The blood of Jesus.....Why plead his blood..?

What is the blood of Jesus meant to do?

The only valid use to which you put the blood of Jesus to is for the remission or cleansing from sins as seen in the outlined scriptures. It does not in any way meant to be used as a tool to combat the enemy which has already been conquered by the privilege of the new birth.

1 John 1:7 - But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

Matthew 26:28 - For this is my blood of the new testament, which is shed for many for the remission of sins.

Hebrews 9:22 - And almost all things are by the law purged with blood; and without shedding of blood is no remission.

Hebrews 9:12 - Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].

Revelation 12:11 - And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.  

 

It is not used for fighting at all, even under the old convenant it was not made for pleading and anyone found with the blood of sprinkling was to be stoned to death.

“Pleading the blood of Jesus” in prayer is a teaching common in Pentecostal andCharismatic circles. When people speak of “pleading the blood of Jesus in prayer,” they are referring to the practice of claiming the power of Christ over any and every problem by using the phrase “I plead the blood of Jesus over _______.” People fill in the blank with whatever they want: “I plead the blood of Jesus over my family/job/thoughts/illness.”

“Pleading the blood of Jesus” has no clear basis in Scripture. No one in the Bible ever “pleads the blood” of Christ. Those who “plead the blood” often do so as if there were something magical in those words or as if by using them their prayer is somehow more powerful. This teaching is born from a misguided view of prayer that prayer is a way of manipulating God to get what we want rather than praying for His will to be done. The whole Word of Faith movement, which teaches pleading the blood, is founded on the false teaching that faith is a force and that, if we pray with enough faith, God guarantees us health, wealth, and happiness.

Those who teach the value of pleading the blood of Jesus usually point to the Passover as support of their practice. (It is quite common for Pentecostalism to base its doctrines on Old Testament examples.) Just as the blood of the Paschal lamb protected the Israelites from the angel of death and led to their deliverance from slavery, so the blood of Jesus can protect and deliver Christians today, if they apply, or “plead,” it.

Those who plead the blood of Jesus often do so in the context of seeking victory over demons. Pleading the blood of Jesus is a way of taking up the authority of Christ over the spirit world and announcing to the forces of darkness that they are powerless. Some base this aspect of pleading the blood on Revelation 12:11, “They triumphed over [Satan] by the blood of the Lamb and by the word of their testimony.”

The Scriptures you are asking about are Revelation 2:7, 11, 17, 26; 3:5, 12, 21; and 21:7. Many preachers, radio and television evangelists, and Christian writers utterly misunderstand and misapply these verses to support a false doctrine of works salvation or at least lessen the full scope of Christ's atonement. 

Overcoming

Look at John 16:33 again: "I have told you these things, that in me you may have peace. In the world you have oppression; but cheer up! I have overcome the world." Pack's statement above, "Just as He qualified to replace Satan, so must we!" was in response to this Scripture. Did Jesus tell us we could have peace in Him and cheer up because He has overcome the world for us, or are His words only an empty pep talk? Did Jesus overcome the world only for Himself, and now we must accomplish this feat, too? Can we really expect to do something simply because Jesus has done it? I don't know about you, but I don't think I can fast forty days and forty nights. And I know that I can't die on a cross bearing other people's sins. So, why should I expect to overcome the world? Jesus had power that I as a weak human don't have.

Is the dualism theory Christianity-focused?

Dualism and monism are the two central schools of thought on the mind–body problem, although nuanced views have arisen that don't fit one or the other category neatly. Dualism is seen even in the Eastern tradition, in the Sankhya andYoga schools of Hindu philosophy, and Plato, but its entry into Western philosophy was thanks to René Descartes in the 17th century. Substance dualists like Descartes argue that the mind is an independently existing substance, whereas property dualists maintain that the mind is a group of independent properties that emerge from and cannot be reduced to the brain, but that it is not a distinct substance.

Monism is the position that mind and body are not ontologically distinct kinds of entities (independent substances). This view was first advocated inWestern philosophy by Parmenides in the 5th century BC and was later espoused by the 17th century rationalistBaruch Spinoza. Physicalists argue that only entities postulated by physical theory exist, and that mental processes will eventually be explained in terms of these entities as physical theory continues to evolve. Physicalists maintain various positions on the prospects of reducing mental properties to physical properties (many of whom adopt compatible forms of property dualism), and the ontological status of such mental properties remains unclear.

