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Romans 6:1 is the Litmus Test for Grace

By Jeremy Myers
22 Comments

Romans 6:1 is the Litmus Test for Grace

In two previous posts (Grace 1 and Grace 2) I have tried to emphasize that grace is absolutely free.

The objection that is always raised when I write about grace this way is this: Won’t people take advantage of this kind of grace?

The answer to that is “Of course they will!”

But grace that comes with restrictions to avoid being abused is no longer grace.

Romans 6:1 and Grace

Romans 6:1Inevitably, whenever I speak or write about grace this way, someone objects that I am contradicting Paul who said in Romans 6:1 that we should not continue in sin so that grace may abound.

Whenever someone asks this question, I am always pleased, because it shows that they are finally beginning to understand grace.

In Romans 4–5, Paul has been writing about the radical, scandalous, outrageous grace that I have been presenting here as well. Note that Romans 6:1 is an objection to Paul’s teaching about grace. It is only because of what Paul has written that someone raises the objection that if what Paul is saying is true, why can’t people sin all they want?

Paul goes on to explain why people should not, but he never says they cannot. And nowhere does Paul say that if people continue to live in sin, they will come to the end of God’s grace, or will prove that they were never truly justified in the first place. No, Paul argues that if a person truly understands the love and grace of God, and what God has done for them in Jesus Christ, this knowledge will lead them to live free from sin, not to live in sin even more.

This is why I like to say that Romans 6:1 is actually the litmus test for anybody’s teaching on grace.

The Romans 6:1 Objection is the Natural Objection to Grace

If someone is teaching about the grace of God, and after they are done, nobody raises the objection that is raised in Romans 6:1, then the teaching on grace was not truly teaching grace.

A biblical explanation of grace will always lead people who have been paying attention to say, “But wait! If what you are saying is true, then why can’t I just go out and sin all I want?”

If you are teaching or writing about grace and you get this question, rejoice, for you have helped someone see the shocking, scandalous, and outrageous nature of God’s grace.

The Gospel According to ScriptureWant to learn more about the gospel? Take my new course, "The Gospel According to Scripture."

The entire course is free for those who join my online Discipleship group here on RedeemingGod.com. I can't wait to see you inside the course!

God is Redeeming Theology Bible & Theology Topics: Books by Jeremy Myers, Calvinism, grace, Romans 6:1, sin, Theology of Salvation

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Since Grace is Free, YES … You CAN just go sin all you want

By Jeremy Myers
200 Comments

Since Grace is Free, YES … You CAN just go sin all you want

I hold to radical, outrageous, shocking, scandalous, limitless grace. I believe there is no other kind of grace.

But whenever I teach or write about this sort of grace, it is almost guaranteed that someone will object by saying, “So are you saying that we can just go sin all we want?”

sin all you wantThey are referring, of course, to the statement in Romans 6:1 where a person objects to Paul’s teaching about grace in exactly the same way. And Paul’s answer, of course, is “God forbid!”

Can I sin all I want?

In the past, I have responded similarly as Paul. I say “No, of course not!”

Then I go on to explain that just as obedience does nothing to help us earn or keep eternal life, sin does nothing to cause us to lose it or prove we never had it.

The reason God doesn’t want us to sin is because sin damages us.

(By the way, if you have a presentation of the Gospel which never gets the Romans 6:1 objection, then I submit to you that you are probably not teaching the same Gospel Paul was. If, after teaching about grace, no one says to you, “So are you saying I can just sin all i want?” then you probably have not taught grace. I call this question the Grace litmus test.)

But this past week I was talking to someone about grace, and they objected with the grace litmus test, and I don’t know what happened, but I sighed out of exasperation and decided to give a different answer than the one I had always given before.

The man said to me, “So are you saying I can just go sin all I want?”

And I smiled and said, “Yep. If that’s what you want to do, go right ahead.”

I got the “Deer in the headlights” look back from him. I think he had heard rumors that my type of theology existed, but he had never met anyone who was so willing to give him a license to sin as I had just done.

license to sinSo yes, in a way, grace is a license to sin.

