Is there a God?

[Patriot]

Of course there is a 'God' but he is not who you think. ......:

Don't watch if you still want to believe in nonsensical Abrahamic religions for solace and comfort.

Thanks for your comments.

You are entitled to your opinion as I believe that the God of the Bible gives human beings free will.

However, I am of the view that it is you who believe in a nonsensical religion.

May God grant you wisdom to seek him, the one and only true God as revealed to the world in the Holy Bible.

 

[Patriot]

Does God change His mind?​

ANSWER

Malachi 3:6 declares, “I the LORD do not change. So you, O descendants of Jacob, are not destroyed.” Similarly, James 1:17 tells us, “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.” Numbers 23:19 is clear: “God is not a man, that He should lie, nor a son of man, that He should change His mind. Does He speak and then not act? Does He promise and not fulfill?” Based on these verses, no, God does not change. God is unchanging and unchangeable. He is also all-wise. So He cannot “change His mind” in the sense of realizing a mistake, backtracking, and trying a new tack.

How then do we explain verses that seem to say that God does change His mind? Verses such as Genesis 6:6, “The LORD was grieved that He had made man on the earth, and His heart was filled with pain.” Also, Exodus 32:14 proclaims, “Then the LORD relented and did not bring on His people the disaster He had threatened.” These verses speak of the Lord “repenting” or “relenting” of something and seem to contradict the doctrine of God’s immutability.

Another passage that is often used to show that God changes His mind is the story of Jonah. Through His prophet, God had told Nineveh He would destroy the city in forty days (Jonah 3:4). However, Nineveh repented of their sin (verses 5–9). In response to the Assyrians’ repentance, God relented: “He had compassion and did not bring upon them the destruction He had threatened” (verse 10).

There are two important considerations involving the passages that say God changed His mind. First, we can say statements such as “the LORD was grieved that He had made man on the earth” (Genesis 6:6) are examples of anthropopathism (or anthropopatheia). Anthropopathism is a figure of speech in which the feelings or thought processes of finite humanity are ascribed to the infinite God. It’s a way to help us understand God’s work from a human perspective. In Genesis 6:6 specifically, we understand God’s sorrow over man’s sin. God obviously did not reverse His decision to create man. The fact that we are alive today is proof that God did not “change His mind” about the creation.

Second, we must make a distinction between conditional declarations of God and unconditional determinations of God. In other words, when God said, “I will destroy Nineveh in forty days,” He was speaking conditionally upon the Assyrians’ response. We know this because the Assyrians repented and God did not, in fact, mete out the judgment. God did not change His mind; rather, His message to Nineveh was a warning meant to provoke repentance, and His warning was successful.

An example of an unconditional declaration of God is the Lord’s promise to David, “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:16). There is no qualification expressed or implied in this declaration. No matter what David did or did not do, the word of the Lord would come to pass.

God tells us of the cautionary nature of some of His declarations and the fact that He will act in accordance with our choices: “If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned. And if at another time I announce that a nation or kingdom is to be built up and planted, and if it does evil in my sight and does not obey me, then I will reconsider the good I had intended to do for it. Now therefore say to the people of Judah and those living in Jerusalem, ‘This is what the Lord says: Look! I am preparing a disaster for you and devising a plan against you. So turn from your evil ways, each one of you, and reform your ways and your actions’” (Jeremiah 18:7– 11). Note the conditional word if: “If that nation I warned repents [like Assyria in Jonah 3] . . . then I will relent.” Conversely, God may tell a nation they will be blessed, but “if it does evil in my sight [like Israel in Micah 1] . . . then I will reconsider the good I had intended to do.”

The bottom line is that God is entirely consistent. In His holiness, God was going to judge Nineveh. However, Nineveh repented and changed its ways. As a result, God, in His holiness, had mercy on Nineveh and spared them. This “change of mind” is entirely consistent with His character. His holiness did not waver one iota.

The fact that God changes His treatment of us in response to our choices has nothing to do with His character. In fact, because God does not change, He must treat the righteous differently from the unrighteous. If someone repents, God consistently forgives; if someone refuses to repent, God consistently judges. He is unchanging in His nature, His plan, and His being. He cannot one day be pleased with the contrite and the next day be angry with the contrite. That would show Him to be mutable and untrustworthy. For God to tell Nineveh, “I’m going to judge you,” and then (after they repent) refuse to judge them may look like God changed His mind. In reality, God was simply staying true to His character. He loves mercy and forgives the penitent. “Has God forgotten to be merciful?” (Psalm 77:9). The answer is, no.

At one time we were all enemies of God due to our sin (Romans 8:7). God warned us of the wages of sin (Romans 6:23) in order to cause us to repent. When we repented and trusted Christ for salvation, God “changed His mind” about us, and now we are no longer enemies but His beloved children (John 1:12). As it would be contrary to God’s character to not punish us had we continued in sin, so it would be contrary to His character to punish us after we repent. Does our change of heart mean that God changes? No, if anything, our salvation points to the fact that God does not change, because had He not saved us for the sake of Christ, He would have acted contrary to His character.

FOR FURTHER STUDY​

Knowing God by J.I. Packer

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[Patriot]

Is God sovereign over death?​

ANSWER

We know that God knows the number of our days (Psalm 39:4), and, being sovereign, He is in control of the day of our death. A question that arises is “what about murder?” A murderer seemingly cuts short the number of a person’s days. Has the murderer successfully seized control from God and determined for himself the time and manner of one’s death? If so—if the person overpowered the will of God—then God was not sovereign over that person’s death. But, if He remained sovereign, then must we say that God caused the murder? At first, there appears to be theological tension between the sovereignty of God and the free will of man.

One way to resolve this tension is to carefully consider both how God causes things and how God knows things. If God’s causing things is not incompatible with the actions of human agents (including evil actions) and His causing things is not incompatible with His perfect knowledge, then we can better understand how God can know the exact days of our lives and yet not be the reason for our death in a causally problematic way.

God’s sovereignty means He is in absolute control over all things (Colossians 1:16–17; Psalm 90:2; 1 Chronicles 29:11–12). Nothing can, in principle, affect or hinder God. In the most basic sense, God causes all things to be (Hebrews 1:3). It is by His eternal decree that anything else exists at any moment that it does. There is a radically contingent nature to all things outside of God. Even the subatomic particles comprising individual physical objects (and the circumstances to which they pertain) must be made to exist, since even atoms are contingent objects.

Yet this does not mean God deterministically causes all things. An engineer who designs a machine can allow it to function with foreknown variations, or he can interfere to “force” a certain result. In either case, the engineer is in total control. In only one case is the engineer the deterministic cause of the event.

The other key to this puzzle is a nuance in the concept of sovereignty. The fact that God is sovereign means He is entirely beyond the power of any other influence—He cannot be “stopped” or overcome in any way, shape, or form. That does not mean that God “must do” certain things. This is why we describe God’s sovereignty as a separate attribute from His omnipotence. Omnipotence is the power to do anything that power can accomplish. Sovereignty is the absolute, unfettered right to decide when and how—and if—to use that power.

In other words, God’s sovereignty allows Him to not act—to allow—just as much as it allows Him to act. The choice is part of His sovereign nature. So, God can “allow” certain things to occur and not be a deterministic cause of those events. According to His sovereign choice, God has willed that events come to pass in accordance with the nature/essence of moral agents. Some of those events God simply “allows,” knowing as He does that everything will ultimately lead to His intended conclusion. Thus, God can will events to come to pass—either directly or indirectly—that are brought about by the non-coerced, freely willed acts of moral agents.

The importance of God “allowing” actions as part of His sovereignty cannot be overstated. God’s causing the basis for an act to occur does not mean He is a responsible moral agent for the act. The moral responsibility for intentionally evil acts falls on those who commit the acts themselves. Evil is disorder and privation in being. God, by virtue of His perfection, cannot cause privation. We can think of evil as rust in metal or rot in a tree. In an analogous way, we can say God “causes” the tree and, therefore, “enables” the rot to occur. But God does not make the rot, and He does not cause evil per se. For His own purposes, God might know the tree will rot, “allow” the tree to rot, and not stop it from rotting, perhaps knowing the rot will prevent even more disease later on.

God knows things by virtue of His own nature. In a simple eternal act, God perfectly knows Himself. By knowing Himself, God knows all that He causes. Because the nature of God is immutable (Malachi 3:6), the concepts of “before” and “after” do not apply to Him. God’s knowledge is not temporal, sequential, or time-bound. This is much like the act of human beings reading sheet music. The song recorded on the page is bound to the two dimensions of the symbols and paper. But the person writing the music is bound neither by two dimensions nor the “tempo” of the song. The composer can see and understand all of it at once, without restriction. He can change what he wants in the music, or not change it, as he desires. In somewhat the same way, that which is past and future to us is eternally present to God. God does not literally “foreknow” things as we might say of a supposed psychic or prophet; from the divine perspective, God simply knows.

