The Law – Part Five – Christ is Supreme

In the last post we attempted to put some definition around the New Testament law.  We are now brought to the climax of the law, which is the person of Jesus Christ.  As we have seen in these last installments, God’s requirement of mankind in the New Testament, far from being minimized, is actually filled up and maximized in the revelation of Jesus Christ.  As God has now indwelt man, He now has every legal right to make inner requirements of man that far exceed the Law of Moses.  We have seen how this dramatically affects our evangelism and our understanding of our own calling.

The Great Need of Mercy

You, therefore, must be perfect, as your heavenly Father is perfect. – Matthew 5:48 (AMP)

As we consider the requirements of God’s morality upon the inner man, we see that absolute need of Christ.  We see that there is no way any living human being will ever be able to assert any measure of morality against the standard of God, for we are all left completely helpless before His requirements.  When we finish the words of the Sermon on the Mount, if we have truly understood it, our hearts cry out, “What shall we do?”

The requirement of God is so deep, so vast, and yet so just that you and are are left without excuse and without hope before the judgment bar of God.  This is not without purpose however, for we are left in this great place that God may be all in all.  God Himself, in His own perfect love for man in our predicament, brings salvation through His own right hand in the person of Jesus.  By understanding the law, and its present application, we can understand more than ever the great need of the person of Jesus.  Jesus said, “those who are forgiven much love much,” and as the law of God penetrates our heart, our inner man should sing the highest praises to the One who has made a way for us to be redeemed from the just and proper condemnation of God’s law.

Let us now see that great paradox that God uses our very violation of the law to bring us into the demonstration of its requirements.  As the gospel is proclaimed in truth and power our hearts become heavy under the weight of condemnation and conviction.  This condemnation is just and true for we can never fulfill God’s requirements on us.  Many avoid this pressure point by lessening God’s requirements, but the solution is not to lessen God’s requirements, but to come into the reality of our spirit’s situation and then receive God’s solution.

While we struggle under the weight of our own condemnation and the black hell of hopelessness closes in on our hearts which have been awakened to God’s law, God comes in like a shaft of light and presents Himself as the ultimate sacrifice and rescue from our own black heart.  We see Him in that instant as the liberator from all that we are and all that we have become.  This experience is slow for some and quicker for others, but for all there is that moment when light dawns and we see that the very One who has condemned us by making just requirements of our heart, now offers Himself to us as the very redeemer for our blackness.  At this moment, we are born again as we grab onto the glorious hope of God whose love is so vast that He is, in that moment, both the One who condemns and the One who rescues.

God’s plan is so glorious though, that it continues from there.  Being liberated by His glorious love, the natural response of the human heart is then to love Him desperately, passionately, and completely for His act of redemption from our own condemnation.  In the wisdom of God then, it is the pressure of our condemnation that forms in a heart a love for the God who rescues us and this love then naturally begins fulfilling the first great commandment of God’s law to love God with all our hearts.

You see, it is the knowledge of the depth of our depravity and condemnation that leads us to the heights of love.  We become those with the capacity to fulfill the law only once we have been awakened to our birth position as those under the condemnation of the law.  Only the wisdom of God could take the very thing that condemns us and sets us at odds with Him and use it as the seed of eternal love and holiness in His redeemed people.  Once again, we find that God is all and all and that Jesus is worth of supreme adulation for His great redemption.  He alone provides mercy for our sins as we stand helpless before the judgment bar of God.  Let us love Him desperately for the mercy He provides and then vigorously share that mercy with others understanding that God uses the tool of condemnation as the key to open the door to divine mercy.

The Law – Part Four

In the last post, we discussed how a proper understanding of God’s law affects our evangelism and saw that our evangelism is a strong indicator of our theology and also has serious implications for the future vitality of the church itself.  As we have discussed the New Testament law in this series, we have made a few observations.  One is that Jesus extended the reach of the law by pressing it past man’s outward behavior into the thoughts and intents of the heart.  We have also noted that Jesus came to complete God’s law that it might accomplish the thing that He gave it to accomplish.

In addition, the point has been made repeatedly that it is critical that we live in light of the fact that we are still under a divine law and in light of that, we must acknowledge that God continues to have the right to place demands upon on.  While we have examined these characteristics of the New Testament Law, we have not examined what the declarations of the New Testament law are.  We have seen clearly that the scope of the law extends to all things, and we have seen that the depth of the law presses it deep in the heart of man, but is there a clear list of the directives of this law?  Well, though it receives little attention, Jesus clearly details for us the requirements of the New Testament law.

