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Why the Law of Moses?

Bill Alderson
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Why the Law of Moses?

From the time Abraham received promises from God in response to his faith in Genesis 12:1-3 (approximately 2000 BC) until God gave Moses the entire Law on Mount Sinai in Exodus 20 (approximately 1476 BC), the Hebrew nation functioned spiritually under this covenant God gave to Abraham that He would bless those who bless Abraham. For a number of those years, the Hebrews were held in bondage in Egypt by pharaohs until Moses was raised up to lead the nation across the Red Sea into the wilderness. The question arises as to why God would introduce the Law of Moses to His people when it was to be a temporary covenant, until such a time as Messiah would introduce the new covenant nearly 1,500 years later? What purpose did this old covenant serve?

In Galatians 3:19, Paul asks and then answers the question, “Why the Law then?” The conclusion is understood in the context of the covenant made with Abraham that the inheritance from the promise of God is not based on law, but through faith in the promise made to Abraham, who is the father of us all (Romans 4:16). The Law, then is added because of transgressions, meaning that it was intended to lead us to Christ, “so that we may be justified by faith” (Galatians 3:24). In verse 23, Paul explains that those who put their faith in the Law of Moses are being kept in custody under [the power of] the Law until Messiah would come. The benefits of spiritual life are realized by faith in God’s promises and not in the celebration of religious rituals and legal obedience.

A different gospel

The churches of Galatia were struggling with the influence of those who were teaching that Christians need to keep the Law of Moses in order to be justified into the Christian faith. There had been a Council led by James (Jesus’s half-brother) held in Jerusalem dealing with this matter and described by Luke in Acts 15. The results of that account were reported in Acts 15:19-20 where James states, “Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood.” Christians would not be required to keep the Law of Moses. This conclusion did not end the controversy and there remained those, known as Judaizers, who would continue to require it. Attempts like these continue to this day as men try to complicate the new covenant with old covenant and other man-made requirements.

In Galatians 1:6-7 Paul says, “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ.” When Jesus said He came to fulfill the Law of Moses (Matthew 5:17), He meant that there was to be a newly defined relationship with God, known as the new covenant (promised to Israel in Jeremiah 31) and enacted on better promises (Hebrews 8:6), therefore making the old covenant obsolete (Hebrews 8:13). The old covenant represents God’s perfect justice, but without the spiritual ability to fulfill it. It had to be kept perfectly or the follower would be classified as a transgressor (James 2:10).

Righteousness of the Law

In Romans 7:7-12, Paul further explains that “the Law is holy and righteous and good” (verse 12), but its intended purpose is to help followers of the Law to understand that righteousness is not derived from the Law, but that the Law makes sin come alive and exposes the sin that is “taking opportunity through the commandment” (verse 11) and deceives me resulting in separation from God (spiritual death). In 1Timothy 1:8-10, “But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching”.

In Romans 10, Paul addresses the Jewish nation of his day, clearly defining how the Law cannot lead to righteousness because Jews do not “subject themselves to the righteousness of God” (Romans 10:3), but rather their own ability to keep the law, otherwise known as “righteousness based on the law”, and that attempt produces a self-righteousness. God’s righteousness can never be earned (see Romans 4:4-5) but is received by faith in the One Who is righteous! Romans 10:4 summarizes the argument when it concludes “For Christ is the end of the law for righteousness to everyone who believes”. Faith in Jesus as the Christ is the only avenue to God’s righteousness (see John 14:6).

Righteousness by faith

According to Galatians 3:12-14, trying to be a Christian and yet attempting to live under the Law of Moses is a curse and Messiah had become a curse for us so that Jews and Gentiles “would receive the promise of the Spirit by faith”. This promise is only realized through a real faith in Jesus as Messiah, having trusted in His sacrificial death and resurrection and not in one’s own efforts to be or become righteous. In verse 11, Paul quotes the Old Testament passage found in Habakkuk 2:4 as his evidence and confidence: “THE RIGHTEOUS MAN SHALL LIVE BY FAITH”.

Under the old covenant, salvation came from God and was perceived to be experienced when one became a part of God’s people. Rahab, a Gentile is a good example of this principle, as Joshua 6:25 says: “However, Rahab the harlot and her father’s household and all she had, Joshua spared; and she has lived in the midst of Israel to this day, for she hid the messengers whom Joshua sent to spy out Jericho.” She became a Jew by believing in the God of Israel and acting on that faith. According to the Apostle Paul in Romans 9:8, “That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants”. Faith in the God of Abraham, Isaac & Jacob has always been the avenue of salvation.

Uniting the Jew and Gentile

The new covenant encourages believers to assemble together often and all the more as the time of Jesus’s second coming draws near (Hebrews 10:25). The locations of the gatherings are not defined nor the particular means of worship, etc., unlike the old covenant. Yet the new covenant has ordained that both Jew and Gentile will come together since the dividing wall between the two has been broken down in Christ (Ephesians 2:14) and all are members of God’s household. This is only possible because the “Law of commandments contained in ordinances” is no longer a requirement and therefore peace is established between the two groups. In Romans 5:1, “Having been justified by faith, we have peace with God through our Lord Jesus Christ” Faith in Jesus as Christ resolves all divisions.

In Ephesians 2:20, Paul connects the foundation of the apostles [new covenant] and prophets [old covenant] as one foundation, meaning both groups now have the same foundation and it is not the Law of Moses. In Romans 3:21, Paul states, “But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets”, meaning that the Old Testament Scriptures predicted that it would take a “prophet” (Messiah) Who will speak with God’s words as was given to Israel in Deuteronomy 18:15, “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him”.

Jesus Christ, our point of reference

The fact is that Messiah’s arrival did not create a large fanfare among the Jews (John 1:11) and the Jewish leadership fought constantly against His acceptance as the Promised One since it meant that their positions of leadership were threatened. Isaiah (53:1) warned of this rejection and was quoted by Paul in Romans 10:16-17, “However, they did not all heed the good news; for Isaiah says, “LORD, WHO HAS BELIEVED OUR REPORT? So faith comes from hearing, and hearing by the word of Christ.” As Galatians 3:24 states, the Law is intended to lead us to the Messiah. The point of reference is not the Law of Moses, but the person of Jesus Christ.