He started getting huffy with me, and tried to show that my response to him was different than what Paul said in Romans 6:1, and how therefore my understanding of grace different from that of Paul and so on…

But the more he preached at me the more convinced I became of what I had said out of exasperation.

Grace allows you to sin all you want … if that’s really what you want

If you really understand grace, and if you really understand God, and if you really understand God’s love for you, and after understanding all this, you really want to go sin, then be my guest, go right ahead.

Although grace teaches us to deny ungodliness and worldly lust (Titus 2:12), grace also allows you to go sin all you want … if that is really what you want.

Let me put it another way.

If I told my daughters that I loved them completely, and that no matter what they did, I would always love them, forgive them, and be willing to die for them, and if, after I told them this, one of my daughters looked at me and said, “So I can just go stick my hand in the blender and you will still love me?” I would look at her a little strangely and say, “Well … yes … if that’s really want you want to do, go ahead. But know that if you do that, it’s going to be extremely painful. I will, of course, pull your hand out of the blender and rush you to the hospital to stop the bleeding and rescue what I can of your hand. But no matter what, I will still love you and cherish you as my daughter.”

This is what Paul means in Romans 6 when he responds with “God Forbid!” He is not saying, “No, you cannot!” but rather, “Why would you want to?”

grace sin all I wantYou see, sin doesn’t stop God from loving us, nor does it stop God from doing everything He can to rescue us from the devastating and destructive consequences of sin. Sin definitely doesn’t prove that we were never His son or daughter to begin with.

No, sin hurts us. It cuts us. It ruins us. Sin destroys our relationships, our health, our finances, our marriages, our jobs, our longevity, our emotions, our psyche.

Asking the question “So I can just go sin all I want?” simply shows that you do not fully understand the love of God, the grace of God, or even God Himself! It also reveals that you do not understand the devastating and destructive consequences of sin.

Asking the question, “So I can just go sin all I want?” reveals that you don’t understand how painful sin can be.

Asking the question “So I can just go sin all I want?” is like asking, “So I can take this knife and stab it into my leg?” … Yes, if that is really what you want to do, go right ahead.

The Gospel According to ScriptureWant to learn more about the gospel? Take my new course, "The Gospel According to Scripture."

The entire course is free for those who join my online Discipleship group here on RedeemingGod.com. I can't wait to see you inside the course!

God is Redeeming Theology Bible & Theology Topics: grace, sin, Theology of Salvation, Theology of Sin, Titus 2:12

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Outrageous Scandalous Grace – the only kind there is

By Jeremy Myers
53 Comments

Outrageous Scandalous Grace – the only kind there is

Grace is the key to everything.

And I am not referring to the week-kneed, limp, powerless, feeble grace that you find in most Christian theology today, but the shocking, outrageous, scandalous, indiscriminate, senseless, irrational, unfair, irreligious, ridiculous, absurd, offensive, infinite grace which Jesus exhibited during His life.

scandalous grace

The only people who really object to this kind of grace are the religious people who think that their behavior merits them some sort of special privilege or position with God and are offended that the so-called “sinners” are put on equal footing with them before God. But that is exactly what God’s grace does.

By grace, God loves all, forgives all, and accepts all, with no conditions, no strings attached, no fine print, no qualifications, no limits, and no ongoing requirements.

The grace of God is so outlandish and foreign to every human way of thinking and living, I believe that it is absolutely impossible for any human being to place too much emphasis on grace.

But what is grace?

grace vs religionGrace is often defined as God’s unmerited favor, or, in everyday terminology, God giving us something good that we do not deserve.

Grace is different from mercy, which could be defined as God not giving us something bad that we do deserve.

I do not think that there is too much disagreement in many Christian circles on the definition of grace, and so I do not want to spend too much time trying to defend a specific definition of grace.

What we do see, however, is that certain groups try to limit, restrict, or modify grace so that it is not as shocking or scandalous as it first appears.

The Crucifixion was not a Condition of Grace

One way that many use to limit the extent and effectiveness of grace is to connect it with the crucifixion of Jesus. It is not uncommon to hear sermons or read books where it is claimed that it is only because Jesus died on the cross for the sins of the world that God can now show grace toward people.

If Jesus had not died, we are told, then God could not have extended His grace toward sinners.

