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How To Receive God’s Guidance

How To Receive God’s Guidance

There is no question that God’s people need His guidance and we read over and over the subject of God’s guidance in the Old and New Testaments. But how do we receive God’s guidance and direction in our lives? In Proverbs 3:1-12, conditions are given for receiving God’s guidance.

Conditions for receiving God's Guidance

Conditions for receiving God’s guidance:

1. We must learn God’s truth and keep them within our hearts (Proverbs 3:1-4).

The will of God is revealed in the Word of God (Colossians 1:9-10), and the only way to know His will is to study His Word and obey it. By receiving the Word within our hearts, we experience growth in godly character so that loyalty and kindness become beautiful ornaments in our lives (Proverbs 1:9; 3:3).

It is not enough for believers to carry the Bible in their hands; they must let the Holy Spirit write God’s Word on their hearts.

2. We must trust the Lord and obey Him (Proverbs 3:5-6).

These are the key verses in this chapter, a promise God’s people have often claimed as they have sought the Lord’s guidance and direction for their lives. And this promise has never failed them – if they have obeyed God. God keeps His promises when we obey His precepts because our obedience prepares us to receive and enjoy what He has planned for us.

To “not depend on our own understanding” does not suggest that God’s children turn off their brains and ignore their intelligence and common sense. It simply cautions us not to depend on our own wisdom and experience or the wisdom and experience of others.

*Read here: How to Love the Lord Your God with All Your Mind 

Abraham did this when he went to Egypt (see Genesis 12:10-20), and so did Joshua when he attacked the little town of Ai (See Joshua 7). When we become “impressed with our own wisdom” (Proverbs 3:7), then we’re heading for trouble.

God has promised to guide and direct us on which path to take, but the fulfillment of that promise is predicated on our obedience to the Lord. We must trust Him with all our heart and obey Him in all our ways.

That means total commitment to Him (Romans 12:1-2). The word translated “trust” in Proverbs 3:5 means “to lie helpless, facedown.” It pictures a servant waiting for his master’s command in readiness to obey, or a defeated soldier yielding himself to the conquering general.

3. We need to share God’s blessings (Proverbs 3:9-10).

The division of “spiritual” and “material” does not apply to the followers of Christ, for everything comes from God and belongs to God. The Old Testament Jews brought the Lord the firstlings of their flocks and the first crops of their fields (Leviticus 23:9-14), and in this way acknowledged His goodness and sovereignty. The New Testament parallel is seen in Matthew 6:33.

4. We must submit to God’s correction (Proverbs 3:11-12).

Discipline is a part of God’s plan to help His sons and daughters mature in godly character (Hebrews 12:1-11). God chastens us, not as a judge punishes a criminal, but as a parent disciplines a child.

God acts in love, and His purpose is that we might “share in His holiness” (Hebrews 12:10). Sometimes God chastens us because we have rebelled and need to repent; other times He chastens us to keep up from sinning and to prepare us for His special blessing.

No matter how much the experience hurts us, it will never harm us, because God always disciplines in love (Deuteronomy 8:2-5).

Conclusion

The promise of God to guide and direct us will never fail if we obey the conditions God has laid down. God keeps His promises when we obey His precept because our obedience prepares us to receive and enjoy what He has planned for us.

What Is God’s Covenant With Adam?

What Is God’s Covenant With Adam?

God’s covenant with Adam, also called the Adamic Covenant found in Genesis 3:14-21, is the second general or universal covenant. But what is this all about? The Adamic Covenant could be called God’s covenant with mankind, for it sets forth the conditions which will hold sway until the curse of sin is lifted.

The conditions within the Adamic covenant include:

  • The serpent, the tool used by Satan to effect the fall of man, is cursed (Genesis 3:14).
  • Satan is judged; he will enjoy limited success but will be judged ultimately (Genesis 3:15).
  • The first prophecy of the coming Messiah is given (Genesis 3:15).
  • Multiplication of conception, necessitated by the introduction of death into the human race (Genesis 3:16).
  • There will be pain in childbirth (Genesis 3:16).
  • The woman is made subject to her husband (Genesis 3:16).
  • The ground is cursed and will bring forth weeds among the food which man must eat for his existence (Genesis 3:17-19).
  • Physical change takes place in man; he will perspire when he works and will have to work all his life (Genesis 3:19).
  • In sinning, man dies spiritually and ultimately will die physically. His flesh will decay until it returns to dust from which it was originally taken (Genesis 3:19).

