The Believer's Behaviour, A Guide

 

Titus 3New American Standard Bible (NASB)

Godly Living

3 Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, ² to malign no one, to be peaceable, gentle, showing every consideration for all men. ³ For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. ⁴ But when the kindness of God our Saviour and His love for mankind appeared, ⁵ He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, ⁶ whom He poured out upon us richly through Jesus Christ our Saviour, ⁷ so that being justified by His grace we would be made heirs ^[a]according to the hope of eternal life. ⁸ This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. ⁹ But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. ¹⁰ Reject a factious man after a first and second warning, ¹¹ knowing that such a man is perverted and is sinning, being self-condemned.

Personal Concerns

¹² When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I have decided to spend the winter there. ¹³ Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them. ¹⁴ Our people must also learn to engage in good ^[b]deeds to meet pressing needs, so that they will not be unfruitful.

¹⁵ All who are with me greet you. Greet those who love us in the faith.

Grace be with you all.

The IVP New Testament Commentary Series

The Church in the World (3:1-8)

Biblical Christians are by definition in a predicament. Christians must live in this world, but they are not of this world. As the Father sent Christ into this world to minister, so he sends believers to be ministers in the world (Jn 17:14-18).

Titus 2:1—3:8 is concerned with living in this world. The previous passage stresses engagement in the world, by enforcing Christian respectability in a way that shows sensitivity to accepted social rules and relationships. At this point the question of the Christian's general attitude toward all people and political institutions is raised. What is the Christian's obligation in relation to the world—that is, to its unbelieving inhabitants and its political structure? The early church had to deal with this question (1) because it was compelled by Christ's missionary mandate to reach the world with the gospel, a task that requires interaction, and (2) because the political system was generally opposed to the exclusive claims of Christianity.

What Paul has to say in Titus 3 is not new, but reflects agreement with both his own earlier thinking and that of 1 Peter 2:13-17. The instruction in 3:1-8 divides into three parts: verses 1-2 give the instructions; verses 3-7 give the theological foundation for the behaviour that is prescribed; and verse 8 adds a missionary motive.

Christian Living in the World (3:1-2)

Christian conduct outside of the church is to be sensitive in two directions, to government authorities (v. 1) and to all people (v. 2).

Paul's injunction to recognize the state is firmly embedded in the New Testament church's ethical code. Here we find a command common to other New Testament "household codes" at the head of a list of virtues (see 1 Tim 4:12; 6:11; 2 Tim 2:22; 3:10). It is likely that Paul and other New Testament writers drew on and adapted teaching from a common source to which the "household code" belonged (see on 1 Tim 2). This aspect of the teaching encouraged the church to respect the government; a form of the verb "to be subject to" is typical of this kind of teaching (Rom 13:1, 5; 1 Pet 2:13). Essentially, the instruction calls for Christians to participate in this level of the social structure (as far as possible) according to society's rules.

Participation as such takes two courses. "Obedience" is left unexplained, but presumably it corresponds to Romans 13:6 where a specific example of doing what is obligatory (paying taxes; in 1 Tim 2:2, obedience takes the form of praying for—and thereby expressing loyalty to—government leaders) underlines the need to do what the "system" requires. Subjection to the state—that is, adherence to and recognition of this institution—means obeying the rules.

Yet subjection also necessitates the more active expression of the Christian life which is (according to the early church's code) traditionally termed "doing good" (Rom 13:3; 1 Pet 2:15). This was the attitude of the respectable, loyal citizen. As with the other two passages cited and throughout the Pastorals, "doing good" is Christian existence portrayed in tangible ways in the life of the believer or the community (collectively) as the observable manifestation of the Holy Spirit. Paul has stressed in other contexts that this "expression of the Spirit" will include socially responsible behaviour (Tit 2; 1 Tim 2:8-15; 5:1-2, 9-14; 6:1-2).

At verse 2 the church's responsibility toward all people comes into view. The tradition seems to have influenced Paul here to connect this responsibility and the responsibility to the state (compare 1 Pet 2:13, 17). Essentially, the instructions advise the Cretan Christians to make as few waves as possible by living in a way that fosters good relations. In the area of speech, Christians are not to be known as those who slander others. Rather, in speech and conduct (that is, in the totality of life; see discussion at 1 Tim 4:12) they are to be known for peace-ableness, gentleness (NIV considerate) and meekness (humility) toward all people.

