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What is the meaning of the blood of Christ?

The phrase "blood of Christ" is used several times in the New Testament and is the expression of the sacrificial death and full atoning work of Jesus on our behalf. References to the Savior's blood include the reality that he literally bled on the cross, but more significantly that by bleeding on the cross he died for sinners.

The reality of the blood of Christ as the means of atonement for sin has its origin in the Mosaic Law. Once a year, the priest was to make an offering of the blood of animals on the altar of the temple for the sins of the people. "In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness" (Hebrews 9:22). But this was a blood offering that was limited in its effectiveness, which is why it had to be offered again and again. This was a foreshadowing of the "once for all" sacrifice which Jesus offered on the cross (Hebrews 7:27). Once that sacrifice was made, there was no longer a need for the blood of animals.

The blood of Christ is the basis of the New Covenant. On the night before he went to the cross, Jesus offered the cup of wine to his disciples and said, "This cup is the new covenant in my blood, which is poured out for you" (Luke 22:20). The pouring of the wine in the cup symbolized the blood of Christ which would be poured out for all who would have been saved. When he shed his blood on the cross, he did away with the Old Covenant requirement for the continual sacrifices of animals. Their blood was not sufficient to cover the sins of the people, except on a temporary basis. "But those sacrifices are an annual reminder of sins, because it is impossible for the blood of bulls and goats to take away sins." (Hebrews 10:3-4). While the blood of animals were a "reminder" of sin, "the precious blood of Christ, a lamb without blemish or defect" (1 Peter 1:19) paid in full the debt of sin we owe to God, and we need no further sacrifices for sin. Jesus said, "It is finished" as he was dying, and he meant just that-the entire work of redemption was completed forever, "having obtained eternal redemption" for us (Hebrews 9:12).

"The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" (Hebrews 9:13-14). This means that not only are we now free from having to offer sacrifices which are "useless" to obtain salvation, but we are free from having to rely on worthless and unproductive works of the flesh to please God. Because the blood of Christ has redeemed us, we are now new creations in Christ (2 Corinthians 5:17), and by his blood we are freed from sin to serve the living God, to glorify him, and to enjoy him forever.

The events of the Bible that are repeated

30 Thus the LORD saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. 31 Israel saw the great power that the LORD used against the Egyptians, so the people feared the LORD, and they believed in the LORD and in his servant Moses. (Exodus 14:30-31)

14 “Therefore, son of man, prophesy, and say to Gog, Thus says the Lord GOD: On that day when my people Israel are dwelling securely, will you not know it 15 You will come from your place out of the uttermost parts of the north, you and many peoples with you, all of them riding on horses, a great host, a mighty army. 16 You will come up against my people Israel, like a cloud covering the land. In the latter days I will bring you against my land, that the nations may know me, when through you, O Gog, I vindicate my holiness before their eyes. (Ezekiel 38:14-16)
18 But on that day, the day that Gog shall come against the land of Israel, declares the Lord GOD, my wrath will be roused in my anger. (Ezekiel 38:18)
22 With pestilence and bloodshed I will enter into judgment with him, and I will rain upon him and his hordes and the many peoples who are with him torrential rains and hailstones, fire and sulfur. (Ezekiel 38:22)

7 And when the thousand years are ended, Satan will be released from his prison 8 and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. 9 And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them. (Revelation 20:7-9)

23 From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me," says the LORD. 24 And they will go out and look upon the dead bodies of those who rebelled against me; their worm will not die, nor will their fire be quenched, and they will be loathsome to all mankind. (Isaiah 66:23-24)