Philosophical naturalists deny the existence and influence of nonmaterial (or supernatural) entities, and many scientists are as committed to physicalism and physical evolutionary processes as they are opposed to dualism. The theory of evolution is a wholly physical enterprise; material processes engage matter using the laws of physics and chemistry, guided and shaped by physical, environmental influences. If materialistic, evolutionary processes produce humans such as ourselves, they must also produce human minds. If human minds are the result of purely physical processes of evolution, they must also be physical entities.

This objection may sound reasonable, but it begs the question. In the end, the explanation we embrace must account for the five distinct evidences differentiating minds from brains. We cannot begin this investigation committed to a presupposition of philosophical naturalism or physicalism when this is the very thing we are trying to investigate in the first place. (We are investigating the question: Is there a nonphysical entity called the mind?) There appear to be five distinct characteristics of mind distinguishing it from the brain. Whatever explanation we finally embrace, it cannot be chosen (in advance) based purely on our prior philosophical commitments. Like detectives entering a murder scene (or jurors assessing the case in a courtroom), we cannot begin our investigation with a preconceived idea about who killed the victim. We must, instead, allow the evidence to guide our decision.
Brain and mind are not the same. Your brain is part of the visible, tangible world of the body. Your mind is part of the invisible, transcendent world of thought, feeling, attitude, belief and imagination. The brain is the physical organ most associated with mind and consciousness, but the mind is not confined to the brain. The intelligence of your mind permeates every cell of your body, not just brain cells. Your mind has tremendous power over all bodily systems.

Why would God punish a good unbeliever....#solfard

The late Bertrand Russell, a renowned British agnostic, wrote a small publication titled, Why I Am Not A Christian. One of the reasons he cited for his unbelief was that Jesus Christ taught that there is an eternal hell for the wicked.

Russell could not harmonize Christ’s doctrine about hell with the biblical position of a just and benevolent God; hence, he rejected the teaching of Jesus and inclined toward the belief that there is no God. Russell, who lived a life of reckless abandon, echoed the sentiments of Cain: “My punishment is greater than I can bear.” On that basis, he became a determined opponent of true religion.

The problem of reconciling eternal retribution with the goodness of God also has had a significant impact on the religious world. Many religions, such as Jehovah’s Witnesses, Seventh Day Adventists, and the World Wide Church of God (Armstrongism), have rejected the doctrine of the eternal punishment of the wicked. Even the churches of Christ have had their advocates of this erroneous viewpoint

If it is true that the Scriptures teach that God has appointed eternal punishment for impenitently evil people, and if it likewise is correct that the Bible affirms the justice and goodness of Jehovah, then it must follow that eternal punishment is not inconsistent with the nature of God. It is at odds only with some men’s perception of goodness and justice.

Second, no one (skeptic or otherwise) is ready to concede that evildoers are unworthy ofany type of punishment. It is recognized that no society could survive in such an atmosphere. Should the rapist, the robber, and the murderer be told: “Admittedly, you have done wrong, but we (society) will not punish you for your crimes. This would be unjust”? Is there anyone who argues that there should be no consequences resulting from criminal conduct? Surely not! It is conceded, therefore, that punishment is not inconsistent with true justice.

Third, let us take our reasoning a step further. Is it the case that genuine justice can be served even when an evil man’s punishment is extended beyond the time involved in the commission of his crime? Do we, for example, in our criminal justice system, ask the murderer, “Sir, how long did it take you to kill your wife?”—then assign his incarceration accordingly? Would justice be maintained by such an approach?

there is a God, He is responsible for creating everything in the Universe. This means that God created matter from non-matter and life from non-life. If this is true, God has incredible, infinite, and unspeakable power. With muscle like that, God surely has the power to eliminate imperfection. This is why, as Christians, we believe that God is perfect; He has the ability to eliminate imperfection. The Christian God is not a “good God” after all. He is a “perfect God”. His standard is not “goodness”, it is “perfection”. The real question that each of us has to ask ourselves is not “Are we good?”, but “Are we perfect?” Can any of us answer in the affirmative here? Even if we reject the teaching of the Bible, but accept the possibility that there may be an all-powerful God, we must acknowledge that His standard will be perfection and that we will ultimately fall short of this standard.