The Law of Moses included not only the moral law, but also the ceremonial law (Jewish festivals) as well as the worship requirements associated with the tabernacle and later the temple. In Hebrews 9, the writer begins the conversation of the “regulations of divine worship” associated with the tabernacle, including a description of the various elements within the tabernacle that became the center of worship for the nation while in the wilderness. The priestly activities associated with each of these elements was always intended to point to the Messiah as High Priest, who would be the fulfillment of eternal redemption. As an example, the lampstand represents Jesus as the light of the world (John 8:12) and the table of the sacred bread is a picture of Jesus as the bread of life (John 6:35). The daily priestly activities were always pointing to the coming Messiah! In Psalm 27:5, David says, “For in the day of trouble He will conceal me in His tabernacle; in the secret place of His tent He will hide me; He will lift me up on a rock” (a reference to Christ in 1Corintians 10:4).

Christ is the fulfillment

The Jewish Festivals also have their fulfillment in the first coming and second coming of Christ. For example, Passover (Leviticus 23:4-5) was fulfilled at the Last Supper, Unleavened Bread (Leviticus 23:6-8) at Calvary, First Fruits (Leviticus 23:9-14) on Easter and Feast of Weeks (Leviticus 23:15-22) at Pentecost in Acts 2 and the coming of the Holy Spirit. These Festivals are all celebrated in the spring. The final three festivals are references to the second coming of Messiah, Trumpets (Leviticus 23:23-25) to be fulfilled at the Rapture (1Thessalonians 4:16-18), Day of Atonement (Leviticus 23:26-32) speaks of the Tribulation, and Tabernacles (Leviticus 23:33-43) refers to the 1,000-year reign of Messiah (the Millennium). These last three festivals happen in the fall.

The 1,500 years of life under the old covenant was meant to reveal the person of Jesus as Messiah for those who were fully engaged with their hearts. The symbols and types associated with the old covenant worship are a direct link to Jesus Christ as Messiah and Jesus would become recognizable to many because of the connections to the various aspects of regular worship. The new covenant is the only covenant referred to in Scripture as eternal (Hebrews 13:20), meaning it has always existed as the fulfillment of the fullness of God in man.

Antisemitism in History

Bill Alderson
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Antisemitism in History

The current war in Israel against Hamas is highlighting the climate around the world regarding the attitudes toward the Jews. Antisemitism is rearing its ugly head all over the world, evidenced by protests and other public displays against Israel’s right to defend itself against the horrific evil perpetrated by Hamas against the civilian population near Gaza on October 7, 2023. It is of great importance for the Christian believer to understand the history and the nature of this condition.

According to the U.S. State Department, “Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.” It exists prevalently not just in nations that are opposed to Israel and its existence, but even within the Christian community in America and worldwide.

History of Israel

Understanding the nature of antisemitism requires an active look at the history of the Jewish nation and the world’s response to its existence. It begins with Abram and God’s promises to be a blessing to the nations of the world (Genesis 12:1-3). In Genesis 13:15-17, God promised Abram a particular tract of land, commonly referred to as the promised land: for all the land which you see, I will give it to you and to your descendants forever. “I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered. “Arise, walk about the land through its length and breadth; for I will give it to you.” According to many Scripture references, God promised that He would give it to Abram and his descendants forever!

The actual birth of the nation of Israel did not take place until Jacob moved himself and his family to Egypt with Joseph’s family. They were held in slavery in Egypt until Moses led them to the wilderness and eventually, the promised land. Joshua led them to take control of the promised land and the land was distributed among the twelve tribes according to God’s commands.

A Partial Hardening

For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” From the standpoint of the gospel, they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable. (Romans 11:25-29)

The rejection of Jesus as Messiah by the Jewish leadership of Jesus’s day was not the end of the story for Israel. Paul writes to the Roman church that the partial hardening that has happened will not be ended until the fullness of the Gentiles has come in, referring to the end of the church age and Jesus’s return in the second coming. God promises that her sins will be taken away and that the Jews are still the people of God since the gifts and the calling of God are irrevocable. Paul teaches that their rejection of the gospel had a purpose: But by their transgression salvation has come to the Gentiles, to make them jealous (Romans 11:11). God will use their jealousy, that other nations have access to some of the same privileges previously reserved for Israel, to bring them back to God. The Jews will be the center of attention in the Kingdom Age, when “In those days ten men from all the nations will grasp the garment of a Jew, saying, ‘Let us go with you, for we have heard that God is with you” Zechariah 8:23.

Laying Down Your Life for the Sheep

“I am the good shepherd, and I know My own and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep. I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd. For this reason, the Father loves Me, because I lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father.” (John 10:14-18)

The world would blame the Jews for Jesus’s death even though Jesus gave up His life willingly. The Roman Emperor Constantine had a Christian conversion experience around 312 and declared tolerance for Christianity in 313. The Council of Nicaea took place in 325, and he wrote a letter referring to Jews as polluted wretches and to have no fellowship with the perjury of the Jews and that we have nothing in common with the usage of these parricides and murderers of our Lord. Even Martin Luther had strong feelings of antisemitism, as he wrote in The Jew and Their Lies (1543):

What shall we Christians do with this damned, rejected race of Jews? Since they live among us, and we know about their lying, blasphemy, and cursing, we cannot tolerate them if we do not wish to share in their lies, curses, and blasphemy. In this way, we cannot quench the inextinguishable fire of divine rage (as the prophets say) nor convert the Jews.