We can see, then, that God causes things to be, insofar as they exist in a nature designed by God for a specific operation. Man, as a moral and rational agent, acts without extrinsic moral coercion. And it is God who causes man to act in such a way, by willing the existential act. He can know all man’s choices in advance and either “allow” them or interfere with them as He sees fit, according to His intended purposes.

All of this, finally, establishes a conclusion: God wills that man make non-deterministic moral choices. Since God’s knowledge is not time-bound, God knows what existential acts He causes. Given this, God knows when a person will die and how that person will die. We can say that God wills such events in an existentially basic, causal way, but not in a morally causal way. It is entirely possible for God to “allow” acts that He would not directly “cause,” or even prefer (Matthew 23:37). The human agent acting with malice is fully culpable from a moral standpoint; God cannot be the substantial or accidental cause of evil.

In this way, properly separating the difference between God “knowing,” God “allowing,” and God “causing,” that we can understand the normative predication of both human action and divine action.

FOR FURTHER STUDY​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer

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[Patriot]

Does God love me?​

ANSWER

The question of whether God loves us – personally and individually – is common. Surrounded by the conditional love of finite humanity, we cannot easily comprehend that God would love us. We know our faults. We know that God is perfect and sinless. We know that we are not. Why would God, who is infinite and holy, love us, who are finite and sinful? And yet the great truth of the gospel is that He does! Time and again, Scripture reminds us of God’s love for us.

To begin with, God created mankind in His own image. And He did so with great care and concern. He “formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being … the Lord God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs and closed up the place with flesh. Then the Lord God made a woman from the rib he had taken out of the man, and he brought her to the man” (Genesis 2:7, 21-22). There’s an intimacy here between God and mankind. With the rest of creation, God merely spoke and it was. Yet God took time in forming man and woman. He gave them dominion over the earth (see Genesis 1:28). God related directly to Adam and Eve. After the Fall, the couple hid from God when He came “walking in the garden in the cool of the day” (Genesis 3:8). It was not abnormal for them to speak with God; it was abnormal for them to hide.

Relationship with God was broken after the Fall, but His love remained. Immediately following God’s pronouncement of curses on the sinful couple, Scripture paints another loving image of God. “The Lord God made garments of skin for Adam and his wife and clothed them. And the Lord God said, ‘The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and also take from the tree of life and eat, and live forever.’ So the Lord God banished him from the Garden of the Eden to work the ground from which he had been taken” (Genesis 3:21-23). God’s action here is not vindictive or punitive; it is protective. God clothed Adam and Eve to hide their shame. He drove them out of Eden to protect them from further harm. God acted out of love. Then, God’s plan of redemption and restoration begins to unfold—a plan not designed after the Fall, but before creation (1 Peter 1:20). God loves humankind so much that He chose to create us even knowing the heartache it would cause Him to redeem us.

There are many verses that demonstrate God’s love. We can see His tenderness in Old and New Testament alike. David and other psalmists were particularly articulate regarding God’s love. Just look at Psalm 139. Song of Solomon is another great picture of love. God’s love is even evident in the history of the Israelites, as He continually preserved a remnant and pled with His people to obey and live. God is seen as just, but also merciful. He is tender. He is jealous for His people, desirous that relationship be restored.

Sometimes we look at the Old Testament and think that God only loves people as a nation, not as individuals. But it is important to remember that Ruth, Hagar, David, Abraham, Moses and Jeremiah were all individuals. God stepped into each of their lives and loved them individually. This love becomes obvious in the person of Jesus.

God took on human flesh in order to redeem us (see Philippians 2:5–11). He entered our world as a baby born to an unassuming family in a very humble way (He spent His first night in a manger where animals were kept). Jesus was raised by earthly parents and was submissive to them. During His public ministry, He often associated with society’s outcasts. He showed compassion for the sick. He healed. He listened to people. He blessed the children. He also taught us about God’s love. Luke 13:34 records Jesus crying, “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” This speaks God’s heart desire that people would return to Him. He longs for us. Not to punish us, but to love us.

Perhaps the greatest picture of God’s love is Jesus’ passion and crucifixion. Paul reminds us, “You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Romans 5:6-8). Jesus’ work on the cross was a clear, unmistakable declaration of love. And this love is unconditional. We were in our worst state when Christ died for us. “As for you, you were dead in your transgressions and sins … But because of His great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions – it is by grace that you have been saved” (Ephesians 2:1, 4-5).

This salvation has made abundant life possible. “The thief comes only to steal and kill and destroy,” Jesus said. “I have come that they may have life, and have it to the full” (John 10:10). God is not stingy. He wants to lavish His love on us. “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death,” Paul proclaims in Romans 8:1-2.

Remember, Paul was formerly an enemy of Christ. He vehemently persecuted Christians. He lived by the letter of the law rather than through an understanding of God’s love. Paul, if he even thought of God’s love, probably felt that God could not love him apart from rule-following. Yet, in Christ, he found God’s grace and accepted God’s love. One of his greatest articulations of God’s love is this: “If God is for us, who can be against us? He who did not spare His own Son, but gave Him up for us all – how will He not also, along with Him, graciously give us all things? … Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? … No, in all these things we are more than conquerors through Him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:31-32, 35, 37-39).

So the simple answer is, “yes.” Yes, God loves you! As hard as it may be to believe, it is the truth.

Other Scriptures about God’s love for you:

1 John 4:8 – “ … God is love”

Ephesians 5:1-2 – “Follow God’s example, therefore, as dearly loved children and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”

Ephesians 5:25-27 – “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.”

John 15:9-11 – “As the Father has loved me, so have I loved you. Now remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete.”

1 John 3:16a – “This is how we know what love is: Jesus Christ laid down his life for us.”

FOR FURTHER STUDY​

The Difficult Doctrine of the Love of God by D.A. Carson

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[Patriot]

What does God say about me?​

ANSWER

Before we look at what the Bible says about an individual, we need to dismantle a concept that is growing in popularity within modern Christianity. A misleading message, espoused by various media preachers, best-selling authors, and prosperity teachers, is that it is ALL about me. God is about me. The Bible is about me. The universe is about me. Within this ideology is the misguided idea that God exists for me. Instead of God creating man in His image, we have tried to recreate God in our image.

God has much to say about us as a human race, though, and there is much we can learn about ourselves as individuals in the Bible. When we read what the Bible says about us, we must use the lenses of reverence and humility. God’s decision to communicate with us is not a cause for arrogance on our part but of infinite gratitude. In order to understand what God says about me, I must understand what God says about Himself. Otherwise, it doesn’t matter. Unless God is who He says He is, then it matters little who He says I am.

One thing that God says about me is that I am created in His image (Genesis 1:27). God spoke most of creation into being, but when He created mankind, He did it differently. He got down in the dirt, formed a man from the clay He had created, and then breathed His own life into that man. At that moment, man became “a living soul” (Genesis 2:7). God later fashioned a woman from the man’s rib and joined the man and woman together as husband and wife (Genesis 2:21–24). These human beings were separate from the animals and plants that also had life. The man and woman had the breath of God in their lungs. They were given an eternal spirit, just as God has. Those spirits would live forever, and it was God’s plan that they exist eternally in fellowship with Him.

Another thing that God says about me is that I am a sinner, separated from God. Adam and Eve disobeyed God, and that act brought sin into God’s perfect world (Genesis 2:16–17; Genesis 3). From that time on, all human beings are born with their first parents’ sin nature (Romans 5:12). The sin nature that we inherit—and the sin that we personally commit—separates us from God’s holy presence (Romans 3:23; 6:23).

Another thing that God says about me is that my Creator loves me. He does not have to. But His very nature is love (1 John 4:8), and He sets His love upon us. In His love, God actively works for our lasting good, even to the point of sacrificing Himself to save us (Romans 5:8).

Another thing that God says about me is that He designed me to fulfill a unique purpose (Psalm 139:13–16). God has made each of us exactly the way He wants for His glory and to bring about His will. Even our struggles and frailties exist to accentuate His grace and cause us to cling to Him (see Exodus 4:11).

Then God demonstrated His love in the most generous act the world will ever know. He sent His own Son, Jesus, to earth to take the punishment our sins deserve (John 3:16–18; Colossians 2:14; 2 Corinthians 5:21).

Something else that God says about me is that I belong to one of two groups: the children of God or the children of the devil (1 John 3:7–10). The children of God are those who have faith in Jesus’ death and resurrection. They have received a full pardon, the forgiveness of sin, and eternal life (John 1:12). They are adopted into God’s family (Romans 10:9–13). The children of the devil are those who reject Christ and His offer of salvation. They are still in their sins and under the condemnation of God. Colossians 3:1–17 explains the difference between those under the wrath of God and those who have been restored by God.

So, what God says about me depends upon my standing with Christ. To those who reject Him, He says, “Repent and turn to Me” (see Acts 3:19). To those who receive Him, He says, “Friend, your sins are forgiven” (Luke 5:20) and “Be holy as I am holy” (1 Peter 1:15–16). God’s children are already adopted, justified, and dearly loved. But He wants His children to take on a family resemblance. He saves us so that He can conform us into the likeness of Jesus (Romans 8:29).