God doesn’t send good people to Hell. In order to consider ourselves “good”, we typically have to overlook much of what we think about and a lot of what we have done. Conversely, God doesn’t send good people to Heaven either. “Good” is simply not “good enough” in light of Heaven’s perfection. A loving God rescues creatures who are “practically” imperfect by offering us the free gift of forgiveness (Romans 6:23). When we accept this offer, we become “positionally” perfect (Hebrews 10:14) by clothing ourselves in the perfection of Jesus.

What should a Christian preach as it's core message?

According to Mark’s Gospel, Jesus begins his public work with a proclamation. After his baptism by John and his temptation in the wilderness, Jesus “came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is near: repent, and believe the gospel’” (Mar k 1:14-15, my translation). Matthew and Luke present basically the same message.

Let’s look closely at what Mark’s narrator and Jesus say here. The Gospel describes Jesus’ message as the gospel. Jesus challenges people to “repent, and believe the gospel.” In between, Jesus proclaims “The time is fulfilled, and the kingdom of God is near.” That core announcement — “It’s time, and God is breaking into the world” — that is the core of Jesus’ own gospel.

 gospel of Jesus Christ.

There is one who is worthy of the glory of heaven and his name is Jesus. God himself came to earth in the person of Jesus. Referred to as the Son of God, or Messiah (in Hebrew), or Christ (in Greek), and long propheciedthroughout the Old Testament to come, Jesus first and foremost lived a life that was finally worthy of good in return. To Jesus alone did God say, "This is my Son, whom I love; with him I am well pleased (Matthew 3:17). Jesus alone perfectly obeyed God's laws. Jesus alone loved with a perfect love. Jesus alone committed no sin.

More than just coming to teach us and serve as our example for living, Jesus also came to die. When Jesus died upon the cross, he took upon himself sin's penalty of death on behalf of all who will believe and follow him. Only Jesus was capable of dying for another's sin because only he was withoutsin; he had no personal sin-debt to pay.

Jesus' death on the cross was the single forthcoming act of mankind's salvation which the Old Testament sacrificial system was designed to teach all along. (That was the expression of the gospel to those whom had preceded Christ.) As only God would and could do, Jesus, out of love for his people, became their sacrificial lamb.

"How could Jesus transact this?"

While God's holiness keeps us at a distance from him, and God's justice requires that sin and sinners be dealt with, it is God's love and mercy that we have to thank for providing the way we can become holy and enter his presence. That way was for God himself, in the person of Jesus Christ, to bear his own legal consequence of our sins for us. Jesus could transact this because:

• Jesus' characteristic of holiness enabled him to live a life free of sin, perfectly obeying all his laws, which qualified him to serve as our guiltless substitute (foreshadowed by the Old Testament's sacrificial use of spotless lambs),
  
• Jesus' characteristics of being both just and eternal permitted his substitutionary death on the behalf of others, which fully satisfied his law, and enabled him to survive the grave; plus...
  
• Jesus' characteristic of love led him to endure that ultimate penalty on our behalf so that all who believe in him will be imputed with his own holy righteousness and FOR THAT REASON ONLY qualify to enjoy his glory forever.

Was Jesus created before the creation of the universe?

No, that is not a concept that can be harmonized with Bible truth. Consider the following:

No other God before or after

Jehovah God explicitly declares that no other God existed — either before or after him. Note the testimony of Isaiah:

“[B]efore me there was no God formed, neither shall there be after me. I, even I, am Jehovah; and besides me there is no God” (Isa. 43:10-11).

Christ is eternal

Eternality is a prime characteristic of one who possesses the nature of deity. God is “from everlasting to everlasting” (Psa. 90:2). He is the “high and lofty One who inhabits eternity” (Isa. 57:15). Now, inasmuch as it is clear that the divine Word (Christ — Jn. 1:1, 14) possesses the nature of deity, one must conclude that he is intrinsically eternal.

Declared eternal in prophecy

The Old Testament explicitly declared the eternal nature of the preincarnate Christ. Isaiah refers to the “Prince of Peace” as “everlasting” (Isa. 9:6).