Antisemitism Throughout the Church Age

Several early church fathers saw the Jews as somewhat or totally culpable for the death of Jesus Christ. Justin Martyr (100-165) thought that the Gentiles replaced the Jews in God’s redemptive plan. Ignatius, Bishop of Antioch, wrote that those who celebrated Passover with the Jews were partakers with those who killed the Lord. And Tertullian (160-220), in his work Against the Jews, blamed the entire Jewish race for the death of Jesus.

Various Catholic leaders who had great influence over public thought throughout the church age, including Saint Gregory of Nyssa (335-394), Saint Augustine (354-430), Saint Jerome (374-419), Pope Innocent III (1160/61-1216), and Pope Pious IV (1499-1565), had varying feelings of antisemitism. Pope Pious made the following statement: The Jews who deny that Messiah has come and that He is God, lies. Herod is the devil, the Jews demons; that one is King of the Jews, this one the King of demons.

Antisemitism in America

Peter Stuyvesant, the first governor of Manhattan, was strongly antisemitic, constantly seeking ways to disqualify the Jews from public benefits to make them feel unwelcome. He referred to them as repugnant, blasphemers of Christ, and “Christ Killers.” He wrote the following in the 1650’s:

“We have, for the benefit of this week and newly developing place and the land in general, deemed it useful to require them (the Jews) in a friendly way to depart; also praying most seriously in this connection, for ourselves as also for the general community of your worships, that the deceitful race – such hateful enemies and blasphemers of the name of Christ – be not allowed to infect further and trouble this new community.”

In the 1920s, Harvard and Yale began to restrict Jewish acceptances in response to the fact that they had been outperforming their Gentile classmates. At Yale, Dean Frederick Jones got the administration to consider “character” in addition to scholarship. He stated, “In terms of scholarship and intelligence, Jewish students lead the class, but their characteristics make them markedly inferior.” His perceived solution to this character flaw would be conversion to Christianity.

A Kingdom That Endures Forever

When Israel was finally recognized as a nation by the world in 1948, the Jews had just experienced the extermination of 6 million of its own, nearly 1/3 of the world’s Jewish population, by the Nazis. Immediately after May 14, 1948, five surrounding Arab nations declared war on the fledgling nation and this condition has defined Israel’s history since. The six-day war in 1967 and the Yom Kippur War of 1973 were intended to destroy Israel completely, but miraculously, Israel ended up adding territory in both wars. Israel has demonstrated throughout modern times that it is only interested in co-existing with Arabs, but the Moslem nations surrounding Israel, for the most part, are not interested in negotiating a lasting peace; their primary motive is in its destruction.

In the end, God will use all of the persecutions and other unfair attacks against the Jews to bring them to a knowledge of their Messiah. Israel and the Jews will be on center stage as the Kingdom Age is established by the Messiah.

Why We Believe Jesus is Son of God

Guest Contributor
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Why We Believe Jesus is Son of God

Especially around the end of each year, when Christians celebrate the birth of Jesus Christ, we need more than ever to be sure about who He is. Was Jesus just a wise man who made the news headlines over two thousand years ago for speaking out against the rulers of the day? Was He a prophet with a direct line to God? Or was He indeed the Christ, our Savior, the Messiah?

Jesus knew it was vital His followers had no doubt about His identity. He asks them directly:

But who do you say that I am? Peter replies: “You are the Messiah.” (Luke 9:20)

We need to be as unequivocally certain as Peter was.

Why does it matter what we believe?

Believing Jesus is the Son of God, a member of the Holy Trinity, validates many of the key principles of our faith. We can be certain Jesus is God’s solution for this fallen world; that He is the only Way to salvation; that His sacrifice on the cross and His resurrection brings us into good standing with God and eternal life.

In this article, we share Scripture that firmly establishes Jesus as the Son of God, and God Himself. As believers, we find truth and confirmation in the pages of the Bible, the authoritative Word of God.

For those who have a tough time believing the Bible, there are countless historical facts and testimonies that have stood the test of time, collaborating these truths. If you, or someone you love grapple with this, do not be afraid to explore some of these trusted resources that bring one to the very same truth. Sometimes the Holy Spirit uses science or history to lead people to God!

Proof Jesus is the Son of God found in the Bible

  1. The Father publicly proclaimed Jesus as His Son

Not once, but twice God audibly spoke to people in a very public setting, claiming Jesus as his son, first at Jesus’ baptism with John the Baptist, and again on the mountain where Jesus was transfigured.

…the heavens opened to him, and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, “This is my Son, who I love. I am very pleased with him.” (Matthew 3:16-17)

…suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, who I love. I am very pleased with him. Listen to him!” (Matthew 17:1-8)

  1. Jesus identifies Himself as God

In John 8:25, the Jews ask Jesus, “Who are you?” In His response, He uses language they would understand, words that connect his identity with how God has always identified Himself to them:

“Truly, truly, I say to you, before Abraham was, I am.” (John 8:58)

  1. Others agree!

People who encountered Jesus, including the prophets of the Old Testament, His disciples and especially the authors of the books of the Bible, made claims in terms of his divinity by (1) applying divine names to Him, (2) ascribing divine attributes to Him, and (3) telling of the myriad of divine works He performed.

His divine names

The prophet Isaiah proclaimed the Lord’s deity and oneness with the Trinity in Isaiah 9:6:

For a child is born to us, a son is given to us. The government will rest on his shoulders. And he will be called: Wonderful Councilor, Mighty God, Everlasting Father, Prince of Peace.

In Romans 9:5, the apostle Paul says of Jesus:

Abraham, Isaac, and Jacob are their ancestors, and Christ himself was an Israelite as far as his human nature is concerned. And he is God, the one who rules over everything and is worthy of eternal praise! Amen.

