The Call of God (Hebrews 11), Part 12

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Faith Speaks.

“By faith Joseph,” continues the Hebrews 11 account, “when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones.” An emigration and an exhumation is an unlikely pairing for a dying valediction. What was Joseph, great grandson of Abraham, thinking?

The end of life—like the end of a good novel—has a way of clarifying the most important things to us. To Joseph, it served to supply a final opportunity to speak hope to his loved ones—the descendants of his father Israel who were living in Egypt with him, far from their Promised Land. If Joseph had learned one thing in his long and challenging life, it was that God’s plans are for our good, even when everything around us seems to be stacking up against us. That’s a lesson some people would never learn unless someone like Joseph were to speak out.

Some ninety years earlier, Joseph had been bullied and sold into slavery by the brothers to whom he now spoke. Enslaved in Egypt, the angry treachery of his master’s wife had then sent Joseph to the pharaoh’s dungeon. Kindnesses to other prisoners were repaid to Joseph with thoughtless indifference. Joseph was forgotten by all.

But somewhere in the midst of the darkness of his life experience, Joseph remembered what God had said. He remembered the promise God had spoken to his father, grandfather, and great-grandfather. It was a promise that God was working for his—Joseph’s—good and the good of all who honoured God from their heart. Like a piercing ray of light, this word, this call of God on his life, brought Joseph hope.

And later Joseph began to see God using him to bring hope into others’ lives, including those brothers who had begun the terrible chain of events Joseph had suffered. “You intended to harm me,” he would later summarize for his guilt-ridden brothers, “but God intended it for good.”

Now Joseph had one more opportunity to speak. He could have used it to bitterly berate his family members for their cruelty to him resulting in so many years of his youth being lost to slavery. He could have used it to take credit for the personal skills that led to his release from prison. He could have used it to flaunt the power and prestige to which he had eventually risen in Egypt. Rather, Joseph’s words reveal that his heart was set on something bigger, something much more important, something of eternal value. Joseph was now thinking of the distant future. He was visualizing God’s promises fulfilled.

God had promised the Israelites a land of their own. He had promised to bless them. More than that, He had promised to bless all nations on earth through them. And most notably, He had promised to send a unique Someone through the Hebrew family line who would reverse the ancient curse produced in Eden by humanity’s inaugural sin.

Although Joseph knew he would not live to see the day these promises would be fulfilled, he had two reasons in mind when he spoke the message captured in Hebrews 11. Firstly, Joseph believed God’s call on individuals’ lives to be authoritative—both practically and spiritually; Joseph understood every event of his life to be a concatenation—at series of connected events—through which God’s call and promise would be fulfilled. Without Joseph’s enslavement there would have been no inroad into an Egyptian prison. Without the prison, there would have been no opportunity to serve the Pharaoh. And without serving the Pharaoh, Joseph’s family back in Palestine would have perished when the years of drought wreaked their havoc. Looking back over his life, Joseph was able to see that God’s seemingly distant promises had influenced Joseph’s day-to-day opportunities to be faithful. So when Joseph’s final words reminded his people that God would be true to his promise to lead them to their Promised Land, he was passing the baton on, so to speak. He was encouraging them to remain hopeful, faithful and true to God.

Secondly, Joseph believed that God’s call involved inexplicable hints that life was designed to be eternal. He knew the oral tradition told by his ancestors. It spoke of death as a post-scripted addendum to God’s original plan for human life. Had there been no sin there would have been no death. So while Joseph knew with certainty that he, like his ancestors Abraham, Isaac and Jacob would die he wanted to make a final statement on behalf of God’s original plan for an undying humanity. He wanted his bones to be brought to the Promised Land because if God’s plan some day included reinstituting eternal non-dying life—if there was Someone who would initiate a resurrection—Joseph wanted to be in on it.

That is what faith in God’s call speaks. It speaks of God taking the difficult events of your and my faith-filled lives and turning them into good. It speaks of a resurrection to eternal life. It speaks of Jesus. This is how faith has and will speak. Are you letting it speak through you?

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The Call of God (Hebrews 11), Part 11

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To Hear is to Worship.