Misunderstanding these qualities leads to what has been called "doormat Christianity." But in reality they have nothing to do with passivity. Peace-ableness is a conscious mode of response that allows one to resist taking a violent course in difficult situations, often sacrificially, in order to save relationships. Gentleness (or consideration) is an attitude that quiets personal concerns to make room for the concerns of others. And meekness (humility) is that balanced perception of oneself that makes it possible to regard others as more important (compare Phil 2:3-4). In fact, the last two qualities describe Christlikeness, the basic disposition of Christ toward others (2 Cor 10:1; compare 1 Tim 3:3; 2 Tim 2:25). Paul's language portrays Christian living in relation to all people as reasoned forbearance in every aspect of life, the putting of the concerns of others ahead of one's own.

Salvation and Change (3:5-7)

Verses 5-7 explain in rich detail and from several perspectives the nature of the salvation that this event brought.

Salvation and God's mercy (3:5). First, the cause of our salvation is solely God's mercy. While from the standpoint of human need Jesus' crucifixion could be explained as "for our sins" (1 Cor 15:3), from the standpoint of God's love it was because of his mercy. This mercy of God is the equivalent of the loving-kindness of God that in the Old Testament (Hebrew hesed) formed the basis of the covenant relationship with Israel. Salvation in Christ has its origin in the very same place. It is God reaching toward humankind to put us into relation with himself, not (as the phrase not because of righteous things we had done shows) the reverse. Human effort is excluded: salvation is not something that a person can merit (Rom 3:21-28; Gal 3:3-9; Eph 2:8-9; 2 Tim 1:9).

Salvation and the Holy Spirit (3:5-6). Second, it is the Holy Spirit who applies salvation to us. But the three metaphors that occur in this connection—washing, rebirth and renewal—require a closer look. If you have been in the church for a while, you probably feel comfortable with such terms; they have become Christian jargon, and we hardly question their meaning. In fact, though, such words put off outsiders to the faith, and our frequent easy use of such jargon leaves them rightly wondering whether we really do understand what we believe.

A check of the commentaries confirms that the meanings of these words and their relationships are not settled matters. The main possibilities can be arranged as follows (see Dunn 1970:165-70 and Fee 1988:204-5).

1. through the washing of rebirth and (through) renewal by the Holy Spirit

2. through the washing that produces rebirth and renewal (the washing being) by the operation of the Holy Spirit

Salvation and history (3:6). Verse 6 spells out in greater detail the historical reference point of salvation alluded to in verse 4 (when . . . appeared). It consists of two things. First, the verb poured out takes the readers back to the description of the outpouring of the Spirit on the day of Pentecost (Acts 2:17-18, 33). Second, verse 6 brings the thought back to the work of Christ, through which God's plan became concrete reality. The phrase through Jesus Christ our Saviour is an abbreviation for Christ's historical ministry of teaching, healing, sacrificial death and resurrection, and its results (v. 5). As the preposition through indicates, it was this Person and his work that made possible the gift of the Holy Spirit (Jn 16:7; Acts 2:33).

Salvation and hope (3:7). What is the goal of God's redemptive work? It is eternal life (Rom 2:7; 5:21; 6:22-23; Gal 6:8). Through justification, the believer takes up the privileged position of an heir, as Paul often points out (Rom 3:24; 4:13-14; Gal 3:6-29; 4:6-7). The unique thing about God's family is that every Christian shares this position equally. None is entitled to a greater share than another, for the object of inheritance is eternal life (compare Mt 19:29; Lk 18:18). But the inheritance is yet to be received, so it remains an object of hope. Nevertheless, the certainty of God's past acts in Christ guarantees the certainty of what is still to be fully obtained (see above on 1:2).

Consequently, Christians can boldly live the kind of life prescribed in verses 1 and 2, because God has intervened in human history to bring about a change. The whole salvation complex—rebirth and renewal, justification and hope—is reality, grounded in the historical events of Christ's ministry and death/resurrection and in the outpouring of the Holy Spirit. But to experience the new reality, the believer must actively decide to step forward; the reality of the Christian possibility is not experienced through reciting a creed but by performing it in faith.

Confronting the False Teachers (3:9-11)

The sombre tone of these verses reflects the gravity of the situation that Titus faced in the Cretan churches. Paul focuses on the utter uselessness of the false teaching and the depravity of the heretics. Yet a note of hope, however muted, is sounded.