And finally,

The Son is the image of the invisible God, the firstborn over all creation. (Colossians 1:15)

His divine attributes

Eternal

In the beginning the Word already existed. The Word was with God, and the Word was God. He existed in the beginning with God. (John 1:1-2; also Isaiah 9:6, Revelation 1:8, 22:13)

Omnipotent

Then Jesus came to them and said, “All authority/power in heaven and on earth has been given to me.” (Matthew 28:18; also Isaiah 9:6, Philippians 3:21, Revelation 1:8)

Omniscient

And knowing their thoughts Jesus said to them… (Matthew 12:25)

But he knew what they were thinking, and he said to the man… (Luke 6:8; also John 2:24-25, 21:17, Revelation 2:23)

Sharing the same attributes as the Father

For in Christ all the fullness of the Deity lives in bodily form. (Colossians 2:9)

Immutable (unable to change, forever the same)

He also says, “In the beginning, Lord, you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; …but you remain the same, and your years will never end.” (Hebrews 1:10-12)

His divine works

The New Testament brims with stories of the wonderous miracles Jesus performed, instances where He changed lives dramatically and, most often, publicly with many witnesses in tow to spread the Good News. While sceptics try to discredit His acts as if it were mere trickery, there are works that leave no doubt as to the divine power of Jesus Christ.

In Jesus’ own words:

Do not believe me unless I do the works of my Father. But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father. (John 10:37-38)

Let us explore a few of his specific powers or responsibilities … and stand in awe:

Jesus forgives the sins of man and gives eternal life

When Jesus told the paralyzed man in Mark 2:5-12, “Son, your sins are forgiven,” the teachers of the law was upset and asked, “Who can forgive sins but God along?” They had a point; but they did not grasp that the Man before them was indeed God. Jesus knew what they were thinking (His omniscience in play) and answered (v10):

“But I want you to know that the Son of Man has authority on earth to forgive sins.” (Also Matthew 9:2-7, Colossians 3:13)

Jesus receives and answers prayers

No ambiguity here! Jesus invites his followers to ask (pray) and assures them that their prayers will be answered–by Him!

You may ask me anything in my name, and I will do it. (John 14:14)

Christ created, upholds, and preserves all things

All things!

For in Him all things were created…. All things have been created through him and for him. He is before all things, and in him all things hold together. (Colossians 1:17)

Spend a bit of time here. What does it mean to you, personally, when you read that He holds all things together?

Jesus’ role in the resurrection

We have read about his immutability, the fact that He is Lord yesterday, today and will be tomorrow. He is also part of the final scenes of the world as we know it:

…who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body. (Philippians 3:21)

In the presence of God and of Christ Jesus, who will judge the living and the dead… (2 Timothy 4:1)

Having read that, what else can we do but pray: “In the presence of God and of Christ Jesus, we bow in awe and thankfulness. You are mighty and worthy and we praise you as the forever true Almighty God and King of our lives. Amen.”

REFERENCES

https://answersingenesis.org/jesus/jesus-is-god/10-biblical-reasons-jesus-is-god/

https://www.biblestudytools.com/bible-study/topical-studies/proofs-that-jesus-is-the-son-of-god.html

https://followtheteachingsofjesus.com/articles/jesus/111-god-acknowledged-jesus-as-his-son.html

https://insight.org/resources/article-library/individual/how-do-we-know-that-jesus-is-god

https://www.middletownbiblechurch.org

Examining the Remnant

Bill Alderson
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Examining the Remnant

After the incredible power that the Lord displayed at Mount Carmel through Elijah in 1 Kings 18 with the killing of 450 prophets of Baal, Jezebel threatened Elijah that his life was now in jeopardy because of these prophets of Baal. In response, Elijah was afraid and fled for his life. In 1 Kings 19:14, he said, “I have been very zealous for the Lord, the God of hosts; for the sons of Israel have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. And I alone am left, and they seek my life, to take it away.” He was not able to discern the 7,000 who “have not bowed to Baal and every mouth that has not kissed him (verse 18).” Paul quoted this in Romans 11:4-5 in reference to the remnant, those that return or remain, speaking of those who would be overcomers, spiritual Israel.

The term is often used to identify the Hebrew people who remain firm in their faith despite significant life challenges and threats. They continue to trust in the Lord despite all obstacles. Consider Isaiah 10:20-23, a prophecy of the return of the House of Israel from Assyrian captivity:

“Now in that day, the remnant of Israel, and those of the house of Jacob who have escaped, will never again rely on the one who struck them but will truly rely on the Lord, the Holy One of Israel. A remnant will return, the remnant of Jacob, to the mighty God. For though your people, O Israel, maybe like the sand of the sea, only a remnant within them will return; a destruction is determined, overflowing with righteousness. For a complete destruction, one that is decreed, the Lord God of hosts will execute in the midst of the whole land.”

No Other Gods

The Book of Isaiah starts with a complete indictment of the spiritual condition of Israel (see Isaiah 1:4-7), concluding that “unless the Lord of hosts had left us a few survivors, we would be like Sodom, we would be like Gomorrah” (verse 9). Like Elijah before him, only a few would commit themselves to the Lord’s righteousness and not succumb to idolatry. Isn’t this a foundational principle of one’s relationship with God? The first two of the ten commandments say, “You shall have no other gods before Me. You shall not make for yourself an idol or any likeness of what is in heaven above, on the earth beneath, or in the water under the earth. You shall not worship or serve them; for I, the Lord your God, am a jealous God” (Exodus 20:3-5). Idolatry can take on many different forms, not just the creation of idols for worship.

In Isaiah 37, King Hezekiah seeks Isaiah in light of Assyria’s attack against Jerusalem, the Southern Kingdom. Isaiah assures the king, “Behold, I will put a spirit in him so that he will hear a rumor and return to his own land. And I will make him fall by the sword in his own land” (verse 7). Although Jerusalem was surrounded by the enemy so that the people could not work the fields for food sources, God had a provision:

“Then this shall be the sign for you: you will eat this year what grows of itself, in the second year what springs from the same, and in the third year, sow, reap, plant vineyards, and eat their fruit. The surviving remnant of the house of Judah will again take root downward and bear fruit upward. For out of Jerusalem will go forth a remnant and out of Mount Zion survivors. The zeal of the Lord of hosts will perform this. Therefore, thus says the Lord concerning the king of Assyria, ‘He will not come to this city or shoot an arrow there, and he will not come before it with a shield or throw up a siege ramp against it.’” (Isaiah 37:30-34) 

Be Fruitful

The Lord promised He would provide food even when the people could not work the fields in the first and second years, and then, they could sow, reap, plant, and eat their fruit. When the remnant would take root downward and bear fruit upward, He was teaching them the spiritual principle that would allow them to survive against any obstacles. Psalm 1:2-3 speaks to this principle in light of the believer’s attitude toward the Word of God, “But his delight is in the law of the Lord, and His law, he meditates day and night. He will be like a tree firmly planted by streams of water, which yields its fruit in its season, and its leaf does not wither; and in whatever he does, he prospers.”

