Life after death

Outside of the twelve apostles that were Jesus’ constant companions during his three year ministry on earth, there are only a few people mentioned in the Bible that were close to him. One family in particular is mentioned in John’s gospel as being among Jesus’ closest friends. John tells us, “Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. So the sisters sent to him, saying, Lord, he whom you love is ill” (John 11:1-3). The love that Jesus had for Lazarus came from his heart and had to do with a personal attachment that had been formed between the two men. The Greek word that is translated love, phileo (ful-ehˊ-o) represents “tender affection” (G5368). John went on to say, “Now Jesus loved Martha and her sister and Lazarus. So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. Then after this he said to the disciples, ‘Let us go to Judea again.’ The disciples said to him, ‘Rabbi, the Jews were just now seeking to stone you, and are you going there again?’” (John 11:5-8). The Greek word that John used in this instance that is translated love is agapao (ag-ap-ahˊ-o). The distinction between the two kinds of love that Jesus had for Mary and Martha and their brother Lazarus are more evident in Jesus’ conversation with Peter after he had denied the Lord (John 21:15-17). The context itself indicates that agapao, which is used in the first two questions that Jesus asked Peter, suggests the ‘love’ that values and esteems (cf. Revelation 12:11). It is an unselfish ‘love,’ ready to serve. The use of phileo in Peter’s answers and the Lord’s third question, conveys the thought of cherishing the Object above all else, of manifesting an affection characterized by constancy, from the motive of the highest veneration” (G5368). It was a deliberate assent of Jesus’ will as a matter of principle, duty and propriety rather than a desire to preserve Lazarus’ life that caused Jesus to respond to Mary and Martha’s request for him go to Judea in spite of the risk that it imposed to his own life. Jesus told his disciples, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it” (John 11:4).

Jesus explained Lazarus’ situation to his disciples in John 11:11-16. It states:

After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” The disciples said to him, “Lord, if he has fallen asleep, he will recover.” Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. Then Jesus told them plainly, “Lazarus has died, and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”

Jesus compared Lazarus’ death to falling asleep in order to make it clear to his disciples that Lazarus had not gone beyond a point of no return. The Greek word that is translated death in John 11:13, thanatos (thanˊ-at-os) “has the basic meaning of separation of the soul (the spiritual part of man) from the body (the material part), the latter ceasing to function and turning to dust…Death is the opposite of life; it never denotes nonexistence. As spiritual life is conscious existence in communion with God, so spiritual death is conscious existence in separation from God” (G2288).

The thing that Jesus wanted his disciples to believe was that physical death does not separate us from God. The Apostle Paul said of God’s everlasting love, “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:38). Jesus told his disciples that he was glad that he was not there when Lazarus died, “so that you may believe” (John 11:15). The Greek word that is translated believe, pisteuo (pist-yooˊ-o) means “to have faith” (G4100). Hebrews 11:1 tells us that “faith is the assurance of things hoped for, the conviction of things not seen.” When we are convicted of things not seen, we are either shown to be wrong, convinced of our error or given proof that we are right (G1650). Faith enables us to have an accurate perception of what is going on in the spiritual realm.

When Jesus arrived in Bethany, John tells us:

Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask from God, God will give you.” Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection on the last day.” Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?” She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.” (John 11:21-27)

Martha’s attention was focused on the fact that her brother’s physical life had been cut short and she expressed her disappointment that Jesus hadn’t done something about it. Jesus redirected Martha’s attention to the eternal state of her brother’s soul. Jesus told Martha, “Your brother will rise again” (John 11:23), meaning that Lazarus was born again and therefore, would experience a restoration of his physical life at some point in the future (G450). Martha acknowledged this when she said, “I know that he will rise again in the resurrection on the last day” (John 11:24), but Jesus wanted Martha to realize that Lazarus was still living, even though he wasn’t physically present with them.

Luke’s gospel contains a story that Jesus told to illustrate life after death. It states:

“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” (16:19-31)

The place that Jesus described, Hades was known as the place of punishment, the abode or world of the dead. “According to the notions of the Hebrews, hades was a vast subterranean receptacle where the souls of the dead existed in a separate state until the resurrection of their bodies. The region of the blessed during this interval, the inferior paradise, they supposed to be in the upper part of this receptacle; while beneath was the abyss or Gehenna” (G86). When Jesus was dying on the cross, he told the criminal hanging next to him who asked to be remembered when he came into his kingdom, “Truly, I say to you, today you will be with me in Paradise” (Luke 23:42-43). After he was resurrected, Jesus ascended into heaven (Luke 24:51) and shortly before his death, Jesus assured his disciples that they would eventually join him there. Jesus said, “If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also” (John 14:2-3).

