin because both stem from the Fall, and He’s sworn to crush them under the New Covenant. Jesus bore our infirmities (Isaiah 53:4-5, as Matthew 8:17 applies it), so healing isn’t a maybe—it’s a must when faith aligns with His promise. Cessationists might squirm here, arguing miracles were just to confirm the message, but that’s like saying the sun only shines to wake you up in the morning. No, miracles are part of Abraham’s blessing, ongoing and necessary because God’s oath doesn’t expire. To say God’s promise has expired is to say God has expired. God say God doesn’t heal on the demand of faith, because that has expired is to say God has expired. As Paul notes in Galatians 3, we’re grafted in, so the Spirit and miracles are our inheritance. To say otherwise is to call God, non-God.

Consider the flip side: unbelief blocks miracles, as Jesus “could not” do many in His hometown (Mark 6:5-6). Not “would not”—could not. Why? Because the way God sovereignly decides to relations to us in on the relative level; and on this level faith is how we relate back to Him. Thus, faith is “how” His power flows to us. It’s not limiting God; it’s honoring how He set up the system. If answered prayers weren’t necessary, Jesus wouldn’t have rebuked the disciples for their lack. In John 14:12-14, He promises believers will do greater works, asking anything in His name. It’s the necessity of God shining through us. Deny it, and you’re left with a gutted gospel—forgiveness without power, like a car without an engine. Amusing in theory, but useless on the road.

Hebrews reinforces this: God wants to show the “unchangeableness of His resolve” through answered prayers, giving us “powerful encouragement” (6:17-18). It’s not about us earning it; it’s about God being God. His nature demands He fulfill what He swore—blessings for the heirs, including healing on faith’s demand. James 5:15 echoes: the prayer of faith will heal the sick. Will, not might. That’s necessity baked in. If God is immutable, then His yes is yes (Matthew 5:37). To waffle on this is to embrace superstition, like those who twist “God’s will” into fatalism: “Pray, but whatever happens will sovereignly happens.”. That’s not sovereignty; that’s Eastern mysticism disguised as a Christian drag queen. God’s sovereignty is the same as His choices and the same as Him being the law of non-contradiction; thus His sovereign decrees are specific—like healing for faith—and delivers, without being contradictive.

In the end, answered prayers are as necessary as God’s nature is necessary. As a daughter or son of Abraham through Christ, claim it. God swore by Himself—He is true, He is the law of non-contradiction. So pray boldly, believe fiercely, and watch reality bend to His word. It’s not magic; it’s reality bowing faith. And if that sounds too good, remember: God’s goodness, is bigger than our doubts and it is bigger than reality.

The Logic of Necessity: God’s Oaths and Our Faith

Diving deeper, let’s unpack the logic. God’s promise to Abraham isn’t a vague nod; it’s a deductive powerhouse. Premise: God swears by Himself to bless Abraham’s seed (Genesis 22:16-18). Premise: We’re that seed through faith in Christ (Galatians 3:29). Conclusion: Blessings, including miracles and the Spirit, are ours. Hebrews 6 seals it: two unchangeable things—His promise and oath—make it impossible for God to deceive. Impossible. That’s the law of non-contradiction at work: God can’t be true and false simultaneously.

So, when Jesus says it’s “necessary” to heal Abraham’s daughter, He’s applying this logic. Satan’s bondage? Unacceptable under the oath. Faith releases it because God’s nature necessitates fulfillment. The faithless try to dodge—”that was then. Paul’s Galatians argument hammers it: miracles aren’t apostolic perks; they’re Abrahamic promises, post-cross. To sideline them is to sideline God’s integrity, immutability, eternality, infinity, sovereignty and logic.

Frankly, too many theologians play word games, diluting “necessary” to “maybe if God’s in the mood.” But Scripture’s frank: God’s mood is His word. He wants us healed, prosperous, empowered—more than we do. Remember the bible’s maximum, “All things are possible for people with faith.” Why? Because God’s nature makes it so. Deny answered prayers, and you’re denying the God who swore them into being.

Practical Punch: Living the Necessity

How do we live this? Start with confession: affirm God’s oaths as your reality. Psalm 103:2-3—He forgives all sins, heals all diseases. Not some; all. Pray with that necessity in mind. If doubt creeps, cry like the father in Mark 9: “Help my unbelief!” Jesus honored that—necessity met honesty with miracle.

