We could not atone for our sins. Our seemingly good works could not resolve the crisis. Only Christ’s substitutionary death would accomplish the necessary atonement. Once accomplished on the cross, there was no need for any other work to be done.

It is one thing for us to have come to the knowledge of our sin and need for Christ on our own … to have figured this out by our ability.
But that is not how this happened. It was God’s initiative and action. The proof of this is that Paul reminds us of our true condition: We were dead in our trespasses and sin and entirely under Satan’s domination. It’s impossible for a dead man to accomplish anything (Ephesians 2:1-5).
Look what Christ did when we were utterly helpless to remedy our separation from God.
“For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit.” (1 Peter 3:18)
“CHRIST ALSO DIED FOR SINS”
We could not atone for our sins. Our seemingly good works could not resolve the crisis. Only Christ’s substitutionary death would accomplish the necessary atonement
“ONCE FOR ALL”
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Understanding God through anthropomorphic language isn’t just a theological exercise; it’s a transformative experience that profoundly impacts our faith and worship. When Scripture describes God in human terms, it does something remarkable—it brings the infinite within reach of our finite minds. For many Christians, God can seem distant and abstract, a vast entity far removed from the intricacies of our daily lives. However, when we read about God’s “hand” guiding, His “ear” listening, or His “eyes” watching over us, the Divine suddenly becomes more relatable, more intimate. This intimacy is crucial, especially in our prayer and worship, which are inherently relational.

Introduction
Have you ever pondered the majestic imagery in the Psalms, where God is depicted with “wings” sheltering His people, or the powerful depiction in Exodus of God’s “mighty hand” delivering the Israelites from Egypt? These vivid descriptions captivate our imagination, drawing us into a deeper understanding of the Almighty. Yet, this kind of language also raises an intriguing question: How can the infinite God, who transcends physical form, be portrayed with human-like or bird-like features? This enigma brings us to the doorstep of a profound theological concept in Scripture called anthropomorphisms. These literary devices are more than mere poetic expressions; they are bridges connecting the human tactile and material experience with the vastness of the metaphysical and transcendent God. 
Defining Anthropomorphism
Anthropomorphism, in its essence, is the Biblical attribution of human traits, emotions, or physical characteristics to the description of the infinite God as a way for finite creatures to understand Him. While indeed paradoxical, this concept does not conflict with a proper understanding of Yahweh, as described in John 4:24, which teaches us that He lacks a physical body and transcends human comprehension. Instead, it is a literary tool that God employs to convey His actions and attributes to fallible man in a relatable and understandable manner to His creation. It’s a theological bridge, helping us cross the chasm between our limited perception and the boundless reality of God.
Scriptural Examples
In its rich and varied narrative, the Bible frequently employs anthropomorphic language to describe God, allowing believers to relate to the divine in more familiar terms. This use of human-like imagery is not an attempt to define God in human terms but rather a way to make the nature and actions of the infinite God comprehensible to our finite minds.
Imagine standing at the edge of the Red Sea, feeling the formidable power of God as described in Exodus 15:8, where His might is likened to the “blast of His nostrils” parting the waters. It’s a vivid and awe-inspiring metaphor that paints a picture of divine intervention in a way that speaks to our senses. Then, consider how Isaiah 59:1 brings us closer to God’s nature, not by depicting Him with physical attributes but through the metaphor of a “hand” and an “ear” — symbols of His ability to act and His readiness to listen. This imagery stirs the soul, bridging the human and the divine gap.
Envision further: the “eyes of the Lord” roving across the earth in 2 Chronicles 16:9, a poignant reminder of His all-encompassing watchfulness, or the “arm of the Lord” in Isaiah 53:1, symbolizing a strength that reaches out to save. In Exodus 31:18, the “finger of God” is not a literal digit but a powerful metaphor for divine authorship, as God inscribes the Ten Commandments. Then, there’s the “face of God” mentioned in Genesis 32:30 — not a physical face but an expression of God’s manifest presence. The “voice of the Lord” echoes through Psalm 29:3, not as a sound we hear with our ears but as a declaration of His sovereign will that resonates in the heart.
These are not just poetic words; they are a language that speaks of the divine in terms we can grasp. They remind us that the limitations of human form or senses do not constrain God. His “ear” hears more than we can imagine, His “hand” works beyond the bounds of human capability, and His “breath,” as mentioned in Job 33:4, is the very essence of life itself. In Psalm 17:8, being hidden in “the shadow of Your wings” evokes a sense of divine protection and comfort, drawing us into the assurance of God’s encompassing care.
However, it’s vital to recognize that these anthropomorphic descriptions are not literal. For instance, attributing a physical hand or ear to God would paradoxically limit His omnipresence and omnipotence, confining the infinite to finite dimensions. Instead, these images are intended as metaphors, communicating real truth about God’s attributes and actions in a manner relatable to human beings. They reveal aspects of God’s nature—His power, care, protection, and attention—in ways that resonate with human experience and understanding.
The Bible’s symbolic use of anthropomorphic language bridges the gap between the divine and the human mind. It allows believers to develop a more personal and intimate understanding of God. When Scripture describes God with human characteristics, it invites us into a deeper relationship with Him, one where we can connect to His divine nature through our human experience. Therefore, these descriptions are not just poetic flourishes but are essential tools in helping us grasp the incomprehensible aspects of God’s nature, reminding us of His transcendence and immanence.
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Even though church is a place where the God of consuming holiness comes to meet and speak to his people, believers stand before holy God every week with confidence and joy, being clothed with the righteousness of Jesus Christ (Hebrews 4:16). In the same way, even though church is a place where disciples fostered a countercultural relationship, believers can nurture a deep and authentic relationship of love for one another as they imitate Christ who had loved them to the point of laying down His life for them (John 13:34). Most importantly, while Satan continuously seeks to destroy a church and her saints, the Scripture testifies that Jesus will continue to protect and empower the Church so her enemy will never triumph over it (Matthew 16:17-19).

