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How Paul Teaches Eternal Security in Romans 8:29-39

By Jeremy Myers
8 Comments

How Paul Teaches Eternal Security in Romans 8:29-39

Paul was an outspoken proponent of Godโ€™s grace, and confronted legalism and works-based righteousness everywhere he went and with every letter he wrote. Paulโ€™s magnum opus on the gospel, his letter to the Romans, has numerous clear statements about eternal security. One of these is Romans 8:29-39.

Romans 8:28-39 chain of eternal security

Almost every single verse in Romans 8:29-39ย has something to say about our security as believers in Jesus, which can be seen in three parts. The first part, found in Romans 8:29-30, contains the eternal security chain.

1. The Eternal Security Chain (Romans 8:29-30)

In Romans 8:29-30, Paul looks at our future glorification in eternity from the perspective of God in eternity past. Paul shows that all those whom God foreknew from eternity past will ultimately and finally be glorified with God in eternity future.

Justification is in the middle of this chain, which means that those who believe in Jesus for eternal life, that is, those who are justified by faith alone in Jesus Christ alone, are also those who have been foreknown by God from all eternity and who will also be glorified by God in the future.

What this means is that there is not one single person who can be justified by faith alone who will then fail to be glorified. All who are justified will arrive at glorification. In other words, once a person is justified, they cannot lose their justification.

While I do not like the phrase โ€œonce saved, always saved,โ€ I am perfectly happy to join Paul in proclaiming โ€œonce justified, always justified.โ€

Note as well that the items which Paul mentions in this eternal security chain are all Godโ€™s parts in eternal life. Human faith is not mentioned anywhere, nor is the process of sanctification. Paul is very aware of both ideas as he has written extensively about both earlier in this letter (cf. Romans 4โ€“7). So by writing this chain as he has, Paul is teaching that once a person is justified by faith alone in Jesus, there is nothing they can do to stop the rest of the chain from occurring.

Even if a person stops believing or fails to make much progress in sanctification, such failures do not stop God from bringing the person to glorification.

While faith in Jesus is the only โ€œon rampโ€ to this eternal security chain, there are no โ€œoff ramps.โ€

Since the entire chain is up to God, there is nothing that can break it.

all who are justified will be glorified

Nevertheless, Paul knows that there are always some who cannot accept or understand such amazing grace. There are always grace critics. Paul goes on in Romans 8:31-34 to silence the critics.

2. Silencing the Critics (Romans 8:31-34)

Critics of grace always like to ask questions like, โ€œBut canโ€™t Satan accuse us of sin before God? What about that really bad sin of murder and adultery? God canโ€™t just cover those by grace, can He? Wonโ€™t Jesus be offended by certain sins I commit and remove Himself from me, so that God no longer sees Christ when He looks at me?โ€

These are all good questions, but to answer them, Paul has several questions of his own.

His first question is, โ€œIf God is for us, who can be against us?โ€

In other words, is God greater than Satan, or isnโ€™t He? Is God greater than the demons, or isnโ€™t He? Is God greater than all your sin, or isnโ€™t He? Do you really think that God is shocked by some sin you commit? He knew and saw this sin from eternity past and forgave it anyway out of His grace. Do you think now that you have actually committed the sin God has second thoughts about His love and forgiveness toward you? With this kind of God on your side, who can possibly be against you? Who or what do you have to fear?

The next question of Paul is even more pointed. He says, โ€œHe who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?โ€

Paul says that since God freely delivered up His Son to die for us, wonโ€™t He also give us everything else freely too? Of course He will! This is the same truth Paul already mentioned back in Romans 5:8-10. Which is harder? To love and forgive a wicked, rebellious, wayward, wretched sinner, or to continue forgiving somebody who has been declared righteous by God and who has been identified with Jesus Christ in His death and resurrection?

Neither is too difficult for God, but the point is that if God justifies us freely by His grace while we were yet sinners, it is no problem whatsoever for God, once we have been justified, to then glorify us and freely give us everything else we need for life and godliness (2 Pet 1:3).

But what about when we sin willfully?ย What about when we do something really bad? ย Or what about if we keep sinning over and over and just cannot break a bad sinful habit? Wonโ€™t that make God give up on us and hand us back over to Satan?

This is the next question Paul asks and answers: โ€œWho shall bring a charge against Godโ€™s elect? It is God who justifies.โ€

In other words, he is saying, โ€œYouโ€™ve sinned really bad? Youโ€™ve sinned repeatedly? Who is going to charge you? The only person in the entire universe who could possibly bring a charge against you is God Himself, and Heโ€™s not going to do that, because He already justified you.โ€

All sin is ultimately against God, and therefore He is the only one who can bring charges against us. But when we sin, God says, โ€œYep, I saw that one from before the foundation of the world, and I already forgave it. I will not bring charges against it.โ€ย  And if God doesnโ€™t charge you for the sin you commit against Him, nobody will.

What about Jesus though? He is God too, and Heโ€™s the one who went to the cross for our sin. Wonโ€™t He get tired of us sinning, and eventually just throw up His hands in disgust and give up on us?

Paul answers this too in Romans 8:34: โ€œWho is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.โ€ Many people read this text completely backwards. They read the question, โ€œWho is he who condemns?โ€ and think that the following words, โ€œIt is Christโ€ provide the answer to the question. When read this way, Romans 8:34 is thought to be saying that it is Jesus Christ who condemns us.

But this is not at all what Paul is saying. When the verse is read in context and the rest of Paulโ€™s thought is read as well, we see that Jesus does not condemn us, but intercedes for us, which is the opposite of condemnation. Paul is saying is that the only person who could condemn us, namely Jesus, not only does not condemn us, but actually intercedes for us!

Jesus is not our accuser but our advocate. Jesus is on our side.

So if Jesus, the only person who could condemn us, is actually defending us, then there is no accusation against us which can stand. With Jesus as our intercessor, there is no way we can ever be condemned of anything before God. If Jesus wonโ€™t condemn us, nobody can.