The Definition of the Law

In a very real sense, the Sermon on the Mount could be seen as a law giving moment.  Just as Moses ascended a hill and descended with the written requirements of God, so to Jesus ascended the hillside and clearly spoke forth the code and law He came to bring.  In that sense, we should see the Sermon on the Mount, not just as a nostalgic ideal, but as the present requirement of God.  God does not simply give us instructions and values that we might then live “under grace” in the commonly understood meaning of the term.  We can never discount grace, and we will address it in the final post, but God desires that grace become something that empowers us to live within that which He demands.  To understand the New Testament law, the Sermon on the Mount then is the proper starting place so long as we can begin to see it as Jesus’ parallel to Moses’ directives given from Sinai and not just as an idyllic sermon that is not actually binding on every day life.

While the Sermon on the Mount is perhaps the foundational passage for the New Testament law, there are a few other passages we should examine.  These passages are all familiar, but we have not considered these passages to be as weighty as they truly are.  Consider Jesus’ answer to one seeking salvation:

You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment.  And a second is like it: you shall love your neighbor as yourself.  These two commandments sum up and upon them depend all the Law and the Prophets. – Matthew 22:37-40 (AMP)

Notice that just before the cross, Jesus affirms this requirement to His disciples:

If you keep My commandments, you will abide in My love and live on in it, just as I have obeyed My Father’s commandments and live on in His love…This is my commandment: that you love one another as I have loved you.  No one has greater love than to lay down his own life for his friends…You are My friends if you keep on doing the things which I command you to do…This is what I command you: that you love one another. – John 15:10, 12-14, 17 (AMP)

Again, we are familiar with these Scriptures, but we must ask ourselves if we see these passages as Jesus’ requirements for His people or do we see them as cute phrases and New Testament ideals? I fear that because of a misunderstanding of grace that we do not consider the full weight of these passages.  In these passages, Jesus is putting a requirement on us and defining the way that He expects His people to live.

No one would deny that believers often fail to experience the full materialization of the promises recorded in Scripture, but could is be that we fail to obtain some of the benefits of the gospel because we have not esteemed the requirements of the gospel as such? Perhaps if we saw these commands as just as binding upon us as Moses’ Law was on the nation gathered around Sinai, we might become a radically different people.

The Weight of the Law

We began by pointing out that Jesus filled up the law and turned its requirements inward that He might deal with the very root of sin rather than merely prescribe good behavior. That consideration alone has the power to greatly alter our understanding of Jesus’ statements. After coming into that understanding, we have now considered some of the direct commands that Jesus gave to believers.

Now, we must ask an honest question which is who can fulfill such a law? While we are rightfully grateful that Jesus freed us from the outward bondage of Moses’ law, we fail to consider with much gravity the requirements of the law Jesus instituted. While Moses’ law was full of outward obligations that one might follow in some measure, Jesus law completely supersedes all outward observances and leaves men under greater condemnation than before.

If we honestly examine what He required, we must say, “who can fulfill such things?” for Jesus’ law is all encompassing. Can we not honestly say that every mode of life comes under the requirement to love God with all that we have and then extend love to others just the same as we would love ourselves? Beloved, this is a weighty requirement indeed. Moses’ law at least had specific requirements and limited scope, but Jesus’ law decrees that every thought, every desire, and every action are to be with regard to the supreme love of God and love of one another.

Can anyone among us have the audacity to declare that they could fulfill such a law? Can you see now that when the Spirit gives unction to preach such a law that there is no man who can stand in smug, self-righteousness? Saints we need to pray that God puts power on us again for the proclamation of this gospel. We have awkwardly proclaimed, at the same time, both the conviction of the Mosaic Law and the freedom from it, but we have not pressed men with the Law of Christ.

The reality is that God has not changed His demands upon man; He has only now intensified them in the revelation of Jesus. In the revelation of Jesus, He reveals what he created man for all along. You see, God does not intend to have a people that can merely follow a few moral axioms or fulfill religions ceremonies, He desires a people that are a physical display on earth of Himself.  This is what it means that man is made in the image of God.

We are made in His image and so He presses upon us the same law that He Himself demonstrates in all that He does. He makes a requirement on us that no man can possibly fulfill, and yet He has every right to demand it because He made us in His own image that we might live as a physical demonstration of Himself and spread the knowledge of God by our very living.  This requirement should crush all our righteousness and drive us to Christ both for forgiveness and for transformation to live in this manner, but tragically our gospel proclamation seems to have lost the weightiness of both of these values in its rush to declare us free from Moses’ prescribed diet and ceremonies!

