A message from tomb of king Rameses111

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Ramesses III was the second Pharaoh of the Twentieth Dynasty in Ancient Egypt. Some scholars date his reign from 26 March 1186 to 15 April 1155 BC, and he is considered the last pharaoh of the New Kingdom to have wielded substantial power.

The ancient Egyptians believed that when they died their spiritual body would continue to exist in an afterlife very similar to their living world. However, entry into this afterlife was not guaranteed. The dead had to negotiate a dangerous underworld journey and face the final judgment before they were granted access.

Jesus Christ's death was itself an exaltation and victory the Son of Man lifted up to draw the sinful world to him, and victory over the forces of Satan and sin and hell.

As we noted in part 1, God as the person of Jesus Christ reconciles the world. Theologians are fond of considering how the members of the Trinity covenanted in eternity to accomplish man’s salvation. They sometimes call it the “covenant of redemption.” But the Bible doesn’t quite call it that, and in fact says very little about a pre-temporal heavenly agreement about who gets to do what in man’s salvation. This is largely an exercise in useless speculation.[1]

But it’s not speculative, and far from useless, to consider that God was in Christ reconciling. Man’s sin turned him into God’s enemy (Rom. 5:10; Col. 1:21; Jas. 4:4). Man wants to be free from God’s love and God’s standards. Man’s sin, in turn, separates him from God (Is. 59:2). It exposes him to God’s severe judgment (Rom. 1:18–32; 2:5–6). From God’s standpoint, this is not a permanently agreeable arrangement. God overcomes the estrangement by reconciling man. This is what Holy Week is all about. God came as (and not merely sent) Jesus Christ. God is the agent in reconciling. Why? Because sin is personal, reconciliation is personal. Sin isn’t just the impersonal breaking of “natural law;” it’s the breaking of God’s revealed law (1 Jn. 3:1–10). Sin is against God. This is why reconciliation must be by and with God. On the cross, Jesus didn’t meet impersonal demands of impersonal justice. He met the demands of God’s highly personal justice. God suffered his own righteous penalty for (our) sin.