HOW CAN ONE MAN PAY FOR THE SINS OF ANOTHER?

Christians teach that Jesus died on the cross for our sins and that his perfect sinless sacrifice is the only way to receive eternal forgiveness and life. Muslim leaders reject this idea. They say that even if Jesus did die on the cross it is not possible for him to bear our sin because the Qur'an says,

Every soul earns only to its own account; no soul laden bears the load of another. (Qur'an, 6:164, 17:15, 29:7, 53:38, Arberry) From verses like these Muslim leaders conclude that it is not possible for Jesus to bear our sin, instead each person can only bear their own load before God. They also point to verses in the Bible which teach a similar idea.

Fathers shall not be put to death for their children, nor children put to death for their fathers; each is to die for his own sin. (Deuteronomy 24:16, NIV)

The soul who sins is the one who will die. The son will not share the guilt of the father, nor will the father share the guilt of the son. The righteousness of the righteous man will be credited to him, and the wickedness of the wicked will be charged against him. (Ezekiel 18:20, NIV)

What the Qur'an and Hadith actually say. Jesus Our Representative Jesus Our Substitute What the Qur'an and Hadith actually say.

It seems that Islamic leaders only show some of what the Qur'an and Hadith actually say about this subject. You may be surprised to learn that the Qur'an actually has verses which say that one person can bear the load of another.

That they may bear their loads complete on the Day of Resurrection, and some of the loads of those that they lead astray without any knowledge. O evil the load they bear! (Qur'an 16:25, Arberry)

They shall certainly carry their loads, and other loads along with their loads, and upon the Day of Resurrection they shall surely be questioned concerning that they were forging. (Qur'an 29:13, Arberry)

Both of these verses refer to bearing the sins of others that you have lead astray. This is not exactly what Christians are saying about Jesus, but it does show that the Qur'an does have some concept of bearing the sins of others.

Narrated Ibn Abbas: A man came to the Prophet and said, "O Allah's Apostle! My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast on her behalf?" The Prophet replied in the affirmative and said, "Allah's debts have more right to be paid. ... " (Sahih al-Bukhuri: vol. 3, bk. 31, no. 174, Khan)

Narrated Ibn 'Abbas: A woman from the tribe of Juhaina came to the Prophet and said, "My mother had vowed to perform Hajj but she died before performing it. May I perform Hajj on my mother's behalf?" The Prophet replied, "Perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay Allah's debt as He has more right to be paid." (Sahih al-Bukhari: vol. 3, bk. 29, no. 77, Khan)

Narrated Ibn 'Abbas: The mother of Sad bin 'Ubada died in his absence. He said, "O Allah's Apostle! My mother died in my absence; will it be of any benefit for her if I give Sadaqa on her behalf?" The Prophet said, "Yes." Sad said, "I make you a witness that I gave my garden called Al Makhraf in charity on her behalf." (Sahih al-Bukhari: vol. 4, bk. 51, no. 19, Khan)

Here we see that a person can do a good deed and that this good deed is credited to another person's account before God. This teaching is actually quite similar to the Christian belief that Jesus' righteous life is credited to us.

Therefore, when we consider all of what the Qur'an and Hadith say we see that bearing the load of another is a part of their teaching. We should not exaggerate this and say it is exactly the same as in Christianity, but neither should we ignore the similarities. What is clear is that Islam does have a concept of bearing the load of others and to simply say, "each only bears his own load", is not the whole picture.

What Christians believe about Jesus comes from Law of Moses, the books of the Prophets, the Psalms and the Gospel.

The Bible Law of Moses (Torah) The Prophets (an-anbeea') The Psalms (Zabur) The Gospel (Injeel)

We will now consider some of what these books teach about how a person can bear the load of others.

Firstly, God deals with humanity in many ways. In the prophets we read that he deals with us as individuals, as families, as tribes, as nations and as an entire race. God relates to us in all these ways, not just one way.

The answer is simple. Not all men are the same. God has willed that certain men represent others. Consider the former Prime Minister of Australia, Mr. Kevin Rudd. In 2008 he apologised to the indigenous people of Australia for how they had been treated. Many individual Australians had already said sorry but they could only say it for themselves. The Prime Minister, however, has a unique role and was able to apologise for 20 million Australians at once. No other Australian could do this but the Prime Minister could. The first man, Adam, had a unique representative role like this.