In Jeremiah 17:7-8, the Lord addresses the one who trusts in the Lord, “Blessed is the man who trusts in the Lord and whose trust is the Lord. For he will be like a tree planted by the water, that extends its roots by a stream and will not fear when the heat comes; but its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit.”

Fruitfulness has always been the Lord’s priority in His relationship with His people; the believer’s willingness to trust God and prioritize His Word are vehicles to spirituality.

“But I will leave among you a humble and lowly people, and they will take refuge in the name of the Lord. The remnant of Israel will do no wrong and tell no lies, nor will a deceitful tongue be found in their mouths; for they will feed and lie down with no one to make them tremble. Shout for joy, O daughter of Zion! Shout in triumph, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! The Lord has taken away His judgments against you; He has cleared away your enemies. The King of Israel, the Lord, is in your midst; You will fear disaster no more.” (Zephaniah 3:12-15)

Kingdom Age

Through the prophet Zephaniah, God prophesied a coming restoration of Israel, to be fulfilled in the Kingdom Age, the 1,000-year reign of the Messiah. In it, the Lord further defined the remnant as a humble and lowly people, and they will take refuge in the name of the Lord. They live by God’s standards and lie down with no one to make them tremble. The ultimate victory over every enemy, including their sin nature, is found when the Lord, the King of Israel, is in your midst; You will fear disaster no more.

“Then it will happen on that day that the Lord will again recover the second time with His hand the remnant of His people, who will remain from Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and from the islands of the sea. And He will lift up a standard for the nations and assemble the banished ones of Israel and will gather the dispersed of Judah from the four corners of the earth. Then the jealousy of Ephraim [Northern Kingdom] will depart, and those who harass Judah [Southern Kingdom] will be cut off; Ephraim will not be jealous of Judah, and Judah will not harass Ephraim. They will swoop down on the slopes of the Philistines on the west; together, they will plunder the sons of the east; they will possess Edom and Moab, and the sons of Ammon will be subject to them. And the Lord will utterly destroy the tongue of the Sea of Egypt, and He will wave His hand over the River with His scorching wind, and He will strike it into seven streams and make men walk over dry-shod. And there will be a highway [mesillah – a major roadway, a key travel route] from Assyria for the remnant of His people who will be left, just as there was for Israel in the day that they came up out of the land of Egypt.” (Isaiah 11:11-16)

When Isaiah refers to recovery the second time, he is not referring to the return from Assyrian captivity, but rather the second recovery to take place in the Millennial Reign of Messiah. This passage refers to the return of both the Northern and Southern Kingdoms to their Messiah. None of each kingdom’s enemies during their first return will be able to interrupt their passage. Even rivers and streams, which would otherwise be an obstacle, will be dried up to make men walk over dry-shod. The highway will be a major roadway, a key travel route to bring the remnant under the dominion of their God to walk in His righteousness. Isaiah 35:8-10 tells us it is a Highway of Holiness:

“A highway will be there, a roadway, and it will be called the Highway [derek – a traveled pathway] of Holiness. The unclean will not travel on it, but it will be for him who walks that way, and fools will not wander on it. No lion will be there, nor will any vicious beast go up on it; these will not be found there. But the redeemed will walk there, And the ransomed of the Lord will return and come with joyful shouting to Zion, with everlasting joy upon their heads. They will find gladness and joy, and sorrow and sighing will flee away.”

Across Every Generation

God’s plan is for the remnant of God to be represented in each generation as a means of fully manifesting His righteousness to anyone in search of a righteous God. During the captivities, the remnant was represented by Esther, Mordecai, Ezekiel, Daniel, Shadrach, Meshach, and Abednego, to name a few. Each one, in their way, faced the challenge of an authority who wished to supplant the lordship of Yahweh. In Ezekiel 6:8-10, “However, I will leave a remnant, for you will have those who escaped the sword among the nations when you are scattered among the countries. Then those of you who escape will remember Me among the nations to which they will be carried captive, how I have been hurt by their adulterous hearts which turned away from Me, and by their eyes which played the harlot after their idols; and they will loathe themselves in their sight for the evils which they have committed, for all their abominations. Then they will know that I am the Lord; I have not said in vain that I would inflict this disaster on them.”

When David was first anointed King, he was 30 years old, and it took place at Hebron; Jerusalem was still under the control of the Jebusites. It was the Lord’s intention that David would ultimately reign from Jerusalem and not Hebron. Hebron means “association” or “affiliation,” a reference to one’s horizontal relationship to others. On the other hand, Jerusalem represents the presence of God, a vertical relationship to Him. In 2 Samuel 5:5, At Hebron, he reigned over Judah seven years and six months, and in Jerusalem, he reigned thirty-three years over all Israel and Judah. Yahweh’s authority over all of Israel takes place at Jerusalem. The believer’s relationship with God begins at Jerusalem where His presence is experienced. He is a jealous God.