In ethics, this means obedience: faith isn’t optional; it’s commanded. Resist Satan (James 4:7), heal the sick (Matthew 10:8). It’s not showboating; it’s aligning with God’s unchangeable resolve.

Ultimately, answered prayers glorify God, by affirming God is God.  They’re necessary because He is. The faithless unanswered prayer doctrine affirm God is non-God.

Faith Eradicates Patience By Eradicating Troubles

George Swinnock’s quote: “To lengthen my patience is the best way to shorten my troubles.”

It’s got that Puritan ring to it—stoic, enduring, almost masochistic in its embrace of suffering. On the surface, it sounds pious, like something you’d stitch on a sampler and hang in a Reformed study.

The Scripture’s focus on everyday troubles (not gospel persecution, mind you) isn’t to stretch your patience like taffy until the storm passes—it’s to obliterate the trouble altogether through faith, rendering patience obsolete where applicable. Patience for patience’s sake? That’s not virtue; that’s veiled unbelief, a defective ethic masquerading as holiness.

You might need patience if your faith is weak, and you need time to renew your mind to the point where you are regularly getting the miracles you are asking for. Sometimes the miracle happens the moment you ask, but like the tree Jesus cursed, it might take a little time before you see the full results. Sometimes you need to keep knocking, and thus some patience is needed.

First, let’s ground this in epistemology and metaphysics, because if we’re not starting from God’s revelation as our sole and only first principle, we’re just peddling human speculation. The Bible doesn’t begin with ethics (what we “ought” to do in trials); it starts with God’s sovereignty over reality (Genesis 1:1, Psalm 24:1-2). God owns the earth, the seas, the troubles—and He decrees how we interact with them. God’s absolute control isn’t fatalism; it’s determinism by an intelligent, promise-keeping Mind. He predestines us not just for bare rescue but for fruit-bearing, miracle-receiving life (John 15:16). Predestination includes getting whatever we ask in faith, and baptism of power. So, when troubles hit—sickness, lack, oppression—the question isn’t “How long can I endure?” but “How does God’s Word commend me to deal with it?” It commands me to destroy troubles, and by destroying the trouble I destroy the need for patience.

Look at James 1:2-4: “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything.” Patience (perseverance) here isn’t the goal; it’s a tool toward maturity. But maturity in what? James doesn’t leave us hanging. Skip to chapter 5: “Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord. And the prayer offered in faith will make the sick person well” (James 5:14-15). See? The Bible’s ethic for everyday woes like illness isn’t endless patience—it’s faith-fueled eradication. Pray in faith, and the trouble vanishes. No need for patience when the mountain’s hurled into the sea (Mark 11:23).

Swinnock’s quote implies troubles are inevitable tutors we must outlast. But that’s defective metaphysics. Troubles aren’t God’s schoolmasters for the elect; Satan ministers sickness and curses (Luke 13:16, Acts 10:38), while God ministers healing and blessings through Christ’s atonement (Isaiah 53:4-5, Galatians 3:13-14). Jesus didn’t tell the bent-over woman, “Lengthen your patience to shorten your bondage.” He said Satan bound her, and as a daughter of Abraham, she must be set free; now! (Luke 13:16). Faith demands the promise; it doesn’t settle for mere endurance. Claiming God’s will for you is sickness, identifies you as His enemy, like the Philistines cursed with tumors (1 Samuel 5). No, insider status in Christ means we resist the devil and he flees (James 4:7)—troubles shorten by eviction, not endurance. The faithless don’t have God’s power to help them and so all they have is human power. All they can do is endure with patience.

This patience fetish is a hallmark of cessationist nonsense, those faith-fumblers who twist Scripture to excuse unbelief. They say, “Suffer patiently; it’s God’s refining fire.” But Jesus, the most God-centered man ever, said, “Your faith has healed you” (Mark 5:34). Jesus didn’t say, “Your patience will shorten it eventually.”

Blaming God’s promises for human failure is like doubting 2+2 because your teacher erred. God wants healing more than you do; He commands faith to grab it (Matthew 21:21). Patience? It’s applicable when waiting for “name it and claim it” to manifest. Like the centurion upgrading his miracle by faith in Jesus’ authority (Matthew 8:8-10).

If God promises healing on faith’s demand (premise), and you believe (premise), then healing follows necessarily (conclusion). Induction—observing unhealed folks and concluding “patience shortens troubles by grit and endurance”—is anti-logic, a non-sequitur.

