When He declared, “I have come,” He indicated that He had a supernatural origin.[2] When He forgave sins, He claimed divine authority.[3] His enemies recognized the implications of such a claim.[4]

Jesus applied the title “Son of Man” to Himself in a unique way that clearly implied to contemporaries He was claiming equality with God. He consciously acted in ways that corresponded to God’s actions in the Old Testament [5] and claimed (divine) power to choose people to carry out his purposes.[6]

Jesus’ miracles also confirmed that God was personally and supernaturally acting through Him in history. In the Gospels Jesus demonstrated divine power by calming the stormy seas, healing sickness, restoring deformed body parts, and raising the dead to life.[7]

Jesus accepted reverence and worship that Paul, as a mere man, rightfully rejected, and Jesus even claimed authority over the angels of heaven.[8]

His enemies may not have been aware of all of these things and their implications, but they were certainly aware of enough of them to realize Jesus identified Himself with God. In fact, it was a key part of the case they made for His judgment and execution.[9]

[1] “To get a genuinely biblical ‘high Christology’—a strong identification between Jesus himself and the God of Israel—you don’t need the kind of explicit statements you find in John (“I and the father are one,” 10:30). What you need is, for instance, what Mark gives you in his opening chapter, where prophecies about the coming of God are applied directly to the coming of Jesus.” Wright, How God Became King, p. 90 and following

[2] “When one examines these sayings of Jesus, the closest matches with them in the Old Testament and Jewish tradition are statements that angels make about their earthly missions (within the Old Testament, see, e.g., Dan 9:22–23; 10:14;11:2). I found twenty-four examples in the Old Testament and Jewish traditions of angels saying, “I have come in order to…” as a way of summing up their earthly missions. A prophet or a messiah in the Old Testament or Jewish tradition never sums up his life’s work this way.” How God Became Jesus p. 97

[3] Matthew 5:17; Mark 10:45; Luke 12:49; 19:10; Matthew 9:2; Mark 2:5-11; Luke 5:20; 7:47-50

[4]Mark 2:7; see also “When one examines these sayings of Jesus, the closest matches with them in the Old Testament and Jewish tradition are statements that angels make about their earthly missions (within the Old Testament, see, e.g., Dan 9:22–23; 10:14;11:2). I found twenty-four examples in the Old Testament and Jewish traditions of angels saying, “I have come in order to…” as a way of summing up their earthly missions. A prophet or a messiah in the Old Testament or Jewish tradition never sums up his life’s work this way.” How God Became Jesus p. 97

[5] For example, he chose 12 disciples as the foundation of a new Israel that would carry out God’s plans in the world.

[6] Matthew 11:27

[7] Mark 4:39; 5:21-24; 6:30-44; 45-52; 9:25; Luke 4:39; 5:1-11; Matthew 12:9-14; 17:24-27

[8] Luke 24:52, Acts 10:25-26, Matthew 13:41; 25:31

[9] Mark 2:7; Mark 14:63-64

The post Did Jesus Claim He was God? appeared first on Our Daily Bread Ministries Canada.

A “no” answer should not cause those who believe in God to panic. Those who deny God’s existence cannot prove their position, either.

Some things are just beyond our ability to prove, and yet we accept them as true. I cannot prove that my wife loves me, but I’m pretty sure she does. I can’t prove that a breathtaking sunset is beautiful, but I know that it is. I can’t prove that torturing and murdering another human being is evil, but it is.

All of us deeply believe in things that can neither be proven or disproven, including the existence of God. And yet we find ourselves as certain about them as we are about the wind that blows in our faces.

The post Can we prove God exists? appeared first on Our Daily Bread Ministries Canada.

Jesus Himself clearly declared His preexistence and deity when He said:

I tell you the truth, . . . before Abraham was born, I am! (John 8:58).

In Mark 2:1-12 Jesus proclaimed His authority to forgive sin, and in Matthew 25:31-46, Jesus declared that He will judge the world. His enemies understood the significance of these claims. They said:

Why does this fellow talk like that? He’s blaspheming! Who can forgive sins but God alone? (Mark 2:7).

Consequently, they wanted to crucify Him, specifically on the charge of blasphemy. They said:

We have a law, and according to that law He must die, because He claimed to be the Son of God (John 19:7).

