“I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me.”
In this passage, the Apostle Paul makes a powerful statement:
“I have learned…”
This implies that contentment isn’t natural. It isn’t automatic. It must be taught—learned through experience, often by walking with God through both plenty and lack, joy and sorrow, comfort and hardship.
To be taught is to receive knowledge or understanding that one previously did not possess. Paul openly admits that contentment was something he had to learn. This did not come from mere intellectual study but from being trained by God through real-life challenges and seasons.
What was one of the key lessons Paul was taught?
How to be full and how to be hungry. How to abound and how to suffer need.
God allowed Paul to go through both abundance and lack so he could learn that his satisfaction did not come from external circumstances, but from Christ alone. This is the spiritual discipline of contentment, deeply rooted in faith.
One of God’s ways of forming mature believers is by allowing them to experience both extremes:
As Ecclesiastes 3:1 (NKJV) reminds us:
“To everything there is a season, a time for every purpose under heaven.”
Why does God do this? So that we will learn to trust Him fully, not based on how much we have, but based on who He is. The aim is for us to become spiritually stable, emotionally grounded, and unwavering—regardless of what we face.
In many world militaries, a new recruit goes through intense basic training—sometimes involving psychological and emotional stress. This is not done to abuse them, but to harden them for battle.
They are stripped of comforts and treated harshly. Why? To break panic reflexes and train them to respond with discipline and strategy, not emotion. As a result, a soldier can experience trauma—like the death of a comrade—and continue fighting with focus.
But the average civilian, when faced with loss or hardship, is likely to collapse emotionally. Why? Because one has been trained, and the other has not.
Likewise, before God entrusts us with spiritual responsibility, He brings us through a kind of spiritual bootcamp. We are trained—not in physical combat—but in spiritual endurance.
We must learn, as Paul did, to:
This is spiritual maturity.
Before entering the Promised Land, Israel was led through the wilderness. They faced hunger, thirst, and testing—not because God abandoned them, but because He was training them.
Deuteronomy 8:2–3 (NIV)
“Remember how the Lord your God led you all the way in the wilderness these forty years, to humble and test you in order to know what was in your heart, whether or not you would keep his commands. He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your ancestors had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the Lord.”
God intentionally allowed them to hunger, but not to kill them. Rather, to teach them a deeper truth: Our survival isn’t ultimately sustained by food, but by the Word of God.
This lesson was echoed in the life of Christ.
In Matthew 4:1–4 (NKJV), after fasting 40 days, Jesus was tempted by Satan to turn stones into bread. But Jesus responded:
“It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’”
Why could Jesus respond like this? Because He had been trained. He had learned that true sustenance comes not from physical provision, but from intimacy with the Father.
Paul didn’t preach the gospel for money. He didn’t stop preaching when he had none. His mission was not fueled by his bank account, but by the mind of Christ within him.
Even though he had every right to receive support from the churches he planted (see 1 Corinthians 9:11–15), he often chose to forgo that support—not out of pride, but to prove a point:
“Not that I speak in regard to need, for I have learned in whatever state I am, to be content…” (Philippians 4:11–13, NKJV)
Paul’s identity and calling were not shaken by whether he had plenty or nothing. His source was Christ.
“I can do all things through Christ who strengthens me.” (Phil. 4:13)
Have we been taught to be content?
True spiritual maturity says:
“Whether I have much or little, whether I’m known or unknown, whether I have opportunities or closed doors—I will serve the Lord.”
The goal is to reach a point where we can confidently say:
“I have been taught to be content.”
If we haven’t yet reached that place, let’s not be discouraged. Let’s ask the Lord to teach us, just as He taught Paul.
When we face seasons of hardship, let us remember: They are not meant to destroy us—but to form us.
And when Christ returns, He will reward all who endured faithfully with Him—those who passed through the fire and did not quit.
“Lord, teach me to be content. Whether I have little or much, may I find my satisfaction in You alone. Train my heart to remain faithful in every season. In Jesus’ name, Amen.”
Please share the good news of the cross with others—by word, by life, or by any means God gives you.
Be blessed.