In Jesus’ story, the rich man asked Abraham to send Lazarus to his brothers to warn them about the torment they were going to experience in Hades. “Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead’” (Luke 16:30-31). In this statement, Jesus made it clear that hearing, or you might say paying attention to what God says, is a prerequisite of faith. Paul told the Romans, “So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). The Greek word that is translated convinced, peitho (piˊ-tho) “in the active voice, signifies ‘to apply persuasion, to prevail upon or win over, to persuade’ bringing about a change of mind by the influence of reason or moral considerations…It also means ‘to persuade, to win over,’ in the passive and middle voices, ‘to be persuaded, to listen to, to obey’” (G3982). Believing in God and trusting in God are not exactly the same things. When Jesus said, “Whoever believes in me though he die, yet shall he live” (John 11:25), he used the Greek word pisteuo. “Peitho and pisteuo, ‘to trust,’ are closely related etymologically; the difference in meaning is that the former implies obedience that is produced by the latter, cf. Hebrews 3:18-19, where the disobedience of the Israelites is said to be the evidence of their unbelief. Faith is of the heart, invisible to men; obedience is of the conduct and may be observed. When a man obeys God he gives the only possible evidence that in his heart he believes God. Of course it is persuasion of the truth that results in faith (we believe because we are persuaded that the thing is true, a thing does not become true because it is believed), but peitho, in New Testament suggests an actual and outward result of the inward persuasion and consequent faith” (G3982).

Jesus told Martha, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die” and then, he asked her, “Do you believe this?” (John 11:25-26). Martha believed that Jesus was the Messiah, but she hadn’t yet gone so far as to put her trust in him. Jesus dealt with this issue when he instructed Martha to have the stone taken away from her brother’s tomb. John 11:38-44 states:

Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” When he had said these things, he cried out with a loud voice, “Lazarus, come out.” The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”

Jesus used the Greek word pisteuo when he told Martha that if she believed, she would see the glory of God (John 11:40) indicating that Martha may not have actually been saved prior to her brother’s death. Martha knew in her head that Jesus was the Messiah (John 11:27), but might not yet have been persuaded to the point that she had actually put her trust in him for salvation.

John tells us that before Jesus commanded Lazarus to come out of the grave, “he lifted up his eyes and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me’” (John 11:41-42). What was going on between Jesus and his Father was a visible display of their cooperative effort to persuade the people standing around that Jesus was in fact “the resurrection and the life” (John 11:25) and because of that, even though Lazarus was physically dead, he was spiritually still alive. It seems that Jesus’ ability to raise Lazarus from the dead was somehow being hindered by the unbelief of the people standing around. It’s possible that belief and unbelief are somewhat like opposing forces that compete against each other to determine the outcome of a situation. When Jesus told a man that wanted him to cast a demonic spirit out of his son, “All things are possible for one who believes” (Mark 9:23), the man responded, “I believe; help my unbelief!” (Mark 9:24). The Greek word that is translated help, boetheo (bo-ay-thehˊ-o) means “to aid or relieve” (G997). The boy’s father had faith (I believe), but his unbelief was counteracting it and needed to be dealt with in order for Jesus to heal his son.

One of the biggest hindrances to the Jews accepting Jesus as their Savior was that they didn’t understand how things worked in the spiritual realm and therefore, couldn’t comprehend how a person could be “born again” (John 3:3-4). Jesus told a man named Nicodemus, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (John 3:6-8). Jesus indicated that the sound of the wind is evidence of its presence. Even though it’s invisible, wind exists and can be detected by its sound. When God the Father testified to Jesus’ identity, he did so with his voice. Matthew 3:16-17 states, “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased.’” Likewise, at Jesus’ transfiguration, Matthew indicated “a bright cloud overshadowed them, and a voice from the cloud said, ‘This is my beloved Son, with whom I am well pleased; listen to him’” (Matthew 17:5).

