An Influence or A Person?

An Influence or A Person?

 

An age-old debate continues still about the personality of the Holy Spirit. Many feel He is more of a force than a person. Of course, the Bible will be regarded as the written standard for faith and practice. As in all matters, we will strive to agree with the Scripture’s teachings. Agreeing with God’s conclusions involves accepting the Bible as the authoritative Word of God, holding it in the highest regard concerning our confidence and observations. These ideas are greater than mere debates but intended to move us from simply studying the Word to allowing it to transform our lives, incentivizing gaining wisdom and discernment based on the Word for daily decisions. Ultimately, agreeing with the Bible involves trusting divine authority—God’s statements—on matters of life and salvation. 

There are several reasons why there is a tendency to view the Spirit of God as a force, or an influence, or even an emanation. This subject requires closer attention to the details God afford us in the Word. To start with His work seems to be impersonal; that is, it appears to be somewhat mystical and secretive like a force.  He produces grace, fruit, affords gifts, and other worldly powers to believers, which are shadowed in a bit of non-specificity and intrigue. Yet theological and biblical perspectives define the Spirit as a distinct, personal being—the third person of the Trinity.

Accordingly, His vary names and titles tend to produce the idea that He is not a Person.  For example, the word “Spirit” means breath or wind or power and thus people conclude in error that the Spirit is merely an influence rather than a person.  Also, the symbols used in reference to the Spirit seem to encourage us to think of Him as an ordinary influence.  When we ponder on the dove (Matt. 3:16), water (John 7:38, 39), oil (1Sam 16:13) and breath (Job 33:4; John 20:22) imageries, we can undoubtedly see all of these employed in Scripture to symbolize—represent or imply—the personage of the Holy Spirit. Such symbols like wind, fire, or doves are basically poetic descriptions, not literal depictions of the Spirit’s essence or principle being, which is that of a divine person of the Triune Godhead. We use symbolic language (sometimes colloquial or conversational) all the time to convey our meaning and to stress ordinary matters.

Another reason is the fact that the personality of the Holy Spirit is often missing in the opening acknowledgements in the New Testament epistles.  The Father and the Son may be mentioned together (Rom.1:7; 1 Cor. 1:1, 4; 2 Cor. 1:1-3; Gal. 1:1-3; Eph. 1:1-3; Phil. 1:2, 6; Col. 1:1-3), but nothing is said of the Spirit in these instances. Then truthfully the word ‘Spirit’ in the Greek language is a neuter word, therefore we tend to think of His work or personality as detached and in a neutral sense. Nonetheless, despite these rather shallow analyses, the Scriptures even more clearly and predominantly state in many places that the Holy Spirit acts and reacts with authentic personality. Several examples will follow.

The Spirit’s unmistakable association with the Father and the Son intensely signifies His personality. This can be witnessed in the baptismal formula (Matt. 28:19), and in the apostolic benediction (2Cor. 13:14). Furthermore, the Spirit’s identification with believers reveals His personality qualities. He renders decisions and reasons much like a human being would (Acts 15:28), thereby revealing personality like any other person. The Spirit furthermore has several features of obvious personality ascribed to Him in the Scriptures. For instance, He has a will (1Cor. 12:11), he has a mind (Rom 8:27), he has emotions and can be grieved (Eph. 4:30) and is capable of love, joy and peace and producing these qualities in believers (Gal. 5:22-23; Rom 5:5). Yes, these are fundamental features—unmistakable evidence—of personhood. Although some folks emphasize the Holy Spirit far less or interpret Him simply as God’s active power rather than a distinct person, believers correctly regard the Father, Son, and Spirit as united in purpose.

Another closely related reason for insisting on the personality of the Holy Spirit is that He exercises the actions of a person. He searches (1Cor. 2:10), He speaks (Rev. 2:7), He makes intercessions for believers (Rom 8:26), He bears testimony (John 15:26), and He forbids or would not permit Paul’s team to evangelize in parts of Western Eurasia (Acts 16:6-7). All these activities unmistakably reveal His personal qualities. While metaphors like wind or fire may suggest an abstract power, the deeper truth is the Spirit behaves personally, directly, and individually through teaching, comforting, directing, and interceding.

