Jesus saved a people out of the land of Egypt?

Jude 5 says,

Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe.

For some this verse gives people pause. Obviously, Jesus is not directly mentioned in that Exodus account. So what gives?

El Shaddai1 (yes, that’s his real name!), helps shed light on this issue. He explains, “I submit that another verse has more meaning and impact on the process of translation. That is, Luke 24:25-27 –

“He said to them, “How unwise and slow you are to believe in your hearts all that the prophets have spoken! Didn’t the Messiah have to suffer these things and enter into His glory?” Then beginning with Moses and all the Prophets, He interpreted for them the things concerning Himself in all the Scriptures.” (HCSB)

He continues,

“If Jesus himself provided interpretation, should we be using Christian Bibles? That is, Bibles that emphasize and underscore the connections of Christ between OT/NT rather than separate them into the partial and perfect. Do we need two versions of the Hebrew texts? One for original context studies and one for Christian interpretation?

What does it say about non-evangelical Bibles like the RSV, NRSV, NET, REB, etc. that don’t deliberately draw this out? The context of Christ is the OT; the context of Christianity is the NT. How many times has a translation been rejected or criticized because the translators didn’t “jump to Jesus” and interpret messianic fulfillment back into the (OT) Scriptures? Are they not Christian Bibles? Or should that be, not Christ Bibles?”

I confess that many would claim this is not “proof” of concept, or another way of saying it, the way Jude 5 expresses that Jesus led the Exodus is not sufficient enough to use Jesus as the interpretive key of the Old Testament.

Theological Musings directly addresses this issue with Jude 5 from the perspective of manuscripts.

“…regarding the variant reading of Jude 5. There are a number of differences one encounters when dealing with the Greek text of Jude 5. I would like to list the variant reading and the manuscripts that support them before I tell why I chose the reading Ιησους over Κυριος.”

I suggest you read TM’s full article; it’s short and a good read, plus he offers other resources for study regarding this issue. Go on. I’ll wait…..

Gospel Just for Fun Love of God

The 5 Best Sentences You’ll Ever Read

OK – – 7 Best Sentences You’ll Ever Read (I added two more after I wrote the title…)

  1. You were bought with a price. ~1 Corinthians 6:20
  2. For you were called to freedom, brothers. ~Galatians 5:13
  3. If the Son sets you free, you will be free indeed. ~John 8:36
  4. God shows his love for us in that while we were still sinners, Christ died for us. ~Romans 5:8
  5. Salvation belongs to the LORD; Your blessing be on all Your people! ~Psalm 3:8
  6. Abound in the work of the Lord, knowing that in the Lord your labor is not in vain. ~1 Corinthians 15:58
  7. In God’s unique Son, by faith, we are no longer slaves, but adopted sons—and amazingly, heirs with Jesus of all he inherits. ~Galatians 4:1–7 (via Ian McConnell)

What sentences are the best you’ve ever read?

Gospel Love of God

Is God Angry in the Old Testament But Loving in the New Testament?

From my experience, non-Christians (and some Christians) sometimes assert that God is a monster in the Old Testament but somehow loving and Fatherly in the New.

Robin Schumacher over at explains:

Non-Christians sometimes assert that God is portrayed in the Old Testament as a cruel and ruthless deity that indiscriminately orders the execution of seemingly innocent men, women, and children, or directly carries out their deaths by various means. Such a God, the argument goes, in no way represents the loving Creator or Father figure that the New Testament offers, and should in no way be worshipped or venerated. However, a closer examination of Yahweh in the Old Testament refutes the charge of the Creator being a tyrant and instead reveals a righteous, patient, merciful, and loving God who does indeed mirror the picture painted by Jesus and the rest of the New Testament writers.

I highly recommend reading the article.

Go on. Check it out.

But there’s another aspect to the discussion that is oft overlooked.