“At that time,” declares the Lord, “I will be the God of all the families of Israel, and they shall be My people.” Thus says the Lord, “The people who survived the sword found grace in the wilderness—Israel when it went to find its rest.” The Lord appeared to him from afar, saying, “I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness.” (Jeremiah 31:1-3)

Scriptures to Pray for the Narcissist in Your Life

Guest Contributor
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Scriptures to Pray for the Narcissist in Your Life

Being in a relationship with a narcissist is challenging and emotionally exhausting. Narcissists have an unreasonably high sense of their own importance. They constantly need and seek attention and admiration. They often display an inability to grasp or care about the feelings of others. However, behind a mask of extreme confidence, their self-worth is weak, and the slightest criticism or correction upsets them.

If this is your reality, you might feel alone, insignificant, unloved, and even as though you are constantly maneuvering every situation to diffuse some level of tension. Know your heavenly Father is your refuge, your tower of strength and your firm foundation. If you’ve been wondering how to pray for a narcissist, we offer these prayers as a starting point. Let us pray!

Prayers for Narcissists

For You have been a refuge for me, A tower of strength against the enemy. Let me dwell in Your tent forever; Let me take refuge in the shelter of Your wings. (Psalms 61:3-4)

1. Lord, I do not want to falsely label my loved one/spouse as a narcissist. Help me to see them clearly, as You do, with grace and love. But I desperately need Your help and I know that he/she does too. Only in Your presence is true peace to be found and I trust in Your promises.

The Lord gives strength to his people, and the Lord blesses his people with peace. (Psalm 29:11)

  1. Lord, I pray that ___________’s eyes will be opened. Shine Your light on the areas of darkness so that he/she may become aware of the sin and his/her deep need for saving.

Open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me. (Acts 26:18)

If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1 John 1:9)

  1. Jesus, You taught us about humility. But pride says, “You don’t need a Savior.” I pray that ________________ will come to realize and admit their pride before it leads to utter destruction.

Pride goes before destruction, and a haughty spirit before a fall. (Proverbs 16:18)

Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise. (1 Corinthians 3:18)

  1. Kindle in him/her an unexpected compassion, an open heart that really sees the needs of others.

Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness, and patience. (Colossians 3:12)

  1. I ask that ___________ will find self-worth in You, Lord, and not constantly seek the approval and admiration of others. I know that if we find our identity in Your love and acceptance, we are free and at peace. Let him/her grasp that you have chosen him/her.

You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. (John 15:16)

  1. God, I acknowledge that we were created with a ‘God-shaped hole’ that only you can satisfy. I pray that ___________ might experience Your unconditional love and grace, despite his/her sins.

But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. (Romans 5:8)

  1. Lord, although we do not need to be defined by our genes or our past circumstances (because You have overcome the world), we know that we easily get snared into certain behavior patterns as a result of trauma, rejection, or neglect, if we haven’t brought it all to Your feet. Please erase the debilitating effects of any negative childhood or other circumstances from his/her life. Set him/her free to be renewed in Your image.

Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17)

Lastly, for you, living with a narcissist: Reach out to fellow believers, ask for support, and pray together.

Also, I tell you that if two of you on earth agree about something and pray for it, it will be done for you by my Father in heaven. This is true because if two or three people come together in my name, I am there with them. (Matthew 18:19-20)

REFERENCES
https://bible.knowing-jesus.com/topics/Spiritual-Blindness,-Removal-Of
https://my.clevelandclinic.org/health/diseases/9742-narcissistic-personality-disorder
https://www.mayoclinic.org/diseases-conditions/narcissistic-personality-disorder/symptoms-causes/syc-20366662

How Can a Good God Condemn People to Hell?

Guest Contributor
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How Can a Good God Condemn People to Hell?

Recently, during an exchange on social media, I encountered a question that is often asked when discussing the divine nature of God: “Why would a loving God condemn morally good people to eternal punishment in hell?” It was obvious from the context that the morally good people were not Christians. This question is not new, yet it resonates deeply in a world where notions of justice and morality are interpreted through the lens of modern thought.

The question seems to reduce God’s attributes to His loving nature. God is love they say, as they impress into this nature a requirement for Him to love His created beings unconditionally. After all, John 3:16 says, “For God so loved the world”. Wouldn’t this loving God want to gather all humans, who are made in His image, into heaven after they pass from this life? To do otherwise would not be what a loving God would do.

Or is it? This conversation serves as a relevant backdrop for a broader conversation about the nature of God—a theme central to Christian theology. Our understanding of God is in err if we focus too narrowly on His love, inadvertently neglecting His other attributes. A comprehensive understanding of God requires acknowledging all of His attributes embodied in His character. This includes His justice, righteousness, and sovereignty, which are as integral to His nature as His love and mercy.

Let’s delve into a study of the attributes of God as they harmonious coexistence within His character, particularly as they relate to the concept of eternal judgment. It’s crucial to recognize that God’s actions are not limited to human interpretations of goodness but are deeply rooted in His whole character. This article aims to shed light on this intricate intersection of God’s love, justice, and sovereignty, guiding us through a theological understanding of why a good God would permit humans to be eternally separation from Himself.

The Multifaceted Nature of God

Understanding God in Christian theology requires recognizing His nature as a blend of diverse yet harmonious attributes each of which is equal and perfect in their own way. The Bible offers a profound insight into these attributes, revealing a God who is both complex and coherent in His character.

God’s eternal nature is foundational, as Psalm 90:2 articulates His existence is from everlasting to everlasting. This concept of infinitude frames our understanding of God’s other attributes.

Holiness is another key attribute, setting God apart as supremely pure and distinct from creation. Isaiah 6:3 vividly describes this holiness, highlighting God’s transcendence. All He is and all He does is holy.

Omnipotence, omniscience, and omnipresence are also central to God’s nature. His omnipotence is evident in Jeremiah 32:17, which acknowledges His supreme power. Psalm 139:1-4 reflects His omniscience, revealing a deep, personal knowledge of individuals. Jeremiah 23:24 asserts God’s omnipresence, declaring His universal presence.

