am not a scientist, nor am I a theologian. I have never conducted an in-depth study of the religions of the world. However, from what I have gleaned over the years in reading, listening, and conversation, I believe I am right in saying that of all the "ways" presented to us through religion, philosophy, science, or the occult, there is only one "way" that has as a central tenet of its system of belief the promise that an ordinary human being such as you or I can have an intimate personal relationship with the creator of the universe. One writer spoke disdainfully of those who were not satisfied unless they were being personally discipled by Jesus Christ himself. And indeed it might seem at first glance that the claim to have a personal relationship with God, and to be able to address Him as "Father" is somewhat arrogant and boastful, as if the one who made such a claim were also putting it about that he was somehow better than or superior to the rest of us. However, if we accept that the Bible is reliable and trustworthy from the point of view of its historical content, can we not also accept that it is reliable from the point of view of its spiritual content?

What, then, does the Bible have to say about this all-important and fascinating question of relationship with God?

rom the very beginning, we are told that God was personally involved with His creation. He did not speak from a distance and watch dispassionately as the creative process unfolded (or, you might say, evolved). His mighty hands reached down into the dust that He had created to form the body of the first man, and His tender lips made contact with those of his creation as He breathed life into his lungs (Genesis chapter 2 verse 7). God spoke to the man face to face, and walked with him in the garden, as a man would walk with his friend (Genesis chapter 2 verses 16 and 17; chapter 3 verses 8 and 9). Even the wicked murderer Cain had the privilege of a personal audience with his Judge (Genesis chapter 4 verses 6 and 7; verses 9 to 15).

As God's plan of salvation begins to unfold, we see Him speaking personally to Noah (Genesis 6:13 and following) and Abram (or Abraham: chapter 12:1 - 3). He even visits Abraham personally in the form of a man, accompanied by two angels (chapter 18 passim). Throughout the books of Exodus, Leviticus, Numbers, and Deuteronomy we see God speaking personally to Moses "as a man speaks to his friend" (Exodus 33:11; Numbers 12:8). And the remainder of the Old Testament is full of references to God speaking directly and personally to the prophets and the leaders of His people Israel; e.g. Joshua (Joshua 1:1-9); Gideon (Judges 6:11 and following); Samuel (I Samuel 3:10-14); Elijah (I Kings 17:2 and following); king Solomon (II Chronicles 1:7-12; 7:12-22); Isaiah (Isaiah 6 passim); Jeremiah (Jeremiah 1:4 and following); Ezekiel (Ezekiel 1:28 and following); Hosea (Hosea 1:2 and following); Habakkuk (Habakkuk 2:2 and following).

This trend continues into the New Testament with John the Baptist (John 1:32-34) and Jesus himself, of course (e.g. John 5:19-20, 30). After the resurrection of Jesus there is a slight shift of focus in that the Person who speaks is now identified either as the risen Christ or as the Holy Spirit rather than simply as God or the Lord. He speaks directly to Saul of Tarsus, who later became the great apostle Paul (Acts 9:3-6 - the famous Damascus Road experience) and the next day to an ordinary disciple by the name of Ananias, of whom we never hear again (Acts 9:10-16). Note how Ananias is able to carry on a straight-forward conversation with his creator. This is reminiscent of how God spoke to Moses - "face to face, as a man speaks to his friend". In chapter 10, however, note how God himself speaks directly to Peter (v.13-15) but it is an angel who speaks to Cornelius (v.3-6). Why the difference? The answer is because Peter had given his life to Christ and had a personal relationship with Him, while Cornelius, although he was a religious and a God-fearing man, did not yet have such a relationship. However, after he heard the gospel from the lips of Peter, that all changed and he and his household entered into that same relationship with God that Peter and the other Christian believers were enjoying (v.44-48).

ou may be saying at his point, "This is all well and good, but surely we are dealing here with either: (a) stories that have been embellished to make them sound more sensational; (b) symbolic language that expresses a principle but is not to be taken literally; or (c) special people with whom God worked in a unique way at a particular period in history in order to 'kick-start' the spread of the Gospel". Are we to believe that God wants to have such a personal relationship with the likes of you and me today, or is He content that we worship and obey Him from a distance, observing a formal religious protocol, but without any one-to-one interaction of any kind?

Let's examine what the Bible would answer to this question.

First of all, Jesus says this in what is referred to as His "high-priestly prayer" on the eve of His crucifixion:

"And this is eternal life: that they may know You, the only true God, and Jesus Christ, whom You have sent."
John 17:3

"My sheep hear my voice, and I know them, and they follow me."
John 10:27

"As many as are led by the Spirit of God, these are the sons of God. For you did not receive the spirit of slavery, to be subject again to fear, but you received the spirit of adoption, by whom we cry out, 'Abba, Father'. The Holy Spirit Himself bears witness with our spirit that we are children of God."
Romans 8:14-16

"Now, he who keeps God's commandments abides in God, and God abides in him. And by this we know that He abides in us, by the Spirit whom He has given us."
I John 3:24