God is a jealous God and will protect all whom are His

Exodus 34:14 explains, “you shall worship no other god, for the LORD, whose name is Jealous, is a jealous God.” God is speaking to His people with whom He has established a covenant (see Exodus 34:10).

God protects His own and woe to those who oppose His people.

Folks see God as a vindictive and horrific monster. I can understand that false perspective.

Leviticus tells us, “Whoever blasphemes the name of the Lord shall surely be put to death. All the congregation shall stone him. The sojourner as well as the native, when he blasphemes the Name, shall be put to death.”

God is jealous for His name; He desires His name to be praised and adored among His people and all who do not will be judged.

You will not understand this until you recognize the Old Testament is written from an insider perspective;

people who are God’s people see the Old Testament as an expression of God’s love for them

The New Testament expresses the same idea. God loves His people; God loves His people so much, He gave His only Son to die for all those who believe in Him. And for those who don’t revere His name and believe in Him will perish.

This is the greatest expression of love, in that, while we were yet sinners, Christ died for us. The whole of the Old Testament testifies to this, and the New Testament explains it.

Both Testaments possess this single truth:

Hell is eternity in the presence of God without a mediator. Heaven is eternity in the presence of God with a mediator, the Lord Jesus Christ.1

Thanks be to God for His unspeakable gift!

1Eternity Without a Mediator by Tim Challies

Bite Sized Theology

Bite Sized Theology – Sin

Anthony Abell shares a great post about what sin really is. Anthony quotes John Paul II:

The loss of the sense of sin is thus a form or consequence of the denial of God: not only in the form of atheism but also in the form of secularism. If sin is the breaking, off of one’s filial relationship to God in order to situate one’s life outside of obedience to him, then to sin is not merely to deny God. To sin is also…

Read the whole thing to get the full answer.

Bite Sized Theology is a series which provides definitions and discussion of theological terms and concepts. It’s designed to help you think biblically.

Gospel Grace

Don’t Judge Me

Judge not, that you be not judged. ~Matthew 7:1

Many quote this verse to stave off the onslaught of being judged by others unbeknownst to those many from where this quote comes or what it really means.

When folks quote this verse, they really mean we shouldn’t judge others because, then, we’ll be judged.

That’s a part of it, but don’t substitute the part for the whole.

Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. ~Matthew 7:1-5

Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.

He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality. ~Romans 2:1-11

What Scripture is telling us: Don’t judge others by your standards because, when it comes down to it, you don’t even live up to your own standards all the time.

I have no doubt God will judge us by His standard, but does He really have to judge us by His standard if we don’t even live up to our own standard(s) which are far lower than His?

James says, “For whoever keeps the whole law but fails in one point has become accountable for all of it” (James 2:10).

I think this applies to our own standards, our own “laws”. If we fail in one point of our own standards, we are guilty of breaking our whole personal standard.

And we are accountable for all of it.

This is why we need grace. It is a graceful thing to address sin, yes, but love also covers a multitude of sin (1 Peter 4:8).

We are to judge others by the fruit they bear in the Gospel, but there is wisdom in knowing when to address the sin(s) and when to cover it in love.

Commentary Eschatology Hermeneutics

Do The Promises Made To The Nation of Israel Still Stand?

The heart of all theology revolves around this question,

“Do the promises made to the Nation of Israel still stand?”

As my friend, Bobby Grow expresses it,

“I would say yes, … But qualified in a way that sees Jesus as the ground and fulfillment of what it means to be Israel. The Nation of Israel has the same purpose, in Christ (cf. Eph. 2:11ff) as every other nation. The promises made to Israel are indeed irrevocable (cf. Rom. 11:29), but Israel was always intended to be understood through her ground and purpose and fulfillment, ‘in Christ’. This is the key, that is, Christ is the key to sourcing an understanding of a properly constructed ‘literal’ method of biblical interpretation. The New Testament authors thought so, and thus; so should we. … this is where this whole debate really dwells. That is, how it is that we conceive of our philosophies of biblical interpretation?”