Now the LORD God had planted a garden in the east, in Eden; and there he put the man he had formed. And the LORD God made all kinds of trees grow out of the ground--trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. A river watering the garden flowed from Eden; from there it was separated into four headwaters. ... The LORD God took the man and put him in the Garden of Eden to work it and take care of it. And the LORD God commanded the man, "You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die." (Genesis 2:8-17, NIV)

God commanded Adam not to eat from a certain tree, but Adam disobeyed God and ate, and he was punished by being cast out of the garden to die.

So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. (Genesis 3:23, NIV) This punishment on Adam did not effect him alone. All of humanity is now out of the garden even though it was Adam who disobeyed. God's punishment on Adam affects us all because Adam is our representative and we are joined to him. What he did affected us individually. In the same way, but for the better, Jesus is our representative. Jesus' death can bear our sin and take our punishment because he represents those joined to him.

In the Gospel Jesus is born from Mary when she is a virgin. Jesus is connected to our humanity through Mary, yet is like Adam in that he had no human father. Jesus is the new Adam.

(T)he result of one trespass (of Adam) was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man (Jesus) the many will be made righteous. (Roman 5:18-19, NIV)

If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. (Roman 6:5, NIV)

So it is written: "The first man Adam became a living being"; the last Adam (Jesus), a life-giving spirit. (1 Corinthians 15:45, NIV)

This is how Jesus can pay for the sins of others. When Adam sinned the consequences came upon us all. He was our representative. Jesus is the new representative for God's people. If we are united to him then his death is our death. He can take the punishment that we deserve and pay for it on the cross.

We have already seen that there are verses in the Qur'an and Hadith which show that one person can bear the load of another, but does the Qur'an support the idea of representation? The answer is yes. Here are two examples of how Adam is our representative.

First, when the Qur'an wants to holds Jews to account it refers to the covenant of the Law of Moses and applies this covenant to them. When it wants to hold Christians to account it refers to the covenant of the Gospel and it applies this covenant to them. When the Qur'an wants to hold Muslims to account it refers to the covenant of the Qur'an and it applies this to Muslims. This is the main theme of Sura 5 (Al-Maa'idah). But when the Qur'an wants to hold everyone to account it uses the example and covenant of Adam and applies this to everyone. This is particularly seen in Sura 7:11-58 and 7:172-206. In the Qur'an Adam represents our common humanity and his failings represent the failings that are common to all of humanity.

Secondly, in the Qur'an we see that when Adam sins in the garden the punishment on him comes to us and that we are banished from the garden because of him.

And We said: O Adam! Dwell, you and your wife in the Garden, and eat freely (of the fruits) thereof where you will; but come not near this tree lest you become wrong-doers (Zalimun). (Qur'an, 2:35)

... (Allah said) And their Lord called them, (saying): Did I not forbid you from that tree and tell you: Lo! Satan is an open enemy to you? ... (Qur'an 7:22, Pickthall)

And verily We made a covenant of old with Adam, but he forgot, and We found no constancy in him. (Qur'an 20:115, Pitckthall)

He (God) said: Go down (from here), one of you a foe unto the other. There will be for you on earth a habitation and provision for a while. He said: There shall you live, and there shall you die, and thence shall you be brought forth. (Qur'an, 7:24-25, Pickthall)

This account demonstrates, like the Law of Moses, that what Adam did affected us; it is part of our history. It demonstrates that Adam was our representative.

Some Muslims have told me that Adam did not sin; he just innocently forgot, but this is not what the Qur'an says. The word in Arabic to describe Adam is Zalimun (2:35) which is the common Qur'anic word for sinner or wrong doer. This word is used 16 verses later to describe the idolatry of the Israelites as they worshipped the golden calf.

And when We appointed with Moses forty nights then you took to yourselves the Calf after him and you were evildoers (Zalimun) (Qur'an 2:51, Arberry) The Arabic is very clear, Adam disobeyed God and committed a serious sin, and the consequences of this sin came upon us.