Because we have lost these values, our evangelism is weak and anemic and our proclamation to the saints is hollow.  We are content to gaze horizontally at our own righteousness and not gaze upwardly that we might demonstrate Him; the very thing to which we are called!  We are content to demonstrate something a little better than other men rather than putting on display the glory of God and that is the fundamental issue.

The Law – Part Three – Evangelism

In the last post in this series we discussed the issue of genuine repentance.  At this point we must discuss a related topic which is the issue of evangelism, so let’s take a moment and examine evangelism in light of the New Testament law.  Evangelism is always a critical indicator of what our practical theology is.  I use the word practical because most of us would assent to correct doctrine if we were given a test on proper belief systems, however often there is a great gulf between our mental theology and our practical theology.  Our practical theology is on display in the way that we live and interact with others.  In our daily living we demonstrate what we truly believe rather than what we may simply assent to or think that we believe.

Beyond our theology, there are also three things that evangelism uniquely reveals.  First, it reveals how we view man’s interaction with God.  The way that we communicate the context and requirements of the gospel reveal how we practically believe that man and God relate.  Secondly, it reveals how we view ourselves.  In our interactions with others and the sharing of our “testimony,” we reveal in a great measure how we view ourselves in general, and in particular how we view ourselves before God.  Thirdly, our evangelism reveals what we think about others.  The way that we relate the gospel to others, or whether we relate it at all to others, shows how we view those who are presently dead in sin.

The Effects of the Law on our Gospel Presentation

As we have demonstrated, most believers have a decidedly Old Testament understanding to God’s law rather than the New Testament understanding that Jesus clearly laid out in the Sermon on the Mount.  While many might dispute that point, the reality is that our methods of evangelism illustrate this disconnect perhaps better than any other place.  Let’s examine a few characteristics of western evangelism that illustrate the great ignorance of the church with regard to the law.

To begin there is the issue that we have already covered which is that we know only how to apply the law to outward behavior, rather than to the inward motives of the heart.  This brings several problems both to our gospel presentation and also to our own understanding of ourselves.  For one, because we are so outwardly focused, we tend to be quite ignorant of our own inward depravity.  The depravity, or wickedness, of man as it is inherited from Adam is one of those things that we might be able to check off on a theology quiz, but it is not a doctrine that we believe to the point that it affects the way we view ourselves and others.

Because we do not truly grasp our own inward depravity, we are at a loss to press the gospel upon another individual who appears to be relatively moral outwardly.  We are at a loss for words when they fail to have an interest in a salvation that they do not see the need of.  Why do they not see the need of salvation?  Because we have largely presented them with an outward salvation over an inward one and this flows from the fact that we do not articulate the inner requirements of God’s law, only the outward requirements of a law that, once they are saved, we argue against lest we embrace “legalism” over grace.

Because we do not truly understand, or perhaps even believe, in the depravity of man, we are also tempted to justify wicked behavior in both ourselves and others.  As we noted, the people we present the gospel to often have a level of moral conduct that is very similar to our own.  When we try to present the need for Christ, we fail because we do not know how to properly convict the heart at the root of the issue.  We struggle and stumble to present to an individual their great need of Christ because the reality is that we are not really convinced that the person is all that bad, mostly because we have not ever considered ourselves to be “that bad.”

In fact, from this lack of understanding of depravity has arisen various modes of comparison, such as “good person” compared with “bad person” and the idea that some sin is worse than others.  True, some sin has more extensive effects in this age, but in the eternal age, all wickedness is evil.  We fail to understand this because we fail to see unredeemed man, “good” or “bad” as essentially wicked.  We fail to see them as essentially wicked, because we do not clearly see how the law of God cuts beyond behavior into the very essence of each thought and impulse of the heart.  The proof of man’s wickedness lies not in what impulses he restrains and what impulses he allows, the proof of man’s wickedness is that fact that the evil impulse arises at all within his being.

The Law – Part Two – Defining Repentance

In the first post in this series, we introduced the idea of the law in the New Testament by referring to Jesus’ statements in the Sermon on the Mount.  Now that we are considering that the law was not discarded by Jesus but rather fulfilled so that God might accomplish through the law that which He desired to accomplish, we must address the issue of repentance.  If you remember from the first post, the critical understanding that Jesus brought is that while the law given to Moses was primarily an external law, the law in the New Testament was to be an internal law.  While this may appear to be a superficial point, it has deep implications for how we, as believers, live with regard to the law.