And when His enemies required Jesus to state whether or not He was the Christ, He replied:

Yes, it is as you say, . . . But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven (Matthew 26:64).

While numerous passages throughout the New Testament refer to the deity of Christ, many also refer to His humanity. For example, in the first chapter of his Gospel, the apostle John declares both the deity of Christ¹ and His humanity² .

Through His Son, God entered into the suffering of His creatures. He even experienced their temptations:

For we do not have a High Priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin (Hebrews 4:15).

While recognizing the paradoxical nature of the claim that the Second Person of the Trinity, the eternal Son of God, became truly human, we cannot deny the truth of this event without rejecting the plain meaning of Scripture. Philippians 2:5-11 tells how Christ voluntarily gave up the independent exercise of His divine attributes. He did this to be the great High Priest “who has been tempted in every way, just as we are” (Hebrews 4:15). Somehow, the Word became flesh, voluntarily taking up a role subordinate to that of the Father.
One of the strongest statements in Scripture about the incarnation is found in 1 John 4:2-3:

This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the Antichrist, which you have heard is coming and even now is already in the world.

Many of the battles within the church in the first 400 to 500 years of its existence were centered on the need to define the relationship between Christ’s divine and human natures. The greatest battle within the church over this issue occurred when the Arians³ attempted to define Jesus’ divine nature in a manner that distinguished and separated it from the Father. Arians held that the Father is eternal but the Son is not. They taught that though the Son is the greatest of the all created beings, and Himself the Creator of the world, He is not “of the substance of God.”

Providentially, the Arian party had a brilliant, dedicated opponent in Athanasius of Alexandria. He reasoned that if Jesus were not truly God, His death could not have the infinite value needed to atone for the sins of the world⁴ . This argument eventually provided the basis for the victory of the orthodox position that Christ possessed two natures—a divine nature and a human nature—united in one person. He is God and man, not half-God and half-man. He is as much human as if He were not God; and He is just as much God as if He were not human.

1. “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through Him all things were made; without Him nothing was made that has been made” (John 1:1-3). Back To Article
2. “The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the One and Only, who came from the Father, full of grace and truth” (John 1:14). Back To Article
3. The actual controversy began in Alexandria, about 320, in a dispute between Arius and his bishop, Alexander (312?-328). Arius,a pupil of Lucian of Antioch (see p.97), was presbyter in charge of the church known as Baucalis. He was advanced in years and held in high repute as a preacher of learning, ability, and piety. Monarchian influences imbibed in Antioch led him to emphasize the unity and self-contained existence of God. In so far as he was a follower of Origen, he represented the great Alexandrian’s teaching that Christ was a created being. As such He was not of the substance of God, but was made like other creatures of “nothing.” Though the first-born of creatures, and the agent in fashioning the world, He was not eternal. “The Son has a beginning, but . . . God is without beginning.” Christ was, indeed, God in a certain sense to Arius, but a lower God, in no way one with the Father in essence or eternity. In the incarnation, this Logos entered a human body, taking the place of the human reasoning spirit. To Arius’s thinking, Christ was neither fully God nor fully man, but a tertium quid between. This is what makes his view wholly unsatisfactory.Bishop Alexander was influenced by the other side of Origen’s teaching. To him the Son was eternal, like in essence to the Father, and wholly uncreated. His view was, perhaps, not perfectly clear, but its unlikeness to that of Arius is apparent. Controversy arose between Arius and Alexander, apparently on Arius’s initiative. It soon grew bitter, and about 320 or 321 Alexander held a synod in Alexandria by which Arius and a number of his sympathizers were condemned. Arius appealed for help to his fellow pupil of the school of Lucian, the powerful bishop, Eusebius of Nicomedia, and soon found a refuge with him. Alexander wrote widely to fellow bishops, and Arius defended his own position, aided by Eusebius. The Eastern ecclesiastical world was widely turmoiled (Williston Walker, A History Of The Christian Church, p.107). Back To Article
4. For the Word, perceiving that no otherwise could the corruption of men be undone save by death as a necessary condition, while it was impossible for the Word to suffer death, being immortal, and Son of the Father; to this end He takes to Himself a body capable of death,that it, by partaking of the Word Who is above all, might be worthy to die in the stead of all, and might, because of the Word which was come to dwell in it, remain incorruptible, and that thenceforth corruption might be stayed from all by the Grace of the Resurrection. Whence, by offering unto death the body He Himself had taken, as an offering and sacrifice free from any stain, straightway He put away death from all His peers by the offering of an equivalent.For being over all, the Word of God naturally by offering His own temple and corporeal instrument for the life of all satisfied the debt by His death. And thus He, the incorruptible Son of God, being conjoined with all by a like nature, naturally clothed all with incorruption, by the promise of the resurrection. For the actual corruption in death has no longer holding-ground against men, by reason of the Word, which by His one body has come to dwell among them.And like as when a great king has entered into some large city and taken up his abode in one of the houses there, such city is at all events held worthy of high honor, nor does any enemy or bandit any longer descend upon it and subject it; but, on the contrary, it is thought entitled to all care, because of the king’s having taken up his residence in a single house there: so, too, has it been with the Monarch of all.For now that He has come to our realm, and taken up his abode in one body among His peers, henceforth the whole conspiracy of the enemy against mankind is checked, and the corruption of death which before was prevailing against them is done away. For the race of men had gone to ruin, had not the Lord and Savior of all, the Son of God, come among us to meet the end of death (Athanasius, Incarnation Of The Word, 9th section). Back To Article