Jacob had been a schemer. As a young man he had blatantly deceived his own father in order to obtain the proverbial ‘blessing’, a divine endorsement he expected would ensure his health, wealth and tribal superiority. He had maneuvered a plan to purchase the girl of his dreams only to discover he had been out-schemed by his new father-in-law, Laban. An unexpected switch found him married to the weak-eyed sister of his intended bride. Jacob had schemed with regard to the wages he earned from the equally wily Laban, and then secretly escaped with Laban’s daughters, idols, and flocks in tow to make a break from the uncomfortable relational ties. He schemed for decades to save his own hide at the expense of family, friends, and the entourage who relied upon him. Jacob’s conniving nature seemed bent on achieving his name’s meaning. He was a ‘supplanter” and ‘heel-grasper’ to the nth degree.

But God would not abandon Jacob to his own miserable misanthropic ways. He would not stand by and watch Jacob dehumanize himself, lost in the downward spiral of his foolish pursuits. God would speak into Jacob’s life in a way that was completely unexpected and counterintuitive. God would call Jacob and rename him. No more was he to supplant those he envied. Never again was he to descend to relationship-destroying deception. Jacob must replace his identity as a manipulative, cunning heel-grasper with a new identity. No longer must he try to grab the world by the tail. Henceforward he must grasp only God. Now he would be called Israel (“he wrestles with God”).

We don’t need to imagine what this new identity did for Jacob/Israel. We’re told. Genesis 35 tells us that following this mid-life christening, Israel immediately put a halt to his travels and worshiped God. And not only then, but also from then on, worship would become the modus operandi, the defining practice, of the renamed patriarch. Some time later, after exacting a promise from his son that upon his death his bones would be transported back to Canaan—the land promised by God in connection with the Covenant—Israel again is recorded as commemorating the moment with reverential worship of God. So when in Hebrews 11 the author summarizes Israel’s life, it comes as no surprise to hear that, “By faith Jacob (sic), when he was dying…worshiped…” Hearing God’s call transformed Jacob’s identity, gave him a new lease on life, a new hope after death, and a new faith in the identity-giver.

The amazing story of how God spoke words of truth and hope into Jacob’s life are relevant to us today. God doesn’t call merely one man. He is not limited to one historical setting or one unique people group. God calls all whose hearts are soft toward him. He calls us and we find ourselves being changed into worshipers. He calls us and our new identity is as His workmanship, His children, His friends, His beloved, His heirs, members of one body, sharers together in the promise in Christ Jesus, overcomers, the faithful, the meek, the merciful, the pure in heart, peacemakers, sons of God, the persecuted, the salt of the earth, the light of the world, the sanctified, the forgiven and the forgiving, seekers of God’s kingdom and God’s righteousness, storers of heavenly treasures, loved by God and enabled in turn to love others. Read that again and worship Him.

His call to each of us is recorded throughout the pages of Scripture. His words are life and light, identity-giving and worship-producing. Today, God calls us to live by faith, but one day our faith will be made sight.

And in eternity, each of those who have faithfully listened to God’s call will be given a new name. They will be names upon which our identity in Christ will call us to higher and truer deeds of worship that bring ever-expanding glory to the One who gave everything for us. As a result, our worship of Jesus will be transformed into something far more thrilling, effective and productive than any of our feeble heel-grasping ventures came close to approaching on curse-bound earth. The new earth will be a place where our mother-tongue will be worship.

For now, we open our hearts to listen to God and to worship Him as we are able. That is enough for now. That is faith.

The Call of God (Hebrews 11), Part 10

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The Blessing

Now Isaac, Abraham’s son, had become old. His eyesight had faded, his joints were stiff, and he had by now passed off the day-to-day responsibility of the running of his estate to his middle-aged twin sons, Esau and Jacob. Aged as he was, there was one thing that had never left Isaac’s mind: The Blessing.

The oral teaching and tradition of this one particular call of God, passed along to Isaac at his mother’s knee and later at his father’s side, was a careful record of the Blessing. It would be another five hundred years before Moses would commit to writing the Blessing that provides the infrastructure to the book of Genesis. Isaac had heard about his ancestor Adam whom the LORD God had blessed with the ability to be “fruitful.” The Blessing had been imbedded into the curse upon the serpent through whom Adam and Eve had rebelled against God, vowing, “(Eve’s) offspring…will crush your head.” God had spoken the Blessing over Abraham, promising, “through your offspring all nations on earth will be blessed” and had reiterated it to Isaac word for word. The Blessing was tied inextricably to offspring—to one specific Offspring.