Defining Repentance

Repentance is a fundamental concept to the Christian faith.  John Baptist and Jesus both began their ministries preaching repentance.  With such a clear precedent, we can likewise expect that the church in our day should be preaching repentance as well.  So, if the church has a requirement to preach repentance, and many churches do preach repentance, why is it that it seems to have so little effect?  Well, a significant part of the problem could be whether or not we actually know how to define repentance.

When we define repentance in the church at large, what we generally have in mind is turning from sinful behavior to holy behavior.  Different streams of theology would define exactly what that looks like in practice a little differently, but that is the essence of the understanding that commonly persists.  The problem is that there is a fundamental error in this definition of repentance and that is that this is a distinctly Mosaic view of repentance and it is at odds with the New Testament directive regarding repentance.

New Testament Repentance

Remember now, that the critical issue is that the law in the New Testament goes right into the heart of man whereas the Old Testament law focused on external behavior.  New Testament repentance then is not focused on external behavior, but on the inward life of the heart.  If you do not understand this, you will never understand the ministry of Jesus.  This understanding is crucial to seeing how Jesus could minister to tax collectors and prostitutues with greater success than He could minister to moral, religious individuals.  When you can see outward evil in your life, it makes it easier to accept inward depravity.  Conversely, when you believe your outward morals to be sound, it makes it harder to receive the message of inward depravity.

In light of this, a true New Testament repentance preacher will bypass externals and pierce men directly in their heart.  This sort of preaching may well expose the life long church-goer as a man more in need of repentance than the town drunk because the root of iniquity can exist in a religious man just as strongly as it can in an irreligious man.  In fact, at times it can persist even more strongly in a religious heart as it provides fertile ground for the sins of pride and self-righteousness.

The New Testament message properly sees external behavior as a secondary issue that is at best a symptom of sickness of the heart.  The call to repentance is not primarily a call towards behavior modification, but rather the call to repentance is to dig deep within.  It is a call like unto Abraham’s whereby each individual is called to take their own personal Isaac, which is their own inner morality, up the dark mountain of sacrifice.  Once on that mountain, you must bind him to the altar, and allow God to replace your treasured Isaac with Himself.  Once would think that this is elementary.  Who would not want God’s rule over him?  Who would not think that God is the most perfect one to rule and reign in a man’s heart?

Saints, if nothing else illuminates for you the depravity of man, let this one example illustrate for you the sickness of the human heart.  There is no battle known to man, even to Christian men, that is akin to the battle one faces when God comes into take over.  The very One we should welcome with open arms we resist with all our strength.  This is the issue of heart repentance.  This battle shows our inner animosity towards God no matter how moral our outward behavior.  Praise God that He alone can conquer such a heart and fill it with His own Spirit.

Genuine repentance bypasses everything external and requires this sort of turning within a man.  The call for repentance goes deep into the essence of the man, confronts him with the supremacy of God and the right of God to rule the individual and then calls for that man to turn whole heartedly from his own life, religious or not, to a life consumed by God.

This turning from a life where man is obsessed with himself, which may or may not be moral and religious, to a life where man is wholly given over to God is repentance in the Biblical sense.  Many of the problems in our churches arise because we are dealing with individuals that have never truly repented and part of the reason they have never repented is because they have never heard a proper message of repentance that has the power to cut through their soul and their behavior to the essence of what God is after.  If we are to see men genuinely repent, we must begin to proclaim a message of genuine repentance to them.

The Law – Part One – Introduction


Do not think that I have come to do away with or undo the Law or the Prophets; I have come not to do away with or undo but to complete and fulfill them. – Matthew 5:17 (AMP)

I was reading through a message by John G. Lake on the question of Sunday or Saturday worship and found in it some startling insights into the relationship between the law and the believer.  As I considered what John was saying the implications of what he was saying hit me, and what hit me was far beyond the question of whether or not our primary worship gathering should be on a Saturday or a Sunday.  As I continued to ponder this issue, I began to realize that what I was seeing was so simple and so clearly the gospel and yet at the same time, I believe there is something here of the relationship of the believer to the law that has been lost.  I believe it is vital that we understand with a new clarity the appropriate relationship between the believer and the law because it vitally impacts many different areas.  With that in mind, I’ll break out these thoughts across several posts so that each can be digested separately.  Each part of the series will build up to the conclusion, so you’ll want to read through each one to participate in the complete conversation.