Another common Islamic objection is to say that it was Adam's fate for him to sin, and so it was always God's will for us to be banished from the garden. Therefore we do not suffer the consequences of Adam's sin, instead it was always God's will to banish us from the garden. The problem with this objection is that it is a denial of what the Qur'an and all the prophets teach. The Qur'an always maintains that we are fully responsible for what we do and that God is in control of all things. The following verses shows that human responsibility and divine sovereignty go together and must not be separated.

And who does greater wrong than he who has been reminded of the revelations of his Lord, yet turns away from them and forgets what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright. (Qur'an 18:58, Pitckthall)

(on judgement day) Lest any soul should say: Alas, my grief that I was unmindful of Allah, and I was indeed among the scoffers! Or should say: If Allah had but guided me I should have been among the dutiful! (Qur'an 39:56-57, Pickthall)

These verses holds human responsibility and God's sovereignty together; you cannot separate them. We can never say, "I am not responsible for what I do because it was God's plan". Therefore, Adam is responsible for what he did and the consequences of what he did have come to us because we are united to him.

To conclude, it has been shown that God deals with us not only as individuals but also through our representatives. Adam was such a representative; what he did he did for us. Jesus is the new Adam; what he did he did for us. He represented us on the cross and took the punishment we deserve.

Offering a sacrifice to God is a major theme in the Law of Moses, the Prophets, the Psalms and the Gospel. The most important sacrifice is where the sacrifice is a substitute for someone else. We see this with Abraham.

God commanded Abraham to offer his son as a sacrifice. Abraham obeyed God, and just as he was about to sacrifice his son God sent his angel who provided Abraham with a substitute.

(The angel said) "Do not lay a hand on the boy," he said. "Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son." Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. (Genesis 22:12-13, NIV) Abraham's son was saved from God's command of death by a substitute sacrifice.

In the Law of Moses (Torah) we read how the Israelites were delivered from Egypt and Pharaoh. God sent nine plagues on Egypt but they refused to let the Israelites go. The tenth plague was the death of the firstborn son. God was going to send his destroying angel to kill the firstborn son of every family in Egypt. The Israelites were saved from this destroying angel only if they sacrificed a lamb and painted its blood on the doorposts of their homes. The death of this lamb would be a substitute for the death of the firstborn son.

The blood will be a sign for you on the houses where you are; and when I (God) see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt. (Exodus 12:13, NIV)

Then Moses summoned all the elders of Israel and said to them, "Go at once and select the animals for your families and slaughter the Passover lamb. Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe. Not one of you shall go out the door of his house until morning. When the LORD goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down. (Exodus 12:21-23, NIV)

The firstborn sons of Israel were saved from the wrath of God by the substitute sacrifice of the Passover lamb. The Israelites were instructed by God to remember this event by celebrating the Passover meal once a year.

In the Law of Moses (Torah) we read that after God delivered Israel from Egypt he commanded them to make a special tent (the tabernacle). This tent was where God spoke to Moses and where the Israelites brought their sacrifices to God. However, the sin of the Israelites defiled this tent and its furniture and made it unclean. In fact the sin of Israel made their whole nation unclean. God provided another sacrifice for the Israelites to take away their sin and uncleanness. It was the Day of Atonement.

Two goats were the main sacrifices on the Day of Atonement. These sacrifices were substitutes for the sin of Israel. Here is what Aaron was instructed to do with the goats.

Then he (Aaron) is to take the two goats and present them before the LORD at the entrance to the Tent of Meeting. He is to cast lots for the two goats - one lot for the LORD and the other for the scapegoat. Aaron shall bring the goat whose lot falls to the LORD and sacrifice it for a sin offering. But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to be used for making atonement by sending it into the desert as a scapegoat. (Leviticus 16:7-10, NIV)

He (Aaron) shall then slaughter the goat for the sin offering for the people and take its blood behind the curtain and do with it as he did with the bull's blood: He shall sprinkle it on the atonement cover and in front of it. (Leviticus 16:15, NIV)

When Aaron has finished making atonement for the Most Holy Place, the Tent of Meeting and the altar, he shall bring forward the live goat. He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites - all their sins - and put them on the goat's head. He shall send the goat away into the desert in the care of a man appointed for the task. The goat will carry on itself all their sins to a solitary place; and the man shall release it in the desert. (Leviticus 16:20-22, NIV)

Both of these goats were substitutes for sin. The first goat was killed as a sin offering. The second goat figuratively carried the sins far away. The Law of Moses demonstrates clearly that God accepts a substitute as a sacrifice for sin.

