Written by J. Warner Wallace |
Tuesday, August 29, 2023
My rather sterile investigation of the gospels lead me to believe THAT Jesus was God and THAT He died for my sins and I certainly accepted His offer of Salvation. But while I considered myself “saved,” I seemed to trust Jesus for little else. I knew it was time to stretch, to step out in faith, to dream much bigger than I had ever dreamed before and trust Jesus for the results. I began to serve in the local church, entered seminary, began to write and podcast and eventually found myself with the opportunity to write a book. The crazy journey began to take shape.

The Gospel of John records an important conversation between Jesus and Nicodemus:
John Chapter 31Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; 2this man came to Him by night, and said to Him, “Rabbi, we know THAT You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” (emphasis mine)
Jesus then talks to Nicodemus about what it means to be “born again” and concludes the conversation by saying:
16 “For God so loved the world, that He gave His only begotten Son, that whoever believes IN Him should not perish, but have eternal life. (emphasis again mine)
Jesus took the time here to make a distinction between belief THAT and trust IN. There’s clearly a difference between knowing THAT Jesus is a good teacher and believing IN Jesus as God and Savior.
In 1996 I did not believe that Jesus was anything more than a misunderstood legend from the first century. I had been a police officer and detective for several years, and I was a proud, independent, willful atheist. I was unmoved (and unconvinced) by the alleged evidence that Jesus actually lived or that the New Testament gospels could be trusted as eyewitness accounts. Well that’s not actually true. To be honest, I was simply unfamiliar with the depth of the evidence and unwilling to examine it fairly. I had been raised by an atheist and a cultural Catholic and thought the God of the Bible was an imaginary, unnecessary crutch.
When I walked into a Christian church in 1996, it was the first time I had ever been in a non-Catholic church building for anything other that a wedding. It’s still a mystery to me why I even decided to go in the first place. I was definitely there for my wife more than I was there for me. I still saw no need for such superstitions. I was, however, captivated by the way the pastor described Jesus. He offered Jesus as a wise sage with important wisdom that could speak to my life and inform my decision making in important areas like work, relationships and parenting. While I wasn’t interested in Christianity, I was interested in what this ancient sage had to say.
I bought my first Bible. It was an inexpensive pew Bible; I think it cost me less than five dollars. As I read through the gospels, I was surprised to find that they seemed to display characteristics of true eyewitness accounts. One of these is something I call “unintended eyewitness support.” It’s not unusual for an eyewitness to a crime to describe the events in such a way that more questions are raised than answered. It’s not until an additional eyewitness is interviewed that the questionable observation is reconciled in some way.
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Written by M. R. Conrad |
Monday, December 25, 2023
Ahaz rejected God’s message. He had passed the point of no return.[4] Despite Ahaz’s refusal, God chose to give him a sign anyway. The sign concerned the Davidic line that was under attack but always under God’s protection because of the Davidic Covenant (2 Samuel 7:12–16). Isaiah confronted the wicked king: “Hear now, O house of David! Is it a small thing for you to weary men, but will you weary my God also? Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel” (Isaiah 7:13–14). The name Immanuel means “God with us.” Ahaz felt he did not need God with him. But he did. The king thought he and his alliance could secure the Davidic line, but they could not.

Every Bible-savvy Christian knows the prophecy of Immanuel. An angel appeared to Joseph in a dream and said, “’Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us’” (Matthew 1:23). We all understand that the virgin was Mary, and the Son was Jesus. But few know the dramatic backstory to this descriptive name of our Savior—Immanuel.
The Predicament
King Ahaz of Judah surveyed the aqueduct just outside of Jerusalem (Isaiah 7:3). The war that had pummeled Judah during his father’s reign dragged into his own, exacting heavy losses (2 Kings 15:37; 2 Chronicles 28:5–8). Now, Ahaz checked the water supply as he prepared the city for yet another attack.
King Rezin of Syria[1] and King Pekah of Israel had tried to draw Ahaz into an alliance against the mighty Assyrian empire. In the 730s B.C., the Assyrians had swallowed up kings and nations. Their armies were poised to devour everything along the trade routes south to Egypt. Ahaz felt that even if he combined Judah’s armies with the forces of Syria, and Israel, they would lose to Assyria. So, Ahaz spurned the overtures of his northern neighbors.
In response, Syria and Israel amassed their armies to depose Ahaz, install their own man on the Davidic throne, and force Judah to ally with them against Assyria (Isaiah 7:6). As the two armies approached, Ahaz’s heart trembled (Isaiah 7:2). He could not go on like this! Driven to desperation, Ahaz considered an alliance—not with the neighboring kingdoms trying to force his hand but with King Tiglath-Pileser III and the Assyrian empire itself.
The Offer
As Ahaz stood beside the reservoir, the prophet Isaiah and his son, Shear-Jashub, approached him.[2] Isaiah boldly delivered God’s message: “Take heed, and be quiet; do not fear or be fainthearted for these two stubs of smoking firebrands, for the fierce anger of Rezin and Syria, and the son of Remaliah [Pekah of Israel]” (Isaiah 7:4).[3] God urged Ahaz to trust Him, not Assyria. The two attacking nations would flame out and would soon cease to be a threat. God warned that if Ahaz did not trust Him, his throne would never be secure (Isaiah 7:9).
The Second Chance
Ignoring Isaiah’s message, Ahaz furthered his plans to ally with Assyria instead of trusting God (2 Kings 16:7). So, God sent the prophet with another message for the king: “Ask a sign for yourself from the LORD your God; ask it either in the depth or in the height above” (Isaiah 7:11).
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Authentic prayer, God-centered prayer, realizes that the promise of prayer is God Himself. Being in the presence of God is the greatest reward of prayer. Godly folk have always relished this.