Guy Davies shares this about the Gospel of Matthew:

“Time and time again, the First Gospel bears witness to the fact that Jesus is the true Israel. He is the seed of Abraham and David, Matthew 1:1-17. The exodus is reenacted when he returns from Egypt to the Promised Land, Matthew 2:13-15. His temptation for forty days in the wilderness echoes Israel’s temptations during the forty wilderness years, Matthew 4:1-11. Jesus is the Servant of the Lord who brings light and salvation to the nations in a way that Israel failed to do, Matthew 12:18-21 cf. Isaiah 42:1-4, 18-20. In the Gospel According to Matthew, Jesus recapitulates Israel’s history and as he does so, fulfils Israel’s destiny.”

Others have seen a similar undercurrent of meaning in the Gospel of Matthew. Kim Riddlebarger explains it this way:

First, in Matthew 12:15-21, for example, when Jesus withdrew from the crowds who had followed him, Matthew reports that this event fulfilled what had been spoken in Isaiah the prophet. This event serves to demonstrate that Jesus is the true servant of the Lord.

Second, as Jesus cast out demons and healed the sick, Matthew saw in this the fulfillment of Isaiah’s prophecies of a suffering servant who would take upon himself our infirmities and carry our diseases (Matthew 8:17 with Isaiah 53:4).

Third, in Luke’s gospel, Luke speaks of both Israel (cf. Luke 1:54) and David as the servant of God (Luke 1:69). Yet in Acts, Luke pointedly speaks of Jesus as the servant of God (Acts 3:13). After his crucifixion, God raised Jesus from the dead so that people everywhere might be called to repentance (3:26).

Fourth, when the Ethiopian eunuch hears a reading from Isaiah 53:7-8 and asks Philip about whom this prophecy refers, Luke tells us that Philip informed the Ethiopian that this passage does indeed refer to Jesus (Acts 8:34-35).

But this is not all that is in view here. In Hosea 11:1, Hosea predicted a time when “Israel was a child, I loved him, and out of Egypt I called my son.” But in Matthew 2:15, the evangelist tells us that Hosea’s prophecy was fulfilled when his parents took Jesus to Egypt to protect him from Herod’s “slaughter of the innocents” (Matthew 2:3-18). Yet, after Herod had died, God called Jesus and his family to return to Nazareth. Matthew takes a passage from Hosea, which clearly refers to Israel, and tells his reader that this passage is now fulfilled in Jesus Christ! He does this to prove to his largely Jewish audience that Jesus is the servant of the Lord, foretold throughout the Old Testament (especially Isaiah).

By now it should be clear that according to many New Testament writers, Jesus is the true servant, the true son and the true Israel of God. Recall too that it was Isaiah who spoke of Israel and the descendants of Abraham as the people of God. It as through the seed of Abraham that the nations of the earth would be blessed.

Therefore, even as Jesus is the true Israel, he is the true seed of Abraham. This is the point that Paul is making in Galatians 3:7-8, when he says “know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, `In you shall all the nations be blessed.’”

Paul’s words here, are important for several reasons. First, Paul tells us that Abraham believed the very same gospel that he preached to the Gentile Galatians. There has only been one plan of salvation and one gospel from the very beginning. This, of course, raises very serious questions about the dispensational notion of “clearly distinct” redemptive purposes for national Israel and the Gentiles, as is evident when Paul goes on to say in Galatians 3:29, that “if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”

Second, the one gospel promise from the very beginning of redemptive history is that the true children of Abraham, whether they be Jew or Gentile, are heirs of the promise, if they belong to Jesus Christ, the true seed of Abraham. But as Robert Strimple points out, an important word of clarification is certainly in order. “We [amillennarians] say: `Yes, the nation of Israel was the people of God in the old covenant. Now in the new covenant the believing church is the people of God.’ And thus we quickly run past (or we miss the blessed point entirely) the fact that we Christians are the Israel of God, Abraham’s seed, and the heirs to the promises, only because by faith, we are united to him who alone is the true Israel, Abraham’s one seed.” (See Strimple, “Amillennialism,” in Bock, ed., Three Views of the Millennium and Beyond, 89).