 The centurion applied sovereignty not to endure but to command reality’s obedience. Peter applied election to Spirit baptism and miracles (Acts 2:38-39). Jesus applied predestination to answered prayers (John 15:7-8). James? Faith heals, period. Swinnock’s ethic inverts this: lengthen patience to shorten troubles. But biblical ethic: Shorten troubles by faith, and patience becomes irrelevant. It’s not good to be patient just to be patient—that’s masochism, not maturity. God doesn’t supply patience to prolong suffering; He supplies faith to end it. Because He loves us with covenant favor, He will always honor faith, with a fish for a fish, and a supernatural healing for a supernatural healing. Are you stranded in a dead alley? Dial God’s hotline by faith, and He will pick you up.

Don’t get me wrong: Persecution for the gospel? Endure patiently (Matthew 5:10-12). But everyday troubles—sickness, poverty, oppression? The Bible’s laser-focused on removal. Abraham’s blessing includes miracles and prosperity (Galatians 3:14); Psalm 91 promises safety from nightly terrors. Why patient endurance when faith commands mountains? Reality obeys you by faith. Swinnock’s way glorifies suffering; God’s way glorifies faith’s victory (John 15:8). Yes, you heard that right. God’s way glorifies the one with faith. The gospel was predestined for your glory. This glory happens when you ask and get the miracle you ask for. This glorifies you, and by this, it glorifies God.

In conclusion, Swinnock’s quote peddles a defective ethic, prioritizing human endurance over divine decree. The Bible’s maxim? “Believe, and you’ll receive” (Mark 11:24)—troubles shorten by annihilation. Patience is a bridge, not the destination; cross it with faith, and the need evaporates. God predestined us for this triumphant life, not stoic drudgery. If you’re in trouble, don’t lengthen patience, lengthen your faith.

Grief as Doubt: A Fraudulent Theology of Unbelief

August 30, 2025

The post in question, titled “WHY IS GOD SILENT IN MY GRIEF?” spins a tale of a man’s tragic loss—his pregnant wife killed in a hit-and-run—and uses it as a springboard to normalize doubt, questioning, and feelings of abandonment as natural, even biblical, responses to grief. It cites David’s lament in Psalm 10:1, Job’s weeping, and even Jesus’ cry on the cross to suggest that grief “makes you question. It makes you doubt God’s love. It makes you feel abandoned.” Then it pivots to consolations like Psalm 34:18 and Hebrews 13:5, attributing the pain to Satan’s schemes while urging the reader to “let God in” and “hold His hand” through the “valley of sorrow.” This is presented as compassionate Christian teaching, but it’s a manipulative scam, rooted in emotionalism and unbelief. It’s autobiographical projection: just because grief shattered this writer’s faith doesn’t mean it shatters mine—or yours—and it certainly doesn’t mean the Bible endorses such weakness as inevitable or virtuous.

This theology is fraudulent because it elevates human experience over God’s revelation, turning grief into a license for unbelief. The post assumes that because one man “ran mad instantly” and his “mind broke,” this is the universal believer’s fate in loss. But that’s not Scripture; that’s superstition. Maxim 1: God is the foundation for theology, not man. If we start with man’s broken emotions as the norm, we end up with a defective worldview that glorifies doubt as a spiritual badge. The Bible doesn’t normalize grief-induced questioning as acceptable; it condemns it as sin. Faith, not feelings, is the command. Jesus didn’t say, “Grief makes you doubt—embrace it.” He said, “Have faith in God” (Mark 11:22). Jesus told Jairus to “not Fear,” but “only believe.” After telling the disciples about His death, Jesus said, “do you let your hearts be trouble,” and to “cheer up.” Doubt isn’t a phase; it’s disobedience.

Look at the Scriptures twisted here. David cries in Psalm 10:1, “Why, Lord, do you stand far off?” But the post ignores the resolution: David’s psalms end in triumph, affirming God’s deliverance (Psalm 10:16-18).  David wasn’t modeling perpetual doubt; he was venting in a pre-resurrection era, before the full light of Christ’s victory. We live under the New Covenant, where the Spirit empowers us to claim joy and restoration now. To wallow in David’s momentary cry is to reject the gospel’s greater revelation. However, David said God delivers him from all his troubles, heals all his sickness, and prospers him. David was not a model of perpetual grief; his psalms often resolve in praise and confidence in God’s deliverance.