The prophet Micah says that, in reality, the “goings forth” of the Bethlehem baby have been from “of old, from everlasting” (Mic. 5:2).

New Testament testimony

The New Testament is equally clear in this matter. Three times in John 1:1 the apostle employs the imperfect tense verb en(rendered “was”) to denote the “timeless existence” of the sacred person known as the Word. The eternal existence of the preincarnate antedates “the beginning,” to which John alludes, in this passage.

Jesus claimed eternality

Jesus himself affirmed his eternal existence, when he said to the Jews: “Before Abraham was born, I am” (Jn. 8:58). The present tense form, ego eimi (“I am”) stands in contrast to the aorist form “was born” (genesthai — to begin to be, to come into existence). The two expressions contrast the eternal and the temporal.

The Jews certainly understood what Christ said, i.e., that he claimed eternality, therefore, the status of being God. That is why they sought to stone him. The expression “I am” points one back to Exodus 3:14, where Jehovah identifies himself as the Jehovah identifies himself as the “I AM,” i.e., the self-existent One.

The first and the last, the “always living one”

In the book of Revelation, Jesus claims that he is “the first and the last, and the Living [present participle — always living] one” (Rev. 1:17-18). He is also the “Alpha and the Omega” — first and last letters in the Greek alphabet (22:13; cf. 1:8; 21:6). These phrases assert the eternal nature of the One so described, and are applied in these texts to either God, the Father, or to Christ.

Christian and prosperity gospel messages

 In the prosperity gospel, also known as the “Word of Faith,” the believer is told to use God, whereas the truth of biblical Christianity is just the opposite—God uses the believer. Word of Faith or prosperity theology sees the Holy Spirit as a power to be put to use for whatever the believer wills. The Bible teaches that the Holy Spirit is a Person who enables the believer to do God's will. The prosperity gospel movement closely resembles some of the destructive greed sects that infiltrated the early church. Paul and the other apostles were not accommodating to or conciliatory with the false teachers who propagated such heresy. They identified them as dangerous false teachers and urged Christians to avoid them.

Paul warned Timothy about such men in 1 Timothy 6:5, 9-11. These men of “corrupt mind” supposed godliness was a means of gain and their desire for riches was a trap that brought them “into ruin and destruction” (v. 9). The pursuit of wealth is a dangerous path for Christians and one which God warns about: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (v. 10). If riches were a reasonable goal for the godly, Jesus would have pursued it. But He did not, preferring instead to have no place to lay His head (Matthew 8:20) and teaching His disciples to do the same. It should also be remembered that the only disciple concerned with wealth was Judas.

Paul said covetousness is idolatry (Ephesians 5:5) and instructed the Ephesians to avoid anyone who brought a message of immorality or covetousness (Ephesians 5:6-7). Prosperity teaching prohibits God from working on His own, meaning that God is not Lord of all because He cannot work until we release Him to do so. Faith, according to the Word of Faith doctrine, is not submissive trust in God; faith is a formula by which we manipulate the spiritual laws that prosperity teachers believe govern the universe. As the name “Word of Faith” implies, this movement teaches that faith is a matter of what we say more than whom we trust or what truths we embrace and affirm in our hearts.

A favorite term in the Word of Faith movement is “positive confession.” This refers to the teaching that words themselves have creative power. What you say, Word of Faith teachers claim, determines everything that happens to you. Your confessions, especially the favors you demand of God, must all be stated positively and without wavering. Then God is required to answer (as though man could require anything of God!). Thus, God's ability to bless us supposedly hangs on our faith. James 4:13-16 clearly contradicts this teaching: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” Far from speaking things into existence in the future, we do not even know what tomorrow will bring or even whether we will be alive. 

Instead of stressing the importance of wealth, the Bible warns against pursuing it. Believers, especially leaders in the church (1 Timothy 3:3), are to be free from the love of money (Hebrews 13:5). The love of money leads to all kinds of evil (1 Timothy 6:10). Jesus warned, “Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions” (Luke 12:15). In sharp contrast to the Word of Faith emphasis on gaining money and possessions in this life, Jesus said, “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal” (Matthew 6:19). The irreconcilable contradictions between prosperity teaching and the gospel of our Lord Jesus Christ is best summed up in the words of Jesus in Matthew 6:24, “You cannot serve both God and money.”