The post How Could Jesus Be Both God And Man At The Same Time? appeared first on Our Daily Bread Ministries Canada.

The Gospels make it clear that Jesus’ disciples misunderstood Him throughout His life. They thought that, as the promised Messiah, He would use supernatural power to set up an earthly kingdom. Consequently, when He was arrested and crucified, they lost hope (Matthew 26:56, 69-75). But at this point of despair and hopelessness, God revealed His redemptive plan. Jesus rose from death and physically appeared to His disciples in a glorious form (Luke 24:36-49; 1 Corinthians 15:1-8).

In the face of such a stupendous event, the disciples no longer had doubts regarding Jesus’ identity. Thomas, who was absent when Jesus first appeared, believed the testimony of His resurrection was too good to be true (John 20:24-26). But when he found himself face-to-face with Jesus, his response was simply: “My Lord and my God!” (John 20:28).

The apostles believed that Jesus is divine, along with the Father and the Holy Spirit (John 1:33-34; 14:16, 26; 16:13-15; 20:21-22). They believed in the divinity of the Father, Son, and Holy Spirit without ever questioning the foundational biblical truth that God is One (Exodus 20:2-3; Deuteronomy 6:4; Mark 12:29; 1 Corinthians 8:4, 6; Ephesians 4:3-6; James 2:19).

The starting-point of the Trinity is, naturally, not a speculative one, but the simple testimony of the New Testament. We are not concerned with the God of thought, but with the God who makes His Name known. But He makes His Name known as the Name of the Father; He makes this Name of the Father known through the Son; and He makes the Son known as the Son of the Father, and the Father as Father of the Son through the Holy Spirit. These three names constitute the actual content of the New Testament message. This is a fact which no one can deny (Emil Brunner, The Christian Doctrine of God, “Dogmatics,” vol. 1).

Although the biblical writers don’t use the terms Trinity or triune God, the Bible clearly teaches that God exists in three Persons: the Father, the Son, and the Holy Spirit (Matthew 3:16-17; 28:19; 2 Corinthians 13:14; Ephesians 2:18; 1 Peter 1:2). Each of these divine persons has His own personal characteristics and is clearly distinguished from the other persons (John 14:16-17, 26; 15:26; 16:7-15). Each divine person is equal in power, being, and glory, and each person is called God (John 6:27; Acts 5:3-4; Hebrews 1:8). Each has divine attributes (Hebrews 9:14; 13:8; James 1:17), and each performs divine works and receives divine honors (John 5:21-23; Romans 8:11; 2 Corinthians 13:14). In regard to His being or essence, God is one; but with respect to His personality, God is three.

