By Samuel Matthews
“And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch” (Acts 11:26). KJV Loved ones, as always this series will be the truth (John 17:17) and written with love (Eph. 4:15). We thank God that His mercy and manifold blessings are allowing you to read and study it. Therefore, please don’t become my enemy “because I tell you the truth” (Gal. 4:16). It's our prayer that you will clear your mind of all religious prejudice and diligently study each scriptural reference from your Bible with an honest and good heart (2 Tim. 2:15; Luke 8:15). It's also our hope that you will understand the “grace and truth” given you from God the Father by the Lord Jesus Christ (John 1:17). Now please take a deep breath, fasten your seatbelt, and hang-in-there, for this series is going to tell it like it is! Friends, do you claim to love Jesus, our Lord, and our God? We believe that many of you reading this post truly are striving to love and obey the Lord from your heart (Rom. 6:17). That’s good because Jesus commands: “If you love me, keep my commandments” (John 14:15). So, if you absolutely love God you will believe and obey what His Word or Son says (Heb. 1:1-2; Luke 6:46; Matt. 7:21-27). Why, because God Speaks Through His Word – THE BIBLE! The Bible is the written Word of God (1 Thess. 2:13); the written Truth of God (John 1:1-2, 14; 14:6; 17:17); the written power of God (Rom. 1:16; 1 Cor. 1:24). In the Bible we find “all things that pertain unto life and goddess” and the “exceeding great and precious promises” of God (2 Pet. 1:3-4). In the Scriptures we also find the peace of God (Phil. 4:7), the knowledge of God (Col. 1:9-10), and the salvation of God (Acts 28:28). The Bible contains the only "doctrine" which will equip “the man of God… unto all good works” (2 Tim. 3:16-17). The wise person will take heed to God’s word, because one day it will be used as the basis for judgement (John 12:48). The Comforter, the Holy Spirit (2 Tim. 3:16), revealed the word to the apostles (John 14:16-17; John 16:13-14). They wrote it down in the Bible so that we might read and understand the mystery of godliness (Eph. 3:3-5; 1 Tim. 3:16). The mystery of Christ is, “That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel” (Eph. 3:6), has been revealed through the word of God. Friends, God desires for the peoples of all nations (Jews and Gentiles) to be in “the same body.” God has only ONE body (Eph. 4:4). That body is His church (Matt. 16:18; Eph. 1:22-23; Col. 1:18, 24), or the kingdom of God’s dear Son Jesus, the Christ (Col. 1:13). The Bible presents the soul saving Gospel (or good news) of Jesus Christ. It plainly tells the sinner how to become a member of God’s ONE body (1 Cor. 12:12-13, 27). The three facts of the Gospel state, “3 That Christ died for our sins according to the scriptures; 4 and that he was buried, and that he rose again the third day according to the scriptures” (1 Cor. 15:1-4). By faith (Rom. 10:17), the three commands of the Gospel are belief in Jesus as God’s Son (John 3:16-18; 8:24; Matt. 10:32-33), repentance of sins (Acts 17:30; Luke 13:3, 5), and immersion (buried) in water baptism (Rom. 6:3-4; Acts 8:35-39; 10:47-48). The three promises of the Gospel are the forgiveness of sins through the blood of Christ (Acts 2:38; Matt. 26:28; Rev. 1:5), the gift of the Holy Spirit (Acts 5:32; Eph. 1:13-14), and entrance into the church or eternal kingdom of God (Acts 2:41, 47; Matt. 16:18-19). The Gospel is the word that Christ commanded to be preached to the whole world (Matt. 28:18-20; Mark 16:15-16; 1 Cor. 9:16), NOT the book of Mormon or the Catechism. God wants mankind to obey the Gospel (Rom. 10:16), and further, it is something that man must obey, or he will be eternally lost (Jam. 1:21-25; 1 Pet. 4:17; 2 Thess. 1:7-9. Since the Gospel of Christ is God's power to save the believer (Rom. 1:16), should we seek another way or power? The answer is definitely NO! (Gal. 1:6-9). The Bible calls God's people Christians, priests, children, disciples, saints, and brethren (1 Pet. 4:16; Rev. 1:6; Gal. 3:26; Col. 1:1-2). Christians are taught to do all in the name (by the authority) of Jesus (Matt. 28:18-19; Col. 3:17), rather than by the authority of the Pope, King Henry VIII, Martin Luther, John Calvin, John Knox, John Wesley, Joseph Smith, Jr., Charles Russell, Charles Parham, Mary Baker Eddy, Ellen G. White, or any other man or woman. Therefore, God's people are NOT called: Adventists, Amish, Anglicans, Apostolic, Baptist, Buddhist, Catholics, Congregationalist, Deist, Episcopalians, Holiness, Jehovah Witnesses, Jews, Lutherans, Masons, Mennonites, Methodist, Moonies, Moravians, Mormons, Moslems, Muslims, Nazarenes, Orthodox, Pentecostals, Presbyterians, Protestants, Quakers, Reformed, Unitarians, Universalists, etc. The above human manufactured names keep the religious world divided. As seen in our text, “Christian" is the NEW name given by God to His disciples (Isa. 62:2; Acts 4:10-12; Acts 26:28). Penitent believers must be willing to discard all human religious names and wear the name "Christian" only... for the name you wear tells who you belong to (1 Cor. 3:3-9; 2 Tim. 2:19)! To be continued… “God Has ONE Faith.” To the God of heaven be the Glory as His Will is done (1 Corinthians 10:31). Please pray for wisdom, for me and my wife, Cynthia, and for the Liberty NW church of Christ meeting in Portland, Oregon, USA. We are praying for you, and we love you all so much. Samuel.