In light of all this, we have nothing to worry about. This is how Paul closes out his thoughts on the subject of eternal security.

3. No Separation Anxiety (Romans 8:35-39)

Since God has forgiven us and Jesus intercedes for us, there is nothing which can separate us from the love of Christ. Neither โ€œtribulation, or distress, or persecution, or famine, or nakedness, or peril, or swordโ€ can separate us from Godโ€™s love in Jesus Christ.

Quite the contrary, rather than being defeated and overcome and condemned by such things, โ€œwe are more than conquerors through Him who loved us.โ€ These things cannot defeat us, because in Jesus we have defeated them.

The reason Paul mentions this specific list of items is because he knows that when these things happen to us, we believe it is because God has rejected us, is punishing us, or has stopped loving us. When we go through tribulation, distress, persecution, famine, nakedness, peril, or sword, our natural instinct is to believe that such things are evidence that God has abandoned us.

But Paul wants his readers (and us) to know that nothing could be further from the truth. Nothing can separate us from the love of Christ. Bad things happen to us because we live in a sinful world; not because God has withdrawn His love from us.

Romans 89:38-39 is the conclusion of the matter, and are some of the most beautiful verses in the entire Bible. Paul writes โ€œthat neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.โ€

Paul piles phrase upon phrase to include absolutely everything within the entire universe. There is nothing that does not fit within this description. Nothing in death or life can separate us from God. Not even angels, demons, principalities, powers, or Satan himself can separate us from God. Nothing in the height or the depths of creation, or any created thing can separate us from God.

nothing can separate you from Gods love

This description also includes ourselves.

Are we not also a created thing? Of course! Yet there are many people who teach that although nothing else in the universe can separate us from God, we can separate ourselves. Paul begs to differ. He says no created thing can separate us from God. If you are a created thing, then not even you can separate yourself from God.

In the end, Paulโ€™s message in the first half of his letter to the Romans points to one single truth: Because God has done everything necessary as far as our eternal life is concerned, there is absolutely nothing we (or anyone or anything else) can do to lose our eternal life once we have it.

Eternal life is eternal.

Those who are justified by faith in Jesus are eternally righteous in God and 100% of them will be glorified.

If you have believed in Jesus for eternal life, there is nothing you can do to lose it, and so there is nothing you need toย do to keep it.

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 security, everlasting life, glorification, gospel, justification, Romans 8:29-39

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10 Reasons You Should NOT Join my Online Discipleship Group

By Jeremy Myers
6 Comments

10 Reasons You Should NOT Join my Online Discipleship Group

My online discipleship group is for people who know they donโ€™t have all the answers, who want to seek truth, wherever it is found, and who like to be challenged in their Christian beliefs and practices. If that describes you, join us today!

On the other hand, below are 10 reasons why you might not be a good fit for my online discipleship group.

online discipleship group

You should NOT join my discipleship group IF โ€ฆ

1. You are pretty sure that all of your theology is correct.

I teach some challenging ideas in my discipleship group, and question some fairly traditional church teachings. This might ruffle your feathers.

If you do not like to have your theology or your understanding of Scripture challenged because you think that everything you believe is already 100% correct, the RedeemingGod.com discipleship group will not be a good fit for you. We value asking the hard questions and enjoy discussing difficult issues.

2. You think that the only right way to do church is the way you do it in your church

Be the ChurchSeveral of the courses that are offered in the RedeemingGod.com discipleship area will challenge the way you think about church and do church. For many people, the way they “do church” is the only right way to do it, and anybody who does things differently is doing it wrong.

If that is how you think, the discipleship area is not for you. Our discipleship group contains many people who faithfully follow Jesus every single day without ever stepping foot inside a church building. I think that’s fantastic, because “being” the church does not require “going” to church.

3. You think it is a sin for men to have long hair.

Ok, this one is a little light-hearted, but you would be surprised to know how often I get emails and private FB messages from people who challenge me on the length of my hair. โ€œHow can you claim to be a Christian and teach the Bible to others if you have long hair?โ€ they say. โ€œDonโ€™t you know what Paul writes in 1 Corinthians 11:14?

The answer, of course, is that I am very well aware, but I understand the verse in its original context, and so believe it is not a sin at all for men to have long hair. (Paul doesnโ€™t even say it is a sin, by the way.)

The point is that if my hair length is a sticking point for you, this is an indication that you will also have difficulty with the rest of what we discuss inside the discipleship group, and therefore, it is probably not for you.

Jeremy Myers hair

4. You are a die-hard Calvinist, Arminian, Pentecostal, Catholic, Baptist, Presbyterian, non-denominationalist, or โ€œFill-in-the-Blank.โ€

I donโ€™t promote any one specific tradition or belief system inside the discipleship group, and try to encourage others to do the same. Rather, we try to learn from each other, and pull the good ideas and practices from all Christian backgrounds and traditions. So if you are firmly part of one particular tradition and want to push and promote it on others, this discipleship group will not be a good fit for you.

Furthermore, if you are fully invested in one of these traditions, it is quite likely that some of what we teach and discuss in the group will challenge some of your beliefs and practices, and if you find this offensive or scary, you are probably better off joining a group that is from your particular tradition or practice so that everybody agrees with you and affirms what you do.

In other words, to be part of our discipleship group, you have to be able to be gracious toward those who disagree, and be willing to learn from others,

5. You believe that there are some questions that are โ€œoff limits.โ€

We ask some hard questions inside the discipleship group. Some people are uncomfortable with asking hard questions because their faith cannot handle the challenge. We ask, for example, whether or not God actually exists, whether or not Genesis 1 teaches 7-day creationism, and whether or not a person can be a Christian and still go sin all they want. We even ask some questions that make you squirm, such as โ€œIs masturbation wrong?โ€ or โ€œWhat was Jesusโ€™ view about homosexuality?โ€

If these sorts of questions make you angry or uncomfortable, the discipleship group is not for you.