Paul's instruction in verse 9 is to refuse to enter into the false teachers' dialogue (see 1 Tim 4:7; 6:20). Apparently, the arcane nature of their doctrine, which, as genealogies and quarrels about the law suggest, built upon a novel use of the Old Testament (see on 1:14; 1 Tim 1:4 notes; 1 Tim 6:20), led to a great deal of bitter controversy. In fact, throughout the Pastoral Epistles it is controversy (see notes at 1 Tim 1:4) and strife (NIV arguments) that most typify the opponents and their false doctrine (1:10-12; 1 Tim 1:4-7; 6:3-5; 2 Tim 2:23). The final evaluation of the false message and its results as unprofitable and useless stands as the exact antithesis of genuine Christianity (profitable for everyone, v. 8)

The Bible Panorama

Titus 3

V 1–2: ACCEPT AUTHORITY Church members are to be told to accept lawful authority and to be ready to do good works. They must live peaceably and gently, speaking no evil and showing humility to all men.

V 3–8: CONVERSION CONDUCT Paul reminds Titus of the shameful and wicked ways that he and they lived before coming to know Christ. But God’s kindness and love in Christ have changed that, through His mercy, His cleansing and the work of His Holy Spirit in response to faith in Jesus Christ. Because of God’s grace, which has justified repentant sinners, they should now maintain good works, and Titus must teach this because it is good and profitable for them all.

V 9–11: DAMAGING DIVISIONS Foolish disputes and unprofitable discussions which are going nowhere, and lead to strife, are to be avoided. A person causing division is to be warned twice only. If he still continues in his selfishness and sin, he is then to be rejected. The implication is that church discipline should then exclude him until repentance and faith are manifested.

 V 12–14: SUPPORTING SAINTS Paul looks forward to a visit from Titus soon, and briefs him on the itineraries of some of his co-labourers in the gospel. He urges Titus to make sure that God’s saints are supported in their needs, lacking nothing. The church people must also maintain good works to meet their needs, and thus be fruitful.

V 15: GRACIOUS GREETINGS Again, Paul ends one of his letters by sending the greetings of all with him and asking Titus to greet all who love him in the faith. They need what he wants for them, namely God’s grace.

Dictionary of Bible Themes

5769 behaviour

A person’s actions or way of life. Good behaviour will not earn salvation, but believers must practise good behaviour in accordance with Scripture as evidence of their conversion. Scripture stresses that bad behaviour is inconsistent with Christian faith and urges believers to mend their ways.

Examples of good behaviour

Ge 6:22; Lk 1:6 See also Ge 5:24; 2Ki 18:3; Job 1:8; Jn 1:47; 3Jn 3,5-6,12

Examples of bad behaviour

1Ki 16:30 See also Ge 4:8; Ge 6:5; 1Sa 25:3; 2Ti 4:14; 3Jn 9-10

Good behaviour towards God is commanded

Ex 20:2-11 pp Dt 5:6-15

Obedience to God’s word Ps 1:2 See also Ps 19:7-11; Ps 119:1-4

Good behaviour towards other people is commanded

1Pe 2:12 See also Ex 20:12-17 pp Dt 5:16-21; Ps 15:1-5; Pr 12:2 Pr 10:1-31:31 contains much wisdom concerning good and bad behaviour; Mt 5:21-24

Good behaviour does not earn salvation

Ro 3:20; Tit 3:5 See also Gal 2:15-16; Eph 2:8-9; Php 3:9

Good behaviour confirms a believer’s profession of faith

Jas 2:14-19; 2Pe 1:5-11 See also Mt 7:16-20 pp Lk 6:43-45

Obedience to Jesus Christ and his teachings Mt 7:24-25 pp Lk 6:47-48 See also Jn 14:15,23; Jn 15:10; Col 3:16

A believer has died to sin and is alive to God Ro 6:11-14 See also Ro 6:2,19; Gal 5:16,24-25; Eph 4:22-24; Col 3:1,5,9-10; 1Th 5:5-8

More on Christian Behaviour

Yours by His Grace for the sake of His Gospel, His Church and His Kingdom

Blair Humphreys

Southport, Merseyside , England

19^th August 2015

The Man in the High Castle: Official Trailer – What If?

Church stands by US jet row pastor Creflo Dollar's Scotland visit

 
 Creflo Dollar.