But once again, such an idea strips grace of all its meaning and power.

Grace, by definition, is unmerited.

There is nothing that can be done (or not done) to earn or merit or deserve grace. If God could not extend grace unless someone died (whether it was us or Jesus), then God’s grace is not grace at all, but is a transaction.

The extension of God’s grace toward humanity was not preconditioned upon the death of Jesus on the cross. Grace does not demand payment in any way, shape, or form. Grace is not the act of God paying the debt of sin by sacrificing His own Son on the cross as our substitute. Grace has always been extended by God simply on the basis of His love.

Grace would still be extended even if Jesus never died on the cross.

The death of Jesus on the cross was because of God’s grace; not the grounds for it.

It is this fundamental flaw in modern theology’s understanding of grace that has caused so much trouble in many other areas of theology as well. But once we see that God gives grace for no other reason than because God is gracious, it is only then that we begin to understand the true nature of grace.

So don’t limit God’s grace by thinking that God could only extend it by sacrificing Jesus to pay the debt of our sin. That’s not grace.

The Gospel According to ScriptureWant to learn more about the gospel? Take my new course, "The Gospel According to Scripture."

The entire course is free for those who join my online Discipleship group here on RedeemingGod.com. I can't wait to see you inside the course!

God is Redeeming Theology Bible & Theology Topics: Books by Jeremy Myers, Calvinism, crucifixion, grace, Theology of Salvation

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God’s Offer of Eternal Life is not Easy to Believe

By Jeremy Myers
34 Comments

God’s Offer of Eternal Life is not Easy to Believe

God’s offer of eternal life is simple … but it is not easy to believe.

The simple offer of eternal life in the Gospel is that God gives eternal life to anyone who simply believes in Jesus Christ for it.

Simple, right?

But not easy to believe.

It is not easy to believe that God’s free gift of eternal life is by grace from first to last.

eternal life hard to believe

True grace is something completely foreign to the way life works or to the way most people think. Humans are unaccustomed to grace. We are told almost from birth that nothing is ever free, that there is always a hidden catch, and that we should always read the fine print.

So when the gospel is presented to us and we are told that eternal life is the absolutely free gift of God to anyone who receives it by faith in Jesus, and that there is nothing we need to do or even can do to earn it or keep it, most people start a get a little suspicious.

They start to look for the fine print.

They start to search for the catch.

The free offer of eternal life seems too good to be true.

So we go looking for the fine print, the footnotes, or the hidden conditions.

Sadly, there are far too many Christians who are more than willing to provide the fine print and explain the catch.

“Oh yes,” they say. “Eternal life is free, but you have to love God in return and obey what He says in Scripture in order to prove you have it.”

Others say, “Well, you need to understand, if you truly are a Christian, your life will have the good works to back up your claim. If you don’t have the good works, then this means you are not truly a Christian.”

Then there is this argument: “Eternal life is free, but before you can receive it, you have to fix up your life, seek after God, repent of your sin, submit to the Lordship of Jesus Christ, prepare your heart for faith, and pray the sinner’s prayer.”

To all these sorts of teachings, and countless similar ideas, the gospel in Scripture says “No! Eternal life is a free gift of God.”

Eternal life is by God’s grace from first to last.

There are no works needed to gain eternal life, keep eternal life, or prove you have eternal life.

Eternal life does not require you to reform your life, repent of your sin, submit to the Lordship of Jesus, get baptized, seek God, or pray a prayer.

Just receive eternal life as a free gift from God by believing in Jesus for it. That’s it!

It’s that simple … but it’s not easy to believe

hard to believeThis is why the free offer of eternal life is a problem for most people.

It sounds too good to be true.

It sounds too radical.

It sounds like it’s taking grace too far.

Since the gospel of grace is opposite to the way the rest of life works, many people have great trouble accepting it.

So almost without fail, when people first begin to grasp the implications of the freeness of God’s grace in the offer of eternal life—that God gives eternal life to anyone who simply and only believes in Jesus for it—they begin to ask questions.

One of the most frequent questions is this: “So if eternal life is free and all I have to do is believe in Jesus to get it, does this mean I can go sin all I want?”