When I have been adopted by God as His child, He has much to say about me. I have a new identity (John 3:3). I am no longer a child of wrath (Ephesians 2:3), destined for an eternity without God (Matthew 25:41). I am “in Christ,” covered by His righteousness and fully accepted by God (Philippians 1:1). God says that I am no longer under condemnation (Romans 8:1); He no longer sees my imperfections; He sees the righteousness of His Son instead (Ephesians 2:13; Hebrews 8:12). God says that I am more than a conqueror “through Him who loved us” (Romans 8:37). He says that I “may participate in the divine nature, having escaped the corruption in the world caused by evil desires” (2 Peter 1:4).

On Judgment Day, what God says about me will make all the difference for eternity. God’s words to people on that Day will be either, “I never knew you. Away from me, you evildoers!” (Matthew 7:23) or, “Well done, good and faithful servant! . . . Come and share your master’s happiness!” (Matthew 25:23). When we stand before God, what He says about us will be determined by our relationship, by faith, to Jesus Christ (John 3:18). God sent His one and only Son to pay the price we owed. We must answer this question: “What will I do with Christ?”

FOR FURTHER STUDY​

True Identity: Finding Significance & Freedom Through Who You Are in Christ by John Majors

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[Hightech88]

Ish true....

 

[Patriot]

Is it wrong to blame God?​

ANSWER

Blaming God is a common response when life doesn’t go our way. Since God is supposedly in control of everything, the thinking goes, He could have stopped what happened. He could have changed the situation to benefit me; He could have averted the calamity. Since He did not, He is to blame.

In one sense, those statements are true. Isaiah 45:7 seems to validate the idea that God is to blame for everything that happens: “I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things.” And Isaiah 46:9–11: “Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me. . . . I say, ‘My purpose will stand, and I will do all that I please.’ . . . What I have said, that I will bring about; what I have planned, that I will do.” If God is willing to take responsibility for everything, then is it wrong to blame Him when disaster or heartache strikes us?

The word blame means “to find fault with.” Blaming goes beyond acknowledging God’s sovereignty. Blaming God implies that He messed up, that there is a fault to be found in Him. When we blame God, we make ourselves His judge and jury. But mere human beings have no right to pass judgment on the Almighty. We are His creation; He is not ours: “Woe to those who quarrel with their Maker, those who are nothing but potsherds among the potsherds on the ground. Does the clay say to the potter, ‘What are you making?’ Does your work say, ‘The potter has no hands’? Woe to the one who says to a father, ‘What have you begotten?’ or to a mother, ‘What have you brought to birth?’” (Isaiah 45:9–10).

To help avoid blaming God, we must first understand why heartache and pain are a part of our lives. Sin is at the root of every harsh and evil act. God did not design the human body or soul to live in a sinful world. We were created perfectly to dwell in a perfect world (Genesis 1—2). But the sin of Adam brought devastation and disaster into God’s perfect world. Hurricanes, tornadoes, earthquakes, droughts—ultimately, all natural disasters are here because of sin (Genesis 3:17–19). Our own sinful choices create a ripple effect that echoes throughout our lives. And the sin of others affects us as well. Earthly trouble is a reminder that sin has terrible consequences, so, before we blame God for a crisis, we must examine our own lives and be honest about choices that could have led to it.

Second, we need to examine our own relationship with God. It is puzzling that many people who never give God a thought while doing their own thing become very religious when disaster strikes. They live for themselves 99 percent of the time, as if there were no God. But then tragedy strikes, and suddenly it is God’s fault. Not only is this irrational, but it is insulting to the Creator, who has already given us everything we need to have a relationship with Him.

Of course, having a right relationship with the Lord does not exempt us from suffering terrible heartaches. What do we do when disaster strikes us? Often, Christians are tempted to blame God when the suffering comes. We have a tendency to follow the advice of Job’s wife to her suffering husband: “Curse God and die!” (Job 2:9).

Instead of blaming God, Christians can run to Him for comfort (Proverbs 18:10; Psalm 34:18). Christians have a promise that the unbelieving world cannot claim. Romans 8:28 says that “all things work together for the good to those who love God and are called according to His purpose.” Some quote this verse and stop after the word good, but that is a misuse of Scripture. God placed two qualifiers after this promise that define its limits: the promise is “to those who love God” and to those “called according to His purpose.”

Instead of blaming God, those who love Him can face tragedy with the assurance that nothing can harm them that God did not allow for a good and loving reason. He allows difficult things, even suffering and death, for His own higher purposes. When we desire God’s will for our lives, prioritizing it over our own will, He wastes nothing. No suffering, heartache, loss, or pain is wasted in the lives of God’s own people. He transforms our grief and loss into a platform for future ministry. He uses the difficulties to strengthen us, giving us greater opportunities to store up treasure in heaven than we would have had without the pain (Matthew 6:20). Instead of blaming God, we “give thanks in everything” (Ephesians 5:20; 1 Thessalonians 5:18).

We acknowledge that God can intervene in any situation; when He does not intervene, and tragedy ensues, we should stop short of blaming Him for wrongdoing. In all that Job suffered, “he did not sin by charging God with wrongdoing” (Job 1:22). Instead of blaming God, who had allowed such overwhelming loss, Job said, “Though he slay me, yet will I hope in him” (Job 13:15). God honored Job’s response and blessed him mightily after he passed the test. God wants to bless us as well with greater understanding, deeper devotion, and eternal reward that can never be taken away. When we are tempted to blame God, we can choose Job’s response and trust that He knows what He is doing (see Psalm 131).

FOR FURTHER STUDY​

Everything Happens for a Reason? God’s Purposes in a World Gone Bad by Paul Enns

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[Patriot]

Is it wrong to blame God? | GotQuestions.org​

Got Questions Ministries

Is being angry at God a sin? If so, how do you stop being angry at God and/or blaming God? In this video, Pastor Nelson with Bible Munch answers the question, “Is it wrong to blame God”?

*** Source Article: https://www.gotquestions.org/blame-Go...

*** Check out, Bible Munch! @BibleMunch https://www.youtube.com/BibleMunch

 

[Patriot]

Has anyone ever seen God?​

ANSWER

“No one has ever seen God” (John 1:18a). This statement refers to the spiritual nature of God. God is spirit (John 4:24a), and so we are naturally limited in perceiving Him. Physical eyes cannot behold spiritual beings.

The Lord Jesus Christ is a unique case: “No one has ever gone into heaven except the one who came from heaven—the Son of Man” (John 3:13). Since He is both the Son of Man and the Son of God, Jesus knows both the earthly and heavenly realms. He descended from heaven, where “he was with God in the beginning” (John 1:2). Jesus has seen God; in fact, Jesus is the embodiment of all God is: “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (John 3:18; cf. Colossians 2:9).

Because of our physical, moral, and spiritual limitations, God the Father sent His one-and-only Son into the world. Through Jesus Christ, we know God and are redeemed from our sin. If we want to see God, we must look to Jesus. Those who beheld Jesus as He walked this earth were, in a sense, seeing God—not God as a spirit but God clothed in humanity (John 14:9).

When Moses talked with God at the burning bush, “Moses hid his face, because he was afraid to look at God” (Exodus 3:6). Later, God tells Moses, “You cannot see my face, for no one may see me and live” (Exodus 33:20). In other words, truly seeing God as He is, in the fullness of His glory, is more than any mortal can tolerate (cf. Isaiah 6:5). Moses was allowed a glimpse of God’s glory, but, for his own protection, most of God’s glory was kept hidden from him (Exodus 33:21–23).

What, then, should we do with other passages that describe various people “seeing” God? For example, in Exodus 33, the same chapter in which Moses cannot see God, Moses speaks to God “face to face” (verse 11). In this instance, we must understand the phrase face to face as a figure of speech indicating Moses and God were in close communion. They were speaking to each other as if they were two human beings holding a conversation.

There are other times when people seem to have seen God:

• In Genesis 32:22–32, Jacob wrestles with someone who is later revealed to be God. When the incident was over and Jacob felt the full import of what had just happened, he was overawed: “So Jacob called the place Peniel, saying, ‘It is because I saw God face to face, and yet my life was spared’” (verse 30). However, Jacob did not see God in all His glory, and he did not see God in spirit form. On a purely physical level, Jacob wrestled a theophany, a manifestation of God in human form.

• In Judges 13:1–23, Samson’s parents have an interaction with the angel of the Lord. They don’t realize they are speaking to the angel of the Lord until the angel performs a sign and ascends to heaven before their eyes. At that point, Samson’s father is terrified: “‘We are doomed to die!’ he said to his wife. ‘We have seen God!’” (verse 22). But, as in Jacob’s case, they had only seen God appearing as an angel. This is another example of a theophany (or Christophany).