The ramifications for this upon one’s millennial view should now be obvious. If Jesus is the true Israel of God, and if the New Testament writers apply to Jesus those Old Testament prophecies referring to Israel as God’s son or servant, then what remains of the dispensationalist’s case that these prophecies remain yet to be fulfilled in a future millennium? They vanish in Jesus Christ, who has fulfilled them!

Martin Downes concludes his thoughts on Matthew 2:

“He [Matthew] is saying that Jesus, God’s Son, is Israel, the true Israel. And that Jesus will retrace Israel’s steps. They went down to Egypt and so will He. They were tested in the wilderness and so will He be (Matt. 4:1-11). But where the nation of Israel failed, Jesus the true Israel, the obedient Son, will prevail. This is the biblical background to the doctrine of the active obedience of Christ. He was born under the law to redeem those who were under the law. Whereas Adam and Israel were law-breakers, Christ was the true law-keeper and this not for His own sake but for ours.”

Read all of Downes’ The Great Escape: Matthew 2 as the Remake of a Classic Story.

Justin Taylor shares a good, concise summary of the Israel/remnant theme from a New Testament perspective in Jesus as the New Israel:

“The New Testament authors understood Jesus to be the culmination of the Old Testament. He is the Last Adam, true Israel, the suffering servant, the son of David, the faithful remnant, the ultimate prophet, the reigning king, the final priest.

“. . . Jesus had become a remnant of one. He was the embodiment of faithful Israel, the truly righteous and suffering servant.

Unlike the remnant of the restoration period, he committed no sin (Isa. 53:9; 1 Pet. 2:22).

As the embodiment of the faithful remnant, he would undergo divine judgment for sin (on the cross), endure an exile (three days forsaken by God in the grave), and experience a restoration (resurrection) to life as the foundation of a new Israel, inheriting the promises of God afresh.

As the remnant restored to life, he becomes the focus of the hopes for the continued existence of the people of God in a new kingdom, a new Israel of Jew and Gentile alike.

As the nucleus of a renewed Israel, Christ summons the “little flock” that will receive the kingdom (Dan. 7:22, 27; Luke 12:32) and appoints judges for the twelve tribes of Israel in the new age (Matt. 19:28; Luke 22:30).

The church is viewed as the Israel of that new age (Gal. 6:16), the twelve tribes (James 1:1), “a chosen people, a royal priesthood, a holy nation, God’s special possession” (Ex. 19:6; 1 Pet. 2:9).

A sinful nation, Israel could not suffer vicariously to atone for the sins of the world. The sinfulness of the nation made it unacceptable for this role, just as flaws would disqualify any other offering. Only a truly righteous servant could bear this awful load.”

—Tremper Longman III and Raymond B. Dillard, “Isaiah,” An Introduction to the Old Testament, 2d ed. (Grand Rapids, MI: Zondervan, 2006), 315.

The two best books I’ve read on this fulfillment theme are Hans LaRondelle’s The Israel of God in Prophecy: Principles of Prophetic Interpretation and David Holwerda’s Jesus and Israel: One Covenant or Two? (Keith Mathison has a good review of Holwerda’s volume here.)

Jesus is the true Israel, and the church becomes the Israel of God as it unites to True Israel. The same is true for ethnic Israel, whom God has not abandoned. But their only hope is to be united with Jesus, the ultimate suffering servant.”