This issue is basic to Christian faith. The doctrine of the Trinity (like the doctrine of the incarnation to which it is closely related) expresses some of the most profound and mysterious truths about God and His relationship to His creation. As the great church leader Athanasius pointed out, our salvation depends upon the incarnation. If Jesus were not both truly God and truly man, His death wouldn’t be sufficient to atone for our sin.

The Evangelical Dictionary of Theology, edited by Walter A. Elwell, gives the following concise definition of the Trinity:

Within the one essence of the Godhead we have to distinguish three “persons” who are neither three Gods on the one side, nor three parts or modes of God on the other, but co-equally and co-eternally God.

Although this theological definition is helpful, it is important to realize that none of us can have direct knowledge of God. His characteristics can only be described by analogy, and no analogy is perfect.

The post Why do Christians Believe God is Triune? appeared first on Our Daily Bread Ministries Canada.

And an inscription also was written over Him in letters of Greek, Latin, and Hebrew: THIS IS THE KING OF THE JEWS. Then one of the criminals who were hanged blasphemed Him, saying, “If You are the Christ, save Yourself and us.” But the other, answering, rebuked him, saying, “Do you not even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong.” Then he said to Jesus, “Lord, remember me when You come into Your kingdom.” And Jesus said to him, “Assuredly, I say to you, today you will be with Me in Paradise” (Luke 23:38-43).

Nineteenth-century Scottish Presbyterian pastor David Brown paraphrased our Lord’s reply this way:

Thou art prepared for a long delay before I come into My kingdom, but not a day’s delay shall there be for thee, thou shalt not be parted from Me even for a moment, but together we shall go, and with Me, ere this day expire, should thou be in paradise.

The term paradise as used in Luke 23:43 can designate a garden (Genesis 2:8-10), a forest (Ezekiel 31:7-9), or (as in 2 Corinthians 12:4 and Revelation 2:7) the place of peace and blissful consciousness that exists for the redeemed in the presence of God.

Just before dying, Jesus said, “Father, into Your hands I commit My spirit” (Luke 23:46). This implies that when He died He went immediately into the presence of the Father. Both He and the repentant thief were in heaven that day.

On the third day, Jesus was resurrected with a glorified body. But He had not yet ascended to the Father in His glorified body when He encountered Mary Magdalene (John 20:17). Jesus appeared and disappeared during the next 40 days, leaving heaven and appearing on earth in His glorified body, so His ascension wasn’t the first time He had been in heaven since His death. It was merely a deed done publicly to strengthen the faith of His disciples and to clearly demonstrate that His ministry on earth would now be replaced by that of the Holy Spirit (John 14:26; 15:26; 16:7).

When Jesus told Mary not to cling to Him because He hadn’t yet ascended to the Father, He wasn’t implying that He hadn’t yet seen heaven. He was saying that there would be a time in heaven when Mary would once again be able to embrace Him. Now, however, she must not cling to Him, for His earthly work was done.

The post Where Was Jesus Before His Resurrection? appeared first on Our Daily Bread Ministries Canada.

Many people believe that since the Bible was written in an age when women were often perceived as being of less worth than men, they automatically portray God in a way demeaning to women. However, since the New Testament teaches clearly that women and men are equal in the sight of God (Galatians 3:28), this premise is questionable.

Scriptures written under the inspiration of the Holy Spirit cannot be assumed to express a bias against women. It is unlikely that when the Lord Jesus instructed us to pray, “Our Father in heaven” (Matthew 6:9), He was expressing contempt or disrespect for mothers and women in general. Jesus demonstrated high regard for women (Matthew 9:22; 28:1-10; Luke 8:1-3; 10:38-42; John 4:7-29).

Is it safe to assume that inspired Scripture has no reasons for referring to God in masculine terms? And if so, why then is the church described in feminine terms in relation to God (Ephesians 5:25-27; Revelation 21:2; 22:17). Does this metaphor of the church (obviously including both sexes) as “wife” and “bride” also bear unnecessary “cultural baggage”?

C.S. Lewis outlined the dangers of such a perspective in his brief article “Priestesses in the Church”:

Christians think that God Himself has taught us how to speak of Him. To say that it does not matter is to say either that all the masculine imagery is not inspired, is merely human in origin, or else that, though inspired, it is quite arbitrary and unessential. . . .  Without drawing upon religion, we know from our poetical experience that image and apprehension cleave closer together than common sense is here prepared to admit; that a child who has been taught to pray to a Mother in Heaven would have a religious life radically different from that of a Christian child. And as image and apprehension are in an organic unity, so, for a Christian, are human body and human soul.