Hundreds of years after Moses, and hundreds of years before Jesus, God spoke to the prophet Isaiah. He said that he would provide a new sacrifice like he provided for Abraham. This sacrifice would turn away God's wrath like the Passover sacrifice. This sacrifice would remove sin like the the Day of Atonement. This new sacrifice would be a man, true servant of the LORD. This servant would be an individual person who would come and gather God's chosen people from the nation of Israel, and even more, he would bring God's salvation to all the nations of the world.

(God) says: "It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the nations, that you may bring my salvation to the ends of the earth." (Isaiah 49:6, NIV) Please read this next prophecy very carefully. It was given to the prophet Isaiah hundreds of years before Jesus.

See, my servant will act wisely; he will be raised and lifted up and highly exalted. Just as there were many who were appalled at him - his appearance was so disfigured beyond that of any man and his form marred beyond human likeness, so will he sprinkle many nations, and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand. Who has believed our message and to whom has the arm of the LORD been revealed? He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth. By oppression and judgment he was taken away. And who can speak of his descendants? For he was cut off from the land of the living; for the transgression of my people he was stricken. He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth. Yet it was the LORD's will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand. After the suffering of his soul, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities. Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors. (Isaiah 52:12-53:12, NIV) Here we see that the servant of the LORD will offer himself as a sacrifice for sin; for our sin. What an amazing prophecy hundreds of years before Jesus.

Hundreds of years after the prophet Isaiah, God sent the prophet John the Baptist. John lived at the time of Jesus and he spoke about Jesus.

The next day John saw Jesus coming toward him and said, "Look, the Lamb of God, who takes away the sin of the world!" (John 1:29-31, NIV) The prophet John calls Jesus the, "lamb of God". When John says this he is referring to all the sacrifices that we have read about in the prophets.

From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. (Matthew 16:21, NIV)

(Jesus said) ... "(T)he Son of Man (Jesus) did not come to be served, but to serve, and to give His life a ransom for many." (Matthew 20:28, NIV)

When Jesus celebrated the Passover meal with his disciples he taught them that he was the new Passover lamb.

On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, "Where do you want us to make preparations for you to eat the Passover?" He replied, "Go into the city to a certain man and tell him, `The Teacher says: My appointed time is near. I am going to celebrate the Passover with my disciples at your house.'" So the disciples did as Jesus had directed them and prepared the Passover. ... While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, "Take and eat; this is my body." Then he took the cup, gave thanks and offered it to them, saying, "Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins." (Matthew 26:17-28, NIV) This is how Jesus understood himself. He said he was the fulfilment of the previous sacrifices. He was the servant of the LORD who gave his life as a sacrifice for the sins of others. This is how Jesus can pay for our sins. He is our substitute.

Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. (1 Peter 3:18, NIV)

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, NIV)

God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. (2 Corinthians 5:21, NIV)

To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father - to him be glory and power for ever and ever! Amen. (Revelation 1:5-6, NIV)

An Objection Muslims have told me that God does not need any sacrifice to pay for our sins because he can simply forgive. They say he is the God who forgives and nothing more is required than for him just to forgive. However, this is not what the Qur'an says. It says that God's forgiveness is based on him showing favouritism to Muslims on judgement day.

The Qur'an teaches that on judgement day our good and bad deeds will be weighed in the balance.

Then those whose scales are heavy, they are the successful. And those whose scales are light are those who lose their souls, in hell abiding. (Qur'an 23:102-103, Pickthall) The Muslim will be forgiven on judgement day because God will overlook their bad deeds and will multiple their good deeds by ten, thus in the scales they will have more good deeds.