Another reason relates to His office as the Comforter, which requires personality to fulfill (John 14:16). He is the believer’s Advocate, and He takes the place of or represents the Lord Jesus in the believer’s experiences (John 16:7). He conducts Himself precisely as the Lord Jesus would were He literally physically among us. There would be no difference! “Another Comforter” (Jn. 14:16) refers to the Holy Spirit who is like the Lord Jesus… ‘another of the very same kind.’ You see the promise of "another Comforter" signifies that Jesus Himself was the first, the original Comforter. And truly Jesus had been their defender, encourager, He had stood by the disciples teaching and enlightening them. Now the Spirit has taken up this role on the Lord’s behalf! We will have such divine accompaniment, resources, and energy as we endeavor for God’s glory.

 Yes, the Holy Spirit acts as the personal representative of Jesus Christ, continuing His work on earth accordingly. After Christ’s ascension, the Spirit is sent to dwell within believers, providing guidance, truth, and empowerment, often described as the “Spirit of Christ” (Romans 8:9) or the Comforter (John 14:26). Jesus described the Holy Spirit as the “Comforter” or Advocate (Jn. 14:16-18, 26)—legal intercessor or defender—one called alongside to help, acting as a legal counselor, comforter, helper, and legal defender for us believers. The Holy Spirit would come in Jesus’ name to teach and remind believers of his teachings, effectively taking his place as the active guide for disciples. The Holy Spirit, therefore, does not act independently or separately, but as the active, present reality of Christ within the early churches and individual believers.

An additional reason pointing to the Spirit’s personality is the fact that He is susceptible to being treated like a person. He responds in a manner consistent with personhood. He can be lied to (Acts 5:3), he can be blasphemed (Matt. 12:31-32), even insulted (Heb. 10:29), and he can be grieved (Eph. 4:30). Again, the Holy Spirit possesses attributes of personality, including intellect, will, and emotions just like any other person. These actions are only possible toward a person.

The Scriptures tell us two great things, first that there is only one God. We must always assert this truth. But the Scriptures equally teach that there are three Persons in that Godhead, the Father, the Son, and the Holy Spirit. The Holy Spirit is traditionally recognized as the third Person of the Trinity or Godhead, coequal and coeternal with God the Father and God the Son. He is understood as a divine, personal being—not just a force—possessing attributes of God, such as all knowledge, ubiquity (present everywhere at the same time—deeply universal), and has all authority, power, dominion and province (Gen. 1:2; Ps. 139:7-10; Acts 5:3-4; Rom. 8:11; 1 Cor. 2:10-11; 2 Cor. 3:17-18; Heb. 9:14). While distinct in role, the Spirit shares the same divine nature and essence with the Father and Son. Scripture portrays the Spirit as present at Jesus’ baptism and mentions Him alongside the Father and Son in the baptismal blueprint in Matthew 28:19. Thus, God the Father is fully God, so is God the Son and God the Holy Spirit is completely Deity. One essence but three distinct personalities.

We as Western believers claim the Spirit proceeds from the Son as well as the Father because the facts of the Bible about the Trinity and the Spirit lead to this conclusion. In addition, the Spirit is referred to as the “Spirit of Christ” and the “Spirit of the Son” pointing to a relationship in which the Spirit proceeds from the Son as well as the Father.  In John 15:26, the Lord Jesus make this statement, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me”.  In this verse the relationship between the Son and the Spirit mirrors that of the Father and the Spirit—the Spirit was sent by the Son.  Again, consider the fact that Christ promised He would send the Comforter in John 16:7, and taught the Spirit would come from the Father also in John 14:16-17, 26.

This is a kind of subordination within the Godhead; the division of the work between the three personalities. This is a hierarchy where the Son and Spirit relate to the Father through submission and mission. It is supremely functional, voluntary, and salvific (Jn. 14:26; 15:26; Gal 4:6). The Son says that He has come to glorify the Father, and the Spirit’s work is to glorify the Son. Each one reflects the glory of the other. Thus, we investigate the mystery of this amazing doctrine of the Trinity: “He shall glorify me: for he shall receive of mine and shall shew it unto you.” (John 16:14).  This is to me one of the most amazing and remarkable things about the biblical doctrine of the Holy Spirit. The Holy Spirit seems to hide, mask, or conceal Himself to reveal or show the glory of Christ to us. He is always placing the focus on the Lord Jesus! The Son voluntarily submitted his will, taking a subordinate role to accomplish salvation, and eventually subjected himself to fulfill the Father’s purpose. This is why I profoundly believe a solid test as to whether we are subject to the Spirit’s influence is to ask ourselves, what do we think of Jesus, and what do we know about, the Son.

