No products in the cart.
I sat spellbound as a rabbi taught that the clean animals Isaiah mentions allude to God’s people Israel and the unclean to Gentiles. This gave new meaning to the ox and the ass and the millennial idea of harmony between the lamb and the lion. Although I don’t recall much of what the rabbi taught, …
The roles Israel’s God fulfills when redeeming humanity from evil—of Father and Son, Priest and Sacrifice, Savior and Firstborn—all fall in the category of “salvation,” that being a gift from God which we receive on condition we “repent” of sins and “return” to him. Repentance, in turn, is the essence of living the lesser law …
Continuous with Jehovah’s re-creation of persons who attain Isaiah’s seraphs level—who “ascend as on eagles’ wings” (Isaiah 40:31)—appears Jehovah’s end-time servant. The servant’s attaining the seraph level (cf. Isaiah 14:29; 51:9–10; 63:9) thus forms a high point of Jehovah’s narrowing creations as outlined in chapter 40. Personifying righteousness because he keeps Jehovah’s law and word …
Isaiah characterizes Jehovah as a personification of “salvation”—as the epitome of a Savior of his people. His servant’s “work” of preparing a people to meet their God (Isaiah 40:10–11; 42:3) precedes Jehovah’s coming: “Tell the Daughter of Zion, ‘See, your Salvation comes, his reward with him, his work preceding him’” (Isaiah 62:11; emphasis added). As …
Isaiah describes God’s people who descend spiritually as a “whore” or harlot. That imagery identifies them with Greater Babylon, also called a “whore” or harlot. In effect, God’s rebellious people do all that Babylon does and thus suffer the same fate. They regard evil as good and good as evil. They devise schemes to exploit …
If it is inherent within the terms of Jehovah’s covenants with his people Israel and with individuals to deliver them from any mortal threat, then such a threat must include death itself—humanity’s ultimate mortal threat. From the Book of Genesis we learn that death came into the world as a result of Adam and Eve’s …
When Abraham’s people, including his own father, worship idols and a famine sweeps the land, God commands Abraham to leave: “Jehovah said to Abram, ‘Move from your country and your kindred and your father’s house to a land I will show you. And I will make you a great nation. I will bless you and …
The prophet Malachi identifies “righteous” people in God’s Day of Judgment not as those who profess a particular creed or repeat religious slogans but as those who “serve God,” while the “wicked” are those who “don’t serve him” (Malachi 3:18). Noah wasn’t born “a righteous man, perfect in his generation,” but he became this by …
In the redemptive context of the second unit, the burden of suffering that precedes or lays the groundwork for Jehovah’s redemption, although common to all suffering entities, differs from one to the next. First, on the heels of the ideal vassal’s mission to the nations, the wicked—all non-Zion entities—suffer a full measure of covenantal malediction …
Nephi sees that “because of pride, and because of false teachers, and false doctrine”—which “pervert the right way of the Lord”—the endtime Gentiles “have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by …
Where will we stand in that fateful day? Will we behave badly and end up lower on the ladder, or will we accept the challenges of those times and rise higher? We will either succumb to fear or exercise faith in God and perform nobly. Our beliefs alone won’t save us, nor will the props …
Debates about the nature of God have echoed in Jewish and Christian circles over many centuries but without seeming resolution. When prophets and apostles who knew God were persecuted to the point of extinction, their successors, who didn’t know God—among them not a few of the persecutors—decided by committees what they thought God was like …