There is a correlation between Exodus 14:30-31, Ezekiel 38:14-16, Ezekiel 38:18, Ezekiel 38:22, Isaiah 66:23-24 and Revelation 20:7-9. This correlation always concerns the same concept, that is, the glory that goes to God when the formation of the unjust succumbs to the formation of the just. Such types of events make know the power of God. When the Egyptians were covered by the waters of the Red sea, the Israelites whom God had just freed from Egyptian slavery and who were fleeing from the Pharaoh's army, witnessed this event that glorified God.
In Ezekiel 38:14, Gog is the antichrist, that is, the first beast of Revelation chapter 13, that shortly before the return of Christ, along with other nations, will attack Israel. As we can see, the passages of Ezekiel refer to an event similar to that of the death of the Egyptians drowned in the sea, when they were chasing the Israelites. This event of Ezekiel will also make sure that the living Israelites at that time will convert to Christ (Romans 11:24). After Christ's return, the first resurrection of all the just lived in all ages will take place. After the first resurrection there will be the rapture of the resurrected ones and of those still alive at that time that will inherit eternal life (1 Thessalonians 4:16-17; Revelation 20:4-5 ); and all the unjust in life at that time will die (Matthew 25:41). The earth and the rest of the universe will be created new (Revelation 21:1; Isaiah 66:22; 2 Peter 3:10-13), and the new earth will be ready to welcome all the just caught up after the return of Christ (Revelation 21:2-3).
After a thousand years, the second resurrection of all the unjust lived in all ages will take place. The nations Gog and Magog are the unjust. Nations are groups of people, therefore all nations of any age. The nations are symbolically called Gog and Magog. I want to point out that this is not the same event of Ezekiel chapters 38 and 39, which describe Gog of the land of Magog, ie the antichrist, who together with various nations will attack Israel before the return of Jesus.
All these billions and billions of people will be attracted to go toward the beloved city, that is, the new Jerusalem came down out of heaven a thousand years before (Revelation 21:2), and toward the camp of the saints, which will probably be all around the city, with the wall of 144 cubits which separates it from the outside (Revelation 21:17). The new Jerusalem will be a cube with the side of 12,000 stadia, which is equivalent to 2,220 kilometers (Revelation 21:16). Being a cube with the side of 2,220 kilometers, the new Jerusalem will be visible from anywhere on earth. All the unjust who will resurrect on the new earth without sea (Revelation 21:1), will be attracted to this colossal-sized structure, and will move toward it. At a certain point, the fire will come down from heaven, which will burn all the unjust who will die for the second time. This is the second death (Revelation 20:14; Revelation 21:8).
Isaiah 66:23-24 describes the people who will go out of the new Jerusalem and perhaps even from the camp of the saints, after the fire will burn all the resurrected unjust. In fact, as the verse itself says, the dead bodies of people who rebelled against God are all the people who have died on the way that leads to destruction. Being died on the way that leads to destruction, they have died as people rebellious toward God. When the just will go out, they will see the vast expanse of dead bodies covering the ground. The sight of the visible corpses will probably be limited, since the eyes of the just who are outside can not see the whole surface of the earth covered with dead bodies; in fact, Revelation 20:9 says that the unjust marched over the broad plain of the earth.
The expanse of corpses that will see the righteous, will be a loathsome in their eyes, just because they will see an expanse of corpses. The unjust, having been killed by the fire that will come down from heaven, will burn for a long period of time, and besides that they will be eaten by worms for a long period of time. These concepts do not refer to the fact that the unjust will go to another dimension where they will be tormented for eternity. The worm that will not die and the fire that will not be quenched only describe an indefinitely long period of time in which, given the immensity of corpses that will cover the surface of the earth, the worms will have many carcasses to eat and the fire will have much "fuel" to burn. The event of Revelation 20:7-9, like the others, will bring glory to God. This is also the reason (perhaps the principal) for which God will make the unjust resurrect and then make them die for the second time. The concept of the glory that God makes known to the just also through these events is described in Romans 9:22-23:

22 What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath--prepared for destruction 23 What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory.

What does it mean that Jesus is our high priest?

High priest is only one of the many titles applied to Jesus: Messiah, Savior, Son of God, Son of Man, etc. Each one focuses on a particular aspect of who he is and what that means for us. In the book of Hebrews, Jesus is called a high priest (Hebrews 2:17; 4:14). A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between God and men.

The first place we find the word used in the Bible is in Genesis 14. Abraham, entered into battle to rescue his nephew Lot, who had been captured by the army of Elam. On his return, Abraham was met by Melchizedek, king of Salem and priest of the most high God. This man, whose name means the "king of righteousness," blessed Abraham and the most high God who gave victory to Abraham. In return for this blessing, Abraham gave a tithe (10 percent) of all the spoils of war to Melchizedek. By this act, Abraham acknowledged Melchizedek's high position as the priest of God.