Church – a Safe, Welcoming, and Casual Place?
A big stage with smoke machines and flashing spotlights, emotional music and songs, a man wearing jeans and a shirt with tattoos standing on a podium, a sign that reads “Welcome! You are loved here!” These are the pictures that come into our minds when we think about typical broad evangelical churches in the United States of America.
In recent centuries, many modern American churches have gone through a significant shift in their cultures. For example, in the 20th century, American evangelicalism was impacted by the “Seeker-Sensitive movement,” where churches actively contextualized their cultures, practices, worship, and message to attract irreligious people.[1] In the 21st century then, American evangelicalism is impacted by various social and political movements such as “Black Lives Matter” or “Sexual Revolution”, causing many churches to embrace and promote such cultural agendas to embrace socially marginalized people.
And while these cultural and social movements, such as the seeker-sensitive, social-justice, and sexual-revolution cultures, have influenced many evangelical churches in various ways, one undeniable influence they have played is convincing churches to reshape their identity – an identity that communicates they are safe, friendly, and casual places to the world and to people.        
But this raises an important question. Is church really a safe, friendly, and casual place as many modern churches try to communicate to the people? Is church really a place where worshippers and visitors can casually and comfortably enter and enjoy their time? My answer is no. Contrary to many churches that try to communicate to its worshippers and visitors, I would argue that a church is first and foremost a dangerous place to be for anyone.
 1. A Place with A Dangerous God
The church is a dangerous place because it is, first and foremost, a place where a dangerous God comes to meet His people. Contrary to the widely spread view about God in modern American Christianity as loving, accepting, and affirming, the Bible often depicts God as an unapproachable being. For example, there are many accounts in the Bible where saints encountered God in their lives and were utterly swallowed up by fear and dread.
To mention a few incidents from the Old Testament, when Gideon encountered God at Ophrah, he cried out, “Alas, O Lord GOD! For now I have seen the angel of the LORD face to face (Judges. 6:22).” When Isaiah encountered God and saw Him with his own eyes in his vision, he also cried out, “Woe is me! For I am lost… For my eyes have seen the King, the Lord of hosts! (Isaiah. 6:5)” When Elijah encountered God at the Mount Horeb, he quickly covered his face with a cloak (1 King 19:13) because he understood the danger of being in God’s presence as God had once spoken to Moses, “You cannot see my face, for man shall not see me and live (Exodus. 33:20).”
To be more precise, it is God’s holy attribute that renders Him to be a dangerous being because His holiness cannot tolerate any hint of unholiness or sin in His presence (Habakkuk 1:13a). In fact, the New Testament also recognizes the danger of God’s holy presence as it commands Christians to stand in awe and reverence when they come into the presence of God as it declares, “Our God is a consuming fire (Hebrews 12:29).”
It is this Holy God who comes to meet and speak to His people every Sunday when worshippers gather together in His sanctuary. The God who does not, “Leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations (Exodus 34:7)”; the God who does not tolerate man’s clever inventions or ways of strange fire (Leviticus 10:1), every man and woman who comes to church every Sunday and stands before the audience of this dangerous God.
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