I believe, however, that truth can stand up to any and all questions, and that since God made us to be inquisitive, creative, rational people, it is our duty and obligation to ask any and every question that comes up. If we are right in what we believe, then asking the questions only strengthens our faith, but if we are wrong, then hopefully we want to know it, and we only discover the truth by asking questions.

If you like to ask questions, the discipleship group isย for you.

6. You donโ€™t like to read, study, learn, or think.

My online discipleship group is information heavy. It is mostly focused on reading, listening, and writing. There are online courses, quizzes, and books. You will be asked to study, think, and inquire.

A good rule of thumb is that unless you like to read (or listen to) at least 30 books a year, you probably wonโ€™t like my online discipleship group. The discipleship area is focused on text and audio material, and so if you donโ€™t spend much time reading theology books, studying Scripture, or listening to theology podcasts or books on audio, you probably wonโ€™t enjoy the discipleship area of this website.

Books by Jeremy MyersBut if you love theology podcasts, listening to sermons on the radio, and reading books about Scripture and theology, then the discipleship area will be great for you. This is especially true if you love having your mind stretched, if you embrace difficult questions, and if you enjoy being introduced to new ideas and different ways of viewing Scripture.

7. You only want to study and learn if you get an accredited degree out of it.

If thatโ€™s the case, you should probably just go to a Bible College or Seminary. While much what I teach is at the Bible College or Seminary level, and while my discipleship area is 99.99% cheaper than Bible College or Seminary, you are not going to get an accredited degree out of it.

You will, however, deepen your knowledge of Scripture, grow in your relationship with Jesus, and learn how to love and serve others in a more meaningful way, but you will not be able to put initials before or after your name.

8. You only want Bible study material that is free.

I sometimes get the objection that it is wrong for me to charge for access to my material. When I get this objection from Christians, I always ask them, โ€œHave you ever bought a Christian book? Have you ever paid to attend an Evangelism training seminar? Have you ever wanted to go to Bible College or seminary? Do you tithe to your church?โ€

You can think of my discipleship area in the same way, except that you also gain a connection to me and other like-minded people around the world. Think of it like buying a book or attending a conference where the author and other attendees are all hanging around to talk with you. Also, while 95% of what I teach and write is available for free in various formats, the discipleship area is how people are able to get my most in-depth teaching in logical format and order.

And just like some people tithe to their church or to some Christian ministry because they believe in what that ministry is doing, there are some people who join my discipleship group because they like the online ministry that I provide around the world. Of course, I am not currently a non-profit organization, and so gifts and membership costs are not tax-deductible, but that should never be the reason you support a ministry anyway.

I do give a lot of material away for free, and even have a free section in my discipleship group, but I work really hard at preparing the books, teachings, and courses that I provide inside the discipleship area. The reason I charge for them is so that I can keep this website up and running and offer the free stuff that I do. Without your support, this website would disappear and I would no longer be able to offer free Bible and Theology training to millions of Christians around the world.

9. You believe that Bible study and theology is always serious and never fun.

I will freely admit that I donโ€™t have the greatest sense of humor. When I was a pastor, I was a terrible joke-teller, so one Sunday an elder gave me a โ€œLaughโ€ sign and told me to hold it up whenever I told a joke so that the congregation would be prompted to laugh.

grumpy ChristianNevertheless, I believe that Bible study and theology should never be boring, and that it is okay to laugh, have fun, and approach Scripture light-heartedly. Sure, it is the most important area of study in the world, but this doesnโ€™t mean we have to approach it with nothing but frowns and furrowed brows. Letโ€™s laugh, smile, joke, and have fun.

10. You get angry and defensive when someone challenges your beliefs, and you start calling them names like โ€œhereticโ€ or โ€œfalse teacher.โ€

If you have a habit of calling people heretics and false teachers on Facebook, Twitter, or your blog, this discipleship group is not for you. We do not allow divisive behavior like name-calling and public shaming to occur. It is completely okay to disagree with me or anyone else in the group, but it is not okay to try to โ€œwin the argumentโ€ through abusive and bullying behavior like name-calling and shaming.

So if you only want to join the discipleship group to push your theological agenda and force everyone to believe the way you do, you might want to look elsewhere.

11. You believe that most Democrats (or Republicans, or Progressives, or Conservatives, or Liberals, or Sots, or Anarchists, or โ€œFill in the Blankโ€) are evil.

We are not about politics here. We do believe that theology does guide our politics, and we agree that political views can be discussed as part of the discipleship process, but just as we do not condone or allow name-calling and shaming of other people because they hold different theological views, so also, we do not allow name-calling or shaming of people who hold different political views.

If you hate all people who voted for Trump, or if you hate all people who voted for Hillary, this group is not for you, because we have people in the group who did both.

12. You get a thrill out of pointing out where people are wrong.

finger pointingIf you saw point #11 above, and said, “Hey, Jeremy’s a liar. He said there was only 10, and this is number 11! And now he’s moved on to #12!” then maybe the discipleship group is not for you.

Look, I appreciate it when people point out my typos (If you find any in anything you read of mine, please let me know!), and I love a good debate about theology and how to understand Scripture. So if you love these things too, then you will be a good fit for the discipleship group.

If, however, your goal in everything you read or hear is to find the one area in which you disagree just so you can point out to someone where they are wrong, well, you might not be a good fit for the discipleship group.

Still Reading? Please Join Us!

We are a diverse group of people from diverse backgrounds with diverse beliefs. We focus on the core essential elements of following Jesus, and leave room for disagreement and friendly debate. If that sounds good to you, please join us!

The information page about the various discipleship levels contains more information, as well as numerous testimonials from people who are already in the group. Visit that page to read what they have to say, learn more about what is available to you, and join us today. See you on the inside!

If you read through this entire list and are thinking, “Wow, this actually sounds like a place I want to be part of! I would love to learn in this sort of setting!” then register today and start learning along with the rest of us! Go here to learn more and choose which Discipleship level is right for you.