 

Some Evangelism Essentials

Some Evangelism Essentials

Theme: In evangelism, the Holy Spirit uses the Gospel shared by Believers.  

The Gospel is Vital. The “good news” of Jesus Christ is the message that the Son of God, died for our sins, was buried, and rose again the third day, offering eternal life to all who believe. It is a “grace” gift and is not earned by religious efforts. Such salvation is rooted in faith, repentance, and obedience to the gospel. Evangelism involves our presence as we win a hearing, our proclamation as we share the gospel message, and our persuasion as we convince others to place their trust in Christ.

The Holy Spirit is Vital. The gospel certainly is the “power of God unto salvation to every one that believeth” (Romans 1:16), which God uses alongside the Holy Spirit to open repentant sinners’ hearts, rather than relying solely on human education, eloquence, or persuasion. The Holy Spirit is the driver of evangelism in that he brings about conviction (Jn. 16:8; 3:18; Rom. 3:23), conversion (Eph. 2:1; Jn. 3:3), and guidance into truth. Without His divine work, the sinner would never appreciate the gospel message nor become convinced of the simple message of salvation through Christ. While it is true the believer must witness and proclaim Christ, the work of saving a sinner—conversion—belongs to the Spirit of God using the gospel.

Believers are Vital. The ministry of evangelism is carried out through people as Paul stated in Romans 10:14, “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?” Believers are ordained as active instruments, in God’s hands for evangelism, tasked with sharing the message of reconciliation to make disciples. As ambassadors for Christ, we are responsible for sharing our faith in daily life, guided by the Holy Spirit, while relying on the power of the gospel itself to save, not just our personal talents, skills, or abilities. It is our responsibility to take the life-giving message to the lost encouraging them to turn to Christ in faith. As personal workers we may not be called to full time ministry, but we are called to win souls to Christ. The specific call of evangelism is for the specialist in gospel preaching and witnessing, but all believers are commissioned to proclaim the gospel on a person-to-person basis (Matt. 24:18-20; Mark 16:15; Luke 24:46-48). People are important to this effort. It takes saved people to win other people to Christ.

Techniques are Not Vital. People are essential to evangelism while certain approaches, methods, and techniques are incidental. In the grand scope of God’s redemptive plan, people are the central conduits for the task of promoting the gospel. This viewpoint means that while practices (such as special programs, events, or approaches) are not fundamentally wrong, they are secondary to the foundation of the message itself and the work of the Holy Spirit through believers. Furthermore, evangelism should be an organic, spontaneous overflow of a believer’s life, rather than a fixed, mechanical, or overly managed program. God has no other means of sharing the hope of salvation through Christ except through born-again people. God primarily uses people as messengers of salvation and not merely techniques to communicate the gospel. With many modern methods there is pressure to get an immediate decision, in contrast true evangelism often involves a process of fostering the right conditions in the soul of a potential convert rather than a single event. The gospel message has been watered down, streamlined, rendered non-offensive, and sanitized to make it more palatable to the modern sensibilities. Also, different methods work for different personalities, and sticking to one “formula” can hinder individual, God-given motivations, gifts, and strengths. Method will vary with people and times, but the Holy Spirit uses the gospel of Christ proclaimed by believers as a standard.

Conclusion: Our function is to focus on the steps a person takes in becoming a believer. We must use our spiritual gifts, personality, and abilities to accomplish the task of evangelism–to bring people to the point of a decision for Christ. We are to share the gospel in such a way the unsaved can understand and are enabled to respond to Christ—we create an environment of receptivity and responsiveness to the message. Ultimately, Christ is really trusted for salvation, and this is a new beginning to an extraordinary journey of faith for the new believer. This is far more important than merely counting another pressurized ‘conversion’ at the end of a special event.