• In Isaiah 6:1–13, Isaiah has a vision of “the Lord, high and exalted, seated on a throne” (verse 1). There are seraphim present, and even they cover their faces in God’s presence (verse 2). Isaiah’s immediate reaction is fear due to his sin: “Woe to me!” he cries. “I am ruined! . . . My eyes have seen the King, the Lord Almighty” (verse 5). God then atones for Isaiah’s sin and commissions him as a prophet. Of note here is that Isaiah is experiencing a prophetic vision; thus, he is not seeing Yahweh, per se, but a symbol of His presence and majesty. Or this could be another Christophany (see John 12:41).

No one has ever seen God, who is “the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen” (1 Timothy 6:15–16, emphasis added). It is only through God’s only begotten Son, Jesus Christ, that we can approach God, know God, and see God.

FOR FURTHER STUDY​

Knowing God by J.I. Packer

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[Patriot]

Since God is not male, should we stop using masculine pronouns to refer to God?​

ANSWER

We know that God is a spiritual being. Strictly speaking, He does not have a gender. However God has chosen to reveal Himself to humanity using masculine pronouns and imagery. In the Bible, God does not refer to Himself using gender-neutral terms; He uses masculine terms. Since God has chosen to reveal Himself to humanity in language that specifies the masculine gender, we can and should refer to Him in similar language. There is no biblical reason to stop using masculine pronouns to refer to God.

From the very start in the Bible, God refers to Himself using masculine pronouns: “So God created mankind in his own image, in the image of God he created them; male and female he created them” (Genesis 1:27). God refers to Himself from the beginning in masculine terms. Ancient Hebrew had no grammatically neutral-gender pronouns, so all items were intentionally given a grammatical gender of masculine or feminine. That pronoun was deliberate. In the Old Testament, the pronouns referring to God are grammatically masculine.

The same thing is found in the New Testament. The epistles (from Acts to Revelation) contain nearly 900 verses where the Greek word theos—a masculine noun—is used to refer to God. Although Koine Greek had gender-neutral terms, God is still referred to in the masculine gender.

In addition to the grammatical constructions, the imagery used in the Bible also confirms that God has chosen to refer to Himself as possessing male qualities. Several metaphors and titles are used to describe God. There are hundreds of references to God as a Father, King, and Husband. Jesus taught us to pray specifically to “our Father” (Luke 11:2). There are numerous other references to God as Father, such as Deuteronomy 32:6, Malachi 2:10, and 1 Corinthians 8:6. God is explicitly called a king (not a queen) in many passages; for example, Psalm 24:10, Psalm 47:2, Isaiah 44:6, and 1 Timothy 1:17. He is also described as a husband in places like Isaiah 54:5 and Hosea 2:2, 16, and 19.

In one place a simile is used to refer to God comforting His people like a mother comforts her child (Isaiah 66:13). Even there, God does not say He is a mother, only that He will comfort His people like a mother. Isaiah 49:15 is another verse that mentions a mother in a description of God, but it is not even a comparison; it is a contrast: God cares more for His people than a nursing mother does her baby.

The greatest revelation of God to us is His Son, Jesus Christ (Hebrews 1:2). In the Incarnation, the Son came to earth as a physical man, not a woman. Jesus consistently referred to God as His Father, not as His mother. Before His crucifixion, Jesus prayed to God, calling Him, “Abba, Father” (Mark 14:36). In the Gospels alone, Jesus calls God “Father” well over 100 times.

Again, God is spirit; He is not “male” in the sense that any man in this world is. God has no physical characteristics and no genetics. He transcends gender. At the same time, God has purposefully revealed Himself to us using masculine language. God is always a “He” in the Bible. Since God uses masculine pronouns to refer to Himself, we should continue using masculine pronouns to refer to God as well.

FOR FURTHER STUDY​

The Quest Study Bible

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[Patriot]

How do I hear from God?​

ANSWER

Every Christian has probably wondered at one time or another, “How do I hear from God?” The question is natural because we want to know what God has in store for us, and we are eager to please our heavenly Father. The range of answers, however, has caused much confusion and controversy. We need to be biblical when we answer the question how can I hear from God?

The Bible tells us how we hear from God: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1–2, ESV).

Before the Incarnation of God the Son, God spoke through the prophets. We heard from God through men such as Moses, Isaiah, Ezekiel, Micah, Malachi, and the other prophets. They relayed messages from God, and often their words were written down and preserved so we would always know His promises, His law, and His redemptive plans.

There were times when God spoke directly to people. Abraham and Joshua, for example, conversed with God directly at times (Genesis 12:1; 17:1; Joshua 5:13–15). Others, such as Jacob, heard from God through dreams (Genesis 28:12–13). Ezekiel saw visions (Ezekiel 1:1). Saul began to hear from God and spoke for Him when “the Spirit of God came powerfully upon him” (1 Samuel 10:10).

But, in most cases, people did not hear from God directly; rather, they were responsible to read God’s written Word or seek out God’s chosen mouthpiece. On at least two occasions, King Jehoshaphat asked to hear from a prophet of God (1 Kings 22:7; 2 Kings 3:11). Ben-Hadad, king of Aram, sought to hear from God through the prophet Elisha (2 Kings 8:7–8). Isaiah told the people of Judah they had a responsibility to “consult God’s instruction and the testimony of warning” (Isaiah 8:20); that is, they were to read the written Word of God already delivered to them.

With the birth of Jesus, things changed. John the Baptist was the last of the Old Testament prophets. Through the ministry of Jesus, God spoke directly to us. Jesus’ teachings in the Sermon on the Mount, the Sermon on the Plain, and the Olivet Discourse; and His pronouncements of being the Bread of Life, the True Vine, and the Good Shepherd are God’s direct revelation of who He is. Jesus’ words “are full of the Spirit and life” (John 6:63).

The writer to the Hebrews says, “In these last days he has spoken to us by his Son.” The “last days” are the current dispensation—the church age. Jesus Christ was the pinnacle of God’s revelation; He is the Final Word to us. In the Bible Jesus’ words are recorded for us. When Jesus ascended back into heaven, He left behind hand-picked apostles who were given the special task of recording what Jesus had said and done. Under the inspiration of the Holy Spirit, these men were authorized by God to speak and record God’s words to His church so that all of the church can truly hear from God. We now hear from God through His written Word, which is the Bible.

So, basically, we hear from God by reading our Bibles and hearing it preached.

For many people who want to hear from God, hearing, “Read your Bible,” is not very satisfying. They desire a more “direct” and “personal” communication. There are many problems with such a desire, starting with the fact that neglecting or rejecting the Bible in order to seek a “new” word from God is spiritually dangerous. It is arrogant for someone to think that he is so special as to receive direct revelation from God, especially when God said in the first century that He has spoken through His Son, who is “appointed heir of all things, and through whom also he made the universe” (Hebrews 1:2). We can’t top Jesus. There are no modern-day apostles or prophets who function in the same manner as the biblical apostles and prophets.

God does speak to people today, but the means He uses always include the Bible. The Holy Spirit indwells every believer and gives gifts to them as He chooses. Some are given gifts to teach, correct, admonish, and encourage other Christians. There is no new revelation being given (see Revelation 22:18), but God has gifted people in the church to be able to speak into the lives of other Christians. Exhortation and the offering of biblical advice are important within the community of believers.

A pastor’s instruction from God’s Word is one way we hear from God today. A friend’s advice, tied to Scripture, is another way we hear from God. A directive issued by a God-ordained authority figure is another way we hear from God.

We should never neglect praying and meditating on God’s Word. As we meditate on a passage of Scripture, and we pray for God’s direction and understanding, we hear from God. When we feed daily on the Bible, the Holy Spirit points us to truths that we know are from God because they come directly from His Word. What a privilege it is to have God’s Word readily available to us!

“I meditate on your precepts
and consider your ways.
I delight in your decrees;
I will not neglect your word”
(Psalm 119:15–16)

FOR FURTHER STUDY​

Guidance and the Voice of God by Jensen & Payne

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[Patriot]

Can man live without God?​

ANSWER

Contrary to the claims of atheists and agnostics through the centuries, man cannot live without God. Man can have a mortal existence without acknowledging God, but not without the fact of God.

As the Creator, God originated human life. To say that man can exist apart from God is to say that a watch can exist without a watchmaker or a story can exist without a storyteller. We owe our being to the God in whose image we are made (Genesis 1:27). Our existence depends on God, whether we acknowledge His existence or not.

As the Sustainer, God continuously confers life (Psalm 104:10-32). He is life (John 14:6), and all creation is held together by the power of Christ (Colossians 1:17). Even those who reject God receive their sustenance from Him: “He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45). To think that man can live without God is to suppose a sunflower can continue to live without light or a rose without water.

As the Savior, God gives eternal life to those who believe. In Christ is life, which is the light of men (John 1:4). Jesus came that we may have life “and have it to the full” (John 10:10). All who place their trust in Him are promised eternity with Him (John 3:15-16). For man to live—truly live—he must know Christ (John 17:3).

