" Advocacy is that work of Jesus Christ for sinning saints which He carries on with the father whereby, because of the eternal efficacy of His own Sacrifice, He restores them to fellowship." (see Psalm 23:3).
It has been suggested that the idea expressed by Paul is not merely intercession or prayer, but intervention, which includes every form of Christ identifying Himself with all our human interests here below. It is in this sense that He functions as our advocate with the Father, the term meaning
"a pleader who comes forward in favor of and as a representative of another (1 John 2:1).
Words: Charles Wesley, Hymns and Sacred Poems, 1742.
There is a home, where all the soul’s deep yearnings,
And silent prayers shall be at last fulfilled;
Where strife and sorrow, murmurings and heart burnings
At last are stilled, at last are stilled.
Words: Ernest Rickman, 1887.
Who hath saved us; that is, brought us into a state of salvation, and given us a right to it.
And called us with an holy calling; and, in order to our obtaining it, hath effectually called, renewed, and sanctified us.
Not according to our works; not for any merits of ours.
But according to his own purpose and grace; but from his own free love purposing and decreeing eternal salvation to us, with the means adequate to it.
Which was given us in Christ Jesus; to be obtained through the merits and mediation of Jesus Christ.
Before the world began; which purpose of his was before the foundation of the world was laid, and therefore could not be according to our works, but must be of his own grace, Ephesians 1:4 Titus 3:5.
The call of the gospel is a holy call, making holy. Salvation is of free grace. This is said to be given us before the world began, that is, in the purpose of God from all eternity; in Christ Jesus, for all the gifts that come from God to sinful man, come in and through Christ Jesus alone. And as there is so clear a prospect of eternal happiness by faith in Him, who is the Resurrection and the Life, let us give more diligence in making his salvation sure to our souls.
Two forms of lying are allowed within Islam:
- al-Taqiyya: deception; the islamic word for concealing or disguising one’s beliefs, convictions, ideas, feelings, opinions, and/or strategies.
- Kitman - Lying by omission.Muslims lie when it is in their interest to do so and “Allah” will not hold them accountable for lying when it is beneficial to the cause of Islam.They can lie without any guilt or fear of accountability or retribution. A lie in the defense of Islam is approved even applauded in their “holy” books.Muslims have no hope for eternal salvation without their good works, so they must keep working to advance Islam. If a few lies will accomplish that goal, then lying is not bad but good. If they can get good publicity for Islam by lying, then lying is acceptable, even desirable. The Muslim is earning his way to heaven by lying to a non-Muslim.
So if a Muslim says jihad is only an inner struggle should we believe them? The natural outworking and implicit doctrines of Islam tells us NO! Don’t believe them.
“We look back upon history and what do we see? Empires rising and falling, revolutions and counter-revolutions, wealth accumulating and wealth dispersed, one nation dominant and then another. Shakespeare speaks of ‘the rise and fall of great ones that ebb and flow with the moon.’
I look back on my own fellow countrymen ruling over a quarter of the world, the great majority of them convinced, in the words of what is still a favorite song, that, ‘God who’s made the mighty would make them mightier yet.’ I’ve heard a crazed, cracked Austrian announce to the world the establishment of a German Reich that would last a thousand years; an Italian clown announce that he would restart the calendar to begin his own ascension to power. I’ve heard a murderous Georgian brigand in the Kremlin acclaimed by the intellectual elite of the world as a wiser than Solomon, more humane than Marcus Aurelius, more enlightened than Ashoka. I’ve seen America wealthier and in terms of weaponry, more powerful than the rest of the world put together, so that had the American people desired, could have outdone an Alexander or a Julius Caesar in the range and scale of their conquests.
All in one lifetime.All in one lifetime.