God is Redeeming Theology Bible & Theology Topics: be the church, Bible Study, Discipleship, follow Jesus, following Jesus, theology questions

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The Crucifixion of the Warrior God (A great book with a gaping hole)

By Jeremy Myers
12 Comments

The Crucifixion of the Warrior God (A great book with a gaping hole)

Crucifixion of the Warrior GodGreg Boyd has a new book out. Actually, it’s two books. The two-volume work is titled The Crucifixion of the Warrior God.. I have been waiting for these books for about four years now … His book attempts to provide an explanation for the violence of God in Scripture.

Back in 2013, I joked that Greg Boyd stole my book, but then about a year later, as I heard more about his book project, I realized that Greg Boyd and I were not quite saying the same thing after all …

But I wasn’t sure exactly what he would say in the book, since it hadn’t yet been published. But now it has been published, and … and it turns out that while I agree with him on about 90% of what he writes in the book, I disagree with him on the central point.

What is his central point? It seems to be this (SPOILER ALERT!): Greg Boyd argues that God withdraws from sin so that evil will be destroyed by evil. The violent portions of Scripture are to be understood as the times when God withdrew from sinful humanity and a sinful world.

Greg Boyd calls this the Principle of Redemptive Withdrawal. He spends most of volume 1 leading up to this point, and most of volume 2 unpacking and defending it.

As with everything Greg Boyd writes, these two books are well-written, well-argued, and thought-provoking. And regardless of what you believe about the violence of God in Scripture, these books will present you with a new way of looking at things so that you no longer have to choose between accepting that God is violent or writing off the Bible as hopelessly full of error. There are other explanations.

Greg Boyd has presented one such explanation. And there is so much to praise about these books.

That which is Praiseworthy

I love the Greg has stuck with a high view of Scripture and biblical infallibility (which is related to, but distinct from, inerrancy). In the reviews I have read so far, Greg takes a lot of flak for this stance, but I am completely on board with him. When people give up on the inspiration and infallibility of Scripture, I find that they rarely wrestle with the text. Instead, they too quickly write off the uncomfortable passages as being “hopelessly in error.” I am convinced that one reason Greg Boyd is a leading theologian is that his view of Scripture forces him to wrestle night and day with the troublesome texts. Such an approach leads to creative thinking and approaches to biblical hermeneutics, rather than simply consigning something to the trash bin of “error.”

Another major point from Greg Boyd’s excellent book is his insistence on the truth that Jesus reveals God to us… and especially through His crucifixion. Greg Boyd calls this the cruciform (or crucicentric) hermeneutic. I have referred to this elsewhere as reading the Bible with a crucivision lens. This approach to Scripture and theology is essential.

Third, I 100% agree with Greg Boyd that sin bears its own punishment, so that when sin comes to fruition in our life, it brings forth only death and destruction.

I could go on and on about the many areas of complete agreement I have with Greg Boyd and this book.

Crucifixion of the Warrior God Boyd

My One Main Sticking Point … or Maybe Two

Ultimately, while I agree with so much of Boyd’s approach to the problem of divine violence, I believe it misses the mark in two main areas.

First, I was consistently uncomfortable with Boyd’s understanding of sin. Since sin is “the problem” in Scripture, it seems he should have spent more time discussing the origin and nature of sin. For example, Boyd wrote in numerous places that Jesus bore the destructive consequences of sin “that we deserved” (cf. e.g., 768). I’m not certain, but Boyd seems to view sin as creating a sort of debit in the divine ledger books, which ultimately got charged to Jesus. I think this transactional way of viewing sin led Boyd astray.

Yes, there are destructive consequences of sin, but I am not sure that there are destructive consequences of sin “that we deserve.” That’s like saying that “Jesus came to deliver slaves from the chains that they deserve.” This means something else entirely than saying “Jesus came to deliver slaves from the chains.”

Much more needs to be said on this point, but I’m trying to keep this review relatively short.

So the second main point of disagreement I have with Boyd is in his central thesis that God withdraws from sin to let it have its way with us. I already briefly mentioned this above, but I find this view so disheartening and discouraging. I 100% agree with Boyd that all of Scripture and all of God’s character and activity in human history must be viewed through Jesus Christ, and especially Jesus Christ on the cross. But Boyd’s main thesis for God’s withdrawal comes from Jesus’ statement on the cross “My God, My God, why have you forsaken me?” (Matt 27:46-47).

And though I read and re-read Boyd’s explanation of this cry from the cross (pp. 768-780), I never really understood how Greg understood this text. Here is his basic conclusion:

Perhaps the best way of thinking about this is to distinguish between the loving unity that the three divine Persons experience, on the one hand, and the loving unity that defines God’s eternal essence, on the other. We could say that on the cross, the former was momentarily sacrificed as an expression of the latter. …

… While the Principle of Redemptive Withdrawal is focused on the abandonment Jesus experienced as he experienced the Father’s judgment on the sin of the world, it is nevertheless grounded in the truth that the cross is the definitive expression of the self-giving, mutual indwelling agape-love that defines the triune God throughout eternity (p. 778).

It sounds like Greg is saying something similar to how I understand this passage (Here is my explanation of Matthew 27:46-47), but I am not sure. I don’t know what he means by “the Father’s judgment on the sin of the world,” and I don’t find his distinction between the divine experience and the eternal essence to be helpful.

But this is the crucial (pun intended) passage for Greg’s thesis. What exactly happened on the cross when Jesus cried out “Why have you forsaken me?” is the most important text for understanding how God responds to sin. Greg seems to believe that God truly did abandon Jesus to sin, and therefore, God also abandons humans to sin when we persist in it.

violence of God Crucifixion of JesusEven if Greg is right that God abandoned Jesus to sin (which I do not agree with), wouldn’t it be better to say that God abandoned Jesus to sin so that God did not have to abandon us to sin?

In my view, it is best to say that God never abandons anyone. Not Jesus and not us. “Something else is going on” when Jesus cries out from the cross, “My God, My God, Why have you forsaken me?”