RT France explains:

“Matthew also seems to present this idea that Jesus himself is the true Israel. Perhaps it is already implicit in his presentation of Jesus as ‘King of the Jews’, but it comes to more obvious expression in some of the typological references to the Old Testament. The use of Hosea 11:1 in 2:15 makes sense only if Jesus, as God’s son, is equated with Israel as ‘God’s son’. The same typology underlies the references to Deuteronomy 6-8 in the account of Jesus’testing in the wilderness (4:1-11). The parable which most clearly speaks of the failure and replacement of Israel (21:33-43 concludes with Jesus’ reference to Psalm 118:22, a passage about Israel’s unexpected vindication but now transferred to Jesus in his vindication over against Israel’s rebellion.

In discussing Matthew’s typology above we noted his remarkable concentration in chapter 12 of Jesus’ sayings about ‘a greater than the temple/Jonah/Solomon’, the effect of which is to place Jesus as the ‘fulfillment’ of the main pillars of the institutional life of Old Testament Israel. The implication is that the focus of the true Israel is not now in the cult, the prophet, or the king, but in Jesus.

But the theme of Jesus as the true Israel is not the dominant one in the Gospel. For the result of Jesus’ ministry was the creation of a community of those who responded to his message. There is evidence in Matthew that it was not only in Jesus himself, but also in this disciple group, in distinction from unbelieving Israel, that the true people of God was now to be found.

Jesus seems to have thought of them as a sort of ‘righteous remnant’ of Israel, such as the prophets often spoke of. Thus in 13:10-17 he speaks of the majority of his hearers in words taken from Isaiah’s call to preach to unresponsive Israel, but contrasts them with his disciples, to whom the privilege of understanding God’s secrets has been given. They are the ‘meek’ who in the Psalms represent God’s true servants (5:5). They are called to fulfill the special calling of Israel to be holy, as God is holy (see on 5:48). They are the true flock of God as described in Zechariah (26:31). They will constitute Jesus’ ekklesia, a prominent Old Testament word for the congregation of God’s people (16:18).

The focus of Israel’s national life in the Old Testament had been the covenant made at Sinai, but now Jesus’ blood will seal a new covenant such as Jeremiah had predicted (26:28); and a new covenant means a new basis of existence for the people of God. In speaking of the temple destroyed and rebuilt (see on 26:61, and cf. the implications of the saying of 12:6 and the repudiation of existing temple worship in 21:12-13) Jesus looked forward to a new basis of worship for the true people of God, and one which envisaged the literal destruction of the old order (24:2).

Such pointers towards a new people of God are given further substance by Jesus’ deliberate choice of twelve disciples as the leadership of his new community, and the implication is spelt out in 19:28, which envisages them sitting ‘on twelve thrones, judging the twelve tribes of Israel’.

Matthew records no explicit description of the disciples as ‘Israel’, ‘the true Israel’ or the like, but the indications listed above point unmistakably towards the idea, as do a number of passages where Old Testament prophecies relating to Israel are applied to the disciples of Jesus (8:11;24:31).

Through its rejection of God’s final appeal the nation as such has forfeited its claim to be the people of God. Jesus now represents all that Israel should have been, and in those who belong to him the purposes of God for Israel find their fulfillment.”

“Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ” Colossians 2:16-17.

This is why the promises made to the nation of Israel still stand. Jesus (literally) fulfills the promises and is the True Israel. And any ethnic Israelite (or gentile) who believes in Jesus takes part as joint heirs of Christ.

“Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands—remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” Ephesians 2:11-22.




God Demands And Is Worthy of Our Devotion

What do the religions of the world offer you? More specifically, what do the gods of these religions offer you?

In other words

What is it about the god of your religion that demands your devotion? Why are you loyal to the god of your religion?

The God of Christianity Demands Our Devotion

The God of historic (orthodox) Christianity is the only God Who has demonstrated He alone is worthy of our devotion.

The reality is the God of Christianity is a Trinity. He is One God yet three distinct persons. He is not three gods but He is all three Father, Son, and Holy Spirit as one God.

A hard concept to get your mind around, yet true nonetheless

It is only this trinitarian God that can give of Himself to die for the penalty of all sin against Himself.