A man recently posed the question to me this way, “Are you saying that I can believe in Jesus for eternal life, but I can still sleep around, and steal from people, and even murder anyone I want to, but I still get to go to heaven when I die? I don’t have to stop sinning? I don’t have to read the Bible? I don’t have to go to church?”

While many Christians would answer “No” to these questions, my answer is always, “Yes!”

eternal life is freeNo ifs, ands, or buts.

Without qualification.

Absent of all fine print, footnotes, or hidden conditions.

Yes, I know.

If I say that grace allows you to go sin all you want, you now are beginning to wonder if I am a false teacher who promotes licentious living.

You have probably heard rumors that teachers like me exist, but have rarely (if ever) encountered one in public.

Pastors often preach against “those grace teachers,” but few people have ever really met one.

This is because most so-called “grace teachers” still include a lot of “ifs, ands, or buts” in their teachings about grace. So the true “grace teacher” is viewed as a bit of a legend, sort like leprechauns and elves.

But I have now exposed myself as one of those mythical monsters that people are warned about by their pastors. Even still, you might be thinking I do not mean what I say.

But I do.

Since grace is free, you can go sin all you want.

I will explain this idea more in future blog posts, but if you absolutely must know NOW what I mean, take my course on the gospel. It explains all this (and more) in great detail.

The Gospel According to ScriptureWant to learn more about the gospel? Take my new course, "The Gospel According to Scripture."

The entire course is free for those who join my online Discipleship group here on RedeemingGod.com. I can't wait to see you inside the course!

God is Redeeming Theology Bible & Theology Topics: eternal life, free grace, gospel, grace, sin, soteriology, Theology of Salvation

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The Murder of Abel and the Murder of All

By Jeremy Myers
15 Comments

The Murder of Abel and the Murder of All

I have a new eBook coming out soon. The following post hits on one of the themes I write about in this book. To get this new book when it comes out, make sure you have subscribed to receive my blog posts and eBooks by email.

the murder of abel

There is a reason why the very first murder in the Bible is a fratricide – a murder between brothers. What is that reason?

Because every murder is a murder between brothers. When Cain murdered his brother, Abel, it represented every murder in history.

When one person murders another person, they are murdering their brother or sister. Every homicide is fratricide.

But the significance and symbolism goes deeper still, especially for those of us who have never murdered anybody.

The Cycle of Murderous Revenge

The blood of Abel cries out from the ground for justice, for revenge. This is the cycle of murder which is behind every murder as well. Most murderers do not think of themselves as murderers, but simply as vigilantes of justice. Their murder of another person was justified. They were righting a wrong, killing a criminal, or invoking vengeance upon some injustice. Every murderer is able to justify his own murder.

This we also see in Genesis. After Cain kills his brother, Lamech get injured by a boy, and retaliates with murder. But he feels his murder was justified, and says that if anyone tries to re-retaliate against him by killing him, vengeance will come upon them seventy times over (Gen 4:24). The cycle of vengeance and retaliation goes from hurt to murder to mass-murder, and eventually, to the place where “the entire earth was filled with violence” (Gen 6:5, 11).

But the cycle of violence did not stop with violence covering the earth. Whereas a rivalry between brothers led to the murder of one (Genesis 4), and the rivalry between all people led to murderous violence among all (Genesis 6-9), humanity eventually turned their rivalry upon God Himself and sought to place themselves upon His throne (Genesis 11:1-9). But the only thing that ever resulted from all this murderous rivalry and violence was death (Genesis 5), death (Genesis 10), and death (Genesis 11:10-32).

This is why the only proper response to murder is forgiveness. Without forgiveness, murder leads to a cycle of violence that ends only in annihilation.

But who can have the courage (and wisdom) to respond to murder with forgiveness? Nobody! At least, I do not think I have the courage to forgive those who murdered one of my loved ones, or to forgive those who attempt to murder me. In this world, the only way, it seems, to keep from being murdered is to be stronger than the one who wants to murder you, and to murder him before he murders you.

And yet, we do have Jesus as our perfect example of how to treat those who murder us. As Jesus was being murdered on the cross by His brethren, He asked God to forgive them.