The flood event in Genesis 6-8 is one example of how Greg Boyd deals with the violent texts of Scripture. He says that since wickedness had spread over the face of the earth, all humanity had become corrupted by the sons of God (Gen 6:1-8), and so Noah was literally the last pure man on earth, and so to save, rescue, and deliver humanity from complete destruction, God had to step back from humanity and withdraw His protection so that sin would destroy humanity and a new creation could occur through Noah and his family, whom God rescued and delivered from the flood through the ark. Boyd argues that God’s only activity in the flood was to rescue and deliver Noah. The flood waters came on their own as God stepped back.

I am extremely uncomfortable with such an explanation of the flood account, or such a way of reading Scripture. My discomfort is not because Boyd’s thesis is new, but because I think it ultimately violates one of his preliminary points, that all of Scripture must be read and interpreted through Jesus Christ, and especially through Jesus Christ on the cross. I do not believe that what we see on the cross is God withdrawing from sin, but rather jumping head-first into it.

God Does Not Withdraw from Sin. He Dives Into It

Since Jesus reveals to us what God is really like, and since Jesus is the incarnation of God, then Jesus also reveals how God deals with sin.

God does not back away from sin to let it have its way. No, God, in Jesus, enters fully into our sin, not to participate in it, but to deliver us from it. He does not draw away; He dives headlong into the mess.

I do not believe that God allows sin to have its way with us, even if we continue to rebel and live in it. This is little more than another form of child abuse. A neglectful, absentee parent is barely better than an abusive one.

I do not believe that God destroys sin by letting sin destroy itself. I believe that God destroys sin through redemption. He destroys sin by tearing it apart from the inside, not violently, but through love, grace, mercy, forgiveness, and revelation. I believe God destroys sin through the revelation and illumination brought by the incarnation. He rescues, not be retreating, but by redeeming. Jesus said “I will never leave you, nor forsake you.” And neither does God. He never withdraws. Never backs away. Never leaves us alone.

Does sin hurt us? Yes. Does sin bear its own punishment? Yes. God does not punish us for sin. But the blows we feel as a result of our own sin are the glancing blows that hit His back first.

This is starting to turn into a book of my own, so I will stop here. Look, read this book. Absolutely read this book. Even though I disagree with the central point of the book, it does a fantastic job of presenting some truths that all Christians need to hear.

But if you are uncomfortable with Greg’s point that God withdraws from sin to let it have its way, that’s okay … be uncomfortable .. for there are other ways to maintain Boyd’s cruciform hermeneutic without turning God into an absentee parent when we need Him most. You can get your copy on Amazon here.

… Of course, if you want my own take on the subject of how to understand the violence of God in the Bible, my explanation is found in my recently-published book, Nothing but the Blood of Jesus.

God is Redeeming Scripture, Redeeming Theology Bible & Theology Topics: cruciform, crucivision, Greg Boyd, violence of God, violence of Scripture

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A Theory of Everything (A summary of Renรฉ Girard’s Mimetic Theory)

By Jeremy Myers
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A Theory of Everything (A summary of Renรฉ Girard’s Mimetic Theory)
http://media.blubrry.com/one_verse/feeds.soundcloud.com/stream/319424316-redeeminggod-bonus-a-theory-of-everything-rene-girard-and-mimetic-theory.mp3

My two recent books have referenced Renรฉ Girard’s Mimetic theory. If you want to learn more about this theory, and why it is so important for understanding life, Scripture, and ourselves, below is a video I recorded about all of this last year.

The video is an hour long, so grab a drink and a bowl of popcorn.

And yes, my video recording and editing ability is almost Hollywood quality. But at least you can see what I look like and where I do all my writing and podcast recording…

I mention some of the information from this video in the following two books:

  • Nothing but the Blood of Jesus
  • The Atonement of God

Also, if you listen to my One Verse Podcast, you might have noticed that some of these themes came up as I worked through Genesis 2-4.

And if you want to read more about this theory, I recommend you start with the following:

  • Saved from Sacrificeย by S. Mark Heim
  • Violence Unveiled by Gil Bailie
  • Reading the Bible with Rene Girard, edited by Michael Hardin

Questions? Comments? Let me know!

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If you want to deepen your relationship with God and better understand Scripture, take one (or all) of these courses. They are great for personal study or for a small group Bible study.

You can see the list of available courses here, and if you join the Discipleship group, you can take all the courses at no additional cost. Go here to learn more and join now.

God is Redeeming God, Redeeming Life, Redeeming Scripture, Redeeming Theology Bible & Theology Topics: mimesis, mimetic theory, Rene Girard

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Here is how you can start reading my new book for free

By Jeremy Myers
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Here is how you can start reading my new book for free

My new book is out, and I want as many people to read it as possible, which means I want to make it as easy as possible for you to read.

So here is what I am going to do … First, I am going to include the first chapter of the book below. And then I will share with you two steps you can follow on how to start reading the rest of the book for free. This will allow you to know whether or not you want to buy the book. I’m allowing you to “Try before you buy!”

Start Reading my New book for Free

Nothing but the blood of Jesus ebookI intentionally created a way for you to start reading Nothing but the Blood of Jesus for free. Here are the steps.

1. Have a way to Read Kindle books from Amazon
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Kindle Unlimited allows you read millions of books on Amazon for only $9.99 a month. But I have a way for you to get a free 30-day trial. (#AmazonAdLink) Just go here to sign up for your 30-day free trial of Kindle Unlimited.

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3. Go download my new book and start reading

I put my book on Kindle Unlimited for the next couple months, so after you join Kindle Unlimited, you can start reading my book for free. (#AmazonAdLink) Go get it here and start reading today.

Note: This is just to try out the book for free

My book will not be on Kindle Unlimited forever, so if you start reading the book and really like it, you might want to purchase the Kindle version for yourself (it’s only $8.99 right now), since you already have the free Kindle Reading App.

If you prefer paperback books like I do, you can get in on Amazon as well for less than $15 (And if you want the paperback, you can (#AmazonAdLink) get free shipping by joining Amazon Prime for free for 30 days!)

