Some passages of Scripture are foundational in the strictest sense: without them, everything built on top collapses. Genesis 1:1-25 is such a passage.
The opening verse of Genesis is one of the most consequential sentences ever written: ‘In the beginning, God created the heavens and the earth.’
In 1897, the French painter Paul Gauguin, living in Tahiti, completed his most monumental work. He titled it — in three searching questions — Where Do We Come From? What Are We? Where Are We Going?
Life was as bleak as it could be for Israel. A Pharaoh who ‘did not know Joseph’ had come to power (Exod 1:8).
At first glance, the opening chapters of Exodus might seem like a rapid and somewhat breathless series of events: a rising population, a paranoid Pharaoh, brave midwives, a desperate mother, a basket on the Nile, and a princess who breaks the rules. But beneath the surface of this narrative lies a carefully and brilliantly constructed literary structure, one that rewards close attention and rewards it richly.
The Book of Exodus has inspired generations of oppressed peoples. From enslaved Africans in the cotton fields who sang ‘Let my people go,’ to liberation theologians in Latin America and Africa who argued that Moses was the patron saint of all freedom fighters, Exodus has been a rallying text for those who yearn for justice.
What is the ultimate good? What is the highest purpose toward which all of God's goodness aims? Contemporary culture would answer with words like happiness, self-fulfillment, or personal peace.
When we call someone ‘good,’ we usually mean something like this: they try hard, have noble intentions, and generally succeed in doing what's right. But this is not what the Bible means when it calls God good.
‘God is the Blessed One because he is at rest in the fullness of his perfections,’ wrote Herman Bavinck. ‘He is blessed in himself as the sum of all goodness, of all perfection.’
All the above grounds and reinforces a striking conviction: that radical self-denial is the true path to genuine and lasting joy (Heb 12:2). This may be the most counterintuitive aspect of Jesus' teaching and the most difficult for our contemporary culture to accept. We are told constantly that self-fulfillment, self-expression, and self-assertion are the keys to happiness. Jesus teaches the opposite: self-denial is the route to lasting joy.
Because Jesus reigns over all in the kingdom of God, death itself may be faced with calm assurance (Luke 12:4; John 8:51). This is among the most radical claims of the Christian faith — not merely that death is not the end, but that death has been fundamentally defeated and need no longer inspire terror in those who belong to Christ.

Sign-up

* = required
Name
Consent