All gone with the wind. England part of a tiny island off the coast of Europe, threatened with dismemberment and even bankruptcy. Hitler and Mussolini dead, remembered only in infamy. Stalin a forbidden name in the regime he helped found and dominate for some three decades. America haunted by fears of running out of those precious fluids that keep her motorways roaring, and the smog settling, with troubled memories of a disastrous campaign in Vietnam, and the victories of the Don Quixotes of the media as they charged the windmills of Watergate.
All in one lifetime, all gone. Gone with the wind.
Behind the debris of these self-styled, sullen supermen and imperial diplomatists, there stands the gigantic figure of one person, because of whom, by whom, in whom, and through whom alone mankind might still have hope. The person of Jesus Christ.”
If I grant you, for arguments sake, that the sole interpretation of Jihad is,
‘an inner spiritual struggle - a spiritual purification of one’s own heart by doing battle with the devil and overcoming his inducements to evil,’
you are still found wanting and helpless before a Holy God who demands righteousness.
Isaiah 64:6 declares,
All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away.
Jesus himself said in Mark 10:18,
“No one is good—except God alone.”
So if our righteous acts are as filthy rags before a Holy God and there is none good but God how can you be reconciled to Him through personal jihad?
That’s why Christ the perfect Lamb of God was made a sin offering for humanity;
He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world. 1 John 2:2
It is by grace through faith that one is saved, not personal jihad,
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. Ephesians 2:8-9
Jihad, in a personal or military sense, cannot save you. Even the Qur’an teaches that for the Allah of the Qur’an is capricious:
The God of the Bible is a stable, gracious, loving, personal God who delights in being involved with His creation. Those who come to Him, He receives as dear children into the family of God. They are freely forgiven their transgressions and personally nurtured by the Holy Spirit as they strive to please their loving heavenly Father.
Allah, on the other hand, is capricious and aloof, refusing to even admit to being a spirit, much less considering being born as a man to redeem his creatures.
He demands good works to get his forgiveness, and to keep it, one must follow elaborate rituals and rules of living. But one mistake can cancel out all the good you have accumulated up to that point. And the Muslim is never really sure he has measured up and will go to paradise.
No man could die and pay his own sin debt because all men are sinners as Romans 3:10, 23 clearly states:
"As it is written, There is none righteous, no, not one: …For all have sinned, and come short of the glory of God."
Only our holy and righteous God and Creator could do that…and He did.
…4Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. 5But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. 6All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him.…
Over the years, a number of Muslims and some non-Muslims have asked me why I had problems defending my Islamic faith. While a Muslim in the late 1980’s, and seeking the truth within Islam, I was faced with a number of issues in defending my faith. One such issue was “abrogation.” Abrogation means to annul or cancel something with appropriate or legal authority. The purpose of writing this response has been to provide an answer to my fellow Muslim brothers and sisters regarding the challenges I faced at that point in my faith. During this time I was not seeking to put down or reject Islam, on the contrary, my goal was to invite others to Islam. In trying to grapple with this topic, I was armed primarily with the Quran, Hadith (the documented words and/or deeds of Mohammad) and other supporting works by Muslims and some non-Muslim authors.
The concept of “abrogation” in the Quran is that Allah chose to reveal ayat (singular ayah – means a sign or miracle, commonly a verse in the Quran) that supercede earlier ayat in the same Quran. The central ayah that deals with abrogation is Surah 2:106:
None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things?
I struggled with the question of how an eternal revelation of Allah could have such time-bound revelation in it. It seemed at odds with the nature of Allah – the all-knowing, all-wise, creator and sustainer of the universe; the eternal, self-existent one. As a Muslim this was one of the bigger challenges I faced with regard to the Quran. Although the Quran is said to be an eternal and universal scripture, I found it to be time-bound.
That there is no compulsion in Islam and that Islam is a religion of peace are common refrains among Muslim activists, academics, officials, and journalists. In an age of terrorism and violent jihad, nowhere, they argue, does the Qur’an allow Muslims to fight non-Muslims solely because they refuse to become Muslim. Proponents of Islamic tolerance point to a number of Qur’anic verses which admonish violence and advocate peace, tolerance, and compromise.