Jesus referred to himself as the good shepherd and told the Jews, “The sheep hear his voice, and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers” (John 10:3-5). Jesus’ emphasis of the sheep knowing the shepherd by his voice suggests that spiritual connections are formed through vocal interaction. Jesus often used the statement, “He who has ears, let him hear” (Matthew 13:43) to draw attention to the spiritual truths in his lessons and distinguished believers from unbelieves by stating, “Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God” (John 8:47). The Greek word that is translated words, rhema (hrayˊ-mah) refers particularly to “a word as uttered by a living voice; a saying, speech, or discourse” (G4487).

After Jesus instructed Martha to take the stone away from Lazarus’ tomb, John tells us:

So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” (John 11:41-42).

Jesus wanted everyone to know that God could see and hear what was going on at Lazarus’ tomb. By looking up to heaven and praying out loud to his Father, Jesus shifted the focus of everyone’s attention to what was going on in the spiritual realm. John went on to say:

When he had said these things, he cried out with a loud voice, “Lazarus, come out.” The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.” (John 11:43-44)

Lazarus’ response to Jesus’ command demonstrated that he was able to hear what he said to him. It seems likely that Jesus intentionally used a voice command to bring Lazarus back from the dead to show everyone that even though he had died, Lazarus was still spiritually connected to Jesus. Before they left for Bethany, Jesus told his disciples, “Our friend Lazarus has fallen asleep, but I go to awaken him” (John 11:11). Jesus was speaking in a figurative sense when he said he was going to wake Lazarus up, but when Jesus cried out to him with a loud voice (John 11:43) Lazarus was not actually dead; his soul was just temporarily separated from his body.

Paradise

The first Hebrew word that appears in the Bible, re’shiyth (ray-sheeth’) is translated “in the beginning” (Genesis 1:1), but it’s literal meaning is “the first, in place, time, order or rank” (H7225). Re’shiyth corresponds to the temporal aspect of starting something new or expressing oneself through a willful act. It says in Genesis 1:1, “In the beginning, God created the heavens and the earth.” What this means is that at some specific point in time, when time actually first started to exist, the first thing God ever did was to create the visible sky and the air we breathe, as well as, the invisible heaven where he lives and a planet that he named Earth (Genesis 1:10). The Hebrew word translated created in Genesis 1:1, bara’ (baw-raw’) can only be associated with God because “Only God can ‘create’ in the sense implied by bara’. The verb expresses creation out of nothing, an idea seen clearly in the passages having to do with creation on a cosmic scale” (H1254).

Genesis 1:2 records the state of Earth when it was first created. It says, “The earth was without form, and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.” The Hebrew terms that are translated “without form,” (H8414) “void,” (H922) and “darkness” (H2822) all suggest that Earth was in a negative state before God caused life to exist. It could be that the natural state of the universe is desolation and waste unless or until God intervenes. It says in Genesis 1:2 that “the Spirit of God” was hovering over the waters that covered the entire planet. The Hebrew word translated hovering, rachaph (raw-khaf’) means “to brood” (H7363), inferring that God wasn’t happy with the situation on Earth and was contemplating what to do about it before he took action.

The first six days of recorded history depict what took place when God transformed the Earth into a paradise where mankind could enjoy the fruits of his labor. It is important to note that the things that took place in the first six days, which are recorded in Genesis 1:3-27, don’t have anything to do with the creation of Earth, but only what God did to cause life to exist on our planet. The difference between what happened when God created the universe and what he did to cause life to exist afterward is that we don’t know how God created the universe out of nothing, but we do know that life came into existence by way of God’s spoken words. Genesis 1:3 states, “And God said, ‘Let there be light,’ and there was light.”

The unusual thing about the light that God caused to exist on day one was that it didn’t come from the sun, moon, or stars. These things weren’t brought into existence until day four (Genesis 1:14-19). The initial source of light in the universe was God himself. Revelation 21:23 indicates there will come a time in the future when the sun and moon will no longer be needed on Earth “for the glory of God gives it light, and its lamp is the Lamb.” God’s glory is associated with his attributes and power as revealed through creation (G1391). God’s superior power and position is attested to in Psalm 148 which illustrates the grandeur of God’s creative work and shows us that the purpose of everything that exists is to glorify God. It says, “Let them praise the name of the LORD! For he commanded and they were created. And he established them forever and ever; he gave a decree, and it shall not pass away” (Psalm 148:5-6).