Without God, man has physical life only. God warned Adam and Eve that on the day they rejected Him they would “surely die” (Genesis 2:17). As we know, they did disobey, but they did not die physically that day; rather, they died spiritually. Something inside them died—the spiritual life they had known, the communion with God, the freedom to enjoy Him, the innocence and purity of their soul—it was all gone.

Adam, who had been created to live and fellowship with God, was cursed with a completely carnal existence. What God had intended to go from dust to glory now was to go from dust to dust. Just like Adam, the man without God today still functions in an earthly existence. Such a person may seem to be happy; after all, there is enjoyment and pleasure to be had in this life. But even those enjoyments and pleasures cannot be fully received without a relationship with God.

Some who reject God live lives of diversion and merriment. Their fleshly pursuits seem to yield a carefree and gratified existence. The Bible says there is a certain measure of delight to be had in sin (Hebrews 11:25). The problem is that it is temporary; life in this world is short (Psalm 90:3-12). Sooner or later, the hedonist, like the prodigal son in the parable, finds that worldly pleasure is unsustainable (Luke 15:13-15).

Not everyone who rejects God is an empty pleasure-seeker, however. There are many unsaved people who live disciplined, sober lives—happy and fulfilled lives, even. The Bible presents certain moral principles which will benefit anyone in this world—fidelity, honesty, self-control, etc. But, again, without God man has only this world. Getting smoothly through this life is no guarantee that we are ready for the afterlife. See the parable of the rich farmer in Luke 12:16-21 and Jesus’ exchange with the rich (but very moral) young man in Matthew 19:16-23.

Without God, man is unfulfilled, even in his mortal life. Man is not at peace with his fellow man because he is not at peace with himself. Man is restless with himself because he has no peace with God. The pursuit of pleasure for pleasure’s sake is a sign of inner turmoil. Pleasure seekers throughout history have found over and over that the temporary diversions of life give way to a deeper despair. The nagging feeling that “something is wrong” is hard to shake off. King Solomon gave himself to a pursuit of all this world has to offer, and he recorded his findings in the book of Ecclesiastes.

Solomon discovered that knowledge, in and of itself, is futile (Ecclesiastes 1:12-18). He found that pleasure and wealth are futile (2:1-11), materialism is folly (2:12-23), and riches are fleeting (chapter 6).

Solomon concludes that life is God’s gift (3:12-13) and the only wise way to live is to fear God: “Let us hear the conclusion of the whole matter: Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (12:13-14).

In other words, there is more to life than the physical dimension. Jesus stresses this point when He says, “Man does not live on bread alone, but on every word that comes from the mouth of God” (Matthew 4:4). Not bread (the physical) but God’s Word (the spiritual) keeps us alive. It is useless for us to search within ourselves for the cure to all our miseries. Man can only find life and fulfillment when he acknowledges God.

Without God, man’s destiny is hell. The man without God is spiritually dead; when his physical life is over, he faces eternal separation from God. In Jesus’ narrative of the rich man and Lazarus (Luke 16:19-31), the rich man lives a pleasurable life of ease without a thought of God, while Lazarus suffers through his life but knows God. It is after their deaths that both men truly comprehend the gravity of the choices they made in life. The rich man realized, too late, that there is more to life than the pursuit of wealth. Meanwhile, Lazarus is comforted in paradise. For both men, the short duration of their earthly existence paled in comparison to the permanent state of their souls.

Man is a unique creation. God has set a sense of eternity in our hearts (Ecclesiastes 3:11), and that sense of timeless destiny can only find its fulfillment in God Himself.

FOR FURTHER STUDY​

Hard Questions, Real Answers by William Lane Craig

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[Patriot]

What does it mean that “God gave them over” in Romans 1:24–28?​

ANSWER

Paul, writing “to all in Rome who are loved by God and called to be his holy people” (Romans 1:7), says that his purpose is to preach the gospel, for in it “the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (verse 17). He goes on to compare the righteous saints with the unrighteous Gentiles, upon whom the wrath of God is being revealed from heaven. He lists the works of the unrighteous who have incurred God’s wrath and then says that “God gave them over” to three things:

• “God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them” (verse 24, NASB).
• “God gave them over to degrading passions” (verse 26, NASB).
• “God gave them over to a depraved mind, to do those things which are not proper” (verse 28, NASB).

Of the most popular English versions in use today, only the New International Version and New American Standard Bible use the phrase God gave them over. Most modern Bible versions say, “God gave them up” (e.g., ESV, NKJV). The Greek word translated “gave over” or “gave up” means “surrendered, yielded up, entrusted, or transmitted.” In this context, it refers to the act of God completely abandoning the unrighteous. As the wicked deserted God, God in turn deserted them, no longer giving them divine direction or restraint, but allowing them to corrupt themselves as they wished. Because they would not honor Him, He let them do what they pleased to dishonor themselves. Being given over or yielded up to one’s sinful desires is a judgment from God.

Who was it that God gave over? The ungodly and unrighteous: “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness” (Romans 1:18). These are the godless and wicked, those who reject the truths that God makes plain to them about Himself. They know God exists, and they are “without excuse” in their active suppression of the truth (verse 20). They do not acknowledge or honor God, nor are they grateful to Him. Their thinking becomes futile; they cannot reason, and their hearts become dark, lacking the light of God (verse 21). They claim to be wise but are actually fools (verse 22). They worship the creature rather than God the Creator (verse 23).

What was it God gave them over to? Paul specifies three things to which God surrendered the wicked: 1) “To sexual impurity for the degrading of their bodies with one another” (verse 24). Giving their hearts’ sinful desires free rein, the wicked degraded themselves in sexual immorality. 2) “To shameful lusts” (verse 26). Both men and women abandoned the natural sexual functions and committed homosexual acts. 3) “To a depraved mind” (verse 28). The result is that “they do what ought not to be done.” The depraved mind without the light of God will naturally run to evil and, unless divinely checked, will work out the full extent of its depravity.

Why did God give them over? “God gave them over” to these things because of a choice they made to reject the knowledge of God in creation; to refuse to draw obvious conclusions from the evidence all around them of God’s existence and attributes; to decline to give God thanks; and to exchange “the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles” (Romans 1:23). All through history foolish men have attempted to bring God down to their level, portraying Him in various images and worshiping created things rather than the Creator. It’s a direct violation of the first two of the Ten Commandments (Exodus 20:1–5). Their minds rejected the proof they had of the divine nature, so, as a just punishment, God abandoned them to minds incapable of grasping the truth (Romans 1:19–20).

What’s the result of God’s having given them over? “They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them” (Romans 1:29–32). In the outworking of the depravity of the human heart, the contrast between light and darkness become more apparent: “This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil” (John 3:19). As the Gentiles refused to keep God in their knowledge, they committed crimes against reason and against their own welfare, and God gave them over.

The sad fact is that sometimes God gives us what we want. God allowed the Israelites who rebelled to reap the natural consequences of their choice: “But my people would not listen to me; Israel would not submit to me. So I gave them over to their stubborn hearts to follow their own devices” (Psalm 81:11–12). In Romans 1, Paul shows how the wicked made a choice to reject God, and that choice set them on a downward spiral of increasing darkness and decreasing hope. As the godless run farther and farther from God, God intervenes less and less. The Spirit’s restraint of sin is a blessing, and if that restraint is removed, all wickedness follows.

FOR FURTHER STUDY​

The Epistle to the Romans, New International Commentary on the New Testament by Douglas Moo

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[Patriot]

What does it mean that God is a God of miracles?​

ANSWER

God is a God of miracles: “You are the God who performs miracles; you display your power among the peoples” (Psalm 77:14). Who can study the universe and doubt His power in creation? Who can study the history of Israel and fail to see His providential arrangement of events? In contrast to the handiwork of the God of miracles, the work of man is puny and trifling. God does marvelous things, and He does them all with His own power, with no help from others.

The Bible uses three main words to refer to a miracle: sign, wonder, and power. These three words help us better understand what the phrase God of miracles means. Basically, a miracle is an act of God beyond human understanding that displays God’s power, inspires wonder in humans, and acts as a sign that God is at work in the world.

From a human perspective, a miracle of God is an extraordinary or unnatural event (a wonder) that reveals or confirms a specific message (a sign) through a mighty work (power). From the God of miracle’s vantage point, a miracle is nothing extraordinary or unnatural. It is simply a divine display of His might (power) that attracts the attention of humans (a wonder) to His Word or His purposes (a sign).

The God of miracles uses supernatural power to reveal Himself to people on earth. The Greek word translated “miracle” is dunamis (the root of our word dynamite) and means “power.” God’s miracles often defy or overpower the laws of nature, but not always. God can also work within nature to perform a miracle. When God parted the Red Sea, He used a powerful wind: “Then Moses stretched out his hand over the sea, and all that night the LORD drove the sea back with a strong east wind and turned it into dry land. The waters were divided” (Exodus 14:21). God does not use miracles merely as a means of authenticating Himself to people, but to reveal Himself to people who have eyes of faith to see.