Job weeps in ashes after losing everything (Job 1:20-22), but the book isn’t a grief manual—it’s a revelation of God’s sovereignty being used to bless Job with double wealth and double health, in this life, not just the next. Job repents of his foolish questions (Job 42:1-6) and receives double back, not because he endured scars piously, but because he acknowledged God in truthfulness. The post’s “scars that no man can see” sentiment is humanistic drivel; Scripture promises healing for the brokenhearted, not eternal emotional wounds. The bibles says we have a sound mind full of peace and joy by the power of the Holy Spirit.

Even Jesus’ cry, “My God, why have You forsaken Me?” (Matthew 27:46), is abused to justify doubt. This wasn’t abandonment or questioning God’s love—it was fulfillment of Psalm 22, declaring the Messiah’s sin-bearing agony. Jesus bore our forsakenness so we wouldn’t have to. Think about that. Jesus bore our anguish, so we do not bear it in our minds. To equate our grief-doubts with Christ’s redemptive suffering is blasphemous, reducing the atonement to therapy for feelings. The post says, “Grief makes you doubt God’s love”—but that’s not biblical; that’s projection. Maxim 18: Jesus is the most God-centered man who ever lived. He marveled at faith, not doubt or good behavior. If grief “makes” you doubt, it’s because your faith was defective to begin with, rooted in emotions, not God’s Word.

This manipulation is autobiographical because the writer assumes his breakdown is everyone’s. “Many believers never remain the same after the passing of their loved ones.” Speak for yourself. I’ve lost my identical twin brother Joshua, as I dedicated my Systematic Theology to him. Did grief make me question God’s love? No. It drove me deeper into faith, affirming God’s sovereignty and promises. Maxim 2: God is absolutely and directly sovereign over all things, including knowledge, man, and salvation. God ordained the loss in the ultimate sense, but He relates to me on the relative level. He relates to me based on His finished atonement, established Contract and freely given promises to bless me, and give me abundant life (John 10:10). Satan steals and destroys. Satan is bad. God is good. The solution is not to feel abandoned but to exercise authority over Satan through faith. To feel “abandoned” is to ignore Hebrews 13:5, not because God is silent, but because you’ve plugged your ears with unbelief. God isn’t silent; He’s spoken in Scripture, the self-authenticating starting point. If you perceive silence, it means you are carnal and not spiritual: You are relating to God based on carnality or by sight and not by faith and the Spirit.  

The consolations are half-truths laced with sentimentality. Psalm 34:18: “The Lord is close to the brokenhearted and saves those who are crushed in spirit.” This promises salvation from brokenness, not companionship in it. This verse promises salvation from crushed spirits, not perpetual companionship in them. God does not weep with you in some empathetic solidarity; He commands you to rejoice in His deliverance. God doesn’t “weep with you” in empathetic weakness—He takes the suffering away and replaces it with blessings. God’s power and love cannot be divided like a man. God’s love and power means He makes the bad things go away. The idea of God as a hand-holding therapist through the “valley of sorrow” reduces Him to a humanistic crutch, as mere human ability. All things are possible for God. But all things are possible for people with faith. Faith claims victory: “I will not die but live, and will proclaim what the Lord has done” (Psalm 118:17).

Revelation 21:4’s tear-wiping is eschatological, but faith tastes it now—no more mourning through the atonement. “There will be no more death or mourning or crying or pain”—refers to the eschatological consummation, but through faith, we taste this victory now. God is not waiting to walk you through pain; He has already provided the way out through faith in His Word.

Satan uses grief to break you? True, but the solution isn’t shutting God out—it’s unbelief that does that. The post urges, “Let God in. Don’t shut Him out.” But if you’re doubting, you’ve already shut Him out by rejecting His Word. Maxim 16: Reprobates who resist faith on demand for healing and blessings have sided with demons to trample the blood of Christ. This theology conspires against the gospel, glorifying emotional scars over faith’s triumph. It glorifies man as stronger than God, stronger than the Word, and stronger than the Spirit.

Reject this fraud. Grief doesn’t “make” you doubt unless you let it. Maxim 17: Faith will always move mountains, real ones. By faith, reality obeys you. By faith, you save yourself from grief’s madness. Confess God’s promises: comfort, restoration, joy. My brother’s death didn’t break me; it fueled my theology, pouring faith into pages so no one leaves before their time. Don’t normalize doubt—it’s unbelief. Stand on Scripture: God is sovereign, faith conquers. You being victorious over grief glorifies God, not your “scars.”