The Mosaic Law

The first thing we must consider is that the Mosaic Law, as a means to the sanctification and redemption of God’s people, utterly failed.  There are obviously many purposes for which God gave the Mosaic Law, but for one He gave it that men might demonstrate whether they had the ability to adhere to even an outward display of righteousness.   God dealt with men on the basis of outward behavior during this time and men fell woefully short.  When the Israelites were given over to judgment, it was not just the judgment of a nation, but the judgment of systems of external morality.  It was not just the failure of the Jewish nation; it was the failure of mankind to keep covenant with God by virtue of man’s own will.

What we find then is that outward requirements were incapable of dealing with inward corruption.  While this may sound like an elementary principle, we will find a little later that most of the church has not yet fully grasped this issue.   Seeing as the law could not produce a righteous man then, we must see that the law is powerless to do anything but demonstrate that man has a corruption that cannot be cured by himself.  As an aside, the astute reader might notice that to fully grasp this statement is also to bring a question around much of our present evangelism.  Our evangelism primarily revolves around telling “lost” people, whom the Bible actually calls dead not lost, that they need to make a decision of their will to choose Jesus.  Without exploring this topic here, if the wills of the ancient Israelites did not have the capacity to choose good even in the face of the demonstrations on Mt. Sinai, what makes us think modern man’s will has the capacity to make a choice that brings salvation?

The Sermon on the Mount

The Sermon on the Mount, the height of the gospel declaration, gives us insight into the operation and direction of the law in the New Testament.  As quoted at the top, in Matthew 5:17, Jesus makes the bold claim that He has come to fulfill the law.  Most of us read that merely in the sense that Jesus is ending the Mosaic law, but if you look at the Greek word for fulfill, which is “pleroo” you will notice the meaning includes the following: “to make something full, or fill it up, or render it full or complete.”

Jesus follows this in verse 18 to say that nothing will pass away until the law has been accomplished.  In other words, the law was given for a purpose that has not yet been accomplished.  What is that purpose?  The purpose is to have a people set apart, or sanctified, unto God.  The law was given towards that purpose, but it failed to accomplish it and thus God injected Himself into the process in the person of His Son in order that God’s law might be extended and come to its marvelous conclusion.  Do we consider that God is looking for an accomplishment to His law, or are we so eager to loose ourselves from the Mosaic requirements that we fail to consider the great accomplishment of God’s law that Jesus desires?  Saints, God has in mind something more grand and glorious than our liberation from a ceremonial law.  His law is going to accomplish something of eternal significance.

Jesus continues from this statement to declare that the righteousness of the people must exceed that of the scribes and the Pharisees (vs. 20).  In other words, God is about to require a righteousness greater than those that best understood, best kept, and publicly contended for the Mosaic law.  Now this created a very real problem for the people of God listening to Jesus.  Not only was there no one who could obtain righteousness under the law, but now they find that God is going to require an even greater righteousness of the people.

Jesus then explains that statement by giving examples of the righteousness that God requires (vs. 21-32).   He begins each shocking new example with the phrase, “you have heard that it was said,” clearly referencing the law, in which He makes examples of what we would consider to be “major sins.”   In order to be perfectly clear, Jesus does not use the example of “small sins,” (as if there were such a thing) but rather he uses the blatant sins like murder and adultery so that no one will misunderstand the gravity of His message.

Jesus then continues to destroy every man’s hope for righteousness by looking at the most holy among then and declaring, “You have looked at a woman and become sexually aroused and that is the same as the adultery for which you would convict a brother.”  He looks then to a religious leader and declares, “Your anger with a fellow Jew is the same act before God as the one who murders another.”  The audience is now spell bound.  What will Jesus say next?  Their very hope of standing with God, the law, now that it has been expounded by Jesus has been found to be their greatest enemy.

Furthermore, Jesus is filling up and completing this law that it might come to God’s glorious conclusion, but in that filling up the requirement of the law is enlarged.  Who will be able to stand before this new law?  Understand though that this was entirely within the expectation of the people because of John Baptists’s ministry.  John’s ministry had been, “repent for the ruler of God’s kingdom (the Messiah) is coming.”  People responded to John and repented precisely because they wanted to cleanse their hearts before His appearing so that they would be numbered among the righteous and not the  wicked when Messiah executed judgment.  Now the people, already having trembling hearts, are sitting before Messiah Himself and He is enlarging the concept of righteousness beyond what they had already failed to keep.