(W)hoso bringeth a good deed will receive tenfold the like thereof, while whoso bringeth an ill-deed will be awarded but the like thereof; and they will not be wronged. (Qur'an 6:160/161, Pickthall)

Whoso bringeth a good deed will have better than its worth; and such are safe from fear that Day. (Qur'an 27:89, Pickthall)

Whoso bringeth a good deed, he will have better than the same; while as for him who bringeth an ill-deed, those who do ill-deeds will be requited only what they did. (Qur'an 28:84, Pickthall)

And as for those who believe and do good works, We shall remit from them their evil deeds and shall repay them the best that they did. (Qur'an 29:7, Pickthall)

Those are they from whom We accept the best of what they do, and overlook their evil deeds. (They are) among the owners of the Garden. This is the true promise which they were promised (in the world). (Qur'an 46:16, Pickthall)

... And whoso scoreth a good deed We add unto its good for him. Lo! Allah is Forgiving, Responsive. (Qur'an 42:23, Pickthall)

Therefore, the Qur'an does not teach that God simply forgives our sins. Instead it says that he will show favouritism to the Muslims in judgement. He will multiple their good deeds by ten and ignore their bad deeds; he will have mercy without justice. This view of God is not taught in the Law of Moses, the Prophets, the Psalms or the Gospel. They all teach that God has mercy with justice and that he will never corrupt his justice. This is why God has provided a sacrifice for us. The sacrifice pays for our sins. The sacrifice is a just payment. On judgement day, Christians are saved, not by God ignoring their sin or multiplying the good by ten, instead they are saved because God himself has paid for their bad deeds. This is just and the testimony of the Law of Moses, the Prophets, the Psalms and the Gospel.

God presented him (Jesus) as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished - he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus. (Romans 3:25-26, NIV) Forgiveness in Christianity is just and based on the perfect justice of God.

Conclusion We started this article by asking, "How can one man pay for the sins of another?" The Law of Moses, the Prophets, the Psalms and the Gospel answer this for us. They teach that Jesus is our representative like Adam. What Jesus did he did for us. His death was for us. He is the sinless one who took the punishment we deserve.

Secondly, Jesus is our sacrifice. God gave many sacrifices to save and forgive his people, but then he promised that his servant would come and be a sacrifice for sin and bring the true salvation. Jesus came and was the fulfilment of all that God had promised. This is how one man can pay for the sins of another.

Who has believed our message and to whom has the arm of the LORD been revealed? (Isaiah 53:1, NIV)

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Arthur J. Arberry, The Koran Interpreted, Oxford: Oxford University Press, 1955.

The Holy Bible - New International Version (NIV), London: Hodder & Stoughton, 1997

Mohammed Marmaduke Pickthall, The Meaning of the Holy Qur'an, Delhi: Crescent Publishing House, 1985.

One thing I've learned is it is impossible to witness to more than one muslim at a time.

If you want to have some fun with the conversation... remind them that Issa (Jesus) is a prophet of Islam so His words are true. Invite them to recite the Lord's Prayer...

They will cover their ears in protest at the first words (if they don't get outright violent). God as our Father is blasphemy in Islam. Rather, Allah is a slave master and a great deceiver of the infidel... and I've heard about that guy before!

I don't know. Is there an explicit Scripture where God provides that to man?

Are you going to deny that most Protestant theology says that God saw our sins on the Cross and (because He can't look on sin) turned His Back on Christ? Isn't that what is taught about "My God, My God. Why have You abandoned Me?"

I agree, the Bible doesn't have a direct chapter and verse for this... what do you think based on your reading, training and discernment?

... remind them that Issa (Jesus) is a prophet of Islam so His words are true. Invite them to recite the Lord's Prayer...

I have reminded muslims that Jesus is a prophet and asked if in islam are prophets liars. The argument they offer is of course "NO prophets are not liars", but the Christian Bible is corrupted and can't be trusted. Actually this opens a great discussion about why Christians know the Scriptures are the inerrant word of God.

Isn't that what is taught about "My God, My God. Why have You abandoned Me?"

I have heard that teaching. But I have also been taught another--

In the time of Jesus, Scripture did not have the chapter and verse designations we have today. Thus, in order to refer to a passage of Scripture, you would recite the first few words of it.

Psalms 22 is the passage to which Jesus was referring to when on the cross. Read the Psalm--it fits quite well with the situation.