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John 3:3‑8 (NIV) 3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” 4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!” 5 Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. 6 Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7 You should not be surprised at my saying, ‘You must be born again.’ 8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”
(ESV is very similar in these verses in its wording, especially in 5–6.)
Here are some theological elements and clarifications that give deeper understanding to what being “born again” means, what “water and Spirit” possibly refer to, and how the imagery of wind (or the Spirit) functions in the Christian life.
Here is an updated version of the message, integrating these theological nuances, as if written by a native speaker of English:
The Wind of the Spirit
Jesus declared in John 3 (NIV/ESV) that a person must be born again—born of water and of the Spirit—in order to see and enter the Kingdom of God. Unless one undergoes this spiritual rebirth, the Kingdom remains invisible and inaccessible.
When He says “born of water and the Spirit,” He isn’t speaking of two separate, sequential births, but of one unified work of God:
We are born once physically (of flesh), but that alone leaves us spiritually dead. We need the new birth—God’s supernatural work. It’s not human effort; we can’t renew ourselves. We must receive God’s Spirit. This is regeneration.
Jesus uses the image of wind to help Nicodemus—and us—grasp how the Spirit’s work is both mysterious and real: you hear it, sense it, but don’t position it or direct it. It comes from God and leads where He wills.
This explains radical changes in a believer’s life. When someone truly meets Christ, their desires, values, behaviors change—not primarily by will-power, but by the Spirit working within: hatred for sin, hunger for God’s Word, new compassion, moral transformation. External demonstrations follow the inner reality.
Ezekiel 36 and other Old Testament passages promised this. Jesus is saying: “That promise is here. The Kingdom is breaking in.”
If you haven’t yet made that decision—turn from sin, receive Christ—you’re not missing a ritual. You’re missing the life-transforming power of the Spirit. The Christian life without the Spirit’s new birth is like hearing wind’s sound, but not knowing where it comes from or where it goes—you sense something, but you lack substance and power.
Be baptized (in accordance with your understanding and conviction), repent sincerely, invite the Holy Spirit—you’ll find that inner transformation. And you’ll recognize that the Spirit’s wind is real, unseen but mighty, pushing you into God’s purpose for your life.
After the fall of Adam and Eve, God not only drove them from the Garden of Eden but also cursed the ground because of their sin:
Genesis 3:17–19 (NKJV) “Then to Adam He said, ‘Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, “You shall not eat of it”: Cursed is the ground for your sake; in toil you shall eat of it all the days of your life. Both thorns and thistles it shall bring forth for you… In the sweat of your face you shall eat bread till you return to the ground.'”
This curse signified more than just agricultural hardship. It was a cosmic consequence of sin (cf. Romans 8:20–22), affecting all creation. Man, formed from the dust (Genesis 2:7), would now return to it, and all creatures—also formed from the ground—were subjected to this futility.
This illustrates an essential theological truth: sin never only affects the sinner; it defiles the environment, relationships, and all creation. The fall disrupted not only fellowship with God but harmony with the entire created order.
The curse intensified with Cain’s sin of murder:
Genesis 4:10–12 (NKJV) “And He said, ‘What have you done? The voice of your brother’s blood cries out to Me from the ground. So now you are cursed from the earth… When you till the ground, it shall no longer yield its strength to you. A fugitive and a vagabond you shall be on the earth.’”
Here, the curse evolves from general hardship to personal divine judgment, suggesting that human wickedness amplifies the brokenness of creation.
This progressive curse reveals a pattern: increased sin invites increased divine response—not always through immediate destruction, but through the deepening groan of creation (Romans 8:22).
Then comes a prophetic moment:
Genesis 5:29 (NKJV) “And he called his name Noah, saying, ‘This one will comfort us concerning our work and the toil of our hands, because of the ground which the LORD has cursed.’”
The name Noah (נֹחַ – Noach) means “rest” or “comfort.” Lamech, Noah’s father, speaks prophetically, hinting at a messianic typology—a theme fulfilled ultimately in Christ.
Theologically, Noah is seen as a type (foreshadowing) of Christ:
This typology is crucial: Noah’s ark points forward to Christ, who is our Ark of Salvation. Just as Noah saved a remnant from God’s judgment through obedience, so Christ saves us from God’s wrath through His obedience (Romans 5:19).