A TV preacher who urged his American flock to help him buy a $65 million private jet is ploughing on with a summer visit to Scotland - despite a growing clamour for the trip to be cancelled. 

Televangelist Creflo Dollar is due to appear in Edinburgh, Aberdeen and Glasgow this June as part of a whistle-stop tour of the country organised by the “contemporary apostolic movement” Destiny Evangelical Church. 

The US pastor has previously come under fire for his lavish lifestyle amid reports he owns Rolls-Royces, a private jet and real estate worth millions. 

But his Scottish engagements have attracted a hail of criticism from one church leader who has urged the Destiny Church to “withdraw its invitation”.

The Free Kirk’s Moderator Rev David Robertson has sent a personal letter to Destiny Church as his looked to escalate his opposition to the events.

Dundee-based Mr Robertson said: “To Destiny and others who have invited Dollar, in the name of God and for the sake of Christ, withdraw your invitation.


“If you really care about the Gospel in Scotland take courage and turn away from this false teaching.

 

One of 6 Campuses of  Destiny Church, Glasgow

More on this story from the Glasgow Herald Newspaper

Read more on Destiny Church

Read more on Creflo Dollar

Read more on the “ Contemporary Apostolic Movement”

Words for The Wise, Romans 8 (The Voice) For I'm persuaded

Romans 8 The Voice (VOICE)

8 Therefore, now no condemnation awaits those who are living in Jesus the Anointed, the Liberating King, 2 because when you live in the Anointed One, Jesus, a new law takes effect. The law of the Spirit of life breathes into you and liberates you from the law of sin and death. 3 God did something the law could never do. You see, human flesh took its toll on God’s law. In and of itself, the law is not weak; but the flesh weakens it. So to condemn the sin that was ruling in the flesh, God sent His own Son, bearing the likeness of sinful flesh, as a sin offering. 4 Now we are able to live up to the justice demanded by the law. But that ability has not come from living by our fallen human nature; it has come because we walk according to the movement of the Spirit in our lives.

5 If you live your life animated by the flesh—namely, your fallen, corrupt nature—then your mind is focused on the matters of the flesh. But if you live your life animated by the Spirit—namely, God’s indwelling presence—then your focus is on the work of the Spirit. 6 A mind focused on the flesh is doomed to death, but a mind focused on the Spirit will find full life and complete peace. 7 You see, a mind focused on the flesh is declaring war against God; it defies the authority of God’s law and is incapable of following His path. 8 So it is clear that God takes no pleasure in those who live oriented to the flesh.

The power of sin and death has been eclipsed by the power of the Spirit. The Spirit breathes life into our mortal, sin-infested bodies—thanks to what Jesus has done for us. By sending His Son in “the likeness of sinful flesh,” God judges sin finally and completely. The sins of the world are concentrated and condemned in the flesh of Jesus as He hangs on the cross. So now there is no condemnation remaining for those who’ve entered into the life, death, and resurrection of Jesus.

9 But you do not live in the flesh. You live in the Spirit, assuming, of course, that the Spirit of God lives inside of you. The truth is that anyone who does not have the Spirit of the Anointed living within does not belong to God. 10 If the Anointed One lives within you, even though the body is as good as dead because of the effects of sin, the Spirit is infusing you with life now that you are right with God. 11 If the Spirit of the One who resurrected Jesus from the dead lives inside of you, then you can be sure that He who raised Him will cast the light of life into your mortal bodies through the life-giving power of the Spirit residing in you.

As Paul ponders the story of redemption, he finds in the family unit a beautiful image of what salvation means. Those who enter into God’s salvation are adopted into God’s family. Before we receive the gift of God’s grace, we are homeless orphans searching for some place to belong. But now all that has changed. The Father reaches out through His Son to all those orphaned by sin and death, and He brings them into His family. We are adopted into His forever family and fully enfranchised as His heirs.

12 So, my brothers and sisters, you owe the flesh nothing! You do not need to live according to its ways, so abandon its oppressive regime. 13 For if your life is just about satisfying the impulses of your sinful nature, then prepare to die. But if you have invited the Spirit to destroy these selfish desires, you will experience life. 14 If the Spirit of God is leading you, then take comfort in knowing you are His children. 15 You see, you have not received a spirit that returns you to slavery, so you have nothing to fear. The Spirit you have received adopts you and welcomes you into God’s own family. That’s why we call out to Him, “Abba! Father!” as we would address a loving daddy. 16 Through that prayer, God’s Spirit confirms in our spirits that we are His children. 17 If we are God’s children, that means we are His heirs along with the Anointed, set to inherit everything that is His. If we share His sufferings, we know that we will ultimately share in His glory.