No matter which option you choose, if you like the book, I would greatly appreciate it if you would buy a copy, since that helps encourage me and financially support my writing and online teaching ministry.

As you read, let me know what questions you have…

Now, here is the first chapter to get you started…

Nothing but the blood of Jesus book stack

How Precious is the Flow?

Have you ever stopped to listen to what we Christians say and sing about the blood of Jesus?

Try to imagine what you would think about a group of people who regularly sang songs about founts of blood, washing in blood, and needing blood to be made whole? Imagine you are walking through a forest on a dark night and as you stumbled along, off in the distance you saw the light of a fire with people dancing around it. As you drew closer, you heard them singing the following song:

What can wash away my sin?
Nothing but this bloody sacrifice.
What can make me whole again?
Nothing but this bloody sacrifice.

O precious is the flow that makes me white as snow;
No other fount I know; nothing but this bloody sacrifice.

I imagine that if you heard people singing this in the woods on a dark night, you would turn around and head the other direction. What if, however, you kept going, and as you drew closer, the song changed to this one:

Have you been to the altar for the cleansing power?
Are you washed in the blood of this man?
Are you fully trusting in his grace this hour?
Are you washed in the blood of this man?

Are you washed in the blood,
In the soul cleansing blood of this man?
Are your garments spotless? Are they white as snow?
Are you washed in the blood of this man?

As your skin crawled with the implications of that song, the people then began to sing about plunging one another beneath a fountain of blood.

There is a fountain filled with blood drawn from our victimโ€™s veins;
And sinners plunged beneath that flood lose all their guilty stains.

I think that instead of happily join this group of blood-crazed murderers, you would likely get out of the woods as fast as possible and then call the local police to report what you had heard. I can see the newspaper headline now: โ€œLone Hiker Discovers Ghastly Cult Bathing in the Blood of a Human Sacrifice.โ€ When read outside of their Christian context, that is indeed what these songs bring to mind, is it not? These sorts of songs sound more like a gruesome and gory scene from a Freddy Krueger movie than from something to be joyfully celebrated. Yet when the words of the three songs above are sung as originally written so that they talk about the blood of Jesus Christ as the Lamb of God, we Christians happily sing them with gusto, and think that nothing is amiss.

Why is that?

ARGUING WITH MYSELF
If you have been brought up in the church as I have, you may not have ever stopped to consider what the songs we sing sound like to an outside observer. Just listen to yourself sing sometimes, especially around Easter, and ask yourself what the โ€œuninitiatedโ€ might be hearing. I myself have done this, and here is how the conversation went in my head:

Me: What is this about washing in the blood of the Lamb? This sounds like some sort of ancient pagan ritual where the worshippers splashed blood on themselves as they went into the temple to worship their pagan god. Is this really what God wants from us? To bathe in the blood of Jesus. To swim in rivers of blood? To dance around fountains of blood? Whatโ€™s the deal with all this blood?
Myself: Donโ€™t take it all so literally! Itโ€™s only symbolic. Itโ€™s figurative. Nobody actually bathes in blood or dances in fountains of blood.
Me: I know that! But then why sing about it? Symbolic language must symbolize something, right? Figurative language points to some figure. So what is it? What does the blood of Jesus symbolize? And before you answer too quickly, if itโ€™s only symbolic, are you saying that the death of Jesus was only symbolic? That He only died a figurative death?
Myself: Of course not. That would be heresy. Jesus died a real death in a real body. He shed literal blood. The symbolic part of those songs is in the washing and the bathing. We donโ€™t literally wash and bathe in the blood of Jesus. We just symbolically imagine that His blood is cleansing and washing us from our sin.
Me: Okay โ€ฆ so weโ€™re symbolically washing in literal blood? That still makes no sense to me.
Myself: Sigh. This is why I never debate theology with people who didnโ€™t go to Seminary.
Me: What? Youโ€™re me. Iโ€™m you. We went to Seminary together.
Myself: Oh, right. Well, that must be why your theology is so messed up. What did they teach you at Seminary, anyway?

The conversation went on like this for quite some timeโ€”several decades, to be honest. During that time, Me, Myself, and I also read scores of books on the death of Jesus and engaged in numerous hours of conversation with other people about this subject. And do you know what I found? The books and the people that were most helpful and illuminating were those who were outside observers (even critics) of Christianity. They responded in horror to the Christian infatuation with the blood of Jesus. They view our songs and sermons about His blood in a way that is similar to how you or I might view a cultish sacrificial ritual deep in the woods on a dark night. It seems excessively gruesome and quite alarming to hear people celebrate the bloodletting of someone else.

To such critics, no answer we give, no verse we quote, no explanation we provide can ever do away with the fact that Christianity seems to worship a bloodthirsty deity who required the death of others in order to forgive sins and cleanse people of their iniquity. They complain that God is a cosmic child abuser who tortured His own Son in a twisted display of justice. They criticize God as being less loving and forgiving than regular humans, who can forgive others without the need for death and bloodshed. They point out that the Bible contains more commands for blood sacrifice and warfare against the enemies of God than any other religious book in history, including the Muslim Qurโ€™an. They charge that no matter how much we claim that our God is loving and kind, He is really a God of bloody sacrifice, warfare, violence, and death.

CRITICIZING CHRISTIANS
I imagine you have heard some of the criticisms mentioned before. Most Christians have. And when confronted with these sorts of criticisms, we Christians typically make the situation worse by quoting Scripture. Forgetting that none of these critics consider Scripture to be authoritative, we sometimes think that a few Bible verses will solve the debate. We point out that since all have sinned and the wages of sin is death, everyone must die (Rom 3:23; 6:23). But God loves us, we say, and so He decided to pay the penalty for our sin Himself, which He did by sending Jesus, His own Son, to die in our place on the cross (John 3:16; Rom 6:10; 2 Cor 5:21; 1 Pet 3:18). After all, without the shedding of blood there is no forgiveness of sins (Heb 9:22). We say that someone must die for the sins of the world, and it was either us or God. Since God loves us, He took the bullet on our behalf and sent Jesus to die on the cross for the sins of the whole world.