The Hebrew word that is translated established in Psalm 148:6, ‘amad (aw-mad’) refers to something or someone that is meant to worship God. The changeless and immovable nature of things that ‘amad alludes to is associated with “the changelessness of ever-existing being, a quality that only God has in himself” (H5975). One way to look at ‘amad’s connection with creation would be to see that God’s eternal existence requires that other things also exist eternally. God’s original plan was to create an eternal paradise that would accommodate his own and mankind’s need for a place to live forever (Ephesians 1:9). The heavens and the earth were designed by God to be eternal dwelling places or houses where he and man would always co-exist (Ephesians 1:14).

The Apostle Paul’s letter to the Ephesians began with a description of the spiritual blessings that every believer in Jesus Christ receives. Paul stated, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the beloved” (Ephesians 1:3-6). Paul indicated that God selected everyone that would receive his gift of salvation or eternal life through Jesus Christ before the foundation of the world. In other words, God’s plan of salvation was set in motion before there was ever a need for it from a human perspective. God’s primary objective was to have a family that would exist eternally.

Adam and Eve could have fulfilled God’s objective of having an eternal family if they had never sinned. Genesis 2:15-17 states, “The LORD God took the man and put him in the garden of Eden to work it and keep it. And the LORD God commanded the man, saying, ‘You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.'” God’s original commandment to man was meant to protect him from the effects of sin; separation from God and spiritual as well as physical death. The reason why the consequences of the original sin were so severe was probably because God allowed Adam to exercise his free will and therefore, to disassociate or essentially to disconnect himself spiritually from his creator. God told Adam that he would die if he ate from the tree of the knowledge of good and evil (Genesis 2:16-17) and it was his responsibility to share that information with Eve. It’s possible that Adam didn’t tell Eve exactly what God said or that she didn’t fully comprehend what death meant, but she was still accountable to God for her sin.

Psalm 148:11-13 indicates that everyone is expected to honor God and to submit themselves to his will. The psalmist stated, “Kings of the earth and all peoples, princes and all rulers of the earth! Young men and maidens together, old men and children! Let them praise the name of the LORD, for his name alone is exalted; his majesty is above the earth and heaven.” The Hebrew word translated majesty in this passage, howd (hode) refers to the superior power and position of kings. In every use of the word howd “the one so described evokes a sense of amazement and satisfaction in the mind of the beholder” (H1935).

Genesis 1:26 indicates that man was made in God’s image. It states, “Then God said, ‘Let us make man in our image, after our likeness. And let him have dominion over the fish of the sea and over the birds of heavens and over the livestock and over all the earth and every creeping thing that creeps on the earth.” The Hebrew word translated likeness, demuwth (dem-ooth’) “signifies the original after which a thing is patterned” (H1823). Adam was not a clone of God, but his physical appearance may have resembled Jesus’ who was the exact representation of God in the form of a man. The Hebrew word translated image in Genesis 1:26, tselem (tseh’-lem) signifies a replica or statue (H6754). What this might suggest is that when God formed Adam out of the dust, he was in a sense making an image of himself, somewhat like a self-portrait that captures the essential physical characteristics that make identification possible.

The glory of God was not transferred to Adam, but it is implied through his action of creating man in his own image that God wanted to share his power and position with mankind. God said that Adam was to have dominion over every living thing (Genesis 1:28). The Hebrew word translated dominion, radah (raw-daw’) means to tread down or subjugate (H7287). One of the things that differentiated Adam from the rest of God’s creation was that he was given a free will, meaning he could decide for himself what he wanted to do. The only restriction God placed on Adam was that he could not eat the fruit of the tree of the knowledge of good and evil (Genesis 2:17). Adam was forbidden to eat from this particular tree because eating its fruit would give him the experience of evil, and therefore, the knowledge of both good and evil (H3045).

The Hebrew word translated evil in Genesis 2:9, ra’ “combines together in one the wicked deed and its consequences. It generally indicates the rough exterior of wrongdoing as the a breach of harmony, and a breaking up what is good and desirable in man and in society. While the prominent characteristic of the godly is lovingkindness (H2617), one of the most marked features of the ungodly man is that his course is an injury both to himself and to everyone around him” (H7451). God’s plan of salvation was put in place before the foundation of the world to counterbalance the effects of humans’ sinful nature. Paul told the Ephesians that God in his insight and wisdom knew that mankind would fail and made a way for everyone to be redeemed through the blood of Jesus Christ (Ephesians 1:7-8). According to this plan, God intends to unite all things in heaven and things on earth to Christ at the end of time (Ephesians 1:10).