0 Comments
By Wayne Jackson
The notion has long been prevalent in sectarian circles (and is growing in the church of the Lord) that there are no sexual distinctions to be observed in Christ. The claim is made that Paul, in Galatians 3:28, abolished sexual differences so that men and women may function in identical capacities in public church activity—preaching, leading prayers, perhaps even serving as elders, etc. Such a theory is at variance with the New Testament for the following reasons. First, it ignores the context of Galatians 3:28. In this portion of Scripture, the apostle is dealing with sexual equality in the matter of salvation; but, as Professor Colin Brown observes, Paul’s statement is not a call to abolish all earthly relationships. Rather, it puts earthly relationships in the perspective of salvation history. As Paul goes on to say, “And if you are Christ’s then you are Abraham’s offspring, heirs according to promise” (Galatians 3:29; cf. also Romans 10:2). All who are in Christ have the same salvation status before God; but they do not necessarily have the same function (1976, 570). The fact that Paul later instructs servants to be obedient to their masters (Ephesians 6:5ff), in spite of the fact that Galatians 3:28 says there is “neither bond nor free” in Christ, is in itself a refutation of the theory under consideration. Second, Paul himself was unaware that his teaching abolished sexual roles, for when he wrote 1 Timothy, which was penned later than Galatians, he limited the public service of women. The New Testament makes it very clear that the men are to lead the acts of worship in assemblies of mixed sexes. In 1 Timothy 2:8, Paul instructs that “the men [andras – accusative plural of aner, thus males only pray in every place.” Obviously there is a special kind of praying under consideration; it is the leading of prayer that is in view! Commenting upon this verse, a noted Greek scholar has well said, “The ministers of public prayer must be the men of the congregation, not the women” (Nicole 1956, 106).Bengel says that Paul is “speaking of public prayers, in which the heart of the people follows close after the language of him who prays” (1877, 252). Bloomfield notes that the expression “in every place” means “in every or any place [appropriate to public prayer]” (1837, 356).Ellicott says the allusion of the passage “is clearly to public prayer; cf. verse 1. ‘The men’ is thus in antithesis to ‘the women,’ verse 9 . . . . the conducting of the public prayers more particularly belonged to the men” (1978, 48). The foregoing observations could be multiplied many times over, and they stand in bold relief to the superficial reflections of the modern liberationists who would have us go beyond that which is written! In 1 Timothy 2:12, Paul declares, “I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.” The negative conjunction oude (nor) here is explanatory in force, revealing that the apostle is forbidding any teaching or similar activity in which a woman exercises authority over a man (cf. Lenski 1937, 563; Danker et al. 2000, 734). And it is obvious from the preceding context that he considers leading a public prayer as an act of authority over those who are thus led!It is, therefore, a serious error to advocate the idea that women may lead the worship in groups of mixed sexes. And we might add that the principle not only applies to formal worship services, such as those of the Lord’s Day, but also those semi-private “devotionals” wherein both men and women are jointly worshiping. The New Testament does not authorize a woman to lead a man in worship under any circumstance. It is becoming increasingly fashionable to assert that the New Testament instruction, which limits the sphere of women’s leadership activity, is grounded in cultural peculiarities of first-century society, and so is not applicable today. Some appear to be suggesting, in fact, that if one does not have a PhD in Hebrew, Greek, and Roman cultural anthropology, there’s not much of the New Testament that he can understand. How then can one know whether a New Testament teaching is age-lasting, or whether it is merely culturally oriented, hence, temporal? Here are some guidelines. If a particular context is specifically connected with primitive customs by a New Testament writer, then the teaching unquestionably may be viewed in that light. If a certain context is ambiguous, that is, if one cannot decide whether it deals with abiding principle or temporal culture, he should, in humility, ask, “What is the safest course to pursue?” If a context is grounded in historical truth that relates to man as man, hence, transcends the cultural, such should settle the matter. One is dealing with an age-lasting injunction. In the four major contexts where Paul discusses male and female relationships (1 Corinthians 11:2-16; 14:33b-35; Ephesians 5:22-23; 1 Timothy 2:8-15), the principle of subjection and the application of that principle to specific situations (e.g., a woman not leading men in prayer), are based upon historical facts that go back to the very commencement of the human family. Thus it is not a culturally-oriented instruction. When one begins to argue that the modern woman is not bound by 1 Timothy 2 (to limit her role in public activity), it is but a short step to denying that the wife is obligated to be in submission to her husband (Ephesians 5), for both contexts have the same historical heritage! Scripture References Galatians 3:28; Galatians 3:29; Romans 10:2; Ephesians 6:5; 1 Timothy 2:8; 1 Timothy 2:12; 1 Corinthians 11:2-16, 14:33-35; Ephesians 5:22-23; 1 Timothy 2:8-15; 1 Timothy 2; Ephesians 5 In his classic novel, Robinson Crusoe (1719), author Daniel Defoe has his leading character, Crusoe, cast upon a deserted island off the coast of South America following a violent shipwreck.
For more than 28 years he languished under conditions that most would consider unbearable. On a certain occasion, however, the isolated Englishman reflected upon his circumstances — perhaps more deeply than he ever had. Defoe has Crusoe say: “I sat down to my meal with thankfulness, and admired the hand of God’s providence which had thus spread my table in the wilderness. I learned to look more on the bright side of my condition, and less on the dark side, and to consider what I had rather than what I wanted. And this at times gave me such secret comforts that I cannot express them. All our discontents about what we want appeared to me to spring from the want of thankfulness for what we have!” It would scarcely be possible to overstate the concern that Jehovah has for his people. Job once rhetorically asked: “Does he not see my ways, and number all my steps?” (Job 31:4). Or as David expressed it, “You number my wanderings. Put my tears into your bottle; are they not in your book?” (Psalm 56:8). Another of the Lord’s prophets declared: “For the eyes of Jehovah run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him” (2 Chronicles 16:9). This does not mean, of course, that the child of God will never suffer deprivation, or pain, or even death. It does signify, however, that the Creator is working in our lives, and no matter what comes our way — even when such appears to be tragic — he still is with us and he helps us work towards an ultimate destiny of glory. The dull skeptic can never fathom such a wonderful concept; the one who walks by faith happily embraces it. Every child of God should set aside periods of reflection wherein he meditates upon the operations of divine providence in his life. What an amazing comfort it is. Providence Providence is a mysterious process; one that clearly is affirmed in scripture (cf. Genesis 45:5,7-8; 50:20; Ruth 2:3; Esther 4:14). And yet, the steps of providence are not definitively traceable in the particular events of one’s life. In the final analysis, one can only say, “perhaps” this is the operation of God (Philemon 15), though he may devoutly believe it, and thank the Lord for it — even if it has to be through tears. God’s Providence: An Antidote for Worry Jesus himself affirmed God’s providential operation in the lives of his people. Reflect upon one of his admonitions in the Sermon on the Mount. “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?”