The Blessing was not the same sort which other peoples invoked or to which other people groups aspired. Isaac’s wife Rebekah had come from a family who had transacted her wedding to Isaac with the typical tribal blessing of “…may your offspring possess the gates of their enemies.” That sort of blessing was based on survival of the fittest, on having the top competitive edge, on producing the greatest number of progeny as an insurance policy for ethnic survival. It was a cutthroat ‘us over them’ mindset.

God’s Blessing was different in several ways. Firstly, the Blessing was to be carried through a select line of people within the larger ethnic group. Abraham heard God speak it and from him the lineage must begin. In time his younger son Isaac heard God speak it. Later Isaac’s unlikely son Jacob would hear God speak it. The Blessing insisted a particular family line must be the channel to reach the objective. God designated this lineage specifically and through unexpected individuals to transmit and convey the Blessing toward a specific end: One particular Offspring. It was this Offspring who would crush the head of the serpent who had invaded the Garden of Eden, and dissolve the curse the slippery devil had diverted onto earth’s inhabitants.

Secondly, it was designed to benefit all people—not a select ethnic, social or political group. God had promised, “All nations on earth will be blessed,” with an emphasis on the word ‘All’. Nothing like this had ever been considered before. Disparate peoples were fanning out over the globe, each bent on their own survival and, at times, dominance. In contrast God’s Blessing speaks of a unified human glory—a joy of which every human heart has heard the inner whisper, and for which some yet dare to hope. What did the angel bespeak to the shepherds on the holiest of nights this earth has beheld? “I bring you good news of great joy that will be for all the people.” The Blessing is offered to all.

Thirdly, the Blessing foreshadowed the arrival of God Himself entering human history as one of its own. “The Word became flesh and made his dwelling among us,” the eyewitness John would one day recount.

And fourthly, the Blessing impacts and continues to transform all—without exception—who have submitted to its power. Passive and a little foolish in his favouritisms, Issac learned to love both his sons and was successful in moving the Blessing forward. “By faith Isaac,” the 11th chapter of Hebrews chronicles, “blessed Jacob and Esau in regard to their future.” While unknown confounding influences were at play as Isaac blessed his sons, the Blessing found its mark as determined by God. Forty-one generations down Isaac’s lineage, the Blessing would be fulfilled in the life of Jesus. The author of Hebrews records Isaac’s part as “by faith.” While he could not have imagined Jesus, he performed his part of the blessing as an act of faith that God has the future in His control.

And so it is with us. We see Jesus as the object through which the Blessing is realized, but we do not yet see our promised future Blessing, our eternity with Him. We too must walk by faith. As we daily open our ears and hearts to Him we step forward in faith into the Blessing as Isaac did. Confounding influences may seem to hold sway over events in our lives, but God is faithful. His Blessing will not be hindered. Come to the Blesser today.

 

The Call of God (Hebrews 11), Part 9

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Faith and Reason.

“Stop!” Abraham heard God command in no uncertain terms. It was time to interrupt Abraham’s obedient display of faith. A ram ensnared in a nearby bush would be the substitution for Abraham’s son Isaac who had been awaiting his fate upon the hilltop altar. Listening to God had brought Abraham and Isaac here, and listening to God would take them home. This father and son were given a new vision of God. He is God the Great Provider.

This is the story, first recorded in Genesis, to which Hebrews 11:17-19 refers. It’s an unnerving and unsettling story in many ways. We’re left feeling less sure of the boundaries within which God contains Himself. God had emphatically labeled the pagan practice of child sacrifice a “detestable” thing, a practice “I did not command, nor did it enter my mind.” Yet God used Abraham and Isaac as actors in a display that would foreshadow the ransoming sacrifice of God’s One and Only Son, Jesus, two millennia later. How could Abraham have agreed to obey God’s direction, not knowing what the outcome of his obedience would be? The author of Hebrews explains “Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death.”

Abraham reasoned.

Reason, the process of thinking in logical, orderly and rational ways, is a gift of God to us humans. It enables us to take what we know about God and this world and infer conclusions that then inform how we ought to behave. Abraham, listening to God’s directive to offer up Isaac as a sacrifice, needed to use a high level of reason to be obedient.