We should not think lightly of altering the figures of speech used by the prophets, apostles, and our Lord. Judging from the metaphors of Scripture, God clearly relates to us in a masculine way (a masculinity uncontaminated with human flaws), but this doesn’t mean that femininity (including the feminine role of the church) isn’t based in and created by Him as well!

The post Does the Bible Show Contempt for Women When it Refers to God as Father? appeared first on Our Daily Bread Ministries Canada.

¹

To assume that the universe is just a cosmic accident goes against the grain of everything we experience. Everything that we have ever encountered with our senses has a cause: why not the universe?

There is a remarkable human tendency to ignore the obvious. We all take many of the most important things in our lives (security, family, health) for granted. Similarly, we all tend to take the universe and its mysteries for granted. Instead of asking the obvious questions “Why is there a universe and why am I here?” and “How does the universe happen to exist at all?” we allow a superficial smattering of scientific knowledge to divest us of an appropriate sense of wonder.

The Bible offers us the essential truths about God:

• He was there “in the beginning” before anything else existed (Genesis 1:1; Psalm 33:9; Isaiah 57:15; John 1:1-3; 1 Timothy 6:16 ).
• He has no beginning or end, and He is unbounded by time and space ( Psalm 90:2, 4; 93:2; Isaiah 40:28 ).
• Everything else that existsminerals, water, plants, animals,angels, demonsis on a lower plane ( Psalm 33:6; Isaiah 45:12; Colossians 1:16; Revelation 4:11 ). Only God is an eternal Spirit, uncreated, other, of an entirely different order.

God made human beings in His image (Genesis 1:26-27 ), but we are still part of the material world. Each of us had a specific beginning, and are bounded by three-dimensional experience and passing time. Being immersed in time and space, we become overwhelmed and confused when we try to understand an eternal God (Job 36:26 ;Isaiah 40:28 ).

Many people simply ignore the overwhelming experiential and natural evidence for God’s existence. Ultimately, faith comes down to a decision of the heart. A mind darkened by a rebellious heart is incapable of perceiving God (Isaiah 44:18,20; Romans 1:18-23).²

The eternal God is transcendent, not part of creation. God’s existence cannot be “proven” in the way that science can prove or disprove a fact about the material world (Hebrews 11:1). We are spiritual beings, created in God’s image, aware of our own existence, and capable of choice. Choosing to believe that there is no God and that the universe is just a fantastically complex accident will inevitably lead to the conclusion that life is absurd and without meaning. To live without meaning is a hopeless struggle at best, and always ends in despair. But if we believe in the God of the Bible we not only have a reason to live, but the assurance of seeing the kingdom of God with our own eyes.

For the High and Lofty One who inhabits eternity and whose name is holy says, “I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15).

Also go to, 10 Reasons To Believe In The Existence Of God.

1. There are many biblical examples of willful people ignoring the most spectacular demonstrations of God’s presence and power. Consider these: Pharaoh ( Exodus 11:10 ), the Israelites ( Exodus 32:1-4 ), Ahab ( 1 Kings 18:38-39 ), Jesus’ enemies (Mark 3:22 ). Back To Article
2. Today the ideology of naturalistic evolution is losing ground. Both laymen and scientists are growing increasingly aware that the universe and the life within it are much too complex to have been a mere accident. The so-called “Big Bang” (mentioned over 3,000 years ago in Genesis 1:3) set in motion a series of creative events so complex and perfect that all of man’s accumulated scientific wisdom is just beginning to explore them. Within the limited time frame of merely 15-20 billion years (if current estimates are accepted), a feat of cosmic engineering has occurred on such a vast scale that objective observers are being silenced and humbled, just as Isaiah was humbled by his vision of God’s inconceivable greatness ( Isaiah 40:21-23 ). Back To Article

The post How Can I Prove to Someone that God Exists? appeared first on Our Daily Bread Ministries Canada.