What we miss is that Jesus is introducing the basis here for the New Testament law.  We sometimes are so pre-occupied with the desire to be free of modes of worship and kosher foods that we fail to see that while Jesus did liberate us from the Mosaic Law, He also brought it to fullness and brought into place a complete law which we fail to examine or consider.

What is Apostolic?

I realize that title of this post is a little misleading as it is a question that cannot be answered in a single post.  In fact, books have been written on this subject and I would propose that there are still books that need to be written on this subject.  Up front I have to say that, as always, I highly recommend Art Katz’s classic Apostolic Foundations when seeking illumination on the apostolic church.  So, while I cannot examine the subject in one post, I want to add a few thoughts to the discussion and perhaps even re-direct our common considerations of the apostolic and the prophetic.

I have to admit that recently I have become a little weary of the phrase “Apostolic and Prophetic.”  It is probably because the phrase seems to have become yet another buzzword.    At the moment it seems like everyone is posturing their ministries to make sure they are “Apostolic” or “Apostolically aligned,” and, while I am not criticizing for that, I have to wonder if we have lost something in the mix.

Most definitions of what is “apostolic” seem to revolve around leadership structures or functions and I believe this is where we go astray.   For example, if someone leads a large enough group then they are apostolic or if they can plant another fellowship and send out individuals then they are considered apostolic.  I believe it is fair to say that if we examined most of our present teaching and our actions around the words “apostolic and prophetic” it would revolve around authority structures or functions.  The question I think we need to ask is what if that is not the essence of the apostolic and the prophetic?  What if they are defined by something entirely difficult than a leadership role or a function?  What if there is something entirely different to be demonstrated in these gifts that we are missing but is very necessary?  Could it be that the very progress of the church is impaired for want of a correct understanding of these terms?

For those of you, like me, that get confused or wearisome of some of the apostolic and prophetic rhetoric, for a moment let’s lay aside all that we have previously known and examine this for a moment and see if God does not open up something entirely different.

The Issue of Dispensational Thinking

My heart has been stirred lately on the issue of dispensationalism.  Proponents of dispensationalism would argue that it has been taught in the Scriptures since the New Testament.  For the sake of clarification, what we need to examine is more what we might call the effects of the dispensational theology

Two Powerful Quotes

While working on a new post, I came across two powerful quotes I wanted to pass along.   Both are worth some time and consideration. First from John Piper, Hunger for God, p. 14 – The greatest enemy of hunger for God is not poison but apple pie. It is not

ScripturesTopicsSeriesEvents

The End of the Bull

In a prayer meeting recently, a parable came to me.  Let me be clear that this is not a prophecy, but merely a parable. Recently, I was considering the golden calf that Israelites worshiped in the desert.  This calf provides a picture that could be very significant to us in our day.  To best understand what follows, before you proceed you must read Exodus 32.

To begin with, let’s make a few observations about the worship of the calf.  First note that Moses was in the place of prayer and fasting upon the hill in the wilderness when the itching for the calf began.  Note also that Moses was receiving the Law, or the requirements of God when the people became restless and demanded an idol.  Note also that this calf was setup by the priesthood.  A foreign priesthood did not come in, but rather it was Aaron who led the construction of this calf when the mood of the people called for a false god.  Note that once Aaron setup the calf, he did not lead the people away to another god, but rather declared the calf to be the god that lead them out of Egypt.  In other words, he did not replace God, he merely redefined Him.  Note also that worship to the calf included many of Israel’s religious practices such as burnt offerings and peace offerings, but that the worship focused on sensual pleasures and frivolity.  Let’s take a look here because I believe these events form a parallel and a parable for what is taking place in the nation at this moment.

ScripturesTopicsSeriesEvents

Are you Jealous?

I have been deeply moved the last few days over the issue of Jealousy for the Lord and for His name.  Are we truly jealous for the name “Jesus” and the demonstration that are attributed to His name?  As the world continues to use that precious name as nothing more

A Solemn Prophetic Warning

The days we are living in are very serious. We must prepare for the days ahead. They will be days of great glory as God visits His pure church and days of great terror as judgment comes and evil increases. We must stay so very close to the Lord that

Deny Yourself

“Then Jesus said to His disciples, If anyone desires to be My disciple, let him deny himself and take up his cross and follow Me.” – Matthew 16:24 (AMP) The call to deny yourself is central to the Christian faith. Although it is something we do not like to talk

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