According to the Apostle Paul, God’s provision of salvation was set forth “according to the riches of his grace, which he lavished on us” (Ephesians 1:7-8). God’s grace is his unmerited favor that manifests itself as “the divine influence upon the heart, and its reflection in the life” (G5485). Although grace is related to sins and is the attribute of God that they evoke, “God’s eleos (H1656), the free gift for the forgiveness of sins, is related to the misery that sin brings. God’s tender sense of our misery displays itself in his efforts to lessen and entirely remove it — efforts that are hindered and defeated only by man’s continued perverseness.” Grace is activated in an individual’s life through belief. Paul said of Jesus, “In him you also, when you heard the word of truth, the gospel of your salvation and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Ephesians 1:13-14).

It is possible that if Adam had been left alone in the garden of Eden, sin would not have entered into the paradise that God created on Earth, but God said that it wasn’t good for Adam to be alone, so he created “him a helper fit for him” (Genesis 1:18). Adam and Eve were created by God as distinctly different individuals with the intention that they would be joined together into a single entity that he referred to as the flesh. In order for them to accurately represent God, there needed to be “a loving unity of more than one person” (H6754). The way this unity was to take place was through a process of leaving and cleaving. It says in Genesis 2:24, “Therefore a man shall leave his father and mother and hold fast to his wife and they shall become one flesh.” Jesus reiterated the importance of leaving and cleaving in his teaching about divorce and added, “What therefore God has joined together, let not man separate” (Matthew 19:6).

The Greek word translated joined together is derived from the words zeugos (dzyoo’-gos) which means a couple or a pair of anything (G2201) and sun (soon) which denotes union by association or companionship (G4682). Adam and Eve were created by God to be constant companions that were inseparable for life. It says in Genesis 2:25 that “the man and his wife were both naked and were not ashamed.” Perhaps the most important aspect of the paradise that God created for mankind was that there wasn’t supposed to be any shame or feelings of worthlessness in it. Nudity was the natural state of man and was probably meant to reveal the beauty of the human body as a tribute to God’s masterful creation, somewhat like how the Mona Lisa reflects Leonardo De Vinci’s remarkable talent.

The fact that Earth existed as a desolate, barren planet before it was transformed into a magnificent world where beauty and life were possible suggests that God always meant to transform lives rather than make them perfect to start out with. We know that God planned in advance to save mankind (Ephesians 1:4) and expected to recreate the world that he initially established (Revelation 21:1). What this means for us is that we have to accept that we need God’s help to make things right. Paul prayed for the Ephesians “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him” (Ephesians 1:17). Paul’s prayer alludes to the fact that Jesus made it possible for Christians to have the knowledge of good and evil without the punishment that goes along with it.

Paul’s prayer identified God as the source of enlightenment. Paul prayed that the Ephesians would have the eyes of their hearts enlightened and would know the hope to which God had called them” (Ephesians 1:18). The Greek word translated enlightened, photizo (fo-tid’-zo) means to shed rays, i.e. to shine or to brighten up (G5461). Photizo is also translated as give light and bring to light. Having our hearts enlightened means that we are able to understand God’s word and can apply it to our own individual circumstances. Paul’s statement about knowing the hope to which God has called us is most likely a reference to accepting God’s gift of salvation, indicating that Paul wanted the Ephesians to become believers.

Paul was convinced that God was able to and would save anyone that wanted to have a relationship with him. Paul’s reference to “the immeasurable greatness of his power toward us who believe” (Ephesians 1:19) emphasized that God has no limitations when it comes to saving people. Paul said, “everyone who calls on the name of the Lord will be saved” (Romans 10:13) and also indicated that Jesus was given “all rule and authority and power and dominion” (Ephesians 1:21). Paul described Jesus as “the last Adam” and said that he “was made a quickening spirit” (1 Corinthians 15:45). What Paul probably meant by that was that Jesus was able to undo the effects of the original sin. As a result of being born again, anyone who wants to can go to heaven and have fellowship with God. Paul stated, “As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Corinthians 15:48-49).

If you would like to have a relationship with God, you can do so by simply praying this prayer and meaning it in your heart:

Dear Lord Jesus, I know that I am a sinner, and I ask for your forgiveness. I believe you died for my sins and rose from the dead. I turn from my sins and invite you to come into my heart and life. I want to trust you and follow you as my Lord and Savior.

If you prayed this prayer, please take a moment to write to me at calleen0381@gmail.com and let me know about your decision.

God bless you!