(Matthew 6:25, ESV). The word “anxious” is a term that, in its present grammatical form, suggests the idea of “don’t keep on worrying.” It acknowledges that some “anxiety” is natural to the human mind, and at times, depending upon its object, may even be justified (cf. 2 Corinthians 11:28). But the admonition cautions that one must not let his heart become enslaved by such. Rather, greater levels of faith in God will allow the devout soul to be bathed in a sweet confidence that wonderfully assists even in the most rigorous days of human existence. Life is much more than mere externals, e.g., food and clothing. The Creator has provided us with wondrous bodies and incorruptible souls. Does it not stand to reason that his operations in our lives have a greater goal than the physical aspects? It is an argument from the lesser to the greater. Therefore, trust him! (Job 13:15). The Lord proceeded to introduce several supporting arguments, designed to assist the turbulent mind (read the entire segment, Matthew 6:26-33). Let us briefly note the points made by the Savior in the context just cited. Worry is illogical. If Jehovah feeds the birds and clothes the lilies of the field, surely he has concern for those made in his very image (Genesis 1:26-27). In another place Christ emphasized this very point. Jesus taught that Jehovah’s interest in even the smallest of his creatures is genuine proof of his concern for those who serve him. “Are not two sparrows sold for a penny? And not one of them shall fall to the ground without your Father: but the very hairs of your head are numbered. Fear not, therefore, you are of more value than many sparrows” (Matthew 10:29-31). Worry is impractical. Worry is useless for it cannot add to one’s life — either in the quality of that life, or in actual longevity. The truth is, medically speaking, anxiety can precipitate numerous illnesses that shorten one’s physical life. Dr. S. I. McMillen, in his book, None of These Diseases (Fleming H. Revell, 1963, Chapter 10) has a most informative discussion of such matters. Worry is distrustful. Fretfulness is basically pagan in sentiment. As Christ noted, “for after all these things the Gentiles seek.” “Gentiles” here fundamentally stands for the philosophy of heathenism, i.e., those who have no covenant relationship with the Lord. Materialism is the main thrust of the pagan’s life. Unfortunately, far too many, who profess a relationship with Christ, live like the heathen on a practical level. Worry is distracting. Anxiety over material things is a reversal of life’s priorities. God intends more for those made in his image than a mere physical existence. Our earthly sphere is important, but only as an end to a greater goal — the kingdom of heaven. Those who do not recognize this are robbing themselves of life’s greatest treasure. Thus, we are to “seek first” God’s kingdom, and then be confident that he will supply our needs to implement the greater purpose in life. Worry is futile. One must recognize that all problems do not have to be dealt with instantly, or at the same time. Handle life’s difficulties one day at a time. The mistakes of yesterday are gone; correct them. The problems of tomorrow have not yet arrived; wait for them. Meet the challenges of today. Face the ones that will come tomorrow (and they will come) on tomorrow! Jesus did not promise that there would be no difficulties tomorrow; only this, you don’t have to deal with them until then. Each day has its individual challenge. Conclusion These principles are not a magic formula that makes pain and heartaches vanish. If, though, these concepts are absorbed into the “pores” of one’s soul, they can elicit a quality of character that makes human existence much more delightful as we play out earth’s temporary drama. Crusoe knew it; do we? [Note: The core of this article was written thirty-two years ago. I extracted it from the “moth-balls” of my files, and gave it a “fresh coat of paint.” I can say this confidently; the principles enunciated therein have grown increasingly precious over the past three decades.] Scripture References Job 31:4; Psalm 56:8; 2 Chronicles 16:9; Genesis 45:5, 7-8, 50:20; Ruth 2:3; Esther 4:14; Philemon 15; Matthew 6:25; 1 Corinthians 11:28; Job 13:15; Matthew 6:26-33; Genesis 1:26-27; Matthew 10:29-31 By: Brian A. Yeager
The book of Hebrews opens with: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets…” (Hebrews 1:1). The context is going to bear out that the reference to God in this passage is God the Father. This is important because when talking about God, we could be discussing Jesus (Romans 9:1-5) and the Holy Spirit as well (Acts 5:1-4). When we read the wording of “sundry times” it is hard to do a word study on this. It only appears this one time in the New Testament. The term is defined as this: “In many portions, i.e. variously as to time and agency (piecemeal): — at sundry times. By many portions, by many times and in many ways” (Strong’s # 4181). Similarly, a word study on “divers manners” is difficult because it too only appears here in this one passage. The definition for “divers manners” is: “in many ways, i.e. variously as to method or form: — in divers manners. In many manners” (Strong’s # 4187). When we examine the wording “time past” we can do a little more research on that wording. The Greek term “πάλαι” appears six times in the original text. It is defined as: “any while, a great while ago, (of) old, in time past. Of old, former; long ago” (Strong’s # 3819). It is translated in Matthew 11:21 as “long ago”. In Luke 10:13 it is translated “a great while ago”. The “fathers” is a genealogical reference to those of times past (i.e. Luke 1:55, John 6:49, Acts 3:13, etc.). The “prophets” are those, in connection to the rest of the statements, who prophesied a great while ago (James 5:10 and I Peter 1:10). That is an important distinction, because during the first century there were also prophets prophesying (Acts 15:32, Acts 19:1-7, I Corinthians 12:28, and I Corinthians 14:29-32). The Hebrew writer is not referring to those first century prophets, but rather the prophets of long ago. So, this letter opens with reminding the reader that God the Father spoke many times in many ways long ago to their fathers by