God’s attribute of love is well known and often cited, but just as important is His attribute of justice. While these two sound like opposites and seem to be in conflict they are in fact expressions of His singular, unified nature. They exist in harmony and complement each other.  The scripture 1 John 4:8 describes God as embodying love, a fundamental aspect that defines His relationship with humanity. This divine love, however, is not separate from His sense of justice. As shown in Romans 2:5-6, God’s judgment is rooted in righteousness, ensuring that His love does not negate the need for justice.

This unity of love and justice in God’s character is crucial to understanding His actions and decisions. His love offers grace and mercy, inviting humanity into a relationship with Him. Yet, His justice upholds moral order, addressing sin and wrongdoing. Both attributes stem from the same divine essence, demonstrating that God’s love is just and His justice is loving. They exist in harmony with all of God’s attributes.

Arthur W. Pink, in “The Attributes of God,” underscores this harmony of attributes. He suggests that understanding God’s character requires seeing His attributes not as contradictory but as complementary. Pink’s perspective helps us appreciate how attributes like sovereignty, love, and justice can coexist without conflict.

Each attribute of God complements and enriches the others, offering a comprehensive picture of a God who is loving, just, sovereign, righteous, merciful and much more. This holistic understanding is pivotal for grasping complex issues such as eternal judgment.

The Concept of Justice and Holiness in God’s Nature

The holiness of God is a fundamental aspect of His nature, which has a profound impact on the relationship between Him and humanity. In the Bible, God’s holiness is highlighted as a fundamental attribute, as seen in Leviticus 19:2, where God commands His people, “Be holy because I, the LORD your God, am holy.” This holiness is not merely moral purity but a distinct otherness that sets God apart from all creation. It is this holiness that illuminates human sinfulness and imperfection, as depicted in Isaiah 6:5, where the prophet Isaiah, confronted with God’s holiness (Isaiah 6:3), becomes acutely aware of his own sin and the sin of his people.

Isaiah 6:5: “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty.”

The implications of God’s holiness for human sin and righteousness are significant. Since God is holy, He cannot tolerate sin, a theme echoed throughout Scripture. Habakkuk 1:13 states, “Your eyes are too pure to look on evil; you cannot tolerate wrongdoing.”

This intolerance towards sin is not a result of vindictiveness but stems from God’s inherent holiness. Mixing one with the other is not possible. Holiness simply cannot abide sin. Therefore, human sin and unrighteousness stand in stark contrast to God’s holy nature, creating a fundamental divide between humanity and God.

God’s justice, intrinsically linked to His holiness, necessitates a response to sin and unrighteousness. In Romans 6:23, it is declared: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

Paul has encapsulated the justice of God here—a justice that requires the consequences of sin to be addressed. Divine justice ensures that unrighteousness does not go unpunished, as emphasized in Romans 2:8, which states, “But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger.”

The holiness and justice of God are central to understanding His nature and His dealings with humanity. While His holiness reveals the chasm sin created between humans and God, His justice provides a means for bridging that gap as we will explorer shortly.

The Human Condition and the Illusion of Moral Goodness

The concept of total depravity of man in theology paints a vivid picture of the human condition. It says that every aspect of human nature is tainted by sin. As a result, it is impossible for individuals to achieve true goodness on their own. Even what appears as moral living when done outside of God is futilely depraved.  We can see this idea explained in Jeremiah 17:9, which states, “The heart is deceitful above all things and beyond cure. Who can understand it?” Here we have the inherent corruption within human nature, underscoring the inability to attain righteousness independently of divine intervention.

Romans 3:23 further expounds on this theme: “For all have sinned and fall short of the glory of God.”

The Apostle Paul asserts that every person is a sinner and thus incapable of meeting God’s standard of holiness on their own. This universal sinfulness separates humans from God, making divine intervention essential for redemption and moral goodness.

The Bible also addresses the issue of self-righteousness, which is often mistaken for true righteousness. In a civilized society we would call this moral and upright living. Not cheating on taxes, following the rules and treating people fairly.  Isaiah 64:6 sets this thinking on end where it states: “All our righteous acts are like filthy rags.”

This powerful metaphor illustrates the inadequacy of human efforts at achieving righteousness. The phrase “filthy rags” implies that even the best moral actions of humans are tainted by sin and fall short of God’s standards.

In the New Testament, the parable of the Pharisee and the tax collector in Luke 18:9-14 provides a clear contrast between self-righteousness and humility before God. The Pharisee boasts about his own righteous deeds, while the tax collector humbly acknowledges his sinfulness. Jesus commends the tax collector’s attitude, teaching that self-righteousness is not only inadequate but also objectionable in God’s eyes.

The apostle Paul’s own transformation, detailed in Philippians 3:4-9, further illustrates this point. Paul initially prided himself on his righteousness under the law, yet he later regarded these as worthless compared to the righteousness gained through faith in Christ. This shift highlights the distinction between human righteousness, which is inherently flawed, and divine righteousness, which is perfect and attainable only through faith in Jesus Christ and doing His will.

The human condition is characterized by total depravity. Even when we think we are doing good it is tainted by our sinfulness. Personal, moral goodness is an illusion. There is no good in humanity which underscores the need for divine intervention for true righteousness. Biblical teachings consistently reveal that human attempts at self-righteousness are insufficient and emphasize the necessity of God’s grace for genuine moral and spiritual transformation.

The Finality of Divine Judgment and the Role of Free Will

The concept of free will in theology is pivotal in understanding the nature of divine judgment. Free will allows individuals to make choices, including the ultimate decision to accept or reject God. This freedom, however, carries profound eternal consequences. In Deuteronomy 30:19, Moses is speaking to the people as he commends them to follow God.

“This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live.”

Moses tells the people that God sets before them life and death, blessings and curses, urging them to choose life. God urges us to choose life also. This choice obviously implies a voluntary decision to follow God or to turn away, each with its own set of eternal outcomes.

The New Testament continues this theme, particularly in the teachings of Jesus. In John 3:16-18, Jesus speaks of belief in Him as the path to eternal life, while unbelief leads to condemnation.

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.”