It is easy to be critical of prayer, particularly the prayers of others. Robert Murray McCheyne’s words are often cited because they remain painfully true: “You wish to humble a man? Ask him about his prayer life.”
Our prayers reveal much about us. Prayers with little or no worship and focusing on our needs (usually health) reveal a distorted, Adamic bent. What they reveal is self-centeredness, what Martin Luther labeled homo in se incurvatus: “man curved in on himself.” Listen to prayers at the church prayer meeting (if one still exists). You will discover that the majority of prayers are “organ recitals”—prayers for someone’s liver, kidney, or heart. Not that we shouldn’t pray for medical issues, but a preoccupation with health is itself a reflection of how little we understand why it is we desire good health. We desire it so that the person we are praying for lives for Jesus Christ.
Prayer is “talking to God” (Graeme Prayer and the Knowledge of God, p. 15.). Sometimes, perhaps too often, the “talk” is all about us. We’ve all had those annoying conversations that have been entirely one-sided, showing little or no interest in us. It’s all about them—their interests, desires, needs, and complaints. Prayer can get like that: we pour out our woes, become totally self-absorbed, and show no interest in dialogue that involves “listening” to what God has to say. God is patient and, in His grace, He responds. But it shouldn’t be like that. When Jesus taught us to pray, He showed us that prayer begins (and continues) with God: “Our Father in heaven, hallowed be your name” (Matt. 6:9). Take a look at the structure of the Lord’s Prayer, and it will show you that at least half of our praying should be addressed to the praise and worship of God.
Person
Many factors influenced Tertullian when he coined the term personae to represent the threeness of God, but he employed this term primarily because the Father, Son, and Holy Spirit “talk” to each other. They relate personally—to each other and to us. In other words, God communicates with Himself and with His people. It stands to reason, therefore, that prayer should consist of personal communion—talking to God with inquisitiveness as to His nature and His desires, and eagerness to learn about the things that please and displease Him.
The first petition of the Lord’s Prayer, among other things, reminds us that there must be a clearheaded focus on our part on who God is and what God is like. Theologians have reflected on how we come to know God and what it is that we know about Him. The answer has often come in this form: we know very little in answer to the question “What is God?” What we do know (because God has revealed it to us) is in answer to the question “What is God like?” God shows us what He is like by revealing to us His name.
Our minds, whether consciously or subliminally, are (to use John Calvin’s phrase) “idol factories,” constantly succumbing to “I like to think of God as . . .” formulas, all of which are seriously wrong, conceived by a persistent anti-God bias in our mental, moral, and spiritual systems. To avoid idolatry in prayer, we must begin by reminding ourselves of His name—whether that be God’s covenant name “I AM WHO I AM” or Yahweh (that is, self-existent, self-sustaining, self-determining, everywhere present, and always in control); or, as the Lord’s Prayer wonderfully encapsulates, “Father” (expressive of the newness of the new covenant and the access and status to which the work of our Redeemer has introduced us); or, “Father, Son, and Holy Spirit” (as Jesus Himself disclosed in the Great Commission of Matthew 28:19). When Jesus commissioned His disciples to baptize in the “name” (singular) of “the Father, Son, and Holy Spirit,” He revealed the impenetrable truth that there is more than one in the one God.
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