The Sin of Adam

From man’s perspective, Adam’s sin does not seem to be a very great sin. All he did was take a bite of some fruit. But what made Adam’s sin serious is that the fruit was of the tree of the knowledge of good and evil, of which God specifically said that he was not to eat under the penalty of death (Genesis 2:17).

Up to this time, Adam was morally innocent. But when he sinned, he became a sinner by nature. So he died. He not only died spiritually immediately, but he also began to die physically.

*Related Article: Death Penalty For Sin, Eternal Life In Christ

The story of creation tells us that Adam was the first man ever to live upon the face of the earth. From Adam and Eve has come every other human being who ever has lived. Thus, Adam is the “federal head” from whom every other man came. Like begets like. Dogs beget dogs. Apples beget apples. Human beings beget human beings.

Since Adam sinned before Eve conceived a child, every human descended from him is a sinner just like him except Christ. As a result of Adam’s sin, death entered into the human race (Romans 5:12-14); every human being needs to have the new life (John 3:3, 5-7).

Forbidden Fruit and Lost Innocence

Imagine what may very well have been the single worst moment in the history of humanity: Adam and Eve standing outside the gorgeous Garden of Eden – banished, an angel with a flaming sword to make sure they will never again experience the intimate walks and talks with God or the delicious fruit from the tree of life.

The blissful feelings of joy and security they had felt in the Garden of Eden were forever gone. In their place, Adam and his wife Eve felt only nagging, haunting emotions of fear, guilt, and shame.

Lost Paradise

Adam and Eve had declared their independence by a single act of rebellion against God. What they had done was more than merely eat a piece of forbidden fruit. At a deeper level, they had defied God’s clear-cut command. They chose to listen to the seductive voice of the serpent and succumbed to their own pride.

They made a huge mistake of overtly challenging the right of the Almighty God to guide and direct their lives, exercising authority and power over their own lives. The consequences of that deplorable decision were catastrophic: the curse of God their Maker, sorrow, death, and a life of pain and regret – not only for them but for all their descendants.

We can’t help but think that at some point, Adam and Eve must have taken one last look at Eden before turning away. Were they quiet? Who broke the silence? Did they blame each other? Or did they fall into each other’s arms?

The Curses Pronounced By God

1) A Curse on the Serpent

The first curse of God’s covenant with Adam and mankind is on the serpent, the tool used by Satan to deceive and seduce Adam and Eve into sin (Genesis 3:14-15). The curse affects not only the instrument, the serpent, but also the indwelling Satan who is still working hard to destroy God’s creatures (Revelation 12:9).

Great physical changes took place in the serpent. Apparently, the serpent walked upright before the curse; since, it has gone on its belly (Genesis 3:14). It used to be the most desirable animal of the animal creation; since, it has been the most despicable. The sight or thought of a snake should be an effective reminder of the devastating effects of sin.

The other half of the curse on the serpent is the predicted final judgment of Satan (Genesis 3:15). Satan will injure the “Seed” of the woman; however, ultimately he will be destroyed by the promised “Seed.” Satan wounded Christ through His suffering and death on the cross, but his apparent victory was only a “bruise” as the Resurrection proved.

The Resurrection of Jesus Christ delivered the crushing blow to Satan as it defeated death, the legacy of the fall.

2) Curses on the Ground Causing Chaos to Return to Earth

When Adam and Eve sinned in rebellion against God by doing exactly what God has commanded them not to do, God pronounced curses on the ground which Adam and mankind were to tend as God’s representatives (Genesis 3:17-18; Genesis 2:15).

When God had created the earth, He caused order to replace chaos (Genesis 1:2). After Adam sinned, a measure of chaos was brought back into God’s ordered world. “Thorns and thistles” (Genesis 3:18) represent everything in life that resists human efforts to create order in God’s name.

Further Effects of Sin

Aside from the two curses, God also proclaimed how sin would affect both genders of humanity. The focus of sin’s effects on women is in childbearing, child rearing and in their relationships with men (Genesis 3:16).