After the flood, Noah built an altar and offered burnt offerings, and God responded with a covenant:
Genesis 8:20–21 (NKJV) “Then Noah built an altar to the Lord… and offered burnt offerings… And the Lord smelled a soothing aroma. Then the Lord said in His heart, ‘I will never again curse the ground for man’s sake, although the imagination of man’s heart is evil from his youth…'”
Here, we witness the power of substitutionary atonement. Noah’s offering pointed ahead to Christ’s ultimate sacrifice.
Genesis 9:11–13 (NKJV) “Thus I establish My covenant with you: Never again shall all flesh be cut off by the waters of the flood… I set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth.”
The rainbow becomes a symbol of mercy, yet it does not mean the curse was fully lifted. Suffering and death continued (cf. Genesis 11, the Tower of Babel). The earth remained under judgment, awaiting a more perfect Redeemer.
The apostle Paul speaks directly to this:
Romans 8:20–22 (NKJV) “For the creation was subjected to futility… because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labors with birth pangs together until now.”
The curse was paused, not removed. The final removal will come not through water, but fire:
2 Peter 3:7 (NKJV) “But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.”
Just as Noah was a righteous man in a corrupt world, so Christ was the sinless man in a sinful world. Just as Noah offered a pleasing sacrifice, so Christ offered Himself (Hebrews 9:14). Just as Noah saved a few, Christ offers salvation to all who enter His “ark”—the Gospel.
1 Peter 3:20–21 (NKJV) “…eight souls were saved through water. There is also an antitype which now saves us—baptism… through the resurrection of Jesus Christ.”
The flood prefigured baptism—the judgment of the old and the birth of the new.
Jesus Himself declared:
Matthew 24:37 (NKJV) “But as the days of Noah were, so also will the coming of the Son of Man be.”
Just like in Noah’s time, people today are indifferent to divine warnings. They live in sin, pleasure, and rebellion, unaware that judgment is coming—not by flood, but by fire.
Revelation 21:1 (NKJV) “Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away…”
Just as the earth was once renewed after the flood, it will one day be fully renewed in righteousness (2 Peter 3:13).
God delays judgment not out of negligence but out of mercy:
2 Peter 3:9 (NKJV) “The Lord is not slack concerning His promise… but is longsuffering toward us, not willing that any should perish but that all should come to repentance.”
Repentance is not mere remorse—it’s a complete turning away from sin, followed by baptism:
Acts 2:38 (NKJV) “Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins…’”
Jesus Christ is our Noah. The time to enter His ark—His Word, His body, His salvation—is now. Once the door is shut (Luke 13:25), judgment will fall.
He will soon return, destroy the present world system, and restore the earth. A new Eden is coming—a paradise without pain, death, or sin (Revelation 21:4).
Isaiah 65:17 (NKJV) “For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind.”
May the Lord bless you.
The dictionary defines “inheritance” as receiving property after the death of its owner. In Scripture, too, inheritance often rests on the principle that ownership transfers only after death, either literally or symbolically (as in a covenant or will). Thus, an heir may manage or steward an inheritance ahead of time, but only after the “testator” (the one giving) dies does the inheritance legally (and fully) become theirs.
In a spiritual sense, this parallels what the Bible teaches: God made a covenant with His people, promising them an inheritance that becomes theirs through Christ’s death and resurrection.
Hebrews 9:16‑17 (NIV) says:
“In the case of a will, it is necessary to prove the death of the one who made it, because a will is in force only when somebody has died; it never takes effect while the one who made it is living.”
Here the author of Hebrews is arguing that the New Covenant—the inheritance God promises us—could not take effect until Christ died. Without the death, there is no legal transfer of what is promised. In theological terms, Christ’s death is the “price” or the “guarantee” (KJV: “without the shedding of blood there is no remission of sins,” Hebrews 9:22) for the inheritance.
In Hebrews 9:15 (NIV) the inheritance promised under the New Covenant is described as “eternal redemption” and a “promised eternal inheritance” for those called and cleansed by Christ’s blood.
When Paul prays in Ephesians 1:18 (NIV), he asks that believers might know “the hope to which he has called you, the riches of his glorious inheritance in the saints.”