Maxim 14: Reprobates focus on men. Christians focus on God. Focus on Christ: “Weeping may endure for a night, but joy comes in the morning” (Psalm 30:5). Claim it by faith. No valley is too deep for mountain-moving belief. Faith is not an emotional state but a firm intellectual assent to God’s promises, confessed boldly regardless of circumstances.

The post ends with a link to “Christian Legacy Teachings,” but if this is their legacy, it is one of defeat, not the triumphant inheritance of the saints.

In a nutshell: Grief ain’t your faith’s kryptonite unless you hand over the cape. The post’s pity party is just emotional bait—don’t bite. God’s Word says faith flips the script on sorrow, turning tears into triumphs. Doubt? That’s unbelief’s autograph. Grab your faith hammer and smash those “scars”—because in God’s kingdom, victory’s the only scar that sticks.

Identified with the Resurrected Christ, Not the Earthly Jesus

Posted: August 25, 2025 

I want to hammer home a truth from 2 Corinthians 5:16-17 on how we see ourselves in Christ. Paul writes: “So we have stopped evaluating others from a human point of view. At one time we thought of Christ merely from a human point of view. How differently we know him now! This means that anyone who belongs to Christ has become a new person. The old life is gone; a new life has begun!” (NLT).

The big idea: Our new creation in Christ isn’t modeled after the Jesus who walked the dusty roads of Galilee, healing the sick and casting out demons as a man under the law. This would be an amazing thing, but the point Paul is making is greater. No, that’s the “human point of view” Paul warns against—the old way of thinking that limits God and shackles your faith. Our identity is fused with the resurrected Christ, the exalted King seated at the right hand of Power. We’re not mimicking the pre-cross Jesus; we’re embodying the post-resurrection Lord. This isn’t some fluffy spiritual metaphor—it’s the explosive reality that unleashes miracles, crushes mountains, and makes “all things possible” a daily command, not a distant dream. And hey, if faith can move mountains, imagine what it does to your Monday morning coffee slump?

Let’s break this down biblically, because human speculation is just satanic superstition dressed up in theological jargon. Paul says we once viewed Christ “from a human point of view.” Think about it: During His earthly ministry, Jesus operated as a man—fully God, yes, but voluntarily limited, born under the law (Galatians 4:4), baptized in the Spirit for power (Luke 3:22, 4:1), and doing the Father’s works through that anointing (John 14:10). He was the forerunner, showing us how a Spirit-empowered human crushes the devil’s works. But that was the old covenant shadow. Post-resurrection? Jesus ascends, pours out the same Spirit on us (Acts 2:33), and now sits enthroned, far above all rule and authority (Ephesians 1:20-21). That’s the Christ we know now—the victorious, glorified One whose name we wield like a divine sledgehammer. Swing it wisely, folks; for Paul tells us, with great power should come great love.

Your new creation isn’t a refurbished version of your old self; it’s a total reboot, a supernatural species upgrade. “The old life is gone; a new life has begun!” Paul shouts. And this new life isn’t tethered to the earthly Jesus—it’s identified with the heavenly One. Colossians 3:1-3 nails it: “Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand. Think about the things of heaven, not the things of earth. For you died to this life, and your real life is hidden with Christ in God.” Raised with Him? Seated with Him? That’s not poetry; that’s positional truth. God sees you already enthroned above every principality, every sickness, every mountain-sized obstacle. Ephesians 2:6 doubles down: “For he raised us from the dead along with Christ and seated us with him in the heavenly realms because we are united with Christ Jesus.”

Reprobate theologians—those faith-fumblers who peddle unbelief—love to drag us back to a “human point of view.” They say, “Well, that was Jesus; we’re just sinners saved by grace, limping along until heaven.” That’s defective metaphysics, limiting the Holy One of Israel. If we’re seated with the resurrected Christ, our identity is His identity. We are not identified in irrational ways like eternality, infinity, and immutability, because by definition we cannot. However, we’re co-heirs (Romans 8:17), joint-partakers in His divine nature (2 Peter 1:4), and authorized to use His name as if we were Him. Jesus didn’t say, “Ask in My name, but only for small stuff because you’re not Me.” No! In John 14:12-14, He promises: “Anyone who believes in me will do the same works I have done, and even greater works… You can ask for anything in my name, and I will do it.” Why? Because using Jesus’ name by faith isn’t cosplay—it’s identification so profound that your request is as if Jesus Himself spoke it. The sovereign God has decided that when you ask for something in Jesus’ Name, it is as if Jesus asked Him directly. God always hears and gives the Son what He asks for, and God has decided to do the same for us when we ask; He did this because God decided to make Jesus’ identity our identity. God decided to do this because He is sovereign and because He wanted to do it, and because He loves you.