18 Now I’m sure of this: the sufferings we endure now are not even worth comparing to the glory that is coming and will be revealed in us. 19 For all of creation is waiting, yearning for the time when the children of God will be revealed. 20 You see, all of creation has collapsed into emptiness, not by its own choosing, but by God’s. Still He placed within it a deep and abiding hope 21 that creation would one day be liberated from its slavery to corruption and experience the glorious freedom of the children of God. 22 For we know that all creation groans in unison with birthing pains up until now. 23 And there is more; it’s not just creation—all of us are groaning together too. Though we have already tasted the first fruits of the Spirit, we are longing for the total redemption of our bodies that comes when our adoption as children of God is complete— 24 for we have been saved in this hope and for this future. But hope does not involve what we already have or see. For who goes around hoping for what he already has? 25 But if we wait expectantly for things we have never seen, then we hope with true perseverance and eager anticipation.

26 A similar thing happens when we pray. We are weak and do not know how to pray, so the Spirit steps in and articulates prayers for us with groaning too profound for words. 27 Don’t you know that He who pursues and explores the human heart intimately knows the Spirit’s mind because He pleads to God for His saints to align their lives with the will of God? 28 We are confident that God is able to orchestrate everything to work toward something good and beautiful when we love Him and accept His invitation to live according to His plan. 29-30 From the distant past, His eternal love reached into the future. You see, He knew those who would be His one day, and He chose them beforehand to be conformed to the image of His Son so that Jesus would be the firstborn of a new family of believers, all brothers and sisters. As for those He chose beforehand, He called them to a different destiny so that they would experience what it means to be made right with God and share in His glory.

31 So what should we say about all of this? If God is on our side, then tell me: whom should we fear? 32 If He did not spare His own Son, but handed Him over on our account, then don’t you think that He will graciously give us all things with Him? 33 Can anyone be so bold as to level a charge against God’s chosen? Especially since God’s “not guilty” verdict is already declared. 34 Who has the authority to condemn? Jesus the Anointed who died, but more importantly, conquered death when He was raised to sit at the right hand of God where He pleads on our behalf. 35 So who can separate us? What can come between us and the love of God’s Anointed? Can troubles, hardships, persecution, hunger, poverty, danger, or even death? The answer is, absolutely nothing. 36 As the psalm says,

On Your behalf, our lives are endangered constantly;

    we are like sheep awaiting slaughter.[a] 37 But no matter what comes, we will always taste victory through Him who loved us. 38 For I have every confidence that nothing—not death, life, heavenly messengers, dark spirits, the present, the future, spiritual powers, 39 height, depth, nor any created thing—can come between us and the love of God revealed in the Anointed, Jesus our Lord.

NIV Application Commentary

Romans 8:38-39

Paul concludes his celebration of God’s love for us in Christ with his own personal testimony: “I am persuaded.…” The list following is arranged in four pairs, with “powers” thrown in between the third and fourth pair. We can easily “over interpret” such a list, insisting on a precision of definitions that misses the point of Paul’s rhetoric. In general, however, “death” and “life” refer to the two basic states of human existence. “Angels” and “demons” (archai, i.e., “rulers,” which Paul uses to denote evil spiritual beings [see Eph. 6:12; Col. 2:15]) summarize the entirety of the spiritual world.

A few interpreters take “present things” and “coming things” (lit. trans.) as spiritual beings too, but evidence is lacking for these as such titles. Probably Paul chooses to summarize all of history, along with the people and events it contains, in a temporal perspective. It is not clear why Paul disrupts his neat parallelism with the word “powers” at this point, but the word refers again to spiritual beings (1 Cor. 15:24; Eph. 1:21).

“Height” and “depth” are the most difficult of the pairs of terms to identify. Since these words were applied to the space above and below the horizon, and since ancient people often invested celestial phenomena with spiritual significance, Paul may be referring to spiritual beings again. Yet Paul uses similar language in Ephesians 3:18 in a simple spatial sense. Thus, perhaps, he chooses yet another way of trying to help us understand that there is nothing in all the world—whether we are dead or alive, whether they are things we now face or things we will face in the future, whether they are above us or below us—that can separate us from the “love of God that is in Christ Jesus our Lord.” As the chapter began with “no condemnation” (Rom. 8:1), so it ends with the bookends of “no separation” (8:35, 39).