the prophets. Think about the importance of that opening declaration. As we go through this book it is going to be obvious that it was Jewish Christians that were the audience of these writings (i.e. Hebrews 3:9). There are going to be many references, throughout this letter, to things stated during the times of the Law of Moses, the prophets, and the Psalms. So, what does it mean that God spoke by the prophets? Consider this: “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (II Peter 1:20-21). The prophets were not speaking their own words. The prophets were not telling their audiences what they thought the Lord meant. Think about this: “Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of the LORD spake by me, and his word was in my tongue” (II Samuel 23:1-2). We, who are God’s people, should understand that all Scriptures are inspired of God [God-breathed] (II Timothy 3:15-17). Whether it was times past or in the first century, we see that those teaching were inspired of God (Exodus 4:10-17, Job 32:8, Isaiah 39:5-8, Jeremiah 1:9, Matthew 10:16-20, John 16:13, I Corinthians 2:9-13, I Corinthians 14:37, and Galatians 1:10-12). When we consider God speaking by the prophets of old in many times, by many ways, and in various portions; there are some more things to consider. God did not reveal everything before Moses, during the days of Moses, or immediately after the days of Moses. Revelation in times past came over many generations. From the days of Noah, to Abraham, to Moses, to the prophets following; God declared His instructions over time (Luke 24:27, Luke 24:44, Acts 7:2-53, and Acts 13:13-40). For these Jewish Christians that are being instructed in the letter to the Hebrews, they needed to realize that the authority for the things about to be taught was given long ago. Moses instructed about Jesus long ago (Deuteronomy 18:15-19 and Acts 3:22-26). The prophets taught about Jesus long ago (Isaiah 7:14, Isaiah 9:6-7, Isaiah 53:1-12, and Jeremiah 23:5-6). First century Jewish Christians struggled letting go of the Law and the prophets as their standard (Acts 10:1-11:18, Acts 21:17-22, Galatians 5:1-12, and Galatians 6:12-15). When Jesus was teaching, prior to His law coming into full effect, He had to deal with this problem (Matthew 12:1-8, Matthew 19:1-12, John 8:1-11, etc.). One way in which He did so was to refer those struggling with what He said to turn to the things written of old for verification (John 5:1-47). Things written aforetime continue to this very day to be profitable unto men to study (Romans 15:4 and I Corinthians 10:1-12). First century saints verified the things they were being taught by searching Old Testament Scriptures (Acts 17:10-11). It is therefore fitting that this letter opens in that direction. The first verse of the book of Hebrews is not the end of the statement though. This one sentence starts at verse one, but proceeds through verse four. The thought goes on from there. We will be looking at verse two next in our study. We will be looking at the last days, Jesus Christ our Lord, and the things said from those points forward. As we study this letter, build upon the knowledge we gain in our looking at every verse from here forward. Our Great God and Savior Jesus Christ
“Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Titus 2:13) What kind of man is this? His followers had seen Him change water into wine. He had healed lepers. With a word He had caused the lame to walk, the deaf to hear and the blind to see. They had even seen Him bring the dead back to life. They had left everything, their homes and their jobs, to follow Him because they knew He was someone great. Even so, they evidently did not understand who He really was! Only when they saw His power to calm the wind and the sea, did the awesome truth begin to force its way into their thinking. “And suddenly a great tempest arose on the sea, so that the boat was covered with the waves. But He was asleep. Then His disciples came to Him and awoke Him, saying, ‘Lord, save us! We are perishing!’ But He said to them, ‘Why are you fearful, Oh you of little faith?’ Then He arose and rebuked the winds and the sea. And there was a great calm. And the men marveled, saying, ‘Who can this be, that even the winds and the sea obey Him?'” (Matthew 8:24-27). What kind of man is this Jesus of Nazareth? Jesus is a man Jesus was so remarkable that some have questioned whether He could even be called a man. Yet the Scriptures clearly teach that Jesus is a man. Many times He is called the Son of Man.1 He is the Son of David.2 He was born of a woman (Luke 1:31; 2:21; Galatians 4:4,5). He came in the flesh3 and anyone who denies this is an antichrist (1 John 4:2,3; 2 John 7). Is the humanity of Jesus significant? Yes, because the validity of His death as an atonement for sins depends on His being a man (Romans 8:3,4; Hebrews 2:14,15). Christ “had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people” (Hebrews 2:17). After His resurrection, Christ was still a man. “Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead” (Mark 9:9). When Jesus appeared to His disciples after He rose from the dead, the following occurred: “But they were terrified and frightened, and supposed they had seen a spirit. And He said to them, ‘Why are you troubled? And why do doubts arise in your hearts? Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have'” (Luke 24:37-39). After His ascension, seated at the right hand of the Father, He is still a man. “Hereafter the Son of man will sit on the right hand of the power of God” (Luke 22:69). Stephen, just before he was stoned to death, said: “I see the heavens opened and the Son of Man standing at the right hand of God!” (Acts 7:56). In 1 Timothy 2:5,6 we learn that there is one Mediator between God and men, the Man Christ Jesus. At His second coming, He will come as the Son of Man.”Jesus said to him, ‘It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven'” (Matthew 26:64).4 According to Acts 17:30,31 God has appointed a man to judge the world in righteousness. Referring to the judgement, Jesus says: “Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man” (Luke 21:36). And in John 5:26,27 Jesus explains: “For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man.” Yes, Jesus is a man. Yet, He is much more than just a man. Christ is eternal The Scriptures teach that Christ became a man, that He became flesh. “And the Word became flesh and dwelt among us” (John 1:14).5 This indicates that He existed before He was a man. He existed as the Word of God in the beginning. “In the beginning was the word” (John 1:1). It does not say the Word came into being in the beginning, but that the word was in the beginning. The Word already existed. “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life — the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us” (1 John 1:1,2). “I write to you, fathers, because you have known Him who is from the beginning” (1 John 2:13). God’s Word existed in the beginning. In Isaiah 9:6 the Messiah is called “Everlasting Father” (as the source of life, see Isaiah 53:10; Hebrews 2:13). In Micah 5:2 we read of the Messiah: “whose goings forth have been from of old, from everlasting6.” Paul says of Christ in Colossians 1:17, “He is