The injection of physical pain into childbearing also hints at the years of emotional pain spent on child rearing. Within women’s relationships with their husbands, they are caught between their desire and need for intimacy and the tendency of their mates to dominate them, a clear violation of God’s intention of loving leadership.

On the other hand, men would find the effects of sin permeating their efforts to provide a livelihood for themselves and their families (Genesis 3:19).

The disorder loosed in the soil and in all human enterprise reduces men to toilers who can never win for long in their efforts to make a living. They continue to struggle in order to get ahead of the chaos represented by the thorns and thistles which in effect will distract them from God.

The Gift of Hope

As Adam and Eve began to reflect on the terrible, final moments in the Garden of Eden, they must have thought of the sorrow in God’s voice when He had called out, “Where are you?” And the puzzling curse on the serpent kept running through their minds (Genesis 3:14-15).

God said the serpent would inflict yet more pain and suffering upon humans, but in the end, he would be crushed by the Seed of Eve. It was a small ray of hope, a glimmer of a promise that Paradise would not remain lost forever, a promise of a Deliverer and Savior (fulfilled in Jesus Christ, see Galatians 3:16, 19-26).

It could be that Adam and Eve also recalled the gentle way the Lord had graciously provided them with clothes before sending them away – a hint of God’s love and mercy. The more they reflected, the more they must have become convinced that God wanted to restore them to Himself.

Great news! The long wait for God’s promised salvation has come. Today, unlike Adam and Eve, we don’t have to wait. The day of salvation is already here (2 Corinthians 6:2). Jesus has already come to save us from our sins. 

Did you receive God’s offer of salvation through the finished works of Christ? If you haven’t, now is the time to do it. Now is the day of salvation!


*Reference: 

NKJV Prophecy Study Bible, 2015 Edition   (Understanding God’s Message in the Last Days)

General Editor: John Hagee

The prophecies of the Bible assure us that God will prevail. The NKJV Prophecy Study Bible 2015 Edition has hundreds of pages of special features that offer a broad understanding of prophetic themes, salvation, covenants, and other important doctrines of the Christian faith.

Features include:

  • Introduction to Bible Prophecy
  • Index to Prophetic Passages
  • Top 20 Questions about Bible Prophecy
  • Diamonds for Daily Living
  • God’s Great Promises
  • God’s Great Salvation
  • Evidences
  • Spokesmen for God
  • Bible Insights
  • Bible Prophecy Charts
  • Full concordance
Choosing Between Blessings And Curses

Choosing Between Blessings And Curses

Bible Verses: Leviticus 26:3-4, 14-16 (NIV)

“If you follow my decrees and are careful to obey my commands, 4 I will send you the seasonal rains. The land will then yield its crops, and the trees of the field will produce their fruit.”

“However, if you do not listen to me or obey all these commandments, 15 and if you break my covenant by rejecting my decrees, treating my regulations with contempt, and refusing to obey my commands, 16 I will punish you.”

Reflection and Challenge

In these verses, it’s very clear that to obey God is “to follow My decrees” but to disobey Him is “to reject My decrees” and to despise His statutes. The word translated “reject” means “a hostile meeting with the intention of fighting.”

Our bodies are the sanctuary of God, and we must be careful to use them for God’s glory (1 Corinthians 6:15-20). The Holy Spirit of God lives in us, and we must not grieve Him by using His temple for ungodly purposes (Ephesians 4:30). Christians who indulge in illicit sex or who defile their imagination with evil thoughts are guilty of violations just as serious.

As children of God, we already have everything we need for “living a godly life” (2 Peter 1:3), because we now possess “every spiritual blessing” in Christ (Ephesians 1:3). But to possess these blessings is one thing; to enjoy them is quite something else. As we trust God’s promises and obey His commandments, we draw upon our spiritual inheritance and are able to walk successfully and serve effectively.

Some of the “success preachers” today like to claim these covenant blessings for the church but prefer to apply the judgments to somebody else! Think about it, if this covenant applies to God’s children today, then we should be experiencing the judgments whenever we disobey Him.

*Read here: Blessing Through Obedience

However, experience shows us that more than one compromising believer is successful, healthy, and wealthy, while many of God’s faithful children are going through trials and difficulties. Now, why is that?