He first reasoned that having heard this command spoken directly from God, it must be a good command—God is good, therefore His every command will result in ultimate good for His followers. Abraham reasoned that he could entrust the outcome of his obedience to a good God.

Secondly, Abraham reasoned that God is all-powerful. A humanly speaking hope-destroying event such as death was as nothing to God. God would be able to bring Isaac back to life. Abraham could see compatibility between God’s promise to build his family through Isaac and God’s command to sacrifice Isaac.

But “Reason,” muses Dante in Paradiso, “even when supported by the senses, has short wings.” Abraham must have second-guessed himself with every step he and Isaac took climbing the hill toward the spot God had directed him. Reason moved his feet but his heart was aching. Wasn’t it more reasonable that he a centenarian should die, Abraham must have thought, rather than this young son of his—this son of the promise? Abraham needed something to support and gird up his commitment to reason. So Abraham added to reason the wingtips of trust.

Trust took Abraham the final steps of that distressing trek. Trust kept his ears open, listening for the slightest sound of God’s voice. Trust focused Abraham’s mind on the only One who is ultimately trustworthy, so that even the promise took second place to the Promiser. And trust enabled Abraham to hear God halt the test and joyfully exclaim, “because you have done this…I will surely bless you…and through your offspring all nations on earth will be blessed, because you have obeyed me.”

Each of us walk a similar trek. Subconsciously we reason out each action we take, each decision we make. But do these reasons include the goodness and greatness of God? Do we consciously remember what we know to be true of Him? Do we consider His great love for each of us and His unlimited power as we rationalize how we live?

To entrust ourselves to the One who is unmatched in trustworthiness is the pinnacle of reason. Faith and reason together lift us up over the valleys and crags we face in our lives and bring us to the blessing God promised us through Abraham and finally accomplished through His Son Jesus. Listen to God’s voice and find faith and reason come together.

 

The Call of God (Hebrews 11), Part 8

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Longing.

Sometimes the surest argument for the existence of something is to see the existence of its opposite, the twisted and distorted version. Suffering the discomfort of wearing poorly made shoes heightens our desire for well-fitting, high quality footwear. Ownership of a lemon of a car reminds us painfully that not all vehicles are equal. Obsessions and addictions remind us that healthy appetites can become deformed and contorted until they destroy us. Some enterprises derive their profit by deliberately twisting wholesome longings to create in their clients insatiable desires. If we are honest, we’ll recognize the dark side of desire—that when desire is corrupted it begins to rule us.

We all have desires. But by untwisting the distortion of consumer-mentality-gone-wild cravings, we can imagine that the capacity to desire in its purest form is something God gives us for our good. There are clues. Have you ever sensed a longing arrive like a mist and then disappear as suddenly, hinting of something good—really good—that you failed to fully grasp or realize? Sometimes it rides on the heels of a glance at a majestic mountain, or in the smell of spring, or in the sound of a child’s voice. Many have experienced it.

“We are homesick most,” muses author Carson McCullers, “for the places we have never known”;

“It is a longing for home,” adds poet and Nobel Prizewinner Hermann Hesse;

The author of Hebrews 11 recognizes this phenomenon in each of the women and men of faith who opened their hearts, minds and ears to the call of God. “All these people were still living by faith when they died,” narrates the first century author. “They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth. People who say such things show that they are looking for a country of their own. If they had been thinking of the country they had left, they would have had opportunity to return. Instead, they were longing for a better country—a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.”

God is not ashamed to be called their God. What an amazing thought. A longing for something and Someone much bigger than ourselves is exactly what God created us to pursue. That longing is God calling to each of us, “Come!” King Solomon once mused that God has “set eternity in (our) hearts;” it delights God when He sees people track that heart-deep longing to its supernatural end—eternity. It is obedience to God’s most primal call in its most essential form.

Obeying this call of God, this desire to be brought into community with Him, is not only delightful to Him, it is essential to our completeness as human beings. All these people were still living by faith when they died, narrates Hebrews. They died. The great and final disquiet that each of us must face is our own personal, physical death—we cannot escape it. We must face it from one of three perspectives: We can devise a story to camouflage the problem of death; we can own the problem of death, yet see no solution; or we can admit the problem of death and accept God’s solution.

