Bible Verses About God

“In that case, I say, isn’t it that God has repudiated his people?” Heaven forbid! For I myself am a son of Isra’el, from the seed of Avraham, of the tribe of Binyamin.

God has not repudiated his people, whom he chose in advance. Or don’t you know what the Tanakh says about Eliyahu? He pleads with God against Isra’el,

Or don’t you know that your body is a temple for the Ruach HaKodesh who lives inside you, whom you received from God? The fact is, you don’t belong to yourselves;

for you were bought at a price. So use your bodies to glorify God.

And it is all from God, who through the Messiah has reconciled us to himself and has given us the work of that reconciliation,

which is that God in the Messiah was reconciling mankind to himself, not counting their sins against them, and entrusting to us the message of reconciliation.

Therefore we are ambassadors of the Messiah; in effect, God is making his appeal through us. What we do is appeal on behalf of the Messiah, “Be reconciled to God!

God made this sinless man be a sin offering on our behalf, so that in union with him we might fully share in God’s righteousness.”

Praised be Adonai, Father of our Lord Yeshua the Messiah, who in the Messiah has blessed us with every spiritual blessing in heaven.

In the Messiah he chose us in love before the creation of the universe to be holy and without defect in his presence.

He determined in advance that through Yeshua the Messiah we would be his sons — in keeping with his pleasure and purpose —

so that we would bring him praise commensurate with the glory of the grace he gave us through the Beloved One.

But God is so rich in mercy and loves us with such intense love

that, even when we were dead because of our acts of disobedience, he brought us to life along with the Messiah — it is by grace that you have been delivered.

But when the kindness and love for mankind of God our Deliverer was revealed,

he delivered us. It was not on the ground of any righteous deeds we had done, but on the ground of his own mercy. He did it by means of the mikveh of rebirth and the renewal brought about by the Ruach HaKodesh,

In days gone by, God spoke in many and varied ways to the Fathers through the prophets.

But now, in the acharit-hayamim, he has spoken to us through his Son, to whom he has given ownership of everything and through whom he created the universe.

For when God made his promise to Avraham, he swore an oath to do what he had promised; and since there was no one greater than himself for him to swear by, he swore by himself

and said, “I will certainly bless you, and I will certainly give you many descendants”;

and so, after waiting patiently, Avraham saw the promise fulfilled.

Now people swear oaths by someone greater than themselves, and confirmation by an oath puts an end to all dispute.

Therefore, when God wanted to demonstrate still more convincingly the unchangeable character of his intentions to those who were to receive what he had promised, he added an oath to the promise;

so that through two unchangeable things, in neither of which God could lie, we, who have fled to take a firm hold on the hope set before us, would be strongly encouraged.

We have this hope as a sure and safe anchor for ourselves, a hope that goes right on through to what is inside the parokhet,