The good news is that even in the worst situations, however, there is always hope, for the Lord is “the God of compassion and mercy! He is slow to anger and filled with unfailing love and faithfulness. He lavishes unfailing love to a thousand generations. God forgives iniquity, rebellion, and sin” (Exodus 34:6-7).

God’s covenant with His people never changes, and if we confess our sins, He will forgive and restore us (1 John 1:9). Whether in blessing, chastening, or forgiving, God always keeps His covenant and is true to His Word.

But knowing how merciful, faithful and forgiving God is must impel us to obey His decrees and statutes all the more. Let us be reminded of God’s great love for us that caused Him to give His only begotten Son to die for us so that we will be reconciled back to God.

And whenever the choice between God’s blessings or curses is laid before us, let us choose the blessings by obeying God’s commandments.

Understanding the 70 Weeks of Daniel

Understanding the 70 Weeks of Daniel

The prophecy in Daniel 9:24-27 which is often called the “Backbone of Bible Prophecy” and “God’s Prophetic Clock” tells us that God has put Israel’s future on a time clock. As I said in my article, “Daniel’s Seventy Weeks Timeline,” this prophetic passage is quite detailed.

Daniel 9:24-27

“Seventy weeks are determined for your people and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy. Know therefore and understand, that from the going forth of the command to restore and build Jerusalem until Messiah the Prince, there shall be seven weeks and sixty-two weeks; the street shall be built again, and the wall, even in troublesome times.

And after the sixty-two weeks, Messiah shall be cut off, but not for Himself, and the people of the prince who is to come shall destroy the city and the sanctuary. The end of it shall be with a flood, and till the end of the war, desolations are determined. Then he shall confirm a covenant with many for one week, but in the middle of the week, He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, even until the consummation, which is determined, is poured out on the desolate.”

In order for us to have a better understanding of its astounding accuracy and significance, let’s break it down into ten basic keys.

Ten Keys to Understanding the Seventy Weeks of Daniel

1. It’s about weeks of years.

The term “week” refers to sets of seven. It could refer to sets of days, weeks, months, or years. The context determines its meaning. In the context of Daniel 9:24-27, we know that this refers to sets of years because Daniel had already been thinking in terms of years in Daniel 9:1-2.

2. The total time is 490 years.

The period involved is a time period of 490 years (seventy sets of seven-year periods using a 360-day prophetic year).

3. It’s about the Jewish people and the city of Jerusalem.

It’s very important to note that the 490 years concerns the Jewish people and the city of Jerusalem, not the church. Gabriel tells Daniel this time period is “for your people (Israel) and your holy city (Jerusalem)” (Daniel 9:24).

The Jewish people and Jerusalem

4. The purpose of the seventy weeks.

The purpose of these 490 years is to accomplish six divine goals. The first three have to do with man’s sin, and the last three have to do with God’s righteousness:

  • to finish the transgression
  • to make an end of sin
  • to make atonement for iniquity
  • to bring in everlasting righteousness
  • to seal up vision and prophecy
  • to anoint the most holy place

Christ’s death on the cross made provision for sin, but Israel’s acceptance of this sacrifice will not be realized until they repent at the end of the seventy weeks, in conjunction with Christ’s second coming. The last three of these goals look ahead to the coming Kingdom Age.

5. When the clock starts ticking.

The divine prophetic clock for the seventy weeks or 490-year period began ticking on March 5, 444 BC, when the Persian king Artaxerxes issued a decree allowing the Jews to return to rebuild Jerusalem (Nehemiah 2:1-8).

6. The first sixty-nine weeks (483 years).

Sixty-nine sets of seven (7 X 69) or 483 years would transpire between the beginning of the countdown and the coming of the Messiah. This exact period of time – 173,880 days – is elapsed from March 5, 444 BC, until March 30, AD 33 – the day that Jesus rode into Jerusalem for the Triumphal Entry (Luke 19:28-44).

The precision of this prophecy is staggering! I call it the greatest prophecy ever given. It stands as a monumental proof of the inspiration of the Bible.

7. The gap called grace.

The first sixty-nine weeks have already run their course. But what about the final period of seven years or what is called the “seventieth week?” When Israel rejected Jesus Christ as its Messiah, God suspended His plan for Israel. So there is a gap or parenthesis of unspecified duration between the sixty-ninth week and seventieth set of seven.