The heirs are those who are in Christ, those who have trusted in Him, been regenerated by the Spirit, and live in covenant relationship with God. Paul refers to them variously as saints, God’s children, co-heirs with Christ. The promise of inheritance is tied to faith and to Christ’s finished work.
To understand why Christ’s death is central to inheritance, it helps to consider:
This inheritance is both already and not yet:
Because wording sometimes affects nuance, here are a few version-related notes:
When we study the Old Testament, we find the stories of faithful men and women—patriarchs, prophets, kings, and servants of God. They were chosen, used mightily, and blessed by the Lord, yet many of their lives were marked by imperfection. Why?
Because the Mosaic Law, though holy, righteous, and good (Romans 7:12), was never meant to perfect mankind—it served as a temporary guide, a shadow of the reality that was to come in Christ (Hebrews 10:1).
Romans 8:3 (NKJV) “For what the law could not do in that it was weak through the flesh, God did by sending His own Son…”
Let’s consider King David. The Bible calls him “a man after God’s own heart” (1 Samuel 13:14; Acts 13:22), yet he committed acts that today would be considered sinful—he married many wives (2 Samuel 5:13), and he orchestrated the death of Uriah the Hittite (2 Samuel 11). His son Solomon took it further with 700 wives and 300 concubines (1 Kings 11:3).
Despite these, God still used David and blessed him—but we must understand this was not a license for sin, nor was it a pattern for us to follow today. These actions were tolerated under the Old Covenant due to the hardness of human hearts, not because they aligned with God’s perfect will.
Acts 17:30 (NKJV) “Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent…”
Matthew 19:8 (NKJV) “He said to them, ‘Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.’”
Jesus did not come to abolish the Law, but to fulfill it—to complete, embody, and clarify it. He showed us the spiritual depth behind the commandments, which were often misunderstood or reduced to external observances.
Matthew 5:17–18 (NKJV) “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.”
Colossians 2:17 (NKJV) “…which are a shadow of things to come, but the substance is of Christ.”
The Old Covenant—including its priesthood, sacrifices, temple rituals, and moral regulations—pointed forward to Christ. They were incomplete without Him.
Hebrews 10:1 (NKJV) “For the law, having a shadow of the good things to come, and not the very image of the things, can never… make those who approach perfect.”
It’s a dangerous misinterpretation to say, “David wasn’t baptized, so I don’t need to be” or “David had many wives, so polygamy must be acceptable.” This thinking ignores the progressive revelation of God’s will, which was fully revealed in Christ.
Jesus said:
John 3:3 (NKJV) “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”
And again:
Mark 16:16 (NKJV) “He who believes and is baptized will be saved; but he who does not believe will be condemned.”
Baptism is not optional—it is an act of obedience and the public testimony of our new life in Christ (Romans 6:3–4; Acts 2:38).
Jesus restored God’s original design for marriage—one man, one woman, united for life (Genesis 2:24).
Matthew 19:9 (NKJV) “And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery…”
While Moses permitted divorce due to human weakness, Jesus affirms that God’s original design never included divorce or polygamy.
Many false doctrines have arisen—such as purgatory, or the idea that the dead can be prayed into heaven. But Scripture is clear:
Hebrews 9:27 (NKJV) “And as it is appointed for men to die once, but after this the judgment…”
There is no “second chance” after death. Once a person dies, their eternal destiny is sealed—either with Christ in paradise or separated from Him in eternal judgment (Luke 16:19–31; Revelation 20:11–15).
David was a great man of faith, but he is not our final example. Jesus is. David sinned and needed God’s mercy just like the rest of us. But Jesus never sinned (Hebrews 4:15) and is the only perfect standard we are called to follow.
John 14:6 (NKJV) “I am the way, the truth, and the life. No one comes to the Father except through Me.”
Hebrews 12:2 (NKJV) “Looking unto Jesus, the author and finisher of our faith…”
Matthew 17:5 (NKJV) “This is My beloved Son, in whom I am well pleased. Hear Him!”