before all things.” And in Hebrews 13:8we read: “Jesus Christ is the same yesterday, today, and forever.” Jesus says of Himself in Revelation 1:17, “I am the First and the Last,” and in Revelation 22:13He says, “I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” Jesus explained to the unbelieving Jews: “Before Abraham was, I AM” (John 8:58). Christ is eternal. Christ created all things Through the Word, all things were made. “He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made” (John 1:2,3). There were no exceptions! “He is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist” (Colossians 1:15-17). Christ Himself is not a created being. We have already learned that He is eternal, from everlasting, the First and the Last. Also, since all things were created through and for Him, He Himself cannot be a created being. Certain arguments are advanced, however, by some who claim that Christ is a creature. In Colossians 1:15, the passage we have just read, Christ is called “the firstborn of all creation.” Some claim this means that He was the first thing created. The word ‘firstborn’ can be used figuratively, however, to mean ‘first in rank’.7 This has its background in the custom in Biblical times that the firstborn son was highest in rank after his father. In Hebrews 12:23, for example, all Christians are called ‘firstborn ones.’ This indicates that they belong to God because in the Old Testament all the firstborn were sanctified to the Lord.8 Christ being the ‘firstborn’ of all creation refers to His authority over all creation because of His relationship with the Father. Sometimes Revelation 3:14 is quoted, where Jesus calls Himself “the Beginning of the creation of God.” The Greek word for ‘beginning,’ however, can also mean ‘origin’ or ‘ruler’. Christ is indeed the Origin and Ruler of God’s creation. A passage that is sometimes used (out of context) in attempts to degrade Christ to a creature, is Proverbs 8:22, “The LORD possessed me at the beginning of His way, before His works of old.” Some claim that ‘possessed’ should be translated ‘created’ and they then misapply the passage to Christ. In verse one, however, we learn that this chapter is referring to ‘wisdom’ personified. Proverbs eight is a beautiful poem emphasizing the importance of wisdom. Some commentators suggest that ‘wisdom’ here is a representation of the Messiah, who is called ‘the wisdom of God’ in the New Testament.9 But in any case I would ask: Was there ever a time when God was without His wisdom? Christ is Creator, not creature. He was in the beginning. He is ‘I AM’ and all things were created through Him. Christ is the Son of God The confession of faith of the first Christians was: “I believe that Jesus Christ is the Son of God” (Matthew 16:16; Acts 8:37). Many times in Scripture, Jesus is called the Son of God.10 He is also called the “only begotten” Son of God (John 1:14,18; 3:16). This expression indicates that no one else is ‘Son of God’ in the same sense that He is. At His baptism the Father declared to Him: “You are My beloved Son, in whom I am well pleased” (Mark 1:11). When He was transfigured, the Father declared to His disciples: “This is My beloved Son. Hear Him!” (Mark 9:7). For the first Christians, their confession that Jesus was the Son of God was a recognition of His deity. In Matthew 14:33, after Jesus had once again calmed the wind, we read: “Then those who were in the boat came and worshiped Him saying, ‘Truly You are the Son of God.'” When Jesus called God His Father, He made himself equal with God according to John 5:18. The enemies of Christ also understood this. They told Pilate: “We have a law, and according to our law He ought to die, because He made Himself the Son of God.” (See also Luke 22:66-71.) Certain sectarians, however, try to reach the opposite conclusion from the same evidence. They say: Since Christ is the son of God, He cannot be God. But this argument is just as invalid as it would be invalid to say: Since Christ is the son of man, He cannot be a man. Of course when we read that Jesus is the Son of God, the word ‘God’ is being used with the specific meaning of “God the Father” (1 Peter 1:2). But the word ‘God’ is also used in such a way as to refer to the Father (John 6:27) and the Son (John 20:28) and the Holy Spirit (Acts 5:3,4). Just as surely as the description “Son of Man” denotes the humanity of Christ, the description “Son of God” denotes His deity. Christ is God “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). We know that ‘the Word’ here refers to Christ from what is stated in verse 14: “And the Word became flesh and dwelt among us.” It does not say the Word came into being but that the Word was. From the statement, “the Word was with God,” some try to argue that Christ could not be God, since He was with God. But the word ‘God’ here is used in the sense of “God the Father.” And the Son was certainly with the Father in the beginning. The eternal Father has an eternal Son. “And the Word was God.” How can words be plainer? It would be difficult to state this truth more forcefully or clearly. Yet some do not wish to accept it. They claim that this verse should be translated and the Word was a god. They point out that there is no definite article with the word ‘God’ in Greek and they claim that this indicates it should be translated a god. The above argument reveals a lack of understanding of Greek. The definite article is omitted with ‘God’ in this passage to indicate that ‘The Word’ is the subject of the sentence. In Greek the order of the words in a copulative sentence does not indicate which word is the subject as it does in English.11 In a copulative sentence in Greek, the subject has a definite article and the object has none.12 Thus, the fact that the word ‘God’ in this passage does not have an article in Greek indicates nothing more than that ‘The Word’ is the subject of the sentence rather than ‘God’. When Thomas saw the risen Lord, he knew who Jesus was: “Then He said to Thomas, ‘Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing.’ And Thomas answered and said to Him, ‘My Lord and my God!’ Jesus said to him, ‘Thomas because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed'” (John 20:27-29). When Jesus told Thomas to believe, his answer was: “My Lord and my God!” That was Thomas’ confession of faith! And Jesus pronounced a blessing on those who would have a like faith. This text is really a problem for those who deny that Christ is God. The arguments I have heard in attempts to get around the truth of this passage are so ridiculous that I am almost embarrassed to mention them. But since you might hear them as well, I will discuss them anyway. One man told me that Thomas spoke these words to the Father, not to Jesus. I pointed out to him that the Bible specifically says that Thomas spoke these words ‘ to Him’ (Jesus). Another man told me that Thomas did say “My Lord” to Jesus, but that he then turned his eyes heavenward and said “my God” to the Father! I pointed out to him, however, that according to the Bible, the whole statement: “My Lord and my God” was directed ‘to Him’ (Christ). Someone else once tried to tell me that Thomas was so astonished at seeing the risen Lord, that he spoke these words purely as an