During this parenthesis two specific events are prophesied in Daniel 9:26:

  • The Messiah will be killed – this was fulfilled on April 3, AD 33.
  • Jerusalem and the Temple will be destroyed – this was fulfilled on August 6, AD 70

God’s prophetic clock for Israel stopped at the end of the sixty-ninth week set of seven. We are living in this gap between week sixty-nine and seventy – it’s called the church age. The church age will end when Christ returns to rapture His bride, the church.

After all, since the church was not around for the first sixty-nine weeks from 444 BC to AD 33, it makes sense the church will not be here for the final week of years either. The seventy weeks have to do with Israel, not the church. This rationale supports the pre-Tribulation Rapture view.

8. The Antichrist’s treaty and the final seven years.

God’s prophetic clock for Israel will begin again after the church has been raptured, when the Antichrist comes onto the scene and ratifies a seven-year treaty with Israel (Daniel 9:27). This is the seventieth set of seven years, which awaits fulfillment.

Because the first sixty-nine weeks of years were literally fulfilled down to the very day, it stands to reason that this future time of seven years will just as literally fulfilled in the future.

The Antichrist signs a 7-year treaty with Israel

9. The Antichrist breaks the treaty.

In one of the greatest double-crosses of all time, the Antichrist will break his covenant with Israel at its midpoint (after 3 ½ years) and set an abominable, sacrilegious statue or image of himself in the rebuilt Temple of God in Jerusalem (Matthew 24:21); Revelation 13:14-15). The final 3 ½ years will be the “Great Tribulation” Jesus talked about in Matthew 24:21).

10. The end of the seventy weeks.

At the end of the seven years, God will slay the Antichrist (see Daniel 9:27, 2; 2 Thessalonians 2:8; Revelation 19:20). This event will mark the end of the seventy sets of seven and the beginning of the one thousand year reign of Christ when the six divine goals in Daniel 9:24 will be completely fulfilled (see Revelation 20:1-6).

Closing Thoughts

As mentioned earlier, predicting a time period of 173,880 days to the very day is the greatest prophecy ever given. Be reminded that when Jesus rode into Jerusalem on March 30, AD 33, the first sixty-nine weeks of years (483 years) were fulfilled to the very day.

Jesus knew the significance of it when He said to the people, “If you have known in this day, even you, the things which make for peace” (Luke 19:42 NASB). He added those sobering words, “Because you did not recognize the time of your visitation” (Luke 19:44 NASB).

Jesus emphasized “this day” and “the time” to the Jewish people because He stood before them fulfilling this astonishing prophecy. The time of visitation had come on the exact day prophesied but they had missed it due to their unbelief.

Jesus is coming again someday, maybe very soon. There is a final future “time of visitation” that will also occur right on time according to God’s timetable


*Reference: The End (A Complete Overview of Bible Prophecy and the End of Days) by Mark Hitchcock

Why Mary Is Not The Mother Of God

Why Mary Is Not The Mother Of God

Roman Catholics and Orthodox Christians frequently refer to Mary as the “Mother of God,” which Protestants object to. Considering the claim of the Catholic Church may even find the name to be a stumbling block. Why? Because to them “Mother of God” implies that God somehow has His origin in Mary. But how could the Creator of all things possibly have a mother?

In our Facebook group, we once had a discussion with a Catholic Catechist about the proper use of the term “Mother of God.” According to him, the term is not meant to exalt Mary but to give her the honor and respect that is rightfully hers for having been chosen to conceive and give birth to Jesus.

Since it is one of the group’s objectives to refute unbiblical doctrines, we tried explaining to him that although Mary is the mother of Jesus, she cannot be the mother of God. This is because God being the Creator of all things in heaven and on earth had no mother and did not need to have one.

Mother of God

Should we call Mary “Mother of God?”

In his book “Mary: Another Redeemer,” Dr. James R. White says that this is the single most misused theological term around. The logic seems inescapable: Jesus is God, come in human flesh. Mary is Jesus’ mother. Hence, Mary is the mother of God. What could be simpler?

Below is a chapter of the book where Dr. White explains more extensively why Mary is not the mother of God. He said that if everyone would just use the term “mother of God” to communicate just that – that Jesus Christ was truly and completely God – there would be no reason for him to include this brief chapter.