These verses underscore the role of individual choice in determining one’s eternal destiny. The decision to accept or reject Christ is not merely a temporal one; it bears eternal significance, leading to either salvation or condemnation in this life and the life to come.  Here is the thing—once the last breath is drawn the lot becomes set. There are no more opportunities for changing your mind.

The irrevocability of divine judgment post-death is a consistent theme in the teachings of Paul. Hebrews 9:27 states: “Just as people are destined to die once, and after that to face judgment.” We see here clearly the finality of God’s judgment following death. There is no second chance or opportunity for reconsideration once this judgment has been passed.  For this reason, there is emphasis on the urgency and seriousness of making a decision about Christ in this lifetime.

The role of free will in theology is integral in understanding divine judgment. It underscores the responsibility and consequence of human choices in relation to God, His holiness and justice.  Free will requires the person exercising it to make a conscious decision to embrace Christ and the message of His salvation or to ignore or reject it.

The Necessity of Christ’s Sacrifice and Grace

Christ’s sacrifice as a core tenet of theology cannot be overstated. This sacrifice represents the confluence of divine justice and mercy. According to Romans 3:23-25, all have sinned and fall short of God’s glory, but are justified freely by His grace through the redemption that came by Christ Jesus. This passage highlights how Jesus’ death on the cross was a demonstration of God’s justice, as it satisfied the need for punishment of sin for all of mankind, and of His mercy, as it offered forgiveness and reconciliation of mankind to God.

The significance of Christ’s sacrifice is further emphasized in 1 Peter 2:24, where it is states: “He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by his wounds you have been healed.” Presented here is the incomparable truth that Jesus bore the consequences of sin, offering a path to righteousness that is unattainable through any human effort. It underscores the necessity of the cross as the means by which God’s justice and mercy are made manifest.

Paul is clear in his writings that we cannot save ourselves regardless of what kinds of good things we do. He says that salvation through works is a dead end rather it is a salvation by grace through faith in Christ which saves. Ephesians 2:8-9 declares: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”

This foundational principle distinguishes Christianity from other belief systems that advocate earning divine favor through human effort. It asserts that salvation is a free gift from God, accessible not through human merit but through faith in Jesus Christ alone.

This doctrine of grace over works is further reinforced in Titus 3:5, which states that God saved us, not because of righteous things we had done, but because of his mercy. This mercy is accessed through the washing of rebirth and renewal by the Holy Spirit, again emphasizing that it is not human works but divine grace that brings salvation.

We are required to trust through faith to attain this salvation. This means that it is incumbent upon the person to choose to embrace salvation. It might be a free gift, but if the gift is not accepted and unwrapped it has no effect on the person receiving it.

Conclusion

We have come full circle now as we ask the question again:

How can a good God condemn people to Hell?

We have established the attributes of God, and it is certain that one of those attributes is His goodness. His goodness is just one of many of His attributes such as holiness, justice, love, and sovereignty. These attributes define the character of God and as such do not exist in isolation but in perfect harmony within His person. Holiness and goodness define the absolute perfection of God.  His holiness cannot abide unholiness.

The human condition, because of the fall of man in the Garden, is marked by total depravity. We are completely and totally unable to achieve any righteousness on our own.  Our sinful nature results in our corruption and unholiness. Even when attempting to do good, self-righteousness is found to be inadequate to cover the stains of sin. The Bible, from Old Testament to New Testament, consistently points to this truth, emphasizing our need for a savior.

God knew this from before the foundation of the world was laid (Rev 13:8) and formulated a rescue plan for mankind. He would send His own son to live the perfect life we could not live (fulfilling the law) pay the price we could not pay. God sacrificed His own Son on a cross so that we could be reconciled to Him. Jesus rose again on the third day as death could not hold the living and true God. Those who trust in him through faith will be adopted into His household and made children of the living God!

So, what about those who are just really good? Do you really have to trust in God? Can’t you just live a wholesome and upright life and in the end God will say, “Well, look at you.  You did great! Come on into Heaven.”?

The answer is NO. Sorry, it does not work that way.

“So, you are telling me God is just going to let all those people who were really good and fed the poor and helped the sick and gave to United Way go to Hell?” you ask.

Yes, that is what a just God must do. Remember, He is just and holy and unless you have wrapped yourself in the blood of Jesus and claimed redemption through trust and faith then you are unholy, and a just God cannot accept you.

This is what Jesus said about those who are headed to Hell and those who will be saved in Matthew 7:13-14:

“Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.”

If you do not enter through the narrow gate you are bound for destruction. God lets us choose. That is the purpose of free will. He will honor our choice. Either way the finality of divine judgment is just that—final. The eternal implications of our choices and the inescapable nature of God’s judgment post-death are inseparable.

In grappling with the complex issue of eternal judgment, it is crucial to understand the full character of God. A one-dimensional view of God as only loving or only just does not suffice. Instead, we must recognize the depth and breadth of His nature. Understanding God’s holiness, justice, love, and sovereignty in their entirety provides a more comprehensive perspective on why a good God allows eternal separation from Himself.

References and further reading:

Tozer, A. W. (1961). The Knowledge of the Holy.
Sproul, R. C. (1985) The Holiness of God.
Packer, J. I. (1973) Knowing God.
Pink, A. W. (2006). The Attributes of God.
Lewis, C. S. (1952) Mere Christianity.

I am Brad Moore. I live in Kentucky USA with my wife. We have three grown kids and are anxiously awaiting news that a grand might be on the way…  I have been a Christian most of my life, coming to Christ at 5. I struggled with a serious misunderstanding of salvation through my young teens feeling that I was a complete failure for God and praying for salvation over and over. Around 17 I learned the marvelous truth of Christ’s saving work. All I needed was faith to trust and He did the rest! Amen. I was baptized in the Snoqualmie River in Washington state at 17. Today I am a Sunday School teacher, Deacon and a Gideon. I love to teach and write about what God has done and will do.

https://approvedtogod.com

Note: I offered this article to https://levaire.com/ as a guest post on 11/16/2023.

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