exclamation of surprise! I pointed out to him that to use God’s name in such a way would be in violation of the third commandment: “You shall not take the name of the LORD your God in vain.” I asked him if he really thought Thomas would profane God’s name in the presence of the risen Christ? Evidently some can more easily believe that Thomas would blaspheme God at seeing the risen Lord, than believe what Thomas believed: That Jesus is our Lord and God. Another man explained to me that Thomas in his astonishment did address these words to Christ, but that what Thomas said was not true. I pointed out that Thomas said these words in reply after Jesus told him to believe. And I then asked him why Jesus, instead of correcting Thomas, pronounced a blessing on all who would have the same faith! When the disciples saw that Jesus had authority over the winds and the sea, they began to wonder who He really was. After His resurrection, they knew. And Thomas put it into words, when the Lord told him not to doubt, but to believe: “My Lord and my God!” In Isaiah 9:6 the Messiah is called: “Mighty God.” We as Christians should be “looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Titus 2:13). To the Son it is said in Hebrews 1:8, “Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of your Kingdom.” And Peter addresses his second letter: “To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ” (2 Peter 1:1). Christ is Jehovah Jehovah (probably more correctly, “Jaweh”) is a Hebrew name for God which means “The Ever-Existing One.” The word means “I WAS, I AM and I SHALL BE.” An explanation of the origin of the Name is found in Exodus 3:13,14. “Then Moses said to God, ‘Indeed, when I come to the children of Israel and say to them, “The God of your fathers has sent me to you” and they say to me, “What is His name?” what shall I say to them?’ And God said to Moses, ‘I AM WHO I AM.’ And He said, ‘Thus you shall say to the children of Israel, “I AM has sent me to you.”‘” The inspired writers of the New Testament, when quoting Old Testament passages, follow the practice of the Septuagint translators and always translate the Hebrew name ‘Jaweh’ (Jehovah) with the Greek words for ‘Lord’ or for ‘God’.13 This means that the actual name ‘Jaweh’ or ‘Jehovah’ does not occur at all in the New Testament. ‘Lord’ and ‘God’ are inspired translations of ‘Jaweh’. Certain people teach that ‘Jaweh’ (or ‘Jehovah’) refers solely to God the Father and not to Christ. The inspired writers of the New Testament, however, in their use of Old Testament passages, apply the Holy Name, Jaweh, the Ever-Existing One, to the Son as well as to the Father. In Isaiah 40:3 we find a prophesy of the work of John the Baptizer: “The voice of one crying in the wilderness: ‘Prepare the way of the LORD [Jaweh]; make straight in the desert a highway for our God.” According to Mark 1:1-4, the LORD for whom John was to prepare the way, is Christ. In Isaiah 8:13,14 we read that “the LORD [Jaweh] of Hosts” (13) will be “a stone of stumbling and a rock of offense to both the houses of Israel.” According to Peter, this stone of stumbling is Christ (1 Peter 2:7,8). In Psalm 102:12-27 we read that the LORD (Jaweh) will endure forever (12) although the earth and the heavens will perish (25,26). In Hebrews 1:10-12 this passage is quoted in reference to Christ. In Isaiah 44:6 we read this exalted proclamation: “Thus says the LORD [Jaweh], the King of Israel, and his Redeemer, the LORD [Jaweh] of hosts: ‘I am the First and I am the Last; besides Me there is no God.” In Revelation 1:17 Jesus says: “I am the First and the Last.” In Psalm 24:10 we read an important question, and the answer: “Who is this King of glory? The LORD [Jaweh] of hosts, He is the King of glory.” In 1 Corinthians 2:8 and in James 2:1 Christ is called “the Lord of glory.” In a vision Isaiah saw “the King, the LORD [Jaweh] of hosts” (Isaiah 6:5). In reference to this passage, John says in John 12:41 that Isaiah saw the glory of Christ. In Joel 2:32, after the passage where God promised to pour out His Spirit on all flesh, the promise is also made “that whoever calls on the name of the LORD [Jaweh] shall be saved.” In Romans 10:8-13 this passage is quoted and applied to Christ. Not only the Father, but also the Son, is Jaweh (the Ever-Existing One). In the light of this we understand why Jesus said to the Jews: “Most assuredly, I say to you, before Abraham was, I AM” (John 8:58). The Jews understood what He meant as well, and tried to kill Him. Both the Father and the Son are ‘I AM’. Christ is Savior In Isaiah 43:11 we read: “I, even I, am the LORD [Jaweh], and besides Me there is no savior.” In the New Testament we learn much about our Savior. We read that the Father is our Savior.14 We also read that Christ is our Savior.15 In Titus 3:4-7 both of these truths are stated in one passage: “But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life.” How can both the Father and the Son be Savior when we read in Isaiah 43:11, “I, even I, am the LORD [Jaweh], and besides Me there is no savior.” This is true because, as we already have learned, both Christ and the Father are “I AM”. And there is no other Savior than He. Christ is called “our Lord and Savior” (2 Peter 1:11; 2:20; 3:2,18) and “our God and Savior” (Titus 2:13; 2 Peter 1:1). Christ is the Savior of the world (John 4:42) and there is salvation in no other name (Acts 4:10-12). Besides the LORD [Jaweh] there is no Savior (Isaiah 43:11). This can be true because both the Father and the Son are “I AM”. The Son is Equal with the Father By this we do not mean that the Son is the Father, but that the Son is God even as the Father is God. In John 5:18 we read the following explanation by John: “Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.” “Philip said to Him, ‘Lord, show us the Father, and it is sufficient for us.’ Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, “Show us the Father”? Do you not believe that I am in the Father, and the Father in Me?'” (John 14:8,9). In John 10:30 Jesus says: “I and the Father are one.” Before He became flesh, Christ was “in the form of God” and was “equal with God” (Philippians 2:5,6). In Colossians 1:15 it is stated that “He is the image of the invisible God” which is further explained in verse 19: “For in Him the Whole Fulness was pleased to dwell” (RD). In Hebrews 1:3 Christ is described as the radiation of God’s glory and the exact image of His being. These passages make abundantly clear that the Son is equal with the Father. Some object to this, however, by referring to John 14:28 where Jesus says: “My Father is greater than I.” How the Father was greater than Jesus will be explained under the next point. Christ emptied Himself to become a man “Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a servant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:5-8). The same idea is expressed in 2 Corinthians 8:9. “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” An Israelite once told me that he could not possibly believe that a man could be God. And, at first glance this does seem impossible. But I asked him in reply: “But do you believe that it would be impossible for God to become a man?” And, although it is difficult for us to comprehend such a truth, the