When the non-Christian response to our โ€œbiblical answerโ€ is less receptive than we would like, we shrug our shoulders and quote another verse. We say, โ€œThe message of the cross is foolishness to those who are perishingโ€ (1 Cor 1:18), and then head off to our Bible studies and Sunday services where we continue to talk and sing about the blood of Jesus while avoiding or ignoring the hard questions that the watching world is asking.

But if we stick around, the follow-up questions to our โ€œbiblical answerโ€ get even harder to explain. For example, if we say that the death of Jesus was necessary to forgive sins, people want to know why Jesus had to die in such a gruesome and bloody way. If we say that the wages of sin is death and so God needed death as payment for sin, people want to know why God set it up this way in the first place (Isnโ€™t He God? Canโ€™t He do what He wants?) and even then, what would have been wrong with just letting Jesus die from old age? Did Jesus really need to get tortured to a bloody death on the cross? And if we argue that God needed the blood of an innocent victim in order to remove the stain of sin from the world, the critic wants to know how killing an innocent victim is not a sin itself, and how the blood of such a victim can actually do anything for the sin of all people throughout all time. And these questions keep coming, harder and harder at every turn.

DONโ€™T ASK HOW IT WORKS?
Due to the number of difficult questions surrounding the death of Jesus and His blood shed for us, it might simply be best to accept that the death of Jesus did something to help restore our relationship with God, even if we cannot understand what it was. For many, rather than agonize over seemingly unanswerable questions, it is preferable to recognize that since we are not God and cannot really understand the nature or the depth of our sin or the character and breadth of His righteousness, we will never be able to understand exactly what Jesus did on the cross or how His death accomplished it. In other words, it is enough, for many, to simply know that Jesus accomplished something, even if we cannot know what it was or how He did it. If this seems like a cop-out, do not worry; this is the approach that C. S. Lewis argued for in his book, Mere Christianity:

The central Christian belief is that Christโ€™s death has somehow put us right with God and given us a fresh start. Theories as to how it did this are another matter. A good many different theories have been held as to how it works โ€ฆ

Theories about Christโ€™s death are not Christianity: they are explanations about how it works. Christians would not all agree as to how important these theories are โ€ฆ

But I think they will all agree that the thing itself is infinitely more important than any explanations that theologians have produced. I think they would probably admit that no explanation will ever be quite adequate to the reality. But as I said in the preface to this book, I am only a layman, and at this point we are getting into deep water. I can only tell you, for what it is worth, how I, personally, look at the matter. On my view the theories are not themselves the thing you are asked to accept โ€ฆ

We believe that the death of Christ is just that point in history at which something absolutely unimaginable from outside shows through into our own world. And if we cannot picture even the atoms of which our own world is built, of course we are not going to be able to picture this. Indeed, if we found that we could fully understand it, that very fact would show it was not what it professes to beโ€”the inconceivable, the uncreated, the thing from beyond nature, striking down into nature like lightning. You may ask what good it will be to us if we do not understand it. But that is easily answered. A man can eat his dinner without understanding exactly how food nourishes him. A man can accept what Christ has done without knowing how it works: indeed, he certainly would not know how it works until he has accepted it. We are told that Christ was killed for us, that His death has washed out our sins, and that by dying He disabled death itself. That is the formula. That is Christianity. That is what has to be believed. Any theories we build up as to how Christโ€™s death did all this are, in my view, quite secondary: mere plans or diagrams to be left alone if they do not help us, and, even if they do help us, not to be confused with the thing itself.

If you are one who rarely asks โ€œWhy?โ€ or โ€œHow?โ€ something works, then the answer of C. S. Lewis regarding the death of Jesus might be enough for you. Yet as much as I love and admire C. S. Lewis (he is my favorite author), his answer is not enough for me. Prior to attending Bible College and Seminary my educational background was in engineering. I chose that field because my entire life has been consumed with pursuing answers to the question โ€œHow?โ€ How does this work? How can it be improved? How can it be explained? How can it be fixed? While numerous people like C. S. Lewis are content with simply knowing that something works, I am never content unless I know how.

Nor is the answer of C. S. Lewis enough for the average critic of Christianity. Critics of Christianity will not accept Lewisโ€™ logic on the death of Jesus. They will not simply jump with blind faith into worshiping a deity who, to them, appears to be bloodthirsty, vindictive, and cruel. They will not simply accept and follow Jesus because Lewis says we donโ€™t need to know why Jesus died or how His blood works to save us from our sin. For many, including myself, the how is the critical question. If the how is not answered, then we cannot know why Jesus died, and therefore, what God is like. And if we cannot know what God is like, then we cannot know whether or not He is worthy of our worship.

For if the Christian God truly is bloodthirsty, vindictive, and cruel, it is more of an act of pure worship to reject such a God than it is to worship Him in blind faith. Why? Because people become like the God they worship. If God is bloodthirsty and vindictive, and if God cannot love and forgive unless He receives payment with blood, then this is also how His followers will live and act toward others. Rather than live in love and forgiveness toward others, we will cry out for the death of our enemies, and will demand that โ€œjusticeโ€ be obtained through the price of bloody vengeance upon all who oppose us. And sadly, this is exactly how some Christians behave, as they pray for bombs to fall on Muslims and for Gays to go to hell.

The watching world sees this behavior by Christians, and understands that such behavior is nothing more than a logical extension of our theological belief in a God who demands blood payment for the forgiveness of sins. But we Christians donโ€™t know where to turn. Though we recognize, and even condemn, the bad behavior of some groups within Christianity, and though we see how certain passages from a bloody Bible and certain ideas from traditional theology can lead these Christians to think that calling for the death of their enemies in truly within Godโ€™s will, few Christians have actually found a way out of the dilemma posed by the blood of Jesus.