But not all verses in the Qur’an have the same weight in assessment. Unlike the Old or New Testaments, the Qur’an is not organized by chronology but rather by size of chapters. Even within chapters, chronology can be confused. In sura (chapter) 2, for example, God revealed verses 193, 216, and 217 to Muhammad shortly after he arrived in Medina. God only revealed verses 190, 191, and 192 six years later. This complicates interpretation, all the more when some verses appear to contradict.
by David Bukay
All religions are not the same. All religions do not point to God. All religions do not say that all religions are the same. At the heart of every religion is an uncompromising commitment to a particular way of defining who God is or is not and accordingly, of defining life’s purpose. Anyone who claims that all religions are the same betrays not only an ignorance of all religions but also a caricatured view of even the best-known ones. Every religion at its core is exclusive.
– Ravi Zacharias (from, Jesus Among Other Gods: The Absolute Claims of the Christian Message)
Orignal post here
The word Ji-had is nothing like what you’re saying. Ji-had is like a saying. No it, is not my native tongue. But a friend told me that it means a struggle you deal with. I may not be completely correct; but one thing is for sure Ji-had is not evil. It means, “striving in the way of God.”
Jihad (English pronunciation: /dʒɪˈhɑːd/; Arabic: جهاد ǧihād [dʒiˈhæːd]), an Islamic term, is a religious duty of Muslims. In Arabic, the word jihād translates as a noun meaning “struggle” or “resisting”. A person engaged in jihad is called a mujahid; the plural is mujahideen.
The word jihad appears frequently in the Quran,  often in the idiomatic expression “striving in the way of God (al-jihad fi sabil Allah)”.Muslims and scholars do not all agree on its definition.
Within the context of the classical Islam, particularly the Shiah beliefs, it refers to struggle against those who do not believe in the Islamic God (Allah) and do not acknowledge the submission to Muslims, and so is often translated as “Holy War”. (Although this is controversial.) The Dictionary of Islam and British-American orientalist Bernard Lewis both argue jihad has a military meaning in the large majority of cases, and according to Javed Ghamidi there is consensus amongst Islamic scholars that the concept of jihad will always include armed struggle against persecution and oppression.
Others have given the word wider implications and interpretations. Many observers – both Muslim and non-Muslim – talk of jihad having two meanings: an inner spiritual struggle — the “greater jihad” — and an outer physical struggle against the enemies of Islam — the “lesser jihad.” This may take a violent or non-violent form.
Jihad is an important religious duty for Muslims. A minority among the Sunni scholars sometimes refer to this duty as the sixth pillar of Islam, though it occupies no such official status. In Twelver Shi’a Islam, however, Jihad is one of the ten Practices of the Religion.
Jihad, also spelled jehad , (“struggle,” or “battle”), a religious duty imposed on Muslims to spread Islam by waging war; jihad has come to denote any conflict waged for principle or belief and is often translated to mean “holy war.”
Islam distinguishes four ways by which the duty of jihad can be fulfilled: by the heart, the tongue, the hand, and the sword. The first consists in a spiritual purification of one’s own heart by doing battle with the devil and overcoming his inducements to evil. The propagation of Islam through the tongue and hand is accomplished in large measure by supporting what is right and correcting what is wrong. The fourth way to fulfill one’s duty is to wage war physically against unbelievers and enemies of the Islamic faith. Those who professed belief in a divine revelation—Christians and Jews in particular—were given special consideration. They could either embrace Islam or at least submit themselves to Islamic rule and pay a poll and land tax. If both options were rejected, jihad was declared.
Modern Islam places special emphasis on waging war with one’s inner self. It sanctions war with other nations only as a defensive measure when the faith is in danger.
Throughout Islamic history, wars against non-Muslims, even though with political overtones, were termed jihads to reflect their religious flavour.