testimony of the Scriptures, both of the Old and New Testaments, and the testimony of those who knew Jesus, indicates that this is exactly what God has done that we might be saved. But, of course, Christ had to deprive Himself in order to take “the form of a servant” and to be “born in the likeness of men.” Many years ago I read in a newspaper that Prince Don Carlos of Spain disguised himself and under an assumed name worked for a time in a coal mine. He wanted to know what it was like to work in a mine and he wanted to know how miners think and feel. But as “Don Carlos” it would have been impossible for him to do this. First he had to empty himself, deprive himself of his royal privileges. What Christ did was much greater, He stepped from heaven down to earth. In this Biblical truth is found an explanation for numerous texts which are sometimes used in attempts to deny that Christ is God: “My Father is greater than I” (John 14:28); “But of that day and hour no one knows, no, not even the angels of heaven, but My Father only” (Matthew 24:36); “My God, My God, why have You forsaken Me?” (Mark 15:34); “I am ascending to My Father and your Father, and to My God and your God” (John 20:17). All such statements of Christ are related to His humanity. Although He was in the form of God, He emptied Himself and took the form of a servant. As a man He served the Father as an example for all men to follow. That Christ deprived Himself does not mean, however, that He gave up His deity. It means merely that He limited Himself to human modes and form. During His time on earth He possessed characteristics of God. He knew all things. In John 16:30 His disciples say: “Now we are sure that You know all things, and have no need that anyone should question You. By this we believe that You came forth from God.”16 According to Hebrews 1:3 the universe is upheld by His word of power. He has authority to forgive sins (Matthew 9:6; Mark 2:10; Luke 5:24). Various passages speak of Christ being exalted. They are sometimes used out of context in attempts to deny His deity. But these statements relate to His return to the Father after His ministry on earth. “And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name” (Philippians 2:8,9). After He had humbled Himself, He was exalted. Such texts do not detract from His deity. According to John 17:4,5 Christ had glory with the Father before the world was made: “I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.” We must keep in mind that after the Word became flesh (John 1:14), during His life on earth and even after His resurrection the man Jesus of Nazareth had not yet ascended to the Father. We read this in John 20:17. “Jesus said to her, ‘Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, “I am ascending to My Father and your Father, and to My God and your God.”‘” At His ascension, however, this man, Jesus of Nazareth was exalted to the right hand of the Father (Phil. 2:9-11; Acts 2:32-36; 5:30,31). According to Philippians 2:6,9 Christ emptied Himself to become a man although He had been in the form of God and in equality with God. In John 17:5 we read that after His death, He was returned to His former glory. But after His ascension something has been added. He is again in the form of God and on equality with God, but now He is also man. And as a man He serves as Mediator between God and man. “For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time (1 Timothy 2:5,6). Since Christ voluntarily emptied Himself of His glory to become a man, it is not valid to use texts related to His humanity as arguments against His deity. We must worship Christ We have already seen that Christ is God. It follows then that we must worship Him. “For the Father judges no one, but has committed all judgment to the Son, that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him” (John 5:22,23). When we fail or refuse to give the same honor to the Son that we give to the Father, we are also failing or refusing to honor the Father. They who do not worship Christ are without God. The first disciples worshiped Christ. The twelve worshiped Christ. “Then those who were in the boat came and worshiped Him saying, ‘Truly You are the Son of God'” (Matthew 14:33). Mary Magdalene and the other Mary worshiped Him after His resurrection. “And as they went to tell His disciples, behold, Jesus met them, saying, ‘Rejoice!’ And they came and held Him by the feet and worshiped Him” (Matthew 28:9). The eleven worshiped Him just before His ascension. “And when they saw Him they worshiped Him; but some doubted” (Matthew 28:17). All the angels worship Christ at His coming. “But when He again brings the firstborn into the world, He says: ‘Let all the angels of God worship Him'” (Hebrews 1:6). In the end every creature shall worship Christ! “Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice: ‘Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!’ And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: ‘Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!’ Then the four living creatures said, ‘Amen!’ And the twenty-four elders fell down and worshiped Him who lives forever and ever” (Revelation 5:11-14). Let us join the heavenly host and worship the Lamb who was slain and Him who sits upon the throne. Christ is superior to the angels In these last days God has spoken to us by His Son, “who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, having become so much better than the angels, as He has by inheritance obtained a more excellent name than they” (Hebrews 1:3,4). By emptying Himself to become a man, Christ voluntarily assumed a position which was a little lower than the angels: “But we see Jesus, who was made a little lower than the angels, for the suffering of death that He, by the grace of God, might taste death for everyone.” (Hebrews 2:9). Then, at His ascension, He was exalted to His former position, superior to the angels. We have already learned that we must worship Christ and that all God’s angels must worship Him at His coming. Since we are clearly told in Colossians 2:18 and Revelation 22:8,9 that we may not worship angels, this proves that Christ is not Himself an angel. He is above the angels. According to Colossians 1:15-17 the angels were created through and for Christ: “He is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist.” There are some, however, who claim that Christ is the archangel, Michael. I say claim because this idea is found nowhere in the Scriptures. We do read about the archangel, Michael (Daniel 10:13,21; 12:1; Jude 9; Revelation 12:7). But it is never stated or even implied that Michael is Christ. For at least two reasons, Michael cannot be Christ. Christ must be worshiped. Angels may not be worshiped. Thus Christ cannot be the angel, Michael. Christ and Michael are mentioned separately in Daniel 10:4-14 where we read that Daniel saw “a certain man clothed in linen” (v 5). The description of Christ in Revelation 1:12-16 as He appeared to John corresponds exactly to the description of this ‘man’ who appeared to Daniel. Here are the two descriptions. “I lifted up my eyes and looked, and behold, a certain man clothed in linen, whose waist was girded with gold of Uphaz! His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, and