The power is ultimately God’s and not that we have inherent power in ourselves, or in our words. However, with that being said, our identification is so substantially and relationally integrated in God’s sovereign thoughts about us that when we command something in faith, it happens. My body does not have inherent power to move, except by the power of God, even when I am typing this essay. However, God has made my body and thoughts so identified together in a relational sense that I consider my body as my own and I naturally move my fingers to type as I want. This is the same reality we now have in our identity with the resurrected Jesus. The power, authority, rich inheritance, and name of Jesus are so integrated with me in the relational sense that when I pray, stuff happens, and mountains move at the sound of my voice. Talk about a voice-activated universe—Siri’s got nothing on this!

God did all this to give us unshakable confidence to ask and receive, by showing us how intellectually, relationally, and ontologically we are identified with Jesus. However, all this is overlooking what Jesus said in John 16 by saying, in that day, I will not even ask on our behalf, because the Father loves you. As if you don’t even need a mediator, because God loves you so much—or better said, the Father loves you so much that He has already made mediation happen and be so complete that you can ask Him directly. As natural as it is for Jesus to be in His own throne room and walk around is the same degree it is for me to walk boldly in God’s throne room and walk around, because I have been so deeply identified with Jesus. This is how the sovereign God thinks about me. And only His thoughts and choices matter.

Maxim 12 from my book rings true here: “God’s gospel is a total salvation. God saves. His chosen ones are clean, righteous, co-heirs with Christ and have the Mind of Christ. They will judge the world and angels; they inherit the world. All things are theirs.” All things! That’s not hyperbole; that’s gospel fact. When you pray in Jesus’ name, commanding a mountain to move (Mark 11:23), it’s the resurrected Christ—seated above all—backing you up. Your faith confession isn’t a beggar’s plea; it’s a king’s decree. Why? Because you’re so united with Him that God hears your voice as His. “By faith” isn’t a caveat—it’s the ignition key. Faith assents to God’s definition of reality: You’re not the old you; you’re the new creation, exalted with Christ.

But here’s where the rubber meets the road—and where defective ethics creeps in. If you evaluate yourself from a “human point of view,” you’ll limit God. You’ll say, “Healing? Miracles? That’s only for Jesus’ earthly ministry, not me.” Wrong! That mindset dishonors the resurrection. Jesus’ ascension and enthronement amplify our authority, not diminish it. In His earthly ministry, He was one man in one place; now, through His body—the church—He’s multiplying miracles worldwide. As great as it would be, to be identified with Jesus’, under the law, in His earthly miracle ministry, it is still a limitation, because what we have is greater.  This is why Jesus promised we would do Greater works! If you doubt that, you’re siding with the faithless, those who trample the blood of Christ by rejecting the full scope of our new creation.

Remember the Israelites? They limited God by unbelief (Psalm 78:41), confessing giants instead of confessing confidence in God’s promise. We’re worse if we do that now—post-resurrection, post-Pentecost. Colossians 3 urges us to “set your minds on things above,” because that’s where our life is hidden. Faith to move mountains? It’s yours because you’re seated above them. Command demons? Absolutely, for you’re far above all powers. Ask for the desires of your heart? Yes, because the Father loves you as He loves Jesus (John 17:23), and your requests in His name glorify the exalted Christ and Himself.

In my book, I dedicate a chunk to ethics: “You Are the Promises of God.” That’s you—new creation, promise-embodied. Don’t evaluate Christ or yourself from a human viewpoint anymore. Know Him as the resurrected King, and know yourself as seated with Him. Faith unleashes God. Faith unleashes your identity in Jesus. Faith unleashes this: Speak to the storm, the sickness, the lack—in Jesus’ name—and watch reality bow. It’s not arrogance; it’s obedience to our new identity; it’s agreeing with God’s definition about this reality He created.