But most of the time when the phrase is used, the person using it is not in any way commenting on the fact that Jesus Christ was God and Man on the earth. They are not speaking about Christ at all, but about Mary, and they are using the title to give her a position of honor and power.

If you want to know more about the controversial movement to name Mary as Co-Redeemer with Christ, get the eBook here.

The Origin of the Term

What did the term mean in the ancient church? How is it being misused today? Anyone who reads the writing of the ancient church knows that the word translated “Mother of God” is the Greek term theotokos. Literally, the word means “God-bearer.” It became a title for Mary so that you often find her simply being called theotokos in devotional and theological writings. But where did the term come from?

Around the beginning of the fourth century, Alexander, Bishop of Alexandria, first used this term when speaking of Mary. It is no coincidence that it was the teaching of Alexander that prompted the most famous “heretic” of all time – Arius, the great denier of the deity of Christ – to begin propagating his heresy.

Evidently, at that time, even in its earliest uses, the term was meant to say something about Jesus, not Mary. That is, the term was Christological in force. It was focused on Christ and was meant to safeguard the truth about His absolute deity.

The term really entered into the “orthodox” vocabulary through its usage at the Councils of Ephesus in AD 431) and more importantly, Chalcedon in AD 325. We can learn the most about how this term was originally understood by taking a moment to understand why it appears in the creed produced at Chalcedon.

The debate over the complete deity of Christ had lasted for many decades, continuing on well after the Council of Nicea had finished its work in AD 325, not coming to completion until the Council of Constantinople in AD 381. But once this great truth was properly safeguarded, other questions began to arise.

One of the questions went like this: Granted that Jesus Christ was truly God and inhuman flesh, how then are we to understand the relationship between the divine and the human in Christ? Was He really a man at all? Did His deity swallow up His humanity? Was there some mixture of the two? Or was Jesus two people: one divine and one human, merely sharing one body?

Sadly, the debate was undertaken in anything but a calm and respectful climate. More time was spent on political maneuvering than upon meaningful exegesis. But despite the rancor of the debate, the resulting understanding was very important, especially for our understanding of the term theotokos.

Debate Over the Nature of Christ

One of the principal participants in the debate over the nature of Christ was a man named Nestorius. But since he was eventually condemned as a heretic, we have some doubts as to whether we a completely accurate (or fair) view of his beliefs, as they have come down to us primarily through the writings of his enemies.

Basically, Nestorius objected to the use of the word theotokos. He quite rightly expressed concern that the word could be easily misunderstood. But most importantly, his denial of the propriety of theotokos led him to insist that Mary was the mother of the human “element” of Christ, which resulted in a functional separation of the divine from the human in Christ. The basic danger of Nestorius’ position, then, was that it led to a Jesus who was two “persons,” with no real connection between the divine and the human.

Those who defended the use of theotokos did so by insisting that the Messiah was fully human and fully divine from the moment of conception, hence, the Child who was born was not only a human Child with deity dwelling in him but was the God-Man, the Incarnate One.

Chalcedon insisted that Jesus was one Person with two distinct natures, the divine and the human. The divine did not “swallow up” the human, nor was it “mixed” with the human to create something that was neither fully God nor fully man. Nor was Jesus schizophrenic – a human person, Jesus, and a divine Person, separate from Him. He was one person with two natures.

What is vitally important today is that the term “God-bearer” as it was used in the creed and as it was applied to Mary in these controversies said something about the nature of Christ, not the nature of Mary. “Mother of God” is a phrase that has proper theological meaning only in reference to Christ.

Hence, any use of the term that is not simply saying, “Jesus is fully God, one divine Person with two natures,” is using the term anachronistically, and cannot claim the authority of the early church for such a usage.

*Get Dr. James White’s book “Mary, Another Redeemer” here.

The Misuse of the Term Today

Outside of the seminary classes and theological debates about the Trinity, you will not hear the term “Mother of God” used in a historically proper and theologically accurate way. That is, every time you hear the title used outside those contexts it was being used to say something about Mary rather than something about Christ.

Obviously, Nestorius was right about one thing: the term is liable to serious misuse and misunderstanding.