The God of miracles works extraordinary wonders to capture people’s attention. The unusual, unnatural dimension of God’s miracles commands our attention. When the Lord caused a bush to burn but not be consumed, Moses took notice: “The angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. So Moses thought, ‘I will go over and see this strange sight—why the bush does not burn up.’ When the LORD saw that he had gone over to look, God called to him from within the bush, ‘Moses! Moses!’ And Moses said, ‘Here I am’” (Exodus 3:2–4). The wonder of it all piqued Moses’ interest and moved him to the place where he was ready to receive God’s message.

The God of miracles uses signs to convey a message or reveal truth. People who seek signs often want to be entertained like Herod in Luke 23:8. But God never uses miracles to amuse us; they always serve a purpose. Their overall objective is to glorify God. When Jesus raised Lazarus from the dead, He confirmed this purpose: “Then Jesus said, ‘Did I not tell you that if you believe, you will see the glory of God?’ So they took away the stone. Then Jesus looked up and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me’” (John 11:40–42). Then Jesus called Lazarus back from the dead to life. Many of the Jews who had come to visit Mary saw this astounding miracle. As a result, they put their faith in Christ and believed that Jesus was the Son of God. Jesus showed the disciples, and the world, that He has power over death (verses 43–45).

The power reveals the source of the miracle: God. The wonder reveals the nature of the miracle: wonderful, awe-inspiring, worthy of attention. The sign reveals the purpose of the miracle: to confirm a message or convey a truth.

The Bible portrays God as a God of miracles, a God who has revealed His power to us and is worthy of praise: “Praise be to the LORD God, the God of Israel, who alone does marvelous deeds” (Psalm 72:18). His miracles declare His absolute control over nature, events, people, and powers. His miracles reveal who God is and awaken humans to His presence and the presence of His Kingdom. God works through miracles to reveal His glory, confirm His message, and convey His purposes and truths to those who see Him with eyes of faith. His greatest miracle is that He gave His one and only Son to become a man who, through His sacrificial death on the cross, overcame the power of death through resurrection. Jesus paid the ultimate price, the penalty for our sin, and accomplished the miracle of salvation.

FOR FURTHER STUDY​

All the Miracles of the Bible by Herbert Lockyer

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[RiverOL]

Top 13 Bible Verses About Virtue​

God places a high value on godly virtues, so here are the top 13 Bible verses about virtue as found in Scripture.

Second Peter 1:5-7 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness and godliness with brotherly affection, and brotherly affection with love.​

A virtuous person is one who has high moral standards, and acts with integrity, honesty, and morality, and importantly, even when no one is looking. The Apostle Peter tells us we are to “make every effort” to supplement our “faith with virtue,” meaning it doesn’t come naturally, even for Christians. Notice that Peter puts virtue before knowledge, but virtue with self-control leads to godliness. This godliness allows God to love others through us.

Proverbs 10:9 Whoever walks in integrity walks securely, but he who makes his ways crooked will be found out.​

When the Bible mentions “walk” or “walking,” it is referring to a lifestyle, so whoever lives with integrity in life can rest assured they’ll walk securely. There’s a lot more damage that can be done be telling a lie than telling the truth, even to one’s own heart. This means, we must keep our promises, or not make them in the first place. God “honors those who fear the LORD; who swears to his own hurt and does not change” (Psalm 15:4).

Philippians 4:8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.​

One way I can get rid of that “song in my head” is to replace it with another, so in this sense, when we’re thinking bad or negative thoughts, it’s time to dwell on virtuous things…things that are honorable, pure, lovely, commendable, and excellent. It’s still up to us to make every effort to “think about these things.”

Proverbs 31:10-11 An excellent wife who can find? She is far more precious than jewels. The heart of her husband trusts in her, and he will have no lack of gain.​

To the question, “Who can find” an excellent wife,” I can honestly say I have a virtious wife. Perfect? Of course not, but a godly woman who “opens her hand to the poor and reaches out her hands to the needy” (Prov 31:20). With my own eyes I have seen her as “She opens her mouth with wisdom, and the teaching of kindness is on her tongue” (Prov 31:26). Her value is far above that of rubies because “a woman who fears the Lord is to be praised” (Prov 31:30b).

Galatians 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.​

These are natural by-products of the Holy Spirit. These are godly virtues that we cannot produce of ourselves (John 15:5), and these virtues (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control) are in great demand today.

Proverbs 11:3 The integrity of the upright guides them, but the crookedness of the treacherous destroys them.​

By saying “The integrity of the upright guides them,” we could understand that to mean, what they know they must do, they do. Whatever is right guides their decision making. If you know the right thing to do and manage to do it, the consequences will provide a straighter path in life, and one that’s straighter is decidedly safer than one that’s crooked. That’s the treacherous way, and that way destroys many.

James 5:12 But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your “yes” be yes and your “no” be no, so that you may not fall under condemnation.​

Anything more than “Yes” seems to be an attempt to prove that we mean it. If we swear by something that we have no control over, that cannot guarantee something will or won’t happen. Swearing to do something only puts a person at risk for humiliation when they fail to do it…even though they “swore on their mother’s grave.” A simple yes or no will suffice…and it’s better than trying to add stipulations to it.

First Chronicles 29:17 I know, my God, that you test the heart and have pleasure in uprightness. In the uprightness of my heart I have freely offered all these things, and now I have seen your people, who are present here, offering freely and joyously to you.​

This writer has a clean conscience. That’s more difficult to have when you know God knows the heart (1 Sam 16:7), but clearly, we can’t fool God. He tests our hearts, but not so He’ll find out anything new about us, but so we’ll find out new things about us! One thing we know, God is pleased by the righteous virtues of His people. Of course, they’re not sinless or perfect, but they’re striving to live a virtuous life.

Proverbs 19:1 Better is a poor person who walks in his integrity than one who is crooked in speech and is a fool.​

Riches can’t help us walk in integrity any more than poverty can, so walking in integrity has nothing to do with a person’s social or financial status. A poor person will do far better in life walking in integrity, in this life and at the judgment, than a rich one will do who walks in his or her own way.

Psalm 41:11-12 By this I know that you delight in me: my enemy will not shout in triumph over me. But you have upheld me because of my integrity, and set me in your presence forever.​

God upholds those who walk in integrity. Integrity is even more important in this world with all the corruption there is, so the psalmist sees God’s righteous hand will uphold him throughout life. God also sees His children as being set “in your presence forever,” or as if, it’s as good as done.

Romans 5:7-8 For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us.​

I can remember many heroic accounts of someone giving their lives for another or for several people, but I cannot remember someone volunteering to die; even willingly, for someone who’s an known enemy. That’s the virtuous love of God that doesn’t give enemies what they deserve (God’s wrath), but what they need (love, forgiveness). Those are virtues we should endeavor to live.

John 8:46 Which one of you convicts me of sin? If I tell the truth, why do you not believe me?​

Who could accuse Jesus of any sin? No one could because He was without sin. Jesus asked the crowds of self-righteous Jews, “Which of you convicts me of sin?” Here was their chance to accuse Jesus of sin, publically, but they were silent in their accusations about Him because He did no sin, and there was no other way that we could be redeemed by God than “with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Pet 1:19). It took His perfection to save us.

Luke 23:4 Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.”​

Pontius Pilate understood that there was “no guilt in this man,” Jesus Christ. The Son of God was virtuous in every way possible, and Pilate knew that there was no reason to have Him crucified, but rather, Pilate knew the Jews were jealous of Him (Matt 27:18). Even so, Pilate gave into the near-to-riot crowds and had the sinless Son of God put to death.

Conclusion​

If you liked these Bible verses about virtue, I hope you’ll share them with your friends. The virtues that the Bible speaks about, and those generated by the Holy Spirit, are like water to a dying and thirsty world. Without these virtues, Christians would be just like the world, but if we have one virtue above others, let it be our love, for it is by our love for one another that the world will know we are His disciples (John 13:34-35).

 

[Patriot]

Was it unfair for God to allow Job to suffer over what was basically an argument between God and Satan?​

ANSWER

A surface reading of the book of Job usually evokes a reaction such as “Why is God making a ‘bet’ with the devil? God is being unfair to Job!” If we are honest and not just trying to defend God, He seems at first like some kind of cosmic ogre. God not only wagered Satan over the outcome of Job’s trials, but He actually provoked the bet (Job 1–2). To make matters worse, Job never finds out why he was afflicted in the first place. This is very disturbing for those who hope to see God as just, gracious and loving and not just “playing” with us as if we were pawns on a chessboard. So, in a way, the story of Job puts God on trial. To really understand what is going on in Job, we need to evaluate how this “trial” is litigated in the book’s argument.