All Sin Is Against God

God the Father sent His only Son (Jesus) to die for the sins of the world, and it is only through faith in Jesus that you can be saved from the wrath of God because it is Jesus Who absorbed the complete cup of God’s wrath in Himself on the cross.

It is because of Jesus that all who trust in Him as Savior will gain full acceptance of the Father in Heaven.

Hell is eternity in the presence of God without a mediator. Heaven is eternity in the presence of God with a mediator, the Lord Jesus Christ.1

Yes, Christianity has rules and commands, and we must follow them; not because we are trying to gain God’s favor, but precisely because we already have God’s favor in Jesus.

It is Jesus Who fulfilled everything God demands of us. And all who trust in Jesus (by repenting and believing in Him) are fully and completely accepted by the Father in Christ because all Who are “in Christ” become joint-heirs of Jesus.

What has the god of your religion done for you? The God of Christianity has given of Himself in Jesus to die so that you and I may live in Him. And He did this before you were even born.

God demands and is worthy of our devotion precisely because He already has given of himself.

1Eternity Without a Mediator by Tim Challies

Bite Sized Theology

Bite Sized Theology – Covenants

God is a covenant keeping God.

Mike Leake says,

“Covenant’s are a big deal to God. Breaking covenants is a big deal to God. To see how big of a deal covenants are consider Genesis 15. The Lord walks through a host of animals that are ripped asunder and essentially says, “If I break my covenant let what is done to these animals be done to me”. Covenants are a big deal.”

Covenants are legal contracts. But to our covenant-keeping God, they are so much more.

Covenants are relational

Dr. O. Palmer Robertson – “A bond in blood sovereignly administered”
Prof. John Murray – “Sworn fidelity”
Pastor G. Nichols – “God’s holy covenant is his pledge, His sworn commitment or oath” cp. Luke 1:71

CARM (Christian Apologetics Research Ministry) explains covenants this way:

A Covenant is an agreement between two parties. The agreement, according to Ancient Near East custom, consisted of five parts: 1) Identification of parties, 2) Historical prologue where the deeds establishing the worthiness of the dominant party is established, 3) Conditions of the agreement, 4) Rewards and punishments in regard to keeping the conditions, and 5) Disposition of the documents where each party receives a copy of the agreement (e.g. the two tablets of stone of the 10 Commandments).

Ultimately, the covenants God has made with man result in our benefit. We receive eternal blessings from the covenant of grace. (For further study see Genesis 2:16-17; Genesis 9:1-17; Genesis 15:18; Genesis 26:3-5; Galatians 3:16-18; Luke 1:68-79; Hebrews 13:20).

Bite Sized Theology is a series which provides definitions and discussion of theological terms and concepts. It’s designed to help you think biblically.

Glory of God

What Should I Wear to Church?

Is there some kind of dress code?

Yes. The code is wear some clothes.

Believe it or not, folks in some churches have an issue with what people wear to church.

On the one hand, some folks think a suit & tie or a dress/skirt & blouse should be standard fare. The thinking is,

If we’re required to wear our best when coming before a dignitary or royalty, then we should wear our best before God at church.

This is a very good point.

Another group of folks sees that nice jeans and t-shirts are acceptable (and encouraged!). They see God as a loving Father who accepts them as they are in Christ– forgiven because their clothing is the righteousness of God in Christ.

And this is another very good point.

This is not an either/or issue. It is a both/and issue. We can have people wear suits and ties and others jeans and t-shirts because our God is not one-dimensional.

God’s glory is multi-faceted. He is not only the King of Kings and Lord of Lords before Whom we wear our very best; He is also our Father before Whom our suit coat and tie are not required.

Do we want to present a one-dimensional God or do we want to display the glory of God in his multi-faceted beauty?

The glory of the Gospel is most evidently displayed when we come together as one with the diverse nature of our personalities, hair styles and colors, smiles, and clothing.

So, whether you eat or drink, or whatever you do, do all to the glory of God.