Conclusion

Mary is not the mother of God in the sense that she gave rise to the being of God. We normally use the word “mother” to refer to the one who gave rise to us as individuals, and from whom we derived our human nature. Yet the divine Person who became Jesus, the eternal Son of God (Colossians 1:13-17), the Logos (John 1:1-14), has existed eternally and is the Creator of Mary.

Mary was used to bring the Incarnate One into the world, but she did not add to or give rise to the Eternal son who came into the world through her. Her Child was fully divine (hence she is theotokos) but she herself did not give rise to the divinity of her Son. For this reason, there can be nothing about the term theotokos that in any way exalts Mary, but only Christ.

Of course, if this is true, then the vast majority of the use of the phrase “Mother of God” in our world today is simply in error. Prayers addressed to “Mother of God” that seek her intercession and ascribe to her power and glory and honor are using the title in a way completely foreign to the biblical truths that gave rise to it in the first place.

And the fact that, in general, the term is avoided as improper outside the narrow spectrum in which it speaks to the important truth of the uni-personality of Christ, as well as His full deity, is a testimony to the spiritual sensitivity of believing Christians.

We cannot help but conclude that the use of “Mother of God” as a title for Mary that leads to her being seen in quasi-divine categories is nothing but a gross misunderstanding of the true relationship between the Blessed Virgin of Nazareth and the eternal God who sent the eternal Son to be born of her.


*Reference: Mary-Another Redeemer? – eBook  By James R. White 

Mary, Another Redeemer? explores Roman Catholic teachings about Mary from a biblical and historical perspective. Skilled and knowledgeable author James White traces how the Mary of the Bible – esteemed mother of the Lord, obedient servant and chosen vessel of God–has become the Immaculately Conceived, Bodily Assumed Queen of Heaven, viewed as Co-Mediator with Christ, and now widely recognized as Co-Redeemer by many in the Catholic Church.

A calm, even-handed look at the woman the Bible calls “blessed among women” – and an invitation to single-minded devotion to God’s truth.

About the author: 

James R. White is the author of several acclaimed books, including The God Who Justifies, Scripture Alone, The King James Only Controversy and The Forgotten Trinity. The director of Alpha and Omega Ministries, he is an accomplished debater of Muslim apologists and an elder of the Phoenix Reformed Baptist Church. He and his family live in Phoenix, Arizona. 

Daniel’s Seventy Weeks Timeline

Daniel’s Seventy Weeks Timeline

Daniel 9 which contains the “Seventy Weeks” prophecy is no doubt one of the most significant and detailed prophetic passages in the Bible. It begins with Daniel praying for Israel, acknowledging they have sinned against God and asking for God’s forgiveness.

In answer to Daniel’s prayer, the angel Gabriel explained that during a period of “Seventy Weeks” or “seventy sets of seven” (Daniel 9:24), the Lord would accomplish six specific purposes for the Jewish people.

The first three have to do with sin and the last three with righteousness. The Lord would “finish their rebellion,” that is, the transgression of the Jewish people, and “put an end to their sin” – Israel’s national sins (Zechariah 12:10–13:1). The last three divine purposes focus on righteousness and the future kingdom of the Messiah.

When Jesus returns, He will establish His righteous kingdom (Jeremiah 23:5-6; 31:31-34) and rule in righteousness (Isaiah 4:2-6). All of these wonderful accomplishments would be fulfilled during seventy weeks – 490 years – that Gabriel divided into three significant periods: 49 years, 434 years and 7 years.

Timeline of Daniel’s Seventy Weeks

A. Period 1 – 49 years (Daniel 9:25)

During this period, the Jews would rebuild the city of Jerusalem in troubled times. The key issue here is the date of the decree. This is not the decree of Cyrus in 538 BC permitting the Jews to return to their land and rebuild their Temple (Ezra 1; Isaiah 44:28) because the emphasis of this decree is on the city of Jerusalem.

While some scholars opt for the decree of Artaxerxes in 457 BC, sending Ezra to Jerusalem (Ezra 7:12-26), that decree also emphasized the Temple and its ministry. The decree of Daniel 9:25 is probably that of Artaxerxes in 445 BC authorizing Nehemiah to go to Jerusalem to rebuild the walls and restore the gates (Nehemiah 2:5-8).