On the surface, when God finally “testifies” in Job 38–42, the way He “grills” Job may seem to suggest that God is “against” Job rather than “for” him. The God-speeches are notable for their deep sarcasm, as if God were simply highlighting Job’s cluelessness (Job 38–39). However, a deeper look reveals a more redemptive dynamic in this trial: first, Job’s friend Elihu actually serves under the Holy Spirit’s inspiration, both as Job’s advocate before God and God’s advocate before Job (Job 32–37); second, we find that God indeed did express His love to Job, both in His speeches (Job 38–41) and in finally vindicating Job. God confirms that Job had spoken “what was right” about Him, whereas his first three friends had not (42:7).

As Job and his friends debate God’s fairness, it becomes apparent that all of them basically believe in the doctrine of “retribution theology”—every act receives just punishment or reward in this present life, so we should be able to tell who is righteous or wicked by whether they are visibly blessed or cursed on earth. This is a false doctrine, but Job thought it should be true and went on the offensive, charging God with injustice and calling for a trial (Job 29–31). Surprisingly, God condescends and agrees to be put on trial. The speeches in Job 38–41 actually consist of God’s testimony in His own defense. In the “trial” we see that Job has no legal standing to convict God. Job cannot demonstrate how God runs the universe, so he cannot present any evidence of injustice (chapters 38–39). Also, God establishes His absolute right to act as He sees fit. As proof, He points to two creatures—behemoth and leviathan—that mankind has no control over whatsoever and that answer only to God.

Even before God shows up, Elihu makes the same points and argues that God is deeply redemptive in His dealings with man in spite of man’s notorious tendency toward self-destruction (32–37). Since God validates Elihu’s points (38–41), the adversarial tone in God’s answer to Job makes even more sense: throughout Job’s dialogue with his friends (4–27) and in his formal complaint to God (29–31), Job had assumed that God was unaware of what happened to him or that He was deliberately persecuting him or that Job had inadvertently sinned and God was not willing to tell him what the problem was. Job thought he was being punished entirely out of proportion to any conceivable offense he may have committed. In fact, Job questions God incessantly throughout the dialogue. His protest climaxes in a direct indictment of God on the charge of injustice (29–31).

So what did Job “get right” (42:7)? The upshot of the trial is that Job finally sees that God’s governance of the universe is much more wonderful than he could have imagined, and he openly concedes this (42:2-5); so this is what Job spoke about God that was “right” (42:7). Now, it is absolutely crucial to note the sequence of events at this point: it is only when Job obeys God and intercedes on behalf of his three friends—who had now become his enemies—that God actually blesses Job with a twofold inheritance (42:8-17). This “reward” was not at all some kind of “consolation prize” for Job’s unfair treatment; rather, it was the inheritance God promises to all who serve faithfully as redemptive agents of the Creator (cf. Daniel 12:3). Job obeyed God and was rewarded for his obedience.

In the end, God’s wager with Satan actually achieved an incredible coup: He harnessed evil and turned it to good (cf. Genesis 50:20), and He transformed Job into the most effective servant of all, one who took on God’s own redemptive character and loved his enemies. And this, in fact, is our take-home lesson from Job.

FOR FURTHER STUDY​

God’s Devil: The Incredible Story of How Satan’s Rebellion Serves God’s Purposes by Erwin Lutzer

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[Patriot]

How can I have a closer relationship with God?​

ANSWER

Developing a closer relationship with God is an admirable goal and reflects a heart that is truly reborn, for only those who are in Christ desire a closer relationship with God. We must also understand that in this life we will never be as close to God as we ought to be or desire to be. The reason for this is lingering sin in our lives. This is not a deficiency on God’s part, but on ours; our sin remains a barrier to the full and complete fellowship with God which will be realized once we’re in glory.

Even the apostle Paul, who had about as close a relationship as one could probably have with God in this life, still longed for a closer relationship: “Indeed, I count every thing as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ” (Philippians 3:8-9). No matter where we are in our walk with Christ, we can always have a closer walk, and, even glorified in heaven, we will have all eternity to grow in our relationship with the Lord.

There are five basic things we can do to have a closer relationship with God.

The first thing we can do to have a closer relationship with God is to make a daily habit of confessing our sin to Him. If sin is the barrier in our relationship with God, then confession removes that barrier. When we confess our sins before God, He promises to forgive us (1 John 1:9), and forgiveness is what restores a relationship that has been strained. We must keep in mind that confession is more than simply saying, “I’m sorry for my sin, God.” It is the heartfelt contrition of those who recognize that their sin is an offense to a holy God. It is the confession of one who realizes that his sin is what nailed Jesus Christ to the cross. It is the cry of the publican in Luke 18 who said, “God be merciful to me a sinner!” As King David wrote, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:17).

The second thing we can do to have a closer relationship with God is to listen when God speaks. Many today are chasing a supernatural experience of hearing God’s voice, but the apostle Peter tells us that we “have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19). That “more sure prophetic word” is the Bible. In the Bible, we “hear” God’s voice to us. It is through the “God-breathed” Scriptures that we become “thoroughly equipped for every good work” (2 Timothy 3:16-17). So if we want to grow closer to God, we should read His Word regularly. In reading His Word, we are “listening” to God speak through it by his Spirit who illuminates the Word to us.

The third thing we can do to have a closer relationship with God is to speak to Him through prayer. If reading the Bible is listening to God speak to us, speaking to God is accomplished through prayer. The Gospels often record Jesus secreting Himself away to commune with His Father in prayer. Prayer is much more than simply a way to ask God for things we need or want. Consider the model prayer that Jesus gives His disciples in Matthew 6:9-13. The first three petitions in that prayer are directed toward God (may His name be hallowed, may His kingdom come, may His will be done). The last three petitions are requests we make of God after we’ve taken care of the first three (give us our daily bread, forgive us our debts, lead us not into temptation). Another thing we can do to revive our prayer lives is to read the Psalms. Many of the Psalms are heartfelt cries to God for various things. In the Psalms we see adoration, contrition, thanksgiving and supplication modeled in a divinely inspired way.

The fourth thing we can do to have a closer relationship with God is to find a body of believers with whom we can regularly worship. This is such a vital component of spiritual growth. Too often, we approach church with a “what can I get out of it?” mentality. We seldom take the time to prepare our hearts and minds for worship. Again, the Psalms show us many calls from God to His people to come and worship the Lord (for example, Psalm 95:1-2). God invites us, commands us, to come into His presence for worship. How can we, His people, fail to respond? Not only does regular church attendance give us an opportunity to come before the Lord’s presence in worship, but it also gives us an opportunity to fellowship with the Lord’s people. As we come into the house of the Lord in worship and fellowship with His people, we can’t help but grow closer to the Lord as a result.

Finally, a closer relationship with God is built upon a life of obedience. Jesus told His disciples in the upper room, “If you love me, keep my commandments” (John 14:23). James tells us that as we submit ourselves to God through obedience, resist the devil, and draw near to God, He will draw near to us (James 4:7-8). Paul tells us in Romans that our obedience is our “living sacrifice” of thanksgiving to God (Romans 12:1). We must keep in mind that all biblical exhortations to obedience are presented as our response to the grace of God we receive in salvation. We don’t earn salvation through our obedience; rather, it is the way we show our love and gratitude toward God.

So, through confession, Bible study, prayer, regular church attendance, and obedience, we can develop a closer relationship with God. It seems rather simple, if not simplistic. But consider this: how do we develop a closer relationship with other human beings? We spend time with them in conversation, opening our hearts to them and listening to them at the same time. We acknowledge when we’ve done wrong and seek forgiveness. We seek to treat them well and sacrifice our own needs to fulfill theirs. It’s not really that different with our relationship to our Heavenly Father.

FOR FURTHER STUDY​

Survival Kit: Five Keys to Effective Spiritual Growth, Revised

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[Patriot]

What does it mean that God is omnipresent?​

ANSWER

The prefix omni- originates in Latin and means “all.” So, to say that God is omnipresent is to say that God is present everywhere. In many religions, God is regarded as omnipresent, whereas in both Judaism and Christianity, this view is further subdivided into the transcendence and immanence of God. Although God is not totally immersed in the fabric of creation (pantheism), He is present everywhere at all times.

God’s presence is continuous throughout all of creation, though it may not be revealed in the same way at the same time to people everywhere. At times, He may be actively present in a situation, while He may not reveal that He is present in another circumstance in some other area. The Bible reveals that God can be both present to a person in a manifest manner (Psalm 46:1; Isaiah 57:15) and present in every situation in all of creation at any given time (Psalm 33:13-14). Omnipresence is God’s characteristic of being present to all ranges of both time and space. Although God is present in all time and space, God is not locally limited to any time or space. God is everywhere and in every now. No molecule or atomic particle is so small that God is not fully present to it, and no galaxy so vast that God does not circumscribe it. But if we were to remove creation, God would still know of it, for He knows all possibilities, whether they are actual or not.

God is naturally present in every aspect of the natural order of things, in every manner, time and place (Isaiah 40:12; Nahum 1:3). God is actively present in a different way in every event in history as provident guide of human affairs (Psalm 48:7; 2 Chronicles 20:37; Daniel 5:5-6). God is in a special way attentively present to those who call upon His name, who intercede for others, who adore God, who petition, and who pray earnestly for forgiveness (Psalm 46:1). Supremely, He is present in the person of His Son, the Lord Jesus Christ (Colossians 2:19), and mystically present in the universal church that covers the earth and against which the gates of hell will not prevail.