Judgment of the Great Whore

“Judgment of the Great Whore”

REVELATION 17:1-18

THEME: In highly metaphorical language the filthy religious prostitute and her judgment by the Lord Jesus are described. Be assured that God hears the prayers of his persecuted, justice is a divine priority, and martyrs will eventually be vindicated. 

INTRODUCTION: 

1. John describes the Lamb’s phased and progressive victory over "the beast" and his kingdom. Here the religious system is destroyed; then later the political and economic systems fall also (Rev 18). Afterwards, the Lord Jesus returns to earth; condemns Satan, "the beast" and the false prophet (Rev 19:19-20); and then establishes His kingdom.

2. John has a vision of a “great whore” which is a “great city” seated on “seven mountains,” who rides “sit upon a scarlet colored beast”—the Antichrist to power and then she is destroyed by him. John first symbolically describes “the great whore” (Rev. 17:1–6) and goes on to interpret the vision (Rev. 17:7–18), identifying the beast, his drive toward power, and his subsequent turning on the “whore” when absolute power is his. (W. W. Wiersbe)

John revisits that destruction and deals in detail with the fall of Babylon.

MESSAGE:

I.  The Great Whore Exposed (Rev. 17:1-6).

The scene begins with an invitation (Rev 17:1-2).

A.  AN EXPOSING SUMMONS (Rev. 17:1-3a).

  1. From an Angel.

One of the angels asks john to come and see what God will do with "the beast's" worldwide religious system.

  2. To the Apostle.

John was invited to witness the punishment of the great prostitute, symbolizing the religious system of Babylon. Religious Babylon likely includes apostate Christendom, both Protestant and Catholic. It may well represent the ecumenical church. (W. W. Wiersbe)

  3. About a Judgment.

         A.  Upon a System of Spiritual Impurity. Her corruption (Rev. 17:1-2, 4). The prostitute rules over "peoples and multitudes and nations and languages," indicating the global influence of this system.

         B.  Upon a System of Political Fraternity. Her compromise (Rev. 17:3): she has aligned herself with the godless political systems of this world. John learned that the kings of the earth had committed fornication with the woman; which means they had become a part of the religious system, which she symbolized (Rev.14:8). Prostitution often symbolizes idolatry or religious apostasy (Jer. 3:6–9; Ezek. 16:30ff.; 20:30; Hos. 4:15; 5:3; 6:10; 9:1). She has seduced political leaders with her compromise and intrigue. The world rulers will be absorbed into the empire of Satan’s false Christ.

         C.  Upon a System of Global Religion.

The harlot’s influence will extend beyond the world’s rulers to the rest of mankind (v. 15; 13:8,14). The many waters symbolize “peoples, multitudes, and nations, and tongues” (v. 15).  Vast numbers of inhabitants of the earth have come under her evil influence and have been reduced to staggering misery. The imagery does not describe actual wine and sexual sin, but pictures the world’s people being swept up into the intoxication and sin of a false system of religion. (W. W. Wiersbe)

   4. Through the Spirit.

Following the invitation, John was carried away "in the spirit" into the wilderness. There he saw "the harlot" and wrote down the description of what he saw (Rev 17:3-6). Gen 2 speaks of a pure bride in a lovely garden; but by the Bible’s end, civilization has degenerated to an impure harlot in a wilderness! That is what sin does to the world.

B. AN EXPOSING SYMBOL (Rev. 17:3-6).

This description is critical and bursting at the seams with information and insight.

   1.  The Symbol of the Woman

She represents a seductive, corrupt religious and political system that opposes God, leading people into idolatry or ‘spiritual adultery’.

QUOTE: “Let's begin with the woman. Rev 17:18 makes clear that she is identified with a city that existed in John's day ("reigns" is present tense). This city is prosperous and powerful, but also idolatrous ("blasphemy") and dangerous. For one thing, it pollutes the nations with its filth and abomination (pictured by the golden wine cup); for another, it persecutes those who belong to the Lord (Rev 17:6). Power, wealth, pollution, persecution: these words summarize the "great harlot's" involvement on a worldwide scale.”  — W.W. Wiersbe

         A.  Her Place (Rev. 17:3)

According to Revelation 17:15, the prostitute rules over “peoples, and multitudes, and nations, and tongues” (languages), indicating the global influence of this system.