We cannot, after all, deny the righteous justice of God. Nor can we deny the reality of human sin. And we definitely cannot deny that Jesus bled and died. But as long as we fail to adequately explain how all of these truths fit together, the Gospel message will never be good news to a dying world. Christianity needs better answers to the questions the world is asking, and this failure to explain how the blood of Jesus saves us from our sin is one of the main reasons so many people have abandoned Christianity over the last few decades.

A BETTER ANSWER
My hope is that the book you now hold in your hands provides a better answer. This book shows how God can be both just and the justifier of those who believe. It shows how sin truly is the problem of the world, and how the death of Jesusโ€”even the violent and bloody death of Jesus on the crossโ€”provides the solution and the answer for sin that the world is looking for. This book also shows how the non-Christian rejection of a bloody and violent deity is right in line with what Jesus revealed about God. In other words, when the world rejects a bloodthirsty god as being unworthy of our worship, they are not following Satan into error and evil, but are instead following Jesus into what He revealed to us about God. Much to our shock and chagrin, the non-Christian who follows his or her own heart into love for all people might be doing a better job worshipping the God revealed in Jesus Christ than the Christian who quotes Scripture and prays to God for the death of our enemies.

I understand that what I have just written might be a shocking statement to some. But it is not a statement I make lightly. It comes as the result of decades of research, study, reading, writing, and prayerful consideration of the biblical text. It also comes more recently from spending time outside the institutional church with so-called โ€œnon-Christians.โ€

When I first read Mere Christianity about thirty years ago, while I fully agreed that how the death of Jesus works was not nearly as important as the truth that it works, I intended to do my best in learning how. This is, after all, how my mind is wired. So I embarked on my investigation. I read and studied everything I could about the death of Jesus, the atonement, and the gospel. I studied Scripture constantly. I attended Bible College and Seminary. I pastored churches, preached sermons, taught Bible studies, and wrote books. I engaged in conversations about these topics with numerous different people from dozens of different backgrounds, beliefs, and perspectives.

Through it all, I followed a trail of breadcrumbs left by Scripture and the illuminating Holy Spirit so that every few months, I uncovered another piece of the theological puzzle. Many of these pieces were shocking or surprising, challenging everything I thought I knew. Some of the truths I learned were utterly inspiring, opening up whole new vistas of theological research and inquiry, and helping me see God in a whole new light. In the process of digging through the pages of Scripture for an understanding of how the death of Jesus saves the world from sin, I discovered a God I never knew existed, as well as some truths about Scripture, sin, and humanity that I never would have found in any other way. The quest for how led to some surprising discoveries about the who, the what, and the why.
If you are like me and want to know the how of things, the best approach would be to retrace with me the slow and steady slog through theological research of the last thirty years. But that would take too long and be too boring. It would read like the snippet of conversation I had with myself earlier in this chapter. Besides, I spent many of those years in theological missteps, exegetical rabbit trails, and, like Winnie the Pooh, retracing my own steps around and around in the snowy woods searching for a mythical beast of my own imagination.

So rather than take you on that long and circuitous journey, let me instead give you some of the central signposts which will point you in the right direction. This book contains those signposts. The ideas of this book are not everything I learned or discovered in the past thirty years of research, but they do explain where I am at now and what I have discovered. This book contains my best explanation so far for how the death of Jesus saves the world from sin.

And just as a preview, do you know what I have discovered so far? I have discovered that the blood of Jesus is more precious than I ever imagined. I have discovered that the blood of Jesus reveals certain truths to humanity that could never have been revealed to us in any other way. I have discovered that there is very good reason for the Bible to emphasize blood so much, that there is good reason for the New Testament writers to focus our attention on His blood shed for us. I have discovered that it was not just Jesusโ€™ death, and not just Jesusโ€™ blood, but that it was necessary for His blood to be shed violently.

I have discovered some truths that nothing but the blood of Jesus could have revealed to us. I have discovered how the blood of Jesus rescues and delivers us from sin like nothing else ever could. Once we understand how the blood of Jesus rescues the world from sin, we see why it was necessary for Jesus to suffer and die on the cross as He did, and how the entire bloody spectacle of the cross reveals a God who is more deeply in love with us than we ever before imagined. In the end, we see that there truly is something special about the blood of Jesus. The blood of Jesus truly does lead us to worship God and follow Him in love and forgiveness for the world.

If you join me in this journey by reading this book, you will discover the meaning of five words. These five words are Sin, Law, Sacrifice, Scapegoat, and Blood. If you understand these five terms, you will better understand the work of Jesus on the cross and how His death rescues us from sin. But as indicated above, these five words are not the only things I have discovered over the last several decades of research. As you learn about these five words, there are many related words that you might have questions about as well. Words such as salvation, wrath, forgiveness, justice, Kingdom of God, grace, world, satan, and gospel are also within the sphere of terms one might need to learn in the quest for understanding the crucifixion of Jesus. If you would like to learn more about these other words, all of them are found in my online theology course, The Gospel Dictionary, from which the ideas for this book were pulled. While this book only looks at five words, The Gospel Dictionary course looks at 52 key words of the gospel, all of which further support the themes of this present volume and provide greater understanding about what God has done for us in Jesus Christ and how we are to live in response. Understanding these 52 key words of the Gospel truly help make the Gospel โ€œgood newsโ€ again.

So are you ready to learn how the death of Jesus rescues the world from sin? If so, the journey begins with a look at everybodyโ€™s favorite subject: sin. But donโ€™t skip the chapter because you think you already know everything about sin (maybe from personal experience). When it comes to sin, the phrase made famous by Inigo Montoya in The Princess Bride is quite appropriate: โ€œYou keep using that word. I do not think it means what you think it means.โ€

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Nothing but the blood of Jesus ebookThat is the first chapter in the book. Do you want to read the rest?

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God is Redeeming Books, Redeeming Scripture, Redeeming Theology Bible & Theology Topics: atonement, Books by Jeremy Myers, Books I'm Writing, crucifixion of Jesus, death of Jesus, Kindle, Nothing But the Blood of Jesus

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