Just as the omniscience of God suffers apparent paradoxes due to the limitations of the human mind, so does the omnipresence of God. One of these paradoxes is important: the presence of God in hell, that place unto which the wicked are departed and suffer the unlimited and unceasing fury of God because of their sin. Many argue that hell is a place of separation from God (Matthew 25:41), and if so, then God cannot be said to be in a place that is separated from Him. However, the wicked in hell endure His everlasting anger, for Revelation 14:10 speaks of the torment of the wicked in the presence of the Lamb. That God should be present in a place that the wicked are said to be departed unto does cause some consternation. However, this paradox can be explained by the fact that God can be present—because He fills all things with His presence (Colossians 1:17) and upholds everything by the word of His power (Hebrews 1:3)—yet He is not necessarily everywhere to bless.

Just as God is sometimes separated from His children because of sin (Isaiah 52:9), and He is far from the wicked (Proverbs 15:29) and orders the godless subjects of darkness to depart at the end of time to a place of eternal punishment, God is still there in the midst. He knows what those souls suffer who are now in hell; He knows their anguish, their cries for respite, their tears and grief for the eternal state that they find themselves in. He is there in every way as a perpetual reminder to them of their sin which has created a chasm from every blessing that might be otherwise granted. He is there in every way, but He displays no attribute other than His wrath.

Likewise, He will also be in heaven, manifesting every blessing that we cannot even begin to comprehend here; He will be there displaying His manifold blessing, His manifold love, and His manifold kindness—indeed, everything other than His wrath. The omnipresence of God should serve to remind us that we cannot hide from God when we have sinned (Psalm 139:11-12), yet we can return to God in repentance and faith without even having to move (Isaiah 57:16).

FOR FURTHER STUDY​

Knowing God by J.I. Packer

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[Patriot]

What does it mean that God is spirit?​

ANSWER

The teaching that “God is spirit” is found in John 4:24: “God is spirit, and his worshipers must worship in the Spirit and in truth.” Jesus said this to a woman who thought that physical locale has a bearing on proper worship of God.

The fact that God is spirit means that God the Father does not have a human body. God the Son came to earth in human form (John 1:1), but God the Father did not. Jesus is unique as Emmanuel, “God with us” (Matthew 1:23). Numbers 23:19 emphasizes God’s truthfulness by contrasting Him with mortal men: “God is not human, that he should lie, not a human being, that he should change his mind.”

Some question why the Bible sometimes speaks of God as if He has a body. For example, Isaiah 59:1 mentions God’s “hand” and “ear.” Second Chronicles 16:9 speaks of God’s “eyes.” Matthew 4:4 puts words in God’s “mouth.” In Deuteronomy 33:27 God has “arms.” All of these verses are examples of anthropomorphism—a way of describing God with anatomical or emotional terms so that humans can better understand Him. The use of anthropomorphism, a form of figurative language, does not imply that God has an actual body.

To say that God is spirit is to say that God the Father is invisible. Colossians 1:15 calls God the “invisible God.” First Timothy 1:17 praises God, saying, “To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever.”

Even though God is spirit, He is also a living, personal being. As such, we can know Him personally. Joshua 3:10 speaks of God in this way, saying, “You will know that the living God is among you.” Psalm 84:2 declares, “My heart and flesh sing for joy to the living God” (ESV).

Philosophically, God must be a spirit in order to be infinite. Also, if God was limited to a physical body, He could not be omnipresent (in all places at once). God the Father is not limited to the dimensional restrictions of created things but can exist in all places at one time. God is the uncreated First Cause that is the power behind all other beings.

Interestingly, in John 4:24 Jesus makes the connection between God being spirit and worshiping Him in spirit and in truth. The idea is that, since God is spirit, people must worship Him accurately (in truth) and in spirit (with their soul or heart), as opposed to relying on traditions, rituals, and physical locales.

FOR FURTHER STUDY​

Knowing God by J.I. Packer

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[Patriot]

Do Jews and Christians worship the same God?​

ANSWER

Many Jews in the time of the Old Testament did worship the true God. The God who called Abraham, gave the law to Moses, and established the nation of Israel is the One True God, eternal in the heavens. This is the same God that Christians worship today.

As an overview, here are some of the teachings about God that Jews and Christians share:

• God is eternal
• God is all-powerful
• God is all-present
• God is all-knowing
• Only one God exists
However, Judaism as practiced today does not worship the Christian God; that is, they do not worship the One True God of their ancestors. They have turned away from the truth of who God is.

Here are the main Christian teachings about God that set Christianity apart from Judaism:

• The one God exists in triunity (Father, Son, and Spirit)
• God became incarnate in the person of Jesus of Nazareth
The whole of the Old Testament—the revelation of the Old Covenant given to God’s chosen people, the Jews—points to the person and work and life of Jesus the Messiah (Luke 24:27). But when the Messiah came, “the world did not recognize him. He came to that which was his own, but his own did not receive him” (John 1:10–11). Because of their rejection of God’s Chosen One, Jesus pronounced judgment: “The kingdom of God will be taken away from you and given to a people who will produce its fruit” (Matthew 21:43; see also Matthew 11:20–24; 23:37–39; and Luke 19:41–44).

Many Jews today still intend to follow the Old Covenant, even though the sacrifices commanded in the Old Covenant cannot be offered today, and even though perfect observance of the Torah was never possible. Many Jews have missed the revelation of the Messiah and have failed to enter the New Covenant He sealed, even though that New Covenant was predicted far in advance (Jeremiah 31:31–34). The Jeremiah passage is quoted in the book of Hebrews, where the old is contrasted with the new: “In fact the ministry Jesus has received is as superior to [the high priests’ under the Mosaic Covenant] as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6).

Even in Jesus’ day, the Jewish religion had drifted from the Word of God, and the Jews were no longer worshiping God in truth. Jesus called out the religious leaders on several occasions, including when He said, “Isaiah was right when he prophesied about you hypocrites; as it is written: ‘These people honor me with their lips, but their hearts are far from me. They worship me in vain’” (Mark 7:6–7). Jesus then pinpointed the problem: “You have let go of the commands of God and are holding on to human traditions. . . . You have a fine way of setting aside the commands of God in order to observe your own traditions!” (Mark 7:8–9). According to Jesus, the religious leaders were not worshiping the true God; rather, they were making up their own rules and ignoring God’s—which is tantamount to worshiping oneself.

In confronting the religious error of His day, Jesus appealed to Moses: “Do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. If you believed Moses, you would believe me, for he wrote about me. But since you do not believe what he wrote, how are you going to believe what I say?” (John 5:45–47). Moses knew and worshiped the One True God; the Jews of Jesus’ day did not. They kept the ceremonies and the form of the Jewish religion, but they rejected Christ, God’s own Son.

The apostle Paul, a Pharisee fully trained in the law of Moses, said of his Jewish brothers and sisters: “My heart’s desire and prayer to God for the Israelites is that they may be saved. For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. Since they did not know the righteousness of God and sought to establish their own, they did not submit to God’s righteousness. Christ is the culmination of the law so that there may be righteousness for everyone who believes” (Romans 10:1–4). The crux of the difference between the God the Christians worship and the God the Jews worship is Christ.

As the prophecies had said, Jesus the Messiah became the Cornerstone that the builders rejected (Psalm 118:22; cf. Acts 4:11) and the Rock of Offense over which the Jews stumbled (Matthew 21:44; Luke 2:34; 1 Peter 2:7–8). But Jesus made it clear that He had not come to discard the Old Testament but to fulfill all that was written in it (Matthew 5:17–18). Jesus reveals to us who God is:

“Anyone who welcomes me welcomes the one who sent me” (Matthew 10:40)

“Whoever believes in me does not believe in me only, but in the one who sent me. The one who looks at me is seeing the one who sent me” (John 12:44–45)

“Whoever listens to you listens to me; whoever rejects you rejects me; but whoever rejects me rejects him who sent me” (Luke 10:16)

“I and the Father are one” (John 10:30)
So, do Jews and Christians worship the same God? For Jews and Christians who have faith in Jesus, yes, they worship the same God. Jesus is “the way, and the truth, and the life. No one comes to the Father except through [Him]” (John 14:6). For Jews who reject Jesus as the Messiah, it is unclear whether it is more accurate to say they are worshiping a false god or worshiping the one true God falsely. Whatever the case, Jews who reject Jesus are not worshiping God in the manner He requires. They have a tragically incomplete understanding of who God is, how He has provided salvation, and how to experience an intimate relationship with Him. The One True God has revealed Himself in Jesus Christ, “for in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9). Apart from faith in Christ, no one truly knows God.

FOR FURTHER STUDY​

Faith of Israel, 2d ed.: A Theological Survey of the Old Testament by William Dumbrell

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