the sound of his words like the voice of a multitude” (Daniel 10:5,6). “And in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and His hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength” (Revelation 1:13-16). This “certain man clothed in linen” states in Daniel 10:13 that the archangel, Michael, had helped him in a battle with the prince of Persia. Christ is superior to the angels. Christ “has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him” (1 Peter 3:22). Discussion of misused passages Now we shall discuss several passages that are often misused in attempts to deny the deity of Christ. In Matthew 20:23 Jesus says to the sons of Zebedee: “but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father” (Matthew 20:23). Some construe this as an indication that Christ had less authority than the Father. But this passage does not say that Jesus could not grant this privilege because He had too little authority, but because James and John were asking for something which was not for the asking because it had already been determined in God’s providence. In Mark 10:18 Jesus said to the rich young ruler: “Why do you call Me good? No one is good but One, that is, God.” Some claim that Jesus with these words denied that He was God. But in reality, Jesus does not forbid this man to call Him good. But He does ask him why he calls Him good, since only God is good. In John 10:11 Jesus calls Himself the good shepherd. Sometimes the question is asked: “How can Jesus be God since He was raised from the dead by God?” The Scriptures certainly do teach that Jesus was resurrected by the Father (Acts 2:24,31; 10:40; 17:30,31). And those who make this objection usually ask further: “If Jesus is God, did He perchance raise Himself from the dead?” And the Biblical answer to this question is, “Yes!” Jesus did indeed raise Himself (in union with the Father) from the dead! Notice what Jesus says in John 10:17,18. “Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.” Jesus and the Father are a union. The Father did raise Christ from the dead and Christ took His life unto Himself again. In 1 Corinthians 8:6 we read: “yet for us there is only one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.” Some claim that since there is only one God, the Father, Christ cannot possibly be God. This argument is not logical, however. To be consistent these people would then also have to maintain that the Father is not the Lord, since the verse also says there is only one Lord, Jesus Christ! In reality, this passages proves that Jesus is God with the Father, otherwise He would not be the only Lord! In 1 Corinthians 11:3 we read: “the head of Christ is God.” If this passage proves that Christ’s nature is inferior to that of the Father, it also proves that the woman’s nature is inferior to that of the man, because the passage also says that the head of the woman is her husband. But the Scriptures teach that man and woman are of one flesh (Genesis 2:23). The man is the head of the woman because his wife voluntarily subjects herself to his God-given authority. The Father is the head of Christ because Christ voluntarily subjects Himself to His Father’s will. In 1 Corinthians 15:28 we read: “Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.” That the Son is in subjection to the Father only indicates that He does the will of the Father in all things. It does not indicate that the Son is inferior in nature to the Father. The Scriptures also teach that the wife is to be in subjection to her husband, but this does not mean that her nature is inferior to that of her husband. The Father, the Son, and the Holy Spirit This study has been centered on the nature of Christ, not on His relationship with the Father and the Holy Spirit. Yet it is appropriate to briefly state what the Scriptures teach on this. There is but one God (Deuteronomy 4:35,39; 6:4; Mark 12:32; 1 Corinthians 8:6). The Father, the Son, and the Holy Spirit are all referred to in the Scriptures as God (John 6:27; 20:28; Acts 5:3,4). The Father, the Son, and the Holy Spirit are described as acting separately in the Scriptures. For example: the Father gives the Son (John 3:16); the Son returns to the Father (John 14:12); the Father sends the Holy Spirit (John 14:26); the Son sends the Holy Spirit (John 16:7); the Spirit intercedes with the Father (Romans 8:26,27). The Holy Spirit speaks (1 Timothy 4:1), He has a mind (Romans 8:27) and a will (1 Corinthians 12:11). The Holy Spirit refers to Himself as “I” (Acts 13:2). Although they are referred to as acting separately, they are also described as one: God is Spirit (John 4:24); the Lord (referring to Christ) is the Spirit (2 Corinthians 3:14-17); the Son and the Father are one (John 10:30). The Father, the Son and the Holy Spirit are referred to in unison. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen” (2 Corinthians 13:14). Summary What kind of man is this? Jesus is a man. Christ is eternal. Christ created all things. Christ is the Son of God. Christ is God. Christ is Jehovah. Christ is Savior. The Son is equal with the Father. Christ emptied Himself to become a man. We must worship Christ. Christ is superior to the angels. Although they are distinctive, the Father, the Son, and the Holy Spirit are one God. Roy Davison Footnotes: 1 The Son of Man: Matthew 8:20; 16:27; 20:28; 26:2,64; Mark 2:28; 9:9,12; 10:33,45; 14:21,61; Luke 5:24; 17:22,24; 18:31; 19:10; 21:36; 22:48,69; John 5:27; 12:34; 13:31; Acts 7:56. 2 The Son of David: Isaiah 11:1; Jeremiah 23:5; Matthew 20:30,31; 21:9; 22:41-45; John 7:42; Acts 2:30,31; 13:22,23; Romans 1:3; Revelation 22:16. 3 He came in the flesh: Luke 24:39; John 1:14; Romans 8:3,4; Philippians 2:5-11; 1 Timothy 3:16; Hebrews 2:14,15; 10:5; 1 John 4:2; 2 John 7. 4 See also: Matthew 16:27; Mark 14:62; Luke 17:24. 5 See also: Philippians 2:5-11; Hebrews 2:14-17. 6 In Hebrew this is “from the days of eternity.” Compare this with the expression “the Ancient of Days” referring to Jehovah in Daniel 7:9,13,22. 7 See Kittel and Friedrich, Theological Dictionary of the New Testament, Volume VI, Page 879. 8 Exodus 22:28f; 34:10f; Numbers 18:15f; Deuteronomy 15:19f. 9 Luke 11:49; 1 Corinthians 1:24. 10 The Son of God: Psalm 2:7 (Matthew 3:17; Mark 1:11; Luke 3:22; Acts 13:33; Hebrews 1:5; 5:5); Psalm 89:27,28; Matthew 2:15; 3:17 (Mark 1:11; Luke 3:22); Matthew 4:3,6 (Luke 4:3,9); Matthew 8:29; 11:27 (Luke 10:22); Matthew 14:33; 16:16; 17:5 (Mark 9:7; Luke 9:35; 2 Peter 1:17); Matthew 21:37 (Luke 20:13); Matthew 26:63 (Mark 14:61,62; Luke 22:29); Matthew 27:40,43; 27:54 (Mark 15:39); Mark 3:11; 5:7 (Luke 8:28); Luke 1:32,35; 4:41; 22:70; John 1:34,50; 3:16-18 (John 1:14-18; 1 John 4:9); John 3:34-36; 5:18-23, 26, 27, 30, 32, 36, 37; 6:69; 10:30,36; 11:4,27; 14:7,9,28; 19:7; 20:31; Acts 3:13; 8:37; 9:20; 13:33; Romans 1:3,4,9; 5:10; 8:3,29,32; 1 Corinthians 1:9; 15:24,27,28; 2 Corinthians 1:19; Galatians 1:16; 2:20; 4:4,6; Ephesians 1:3; 3:14; 4:13; 1 Thessalonians 1:10; Hebrews 1:1-5; 4:14; 5:5,8; 6:6; 7:3; 10:29; 1 John 1:3,7; 2:22-24; 3:8,23; 4:9,10,14,15; 5:5, 9-13, 20; 2 John 3; Revelation 2:18 |
Archives
January 2022
Categories
All
|
Site powered by Weebly.Managed by Baggies Web Solutions
Copyright © Eagle Park church of Christ 2022, All Rights Reserved