Acts 4:12 (NKJV) “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”
Do not rely on traditions, partial truths, or the examples of Old Testament saints. Christ is the fulfillment of all things. Trust in Him, obey His words, and receive the Holy Spirit.
Hebrews 1:1–4 (NKJV) “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son… who being the brightness of His glory and the express image of His person… sat down at the right hand of the Majesty on high, having become so much better than the angels…”
These are the final hours of mercy. Share this message with others so they too can come to know the full truth of the gospel and be saved.
Be blessed—and may you walk in the fullness of God’s revealed will through Christ Jesus.
“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” — Matthew 5:6, ESV
Hunger has the power to change perception. When someone is hungry, even bitter food can seem sweet. But when a person is full, even the richest meal loses its appeal. The book of Proverbs puts it this way:
“One who is full loathes honey, but to one who is hungry everything bitter is sweet.” (Proverbs 27:7, ESV)
This is not just about physical hunger—it’s a reflection of the spiritual condition of the soul. A soul that hungers for God is willing to embrace even the hard truths of Scripture with joy. But a soul that is self-satisfied—filled with pride, tradition, or spiritual complacency—will reject even the sweetest parts of God’s Word.
Scripture frequently compares the Word of God to honey, highlighting not just its sweetness, but also its eternal value and life-giving nature.
“My son, eat honey, for it is good, and the drippings of the honeycomb are sweet to your taste. Know that wisdom is such to your soul; if you find it, there will be a future, and your hope will not be cut off.” (Proverbs 24:13–14, ESV)
Honey in the Bible symbolizes:
King David echoed this when he wrote:
“How sweet are your words to my taste, sweeter than honey to my mouth!” (Psalm 119:103, ESV)
One of the greatest dangers to the Christian walk is spiritual complacency. When we believe we’ve “arrived,” when we view our denomination, knowledge, or religious status as enough, we lose our hunger—and with it, our capacity to taste the sweetness of truth.
This was the problem of the Pharisees. They had the law, tradition, and status, but they had no hunger for righteousness. When Jesus, the Bread of Life (John 6:35), stood before them, they rejected Him.
“You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.” (John 5:39–40, ESV)
Like the Pharisees, we too can become so “full” of religious activity that we stop seeking the living Word.
A soul that hungers for righteousness will obey the Word, even when it’s inconvenient, uncomfortable, or countercultural.
Consider the Ethiopian eunuch in Acts 8. After hearing the gospel from Philip, he didn’t wait for a religious service or a ceremony—he acted immediately.
“And as they were going along the road they came to some water, and the eunuch said, ‘See, here is water! What prevents me from being baptized?’ … And they both went down into the water, Philip and the eunuch, and he baptized him.” (Acts 8:36–38, ESV)
This kind of instant obedience is the mark of spiritual hunger.
When the Bible gives hard instructions, such as:
The “full” person makes excuses. They say:
But the hungry person sees even these commands as sweet. They don’t argue with Scripture—they submit to it.
Paul warned Timothy about this attitude in the last days:
“For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions.” (2 Timothy 4:3, ESV)
When God’s Word says one thing and your tradition says another, whom will you follow?
Jesus confronted this issue head-on:
“And he said to them, ‘You have a fine way of rejecting the commandment of God in order to establish your tradition!’” (Mark 7:9, ESV)
Let us be people who hunger for God’s truth more than we cling to denominational labels, cultural habits, or religious customs. If God’s Word says to abandon image worship, we must obey—even if it offends our upbringing. If it says to dress with modesty and purity, we obey—even if it costs us popularity.
Why? Because we want heaven, not just religion.
“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” (Matthew 5:6, ESV)
God doesn’t fill those who are full of themselves—He fills those who hunger for Him. The question is: Are you hungry?
As long as you are hungry, keep eating honey—keep consuming the Word. But if you find yourself losing that hunger, be careful: nothing else will satisfy your soul.
“The grass withers, the flower fades, but the word of our God will stand forever.” (Isaiah 40:8, ESV)
“Heaven and earth will pass away, but my words will not pass away.” (Matthew 24:35, ESV)
Remain rooted in the Word. Stay hungry for truth. Don’t settle for tradition, popularity, or religious status—press in for righteousness.