The post Did God Create Evil? appeared first on Our Daily Bread Ministries Canada.

Jesus Himself linked repentance with conversion (Matthew 4:17; Luke 13:3; 17:3). A person can’t willfully continue in conscious sin and assume that God will automatically forgive him should he die before he can change his ways.

Genuine repentance always involves genuine fear (See the ATQ article, Is Fear Ever an Appropriate Motivation for Conversion?) and genuine sorrow. However, salvation is entirely a gift of God’s grace. It isn’t our sorrow or the extent of our sorrow that saves us. We can’t earn salvation by means of our sorrow or anything else we do.

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Ephesians 2:8-10).

“So then it is not of him who wills, nor of him who runs, but of God who shows mercy” (Romans 9:16 ).

“Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5).

Repentance is necessary for conversion. But if we think our sorrow over sin must reach a certain “depth” before we can be saved, we are making our salvation dependent on something we do.

Genuine sorrow is always present with sincere repentance. However, just as repentance and godly sorrow for past sins don’t “earn” God’s forgiveness and grace, repentance and sorrow don’t end after we become Christians. They will continue throughout the rest of our life as the supernatural process of sanctification makes us increasingly aware of our personal corruption and sin (2 Corinthians 3:18; Ephesians 5:25-27; 1 Thessalonians 5:23; Titus 2:14; Hebrews 13:20-21). With spiritual growth comes sensitivity to the sins we committed in the past. Our sorrow for those mistakes—and our desire to avoid repeating them—is an essential part of our becoming new creatures in Christ. We will experience deep sorrow as part of the process, although deepest sorrow never occurs at the beginning. In fact, it is impossible for us to sorrow as deeply for our sins when we begin our relationship with Jesus Christ as we will when He enters deeply into our lives and consciousness.

The sweet comfort that God provides to us in times of godly sorrow is also deeply affirming to our faith in Him.

The post Is Deep Sorrow Necessary to be Saved? appeared first on Our Daily Bread Ministries Canada.

¹ Under the influence of the fallen nature the natural heart is always hard and selfish. Even when we follow Christ our motives are always mixed, and when we obey the Holy Spirit we go against our natural inclinations.  Certainly, some “acting” is involved. But sincere action motivated by obedience and leading to spiritual change is vastly different from insincere action aimed only at conveying a false impression. Satan’s accusations are hollow if our heart is right, and we demonstrate the inclination of our heart by staying on course.

The key issue is the inclination of our heart and whether it is yielded to the Holy Spirit. If our heart is truly committed to goodness and truth, the “acting” will become reality, like a man who does right by his neighbor even though he doesn’t like him and eventually becomes his friend, or like a husband and wife in a troubled marriage who do the hard work of respecting and reaching out to each other until they discover that their hearts are actually entwined. Acting in harmony with the direction of the Holy Spirit brings growing awareness and rejection of the evil motivations of our heart, along with love, joy, and peace. (Galatians 5:22-23)

1. To describe the condition of the human heart, the Apostle Paul quoted Psalms 14:1-3, 53:1-3:
   
   

   “There is no-one righteous, not even one; there is no-one who understands, no-one who seeks God. All have turned away, they have together become worthless; there is no-one who does good, not even one.” (Romans 3:10-12. Also see Jeremiah 17:9.)

    

   A biblical view of the depravity of the human heart doesn’t imply that every part of man’s nature is as evil as it could possibly be. People often do good and generous things, and although they behave wickedly, they could be much worse. The devil, perhaps, can be characterized as totally evil, but people aren’t. It isn’t that every part of our nature is completely evil, but that every part of our nature is tainted with evil. This means that our potential for evil is much greater than the evil we actually commit. But it also means that we do nothing out of entirely pure motives. Evil taints everything we do.

   Since all of our good works are contaminated, none of them can suffice to bring us favor with God. This is why, even though no one is completely evil, no one is capable on our own of seeking God, or pleasing Him. Even though we aren’t as evil as we can be, we all depend upon the conviction of the Holy Spirit in our hearts to make us aware of our desperate need for salvation.Back To Article

The post If I Feel Like A Hypocrite When I Obey God, Does that Mean I Really Am One? appeared first on Our Daily Bread Ministries Canada.