The first perspective, says D.H. Lawrence, is a lie, “…which brings us to the real dilemma of man in his adventure with consciousness. He is a liar. Man is a liar unto himself.” Os Guinness adds “the folly of the modern mind is to make the precision of scientific thinking the model for all human thinking, so as to forget the bias, self-interest and moral defect at the heart of all thinking.” We tell ourselves the story that after death we will cease to exist, or reincarnate as a greater or lesser being, or become part of the vast ocean of divinity, or something like that—anything to still our restlessness.

The second perspective, although rarely held, leads to insanity. “God is dead,’ moaned Friedrich Nietzsche. “God remains dead. And we have killed him. How shall we comfort ourselves…?’ Nietzsche spent the final 11 years of his life in a state of mental insanity—the only possible outcome for the problem of considering an existence devoid of God and morality.

The third perspective is to trust God and the revelation of His Word implicitly—to trust that God created us as His image-bearers; to believe the revelation that we all have hearts bent in rebellion against Him; to believe that our rebellion leads us to become godless, Hell-bent and Hell-bound; to trust that Jesus’ perfect life, sacrificial death, and unique resurrection is our only hope to regain community with God and a solution to our dis-ease with death and longing for eternity. This perspective alone relieves us from the restlessness of the death dilemma. This is the outcome of listening to God’s call. It gives us rest. The list of men and women of faith is a list of many who listened, longed, died, and are with God.

“You have made us for Yourself,” prays St. Augustine, “and our hearts are restless until they find their rest in You.”

The Call of God (Hebrews 11), Part 7

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Enabled.

“By faith Abel…”; “By faith Enoch…”; By faith Noah…”; “By faith Abraham…” So launches the author of Hebrews into the historical examples of people who listened to God and let faith guide their lives. There is much to learn from these individuals’ lives. We’ve most recently looked at Abraham’s but we’re not done with him yet; twice more “By faith Abraham” is mentioned. His place in the ‘Hall of Faith’ has much to teach us about how a person actively heeds the call of God.

“By faith Abraham, even though he was past age—and Sarah herself was barren—was enabled to become a father because he considered him faithful who had made the promise. And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.”

The key word here is promise. The promise was an oath God had made first to Adam and Eve and then expanded upon to Abraham. Adam and Eve heard it as a promise that God would crush the head of Satan’s venomous lies; Abraham heard it as a promise to bless all peoples through his family line; much later Isaiah would hear it as a promise that God would enter Abraham’s line as a God-in-the-flesh infant and be “pierced for our transgressions”.

Each individual who heard the promise, heard it in terms and language that spoke to his or her need. The promise always spoke of something grander, more incredible and incomprehensible than they could fully envision. But He also enabled them to believe it if they set aside their cognitive pride. So when Adam and Eve or Abraham believed the promise they heard, their faith was based more on God’s faithfulness than on their own comprehension. They had a seed of understanding of what God meant, but the greatest reason to believe God was that God is believable.

God recognizes this challenge for those of us who listen to Him. To Abraham He gave both a broad promise and then more specific commands to enable Abraham to enter into the partnership of realizing God’s promise. Listening carefully to the broad overview of God’s plan gave Abraham perspective; and then listening to God specifically spell out Abraham’s part in the grand scheme of things gave Abraham an opportunity to demonstrate his faith. He was to make a general habit of trusting God for his welfare, and then to take specific steps of obedience such as building a family line only through his wife Sarah. God was asking Abraham to show his faith by acting on what God had revealed to him—be it general or specific.

Abraham did pretty well in living out his faith—that’s why he’s mentioned here in Hebrews 11. But he wasn’t perfect. He made several foolish mistakes in the realm of trusting God implicitly. One of Abraham’s errors led him into a scheme to produce a long-awaited son through a woman other than Sarah. But God’s promise entailed specifics in that case and the specifics included Sarah. Abraham’s attempts to steer and maneuver events outside of God’s commands led to marital tension and a social conflict that has festered for thousands of years between the Jewish and Muslim peoples. Abraham learned that attempts at self-enabling—manipulating either the generality or specifics of God’s call—lead not to improving upon God’s plans but only to complicating our own lives.