Her posture is important as she is seated upon “many waters” (Rev 17:1), and upon a “scarlet coloured beast” with seven heads and ten horns. John was greatly amazed and wondered with admiration when he saw the woman and “the beast.” But what did it all mean? Thankfully, the angel gave John (and all believers) the explanation of these symbols (Rev 17:7-18).

         B.  Her Portrait (Rev. 17:4) 

She is clothed in luxury, symbolizing wealth, arrogance, and allure. The “golden cup” holds “abominations and filthiness”—the idolatrous and sinful, immoral behaviors of her “fornication”.  So clad in luxury (purple and scarlet), she holds a golden cup filled with spiritual adultery, idolatry, and corrupt practices that entice the world, ultimately representing corrupt religious-political power. 

1.      She is utterly materialistic (Rev. 17:4a). The woman is dressed in expensive garments, decorated with gold and precious stones. She is holding a golden cup in her hand and is drunk with the blood of the saints. On her forehead (see rev 13:16; 14:1) she wears a special name.

2.      She is corrupt, “abominations” (Rev. 17:4a) (Greek: bdelugma—detestable/accursed things) and "filthiness of her fornication" signify a mixture of idolatrous worship, moral corruption, and deception offered to the kings of the earth.

3.      She says blasphemous things about God (Rev. 17:4b). All of this signify a mixture of idolatrous worship, moral corruption, and deception offered to the kings of the earth. Generally, she is a false religious system or a corrupt world power that lures inhabitants away from divine truth, leading to spiritual corruption (“fornication”). This imagery contrasts with the pure bride of Christ, symbolizing deep spiritual impurity disguised as attractive, divine favor. 

         C.  Her Prostitution (Rev. 17:5)

On her forehead the caption, “Mystery Babylon the great, mother of harlots and abominations of the earth” appears. This seems to indicate she has daughters who are also “harlots.” A harlot is a woman who fornicates or uses her body for financial, political, or profitable gain. It’s a system that is, at the same time, opulent and morally filthy.

QUOTE: “The woman's name also involves "mystery" (Rev 17:5). In the New Testament, a "mystery" is a hidden truth that only the spiritually initiated can understand. To grasp one of God's mysteries requires spiritual intelligence and discernment. In this case, the mystery has to do with Babylon.

The city of Babylon was founded by Nimrod (Gen 10:8-11). The name Bab-el means "the gate of God." Ironically, the famous tower of Babel (Gen 11:1-9) was an idolatrous attempt by man to defy God. When the Lord sent judgment on the builders by making mankind's one language into many, the word bab-el came to mean "confusion." Later in history, Babylon became a great empire before finally falling to Media-Persia. But from the beginning of Nimrod's city in Gen 10, an insidious anti-God "Babylonian influence" has been felt throughout history.”   —W.W. Wiersbe

QUOTE: “The Bible is full of information about Babylon as the source of false religion, the record beginning with the building of the tower of Babel (Gen. 10-11). The name “Babel” suggests “confusion” (Gen. 11:9). Later the name was applied to the city of Babylon which itself has a long history dating back to as early as 3,000 years before Christ. One of its famous rulers was Hammurabi (1728-1686 b.c.). After a period of decline Babylon again rose to great heights under Nebuchadnezzar about 600 years before Christ. Nebuchadnezzar’s reign (605-562 b.c.) and the subsequent history of Babylon is the background of the Book of Daniel.

Babylon was important not only politically but also religiously. Nimrod, who founded Babylon (Gen. 10:8-12), had a wife known as Semiramis who founded the secret religious rites of the Babylonian mysteries, according to accounts outside the Bible. Semiramis had a son with an alleged miraculous conception who was given the name Tammuz and in effect was a false fulfillment of the promise of the seed of the woman given to Eve (Gen. 3:15).

Various religious practices were observed in connection with this false Babylonian religion, including recognition of the mother and child as God and of creating an order of virgins who became religious prostitutes. Tammuz, according to the tradition, was killed by a wild animal and then restored to life, a satanic anticipation and counterfeit of Christ’s resurrection. Scripture condemns this false religion repeatedly (Jer. 7:18; 44:17-19, 25; Ezek. 8:14). The worship of Baal is related to the worship of Tammuz.”  —John MacArthur

         D.  Her Practices (Rev. 17:6)

She commits adultery with both potentates and people of this earth (Rev. 17:2). Four times in this chapter, the woman is called a 'harlot" (Rev 17:1,5,15-16); and her sin is called "fornication" (Rev 17:2,4). Her evil influence has extended to the whole world, reaching even into high places ("the kings of the earth").  She is idolatrous (Rev. 17:2; 18:3, 9), cruel (Rev. 17:6), and has murdered the martyrs of Christ.