This is why the author of Hebrews says that Jesus “spoke a better word than the blood of Abel” (Heb 12:24). And what word did Jesus speak as His own blood was being spilled by His brethren? Though the blood of Abel cried out for vengeance from the ground, as the blood of Jesus poured from His veins on the cross, He cried out, “Father, forgive them, for they know not what they do!” (Luke 23:34).

Can we do this? I am not so sure.

Cain_and_Abel

A Second Look at the First Murder

Maybe it begins by going back to look once again at the first murder, the founding fratricide. If we look at what happened when Cain murdered his brother, we may be able to get a glimpse of our own hearts also when we have murderous hate for others.

If we go back and look at why Cain murdered his brother, we discover that it was because Cain was trying to please and appease God. His parents had “stolen” God’s fruit, and Cain, as the “promised seed,” was the one who would get his family back into God’s good graces. So He became a farmer and when he received his harvest, he tried to give God back His fruit.

And God’s answer to Cain was, “Sin is crouching at your door, and it will destroy you.” What sin was that? The sin of trying to make amends with God!

In essence, God looked at Cain’s offering of fruit and said, “I don’t want the fruit. You do not understand. I am not angry at you. I do not want sacrifices and offerings. I just want you. I want to live life with you. Go ahead, keep the fruit for yourself. Eat it. Enjoy it. It’s yours.”

But Cain believed that God’s justice had been violated, that His honor had been destroyed, and Cain believed that something must be done to restore God’s honor, and make the world “right” once again. Cain believed that justice must be served, that order must be re-introduced, and that satisfaction must be made.

Most importantly, Cain believed it was his responsibility to make things right, to restore order, and to serve justice. This feeling is the foundational emotion for murder.

For when Cain saw that God had a good relationship with Abel, Cain believed that Abel would become the one who would rescue his family from exile. He didn’t like to have a rival, and so he murdered his brother.

In this way, God’s promise that eating the forbidden fruit would lead to death was fulfilled in the first generation of humans after Adam and Eve were exiled from the Garden of Eden. And it was a murder of brother against brother. This murder of brothers began a cycle of contagious violence, murder, and death that spun out of control and enveloped the whole earth.

As such, it is not an exaggeration to say that violence is the most prominent theme in the Old Testament text. No human activity is mentioned as frequently in the Old Testament as the activity of violence. Raymund Schwager states that the Old Testament books “contain over six hundred passages that explicitly talk about nations, kings, or individuals attacking, destroying, and killing others. … No other human activity or experience is mentioned as often” (Must There be Scapegoats? p. 47).

Yet there is something more troubling than this.

Does God retaliate against violence with more violence?

murder of brother against brotherFor all the mentions of human violence, references to divine violence appear almost twice as often.

Again, Schwager provides the statistics: “The theme of God’s bloody vengeance occurs in the Old Testament even more frequently than the problem of human violence. Approximately one thousand passages speak of Yahweh’s blazing anger. … No other topic is as often mentioned as God’s bloody works. A theology of the Old Testament revelation that does not specifically deal with this grave and somber fact misses from the very start one of the most central questions …” (Must There be Scapegoats? p. 55).

What are we to make of this?

How can Jesus call us to bless and forgive our enemies when it appears from Scripture that God does the exact opposite? Furthermore, how can Jesus be the exact representation of God, when everything Jesus taught about God seems to contradict what we see about God in the Old Testament?

A straightforward reading of the Old Testament text seems to indicate that as violent as humanity can be, God outdoes us all; God is more bloody and violent than all humanity combined.

And if this is the case, is it any wonder that humans are murderously violent — just like their God in whose image and likeness they are made?

Between the violence of humanity and violence of God, it is obvious that “violence is the most central theme in the Old Testament” (Must There be Scapegoats? 66).

But maybe, just maybe, despite all our scholarship, studies, and sermons, we have missed the main revelation of the Bible. Maybe, just maybe, the Bible we want is not the Bible God gave us. Maybe, just maybe, the Bible is not a book of spiritual devotion or “a morally reassuring manual of religious piety” (Bailie, Violence Unveiled, 135).

Maybe, just maybe, we have completely ignored the main truth of Scripture.

The Most Ignored Truth in Scripture

And what truth is that?