Eventually Abraham learned patience and trust, and God enabled him to participate in conceiving a child through Sarah. Hundreds of years later a great grand-descendant was born named Jesus and in every respect He was the complete fulfillment of The Promise. Abraham did not live to see that day, but his trust in the faithfulness of God to ensure that day would come enabled Abraham to become a recipient of his great grandson’s redemption.

God’s over-arching promise to bless anyone whose hope lies in Jesus, the Promised Redeemer, is for us too. The promise enables us to become humans capable of eternity. Like Abraham, we must listen to God’s words. We must admit God’s rights of sovereignty and accept His plan for our redemption. And we must live in submission to His call on our lives—a call clearly expressed in the letter to the Hebrews and in the rest of the Scriptures. It’s a promise with eternal potential where simple, life-changing listening is the means of access. Find a Bible and determine to listen. Then find yourself becoming enabled.

(Photo Credit: By Arches National Park – Delicate Arch at Night with HeadlampUploaded by AlbertHerring, Public Domain, https://commons.wikimedia.org/w/index.php?curid=29670283)

The Call of God (Hebrews 11), Part 4

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Communing with God and Escaping Death.

Community requires communing. That may seem obvious to most, but perhaps we need a reminder when it comes to our relationship with God. His existence is so vastly different from ours we may forget that a relationship of intimacy with Him is our life’s chief purpose. Communing with other people means talking and listening to each another, expressing hopes, dreams and core values, and seeking to understand each others’ perspectives. Communing means living life together, walking alongside one another. It’s what families and good friends do.

The author of Hebrews 11 had earlier reminded us of Adam’s son Abel, the first human to experience death. As if to swing the pendulum in the extreme other direction, he now tells us about Enoch, four generations after Abel’s time. “By faith Enoch was taken from this life,” he begins, “so that he did not experience death;” What? Is he sure? As if to explain it another way, the author adds, “he could not be found, because God had taken him away.”

To be sure this is strange. Enoch was what we might term ‘translated’ from his earthly life into eternity without having to experience the usually-essential process of human death. His experience was unprecedented. So what do we know about Enoch and what is God communicating to us about this man’s life that would be useful to people like you and me. Is it a how-to lesson on escaping death?

We have only tidbits of information about Enoch—a few verses in Genesis and a couple verses here in Hebrews. What we know about him is just a condensed, compact synopsis of his life, and that’s a handy thing to have. From it we learn six things about Enoch: he accepted God’s existence, he believed God rewards people who earnestly seek Him, he walked with God, he pleased God, and finally, he did not experience death.

What we are not explicitly told, but can surmise by these six descriptors, is that Enoch lived his life attuned to the voice of God. He had a heart attitude that was open to God, ears perked and piqued to hear anything about God or from God that could be heard by a mere man. He believed God’s promises and obeyed God’s counsel. Consequently he lived his life in such a way that he is described as walking with God. Does that sound like a relationship that would please the heart of God? Does it sound like the kind of life you and I could live?

Well, yes and no. No, it’s not possible for anyone to live a life pleasing to God—at least apart from faith in the work of Jesus. While Enoch live millennia before Jesus’ earthly life, we can safely surmise he believed God’s promise to send a Redeemer some day—a sinless offspring of sinful mankind—one who would crush the head of sin and eventually destroy death itself. Enoch’s predecessor Adam was still living in Enoch’s time, and had preserved the memory of this promise of God for Adam’s progeny.

But it’s not only no; it’s also yes, Enoch shows us that we can live for God and please Him if we will listen to Him and humbly come into a communal life with His Son Jesus. This kind of living relies completely on the life of Jesus living inside us, interpreting the truths of His Word so we can apply them, and ultimately providing eternal life for us after we die.

“…Enoch’s example,” explains Blue Letter Bible’s Don Stewart, “provides hope that believers will achieve an ultimate victory over death.” So in a way, Enoch’s life story is an instructional manual on dodging death and gaining life. Communing daily with God—seeking Him, listening attentively to everything He wants us to know about Himself and about ourselves—is the source of eternal God-present life.

The call of God inspires faith, and faith open hearts to the call of God. “Come near to God,” invites the Apostle James to all who will listen, “and he will come near to you.” Be part of the community.

(Photo Credit: Meghanbustardphotography)