QUOTE: “The woman is "the great harlot," but she is also "the mother of harlots." The Babylonian system has, in one way or another, given birth to all false religions. She has also seduced men into opposing God and persecuting His servants. ”   W. W. Wiersbe

   2. The Symbol of the Beast (Rev. 17:3b)

This “scarlet” beast with “seven heads and ten horns” is a symbol of a satanic political system (like the Roman Empire or the antichrist kingdom) that supports this corrupted system of the ‘harlot’.

         A.  His Appearance (Rev. 17:3b)

               1. Note What He is.  “Beast”

               2. Note What His Color Is.  “Scarlet”

               3. Note What His Communication Is.

QUOTE: “As noted earlier, scarlet is the color of Satan (Rev 12:3) and of sin (Isa 1:18). Scarlet was a popular color in Rome, and both scarlet and purple were associated with rank and riches.

But the woman must not be separated from "the beast" that carries her.”  —W. W. Wiersbe

          B. His Associations (Rev. 17:3b)

               1. He Has Seven Heads

               2. He Has Ten Horns

QUOTE: “The beast' has seven heads and ten horns. The seven heads symbolize seven mountains (Rev 17:9) and also seven kings or kingdoms (Rev 17:10), in keeping with Old Testament imagery (Ps 30:7; Dan 2:35). 1 have already suggested that the seven mountains can be interpreted geographically as the seven hills of Rome, but they may also be interpreted historically as seven kingdoms.”   —W. W. Wiersbe

Finally, this passage portrays John’s vision of a “great whore” seated on a bloodred monster—the Antichrist, representing a corrupt, seductive global system—often called “Mystery, Babylon the Great”. It blends false religion, secular humanism, and political power to rebel against Almighty God, the Lord Jesus, and harass and oppress the real people of God.

This religious system is drunk with the “blood of the saints,” since they refuse to adopt the seductive immoral values that rival God, they are brutally persecuted and killed as true followers of Jesus. While it is incumbent upon us to exercise patience now, God will deal with the unfair, murderous, corrupt, decadent, unfaithful conditions of mere earthly religion led by Satan. Not merely because the righteous long for this so greatly, but because God is just in all His ways and His timing is always perfect. God will expose, confront, and obliterate global alliances of political and religious systems opposed to Him. Though such a system seems dominant and attractive, its inevitable destruction by Jesus Christ is clearly promised. Rest assured, saint of God, he will deal with the fakes in due time no matter how universal they may be.

The Cry for Judgment & Vindication will be answered. “Judge and avenge our blood”

Revelation 6:9-10, And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: ¹⁰ And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

The great question was not whether their enemies would be judged, but when. "How long, O Lord?" has been the cry of God's suffering people throughout the ages (see Ps 74:9-10; 79:5; 94:3-4; also Hab 1:2). The saints in heaven along with us know that God will eventually judge sin and establish righteousness in the earth, but we do not know God's exact schedule.

Psalm 74:9-10, We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long. [10] O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?

Psalm 94:3-4, Lord, how long shall the wicked, how long shall the wicked triumph? [4] How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?

Careful, this is Not a Cry for Revenge.

It is not personal revenge that we must seek, but vindication of God's holiness and the establishment of God's justice. Every believer today who sincerely prays, "Thy kingdom come!" is echoing their petition.

Remember, Romans 12:19-21, Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. [20] Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. [21] Be not overcome of evil, but overcome evil with good. The Lord Jesus is fulfilling His kingdom role as the Administrator of justice in the earth!   

QUOTE: “The greatest proof of Christianity for others is not how far a man can logically analyze his reasons for believing, but how far in practice he will stake his life on his belief.”  -- T. S. Eliot 

God hears the prayers of his persecuted, justice is a divine priority, and martyrs will eventually be vindicated.