That we are the violent ones, and there is no violence in God at all.

That God appears violent because we have made Him to be the scapegoat for our own violence.

That God appears violent to us only because we do not want to admit our own violence and so blame Him for it. In our scapegoating violence, we have made God the universal scapegoat for all violence.

We have, each one of us, killed our brothers. And the blood of every victim in Scripture and in history cries out from the ground. And when God appears and says, “What have you done?” we reply, along with Cain, that we are the victims, that we are the ones God has wronged, that if He would treat us more fairly, life would turn out better.

In our hearts, we secretly desire to become God. We secretly know in our hearts that if we were running the world, we could do a better job than God. In our hearts, we secretly believe that God has wronged us, not treated us fairly, and shows favoritism to others. And so we grow in our resentment towards God. We secretly wish that we could replace God.

With this secret desire in our hearts, we set out to “be God” to the world by doing the things He doesn’t seem to be doing. We try to make things right. We try to enact justice. We try to retaliate against wrongdoers.

And when God whispers into our hearts, “Be careful! Sin is crouching at your door!” we try to protect ourselves from this sin by “righteously” killing “God’s rivals,” who are really only our rivals.

When we place ourselves up as the bringers of peace, as God’s spokesman in the world, as the ones who will restore humanity to the garden, and then God seems to favor someone else who is “doing it all wrong,” we get jealous and envious, and we set out to kill and destroy them so that we ourselves do not lose our privileged position.

This desire to be God leads to a rivalry against others, which leads to murdering our rivals, as we think God should do.

And thus goes Scripture and history. We behave violently toward others. God says, “What have you done?” and we say, “Don’t punish me. It was you. You drove me away. If you would only treat me fairly, I would not have had to do what I did. I got a bad hand in life. I was not treated rightly. If I had not done what was necessary, I would not have received what was rightfully mine.

So we have always blamed God. We blame Him for not running the world correctly. We blame Him for not killing our rivals, and we blame Him for not setting things straight in the world.

And if God were a human, taking all this blame, He would set out to prove His innocence. He would set out to kill us in retaliation for trying to take His place, for trying to be a rival to God, for questioning how He runs the world, and for killing others in His name when He had nothing to do with such murder.

But this is not what God did when faced with all the blame for our sin and shame. God did not behave like a human would, but He showed us how a human could behave.

And He did this in Jesus. In Jesus, God bore the blame. God took the shame.

murder of JesusThough innocent of any wrongdoing, God, in Jesus, let us blame Him for every wrongdoing.

And then He let us kill Him in God’s name.

Why did we kill Jesus? To set things right. To restore order. To defend God’s righteousness. To bring justice.

We were the ones who had the plan to set things right and bring humanity back into Paradise, but the teachings and example of Jesus messed everything up, and when it appeared that God favored Jesus more than all our religious rules, regulations, and restrictions, we knew that He had to be stopped.

We brought our unwanted and unneeded and unasked-for offerings of fruit in order please and appease a God who was not angry at us in the first place, and when we saw that our brother, Jesus, was accepted by God, we became jealous, and so we killed him.

And yet though the blood of Abel cried out from the ground for vengeance, the blood of Jesus cries out from the cross for forgiveness.

In this way, while the sin of the first man, Adam, brought about the murder of brother against brother and a never-ending cycle of retaliatory vengeance, the offering of the second Man, Jesus, also brought about the murder of brother against brother (and of man against God), but in so doing, Jesus offered a word of forgiveness, which put an end to the need for retaliatory vengeance. Of all the murders in the world, God alone could have righteously retaliated for the unjust murder of His innocent Son, but instead, He forgave, showing that the only way to peace, love, and unity is through forgiveness.

So have you been wronged? Follow the example of Jesus. Stop the cycle of retaliation by offering forgiveness instead of vengeance.

Only in this way can both Cain and Abel come together and bring their human family back to the garden.

God is Redeeming Books, Redeeming Theology Bible & Theology Topics: Cain and Abel, cruciform, crucivision, Genesis 4, mimetic rivalry, murder, scapegoat, Theology of Jesus, Theology of Man, Theology of Salvation, Theology of Sin

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