Dictionary of Bible Themes

5110 Paul, teaching of

Paul’s understanding of the Christian life was dominated by the importance of Jesus Christ’s death and resurrection, by means of which he saw God as having acted decisively to redeem the world. Paul emphasised that Jews and Gentiles alike are justified by faith, and share together in the glorious new era of the Holy Spirit, which is to be consummated at Christ’s return.

The redeeming work of Jesus Christ

God’s work of redemption in Jesus Christ’s death and resurrection Ro 3:25 See also Ro 8:3-4; 2Co 5:18-19; Col 1:21-22

Jesus Christ as substitute, exchanges places with the sinner 2Co 5:21 See also Gal 3:13-14; Gal 4:4-5

Jesus Christ reverses the effects of Adam’s sin 1Co 15:21-22 See also Ro 5:12-19

The death and resurrection of Jesus Christ mark the beginning of God’s new order

New life comes through the death and resurrection of Jesus Christ Gal 2:20 See also 2Co 5:16-17; Eph 2:4-7; Col 2:13

Jesus Christ’s death and resurrection are the basis for a new moral life Ro 6:11-13 See also Ro 6:1-7; 2Co 5:15; Col 2:20-3:11

Those who participate in God’s new order are “in Christ” 1Co 1:30 See also Ro 8:1-2; Eph 1:3-14 Paul extends the scope of the phrase “in Christ” to include believers, their activity, and the salvation they have received.

Both Jews and Gentiles are justified by faith

Paul stresses that salvation is by grace through faith alone Eph 2:8-9 See also Ro 3:21-26; Ro 4:16; Ro 5:1-2

Jewish works of the law have no role in salvation Gal 2:15-16 See also Ro 4:13-15; Ro 9:30-10:4; Gal 3:6-14; Php 3:8-9

Both Jews and Gentiles are united in the one body of Christ 1Co 12:13 See also Gal 3:26-28; Eph 2:14-18; Eph 3:6

The Holy Spirit

His indwelling is an integral part of Christian experience Ro 8:9 See also Ac 19:1-7; Gal 3:2-5 Paul’s questions suggest that he identifies receiving the Spirit with becoming a Christian.

He equips the church with gifts 1Co 12:1-11 See also 1Co 14:1-33

He enables believers to relate to God as Father Gal 4:6-7 See also Ro 8:14-17; Eph 2:18

He guides believers into a right understanding of the law Ro 7:6 See also Ro 2:29; Ro 8:3-4; 2Co 3:3,6

He overcomes believers’sinful human nature Ro 8:13 See also Ro 8:5-8; Gal 5:16-25; Gal 6:8

He is the guarantee of eternal life Ro 8:11 See also Ro 8:23; 2Co 5:4-5; Eph 1:13-14

The return of Jesus Christ

Paul lived in the hope of the forthcoming personal return of the risen Christ Php 3:20-21 See also 1Co 15:22-28; 1Th 4:14-17; 2Th 1:6-10

Believers are to be raised with Christ upon his return 1Th 4:14 See also 1Co 15:12-23

The whole created order will be renewed at the return of Jesus Christ Ro 8:19-21 See also Eph 1:9-10

Elevation Worship - Resurrecting (Live)

Jesus Culture - Alive In You (Live/Lyrics And Chords) ft. Kim Walker-Smith

China use's it's Fisherman to expand it's terrorital claims to the South China Sea

 

 TANMEN, China — In the disputed waters of the South China Sea, fishermen are the wild card.

China is using its vast fishing fleet as the advance guard to press its expansive territorial claims in the South China Sea, experts say. That is not only putting Beijing on a collision course with its Asian neighbors, but also introducing a degree of unpredictability that raises the risks of periodic crises.

In the past few weeks, tensions have flared with Indonesia, Malaysia and Vietnam as Chinese fishermen, often backed up by coast guard vessels, have ventured far from their homeland and close to other nations’ coasts. They are just the latest conflicts in China’s long-running battle to expand its fishing grounds and simultaneously exert its maritime dominance.

Read more from the Washington Post