Years later, Abraham's great-grandson Levi was singled out by God to be the father of the priestly tribe. When the Law was given on mount Sinai, the Levites were identified as the servants of the tabernacle, with the family of Aaron becoming the priests. The priests were responsible for making intercession to God for the people by offering the many sacrifices that the law required. Among the priests, one was selected as the high priest, and he entered into the most holy place once a year on the day of atonement to place the blood of the sacrifice on the ark of the covenant (Hebrews 9:7; Leviticus 16). By these daily and yearly sacrifices, the sins of the people were temporarily covered until the Messiah came to take away their sins.

When Jesus is called our high priest, it is with reference to both of these previous priesthoods. Like Melchizedek, he is ordained as a priest apart from the law given on mount Sinai (Hebrews 5:6). Like the Levitical priests, Jesus offered a sacrifice to satisfy the law of God when he offered himself for our sins (Hebrews 7:26-27). Unlike the Levitical priests, who had to continually offer sacrifices, Jesus only had to offer His sacrifice once, gaining eternal redemption for all who come to God through Him (Hebrews 9:12).

One other point about Jesus' priesthood-every priest is appointed from among men. Jesus, though God from eternity, became a man in order to suffer death and serve as our high priest (Hebrews 2:9). As a man, he was subject to all the weaknesses and temptations that we are, so that he could personally relate to us in our struggles (Hebrews 4:15). Jesus is greater than any other priest, so He is called our "Great High Priest" in Hebrews 4:14, and that gives us the boldness to come "unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:16).

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Laten wij de belijdenis van de hoop onwrikbaar vasthouden, want Hij Die het beloofd heeft, is getrouw. En laten wij op elkaar letten door elkaar aan te vuren tot liefde en goede werken. -- Hebreeen 10:23-24 --

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Het onderricht van de wijze is een bron van leven om de strikken van de dood te ontwijken. -- Spreuken 13:14 --

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Dit bijbelvers uit de HSV-Jongerenbijbel wil ik met je delen: Ruth 1:2 - De naam van de man was Elimelech, de naam van zijn vrouw Naomi en de namen van zijn twee zonen Machlon en Chiljon, Efrathieten uit Bethlehem in Juda. En zij kwamen in de vlakten van Moab en bleven daar. (

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What does it mean to ask anything according to the will of God in 1 John 5:14? Some clarifications about prayer and the right approach to have so that our prayers may be answered

"And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him." (1 John 5:14-15)

One important result of the believer's assurance of eternal life is that he can have confidence and boldness in relation to God. In particular this applies to the situation of making requests to God in prayer. John has already told his readers: "Beloved, if our heart does not condemn us, we have confidence before God; and whatever we ask we receive from him, because we keep his commandments and do what pleases him" (1 John 3:21-22). Now he repeats this assurance. God will hear us in respect of anything we ask of him. To "hear" means to hear favorably; God will answer our prayers. Yet it is common Christian experience that such prayers are not always answered. Even Jesus himself knew the experience of pouring out his soul to God in order that he might not have to drink the cup of suffering, but he had to accept that what he wished might not be God's will and so to pray: "Yet not what I will, but what you will" (Mark 14:36). So too the Christian must offer his prayers according to the will of God. We do not always know what is God's will for us or for the people we pray for; but we have the joyful assurance that whatever is God's will for us will be done. At the same time, we are warned against the offering of prayers which we know will not be according to God's will; prayers for sinful or selfish motives, however much we may attempt to disguise them, are excluded.
But, if prayer is to be made according to God's will, why pray at all? Surely his will is going to be accomplished, whether or not we pray for it to be done? To speak in such terms is to assume that God's will must be understood in a static kind of way, as if God has made a detailed plan beforehand of all that is going to happen-including the fact that we are going to pray in a particular way and at a particular time. But while the Bible does speak of God's plan and purpose for the world, to speak in such deterministic terms is inconsistent with the freedom which the Bible itself assigns to God's children, and it wreaks havoc upon the biblical idea of the personal relationship which exists between God and his children. The point is rather that the believer must seek to submit his will to God's: "Your will be done" (Matthew 6:10). It is as we freely yield ourselves to God that he is able to accomplish his will through us and our prayers. In a very real sense, therefore, the accomplishment of God's will in the world does depend on our prayers. Through prayer we make ourselves instruments of God's will, and at the same time, in a manner that lies beyond human comprehension, he is able to act powerfully to answer our prayers. When we learn to want what God wants, we have the joy of receiving his answer to our petitions.
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