“Seek the LORD while he may be found; call upon him while he is near.” (Isaiah 55:6, ESV)
May you always be blessed, you who earnestly seek the Lord.
DO YOU KNOW THE TRUE GOD?
When the Lord first brought the Israelites out of Egypt, He did not find them perfect as He desired. This was because during their time in Egypt, there was no proper system for worshiping the true God (Yahweh). The Israelites had only a shallow knowledge of the God of Abraham. They carried vague traditions — that long ago, God appeared to their father Abraham and made many promises (Genesis 12:1-3). They had heard how God brought famine on the land and revealed future events to Joseph (Genesis 41), but they didn’t fully understand the nature or holiness of God. They only knew He was powerful and would rescue them from trouble.
As the Israelites lived for generations in Egypt without fresh revelation, their understanding blurred. They began to think of the God of Jacob as one of many gods, like the Egyptian pantheon (Exodus 32:1-4). They assumed that God could be represented by idols, as the Egyptians did. Observing that Egyptians sacrificed to their idols yet prospered, they wrongly concluded the God of Israel was similar — sacrifices could be offered without personal holiness or moral transformation.
This misunderstanding was common in ancient times. People often interpret God according to their cultural surroundings. For example, a visitor might expect a family to behave like their own but be surprised when customs differ. The Israelites’ mindset was similarly shaped by Egyptian culture and false religious practices.
God knew their hearts were not yet ready. This is why He led them through the wilderness for 40 years before entering the Promised Land (Numbers 14:33-34). The wilderness was a place of testing, teaching, and revelation (Deuteronomy 8:2). It was there God gave the Law — the Ten Commandments and other instructions — to reveal His holiness and character (Exodus 20).
After their miraculous deliverance from Egypt (Exodus 12), the Israelites quickly began to complain (Exodus 15-17). Why? Because they did not yet understand that God is holy and hates rebellion and grumbling (Isaiah 1:13-17). They treated Him like Egyptian gods — distant and powerless to respond to complaints.
They even made a golden calf to worship (Exodus 32), an act of idolatry showing their failure to grasp God’s holiness and exclusivity. They thought God could fail them, so they sought alternatives.
Their sins angered God because they showed ignorance of His true nature. They misunderstood that God of Abraham, Isaac, and Jacob is not just another god, but the one true, sovereign, holy God (Deuteronomy 6:4).
It took a long time for Israel to learn this. When God gave them the Law, He declared Himself to be the only God worthy of worship and called His people to be holy as He is holy (Leviticus 11:44-45, ESV: “For I am the Lord your God. Consecrate yourselves therefore, and be holy, for I am holy.”). This call to holiness is central to the covenant relationship — God’s people must reflect His character.
Israel’s gradual understanding shows us how important revelation and obedience are in truly knowing God.
Understanding God in the New Testament
The New Testament continues this call to holiness. Believers are urged to prepare their minds, be self-controlled, and set their hope fully on Christ’s grace (1 Peter 1:13-17, ESV). They must not return to former ignorance or worldly desires but be holy in all conduct, because God who calls is holy.
Paul also warns in Romans 12:1-2 (ESV) to offer ourselves as living sacrifices and not be conformed to this world but transformed by the renewal of our minds, that we may discern God’s will.
Practical Application
You cannot say you are delivered from sin yet continue in idolatry, immorality, drunkenness, or blasphemy (Galatians 5:19-21, ESV). True conversion involves repentance and holiness (Hebrews 12:14, ESV: “Strive for peace with everyone, and for the holiness without which no one will see the Lord”).
Worldly customs like immodest dress, obsession with appearance, and behaviors rooted in pagan or worldly culture contradict the holiness God requires (1 Timothy 2:9-10).
A Call to Repentance and Faith
If you want to walk with God, repent and seek true understanding. God cares about both spirit and conduct (James 2:14-26). Holiness is not optional for His followers.
Baptism by immersion in Jesus’ name is essential as a public declaration of your faith and part of your salvation journey (Acts 2:38, ESV).
In Summary
Prayer
May you come to truly know the God of Abraham, Isaac, and Jacob — the Holy One who calls you to holiness and eternal life through Jesus Christ.