I respectfully suggest that YOU might want to read the article. All the way through, the writer quotes the Scriptures, and then the Koran, and clearly places them on an equal footing. He pronounces no distinction between them, whatsoever.

Toward the conclusion, he winds up the article by extensively quoting the Koran, and clearly giving it equal veracity with the Scriptures, by failing to state otherwise.

He never states whether he believes one over the other, or which is what. An unsaved individual could read that article and come away concluding that both books are valid, and that it doesn’t matter which you choose to follow; or even whether it matters if you reject them both and consider salvation from sin as optional or unimportant!

Acts 4:10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.
Acts 4:11 This is the stone which was set at nought of you builders, which is become the head of the corner.
Acts 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

I realize the article is rather long, but you might want to read it before assuming what it is about.

It was not an assumption...I did read it in entire before I commented Wmfights. IMO Mingling Koranic teachings with the Scripture, even when trying to make a point is a very fine line to walk and few who can walk it.

The average Christian will have difficulty at best in understanding Koranic verses, for they are not even remotely close to scriptures....which are God breathed and as you know the "living" word of God. Whereas the Koran is "dead" writing...it cannot have the impact the Scriptures do when the Holy Spirit moves Gods words to the very heart and soul of an individual.... "God's word is a double edged sword".....you know the rest....and it has 'power' to overcome the false and demonic teachings of the Koran and those of the Imans who use them to justify their teachings as well as their own sick behaviors.

Additionally, Too many Christians know little enough of the Scriptures let alone intertwining it with Koranic teachings...which are often vague and indistinct, and that with purpose.......and most Muslims have to seek out their Imans for understanding,...then the Imans simply inject their own meaning to however might be advantagous for them because even they cannot discern the teachings. Thus you have Muslims differing greatly on what the Koran is teaching...confusion abounds for them...and again that is with purpose so that the Imans retain their positions of power over the people.

I think I do understand what you are attempting to do, I am just not convinced this is the way to go about it.

This short video ‘about using the Koran for witnessing’ to Muslims is worth the listen. From Alpha and Omega Apologetics Ministries , and expresses my own concerns about using the Koran as a witness tool...especially regarding the Christ of Christianity on the same level as the Christ of the Koran.

I’d appreciate any comments as I do think in Witnessing to Muslims it’s important to get it right...

http://www.aomin.org/aoblog/index.php?itemid=4477

don’t you ever pray for people you see sinning.

someone speeding down the freeway and weaving in and out of traffic, fox example.

Why not utter a prayer about his/her safety?

Do you pray in front of a Planned Parenthood Clinic?

Praying for the men and women who are seeking abortions would be wonderful in God’s eyes, wouldn’t it?

Have you read Abby Johnson’s book “unPlanned?”

It definitely shows the powoer of prayer.

In the time of Jesus, Scripture did not have the chapter and verse designations we have today. Thus, in order to refer to a passage of Scripture, you would recite the first few words of it.
Psalms 22 is the passage to which Jesus was referring to when on the cross. Read the Psalm--it fits quite well with the situation.

This is the teaching I was preparing to share. I have been amazed through the years at the number of people (and denominations) that believe God abandoned Christ on the Cross because "He became our sin." Most recently, this conversation came up with a Baptist friend. He was amazed to consider the perspective that Christ was never more lovable to His Father than when He was fulfilling His Father's Will on the Cross. How could God abandon Him when Christ was in the midst of fulfilling the purpose for which He had come into the world?

This is also part of the Catholic view of Christ offering the first Mass as Priest, Sacrifice and Bridegroom. His reference to Psalm 22 was giving His Homily on what His audience was witnessing--with the limited breath available to Him. Those that knew the Psalm well would take heart to know that although the Psalm begins in agony, it ends in triumph. Of course, so much was not fully understood except in retrospect...

God bless you.

Adam died spiritually in the Garden after the sin.

The penalty for sin is death.

Death is a state of existence involving separation.

Christ died on the Cross after all the sins imputed upon Him were judged.

Ok... gotcha now. You're essentially going with the "Jesus as sin on the Cross" position, right? I know that is referenced in the New Testament, but that is where teaching comes in to separate metaphor from reality.

I need to go to bed, so I offer my post #10 as another perspective for your consideration. Good night.

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