B. Period 2 – 434 years (Daniel 9:26)

Gabriel affirmed that 483 years are involved from the giving of the decree to the coming of “the Anointed One,” the ruler (7 x 7 = 49, 7 x 62 = 434; total = 483). When we count 483 solar years from the year 445 BC, we end up with AD 29/30, which brings us to the time of Christ’s ministry on earth.

But this Anointed One, the Christ, would not be permitted to rule; for His people would cry out, “We do not want this man to be our king” (Luke 19:14 NIV). The Messiah would be “killed appearing to have accomplished nothing.”

This speaks of His rejection by the Jewish nation (Luke 13:33-35; John 1:11) and His crucifixion as a criminal, turned over to the Roman authorities by one of His own disciples. But He would die for the sins of the world, including the Jewish nation.

That same nation that asked for Jesus to be crucified went on to persecute the church and kill Stephen (Acts 7). In AD 70, the prophecy in Daniel 9:26 was fulfilled when the Roman armies destroyed Jerusalem and the Temple, and the Jewish nation was scattered.

The Romans are the “prince” (or ruler) who will arise and “whose armies will destroy the city and the Temple,” and that prince is the future Antichrist that Daniel described as the “small horn” and the blasphemous king (Daniel 7:8, 24-25; 8:23-27). This takes us to the third period.

C. Period 3 – 7 years (Daniel 9:27)

The “prince” refers to “the Antichrist” (Daniel 9:26) who will rule in the final seven years of the prophetic calendar that Gabriel gave Daniel, the period we know as “The Tribulation” or “The Day of the Lord.”

While the Lord has always known wars and desolation (Matthew 24:3-24), the end of the age will introduce a time of terrible suffering that will climax with the return of Jesus Christ (Revelation 6 – 19; Matthew 24:15-35). The event that triggers this last seven-year period will be the signing of a covenant between the Antichrist and the Jewish nation.

At this time, the Antichrist will be a key political figure in Europe – one of the ten toes of the image in Daniel 2, and the “little horn” who emerges from the ten horns (Daniel 7:8, 24-25) and he will have the authority and ability to end the Middle East problem. He will covenant to protect the Jews from their enemies, probably so they can build their Temple and restore their sacrifices.

The spiritually blind Jewish leaders, ignorant of their own Scriptures, will gladly enter into the covenant. “For I have come to you in My Father’s name, and you have rejected Me,” Jesus told the Jewish leaders of His day; “Yet if others come in their own name, you gladly welcome them” (John 5:43).

After three and a half years, the Antichrist will break the covenant, seize the Temple, and put his own image there, and he will force the world to worship him (2 Thessalonians 2; Revelation 13). This is the “abomination that causes desolation” (Daniel 11:31; 12:11) about which Jesus spoke and that marks the midpoint of the tribulation period (Matthew 24:15; Mark 13:14).

The “man of lawlessness” and “the one who brings destruction” (2 Thessalonians 2:3), who up till now has deceived the world by playing a shrewd political game, will reveal himself as a tool of Satan and a cruel world dictator, Christ will defeat him when He returns to establish His kingdom (Revelation 19:11-21).

Concluding Words

We are living today in the church age when Israel has been partially blinded and temporarily set aside (Romans 9–11). Like Paul, we must have a heart concern for the Jewish people, pray for them, and seek to share the Gospel with them.

Gentile believers have a debt to the people of Israel (Romans 15:24-27) because they gave us the knowledge of the true and living God, the inspired written Scriptures, and the Savior, Jesus Christ.


*Reference: Study Notes & Commentary (NLT Bible) – by Dr. Warren W. Wiersbe

*Recommended Resource: Daniel: The John Walvoord Prophecy Commentary

Perhaps no Old Testament book is as far-reaching in envisioning historical events as the Book of Daniel. In this revised edition of his classic work on pre-millennial prophecy, Walvoord addresses alleged historical inaccuracies, considers past and future fulfillments of specific prophecies, explores different approaches to interpretation, and examines textual and doctrinal issues.


*Learn to create your own website for free by joining me in a wonderful community that teaches you everything you need to know about web design and affiliate marketing.

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The How’s and Why’s of Praise and Worship

The How’s and Why’s of Praise and Worship

In my previous article “The Biblical Roots of Christian Praise and Worship,” I dealt with the Tabernacle of Moses from which praise and worship in churches today had its origin. In this article, we will look at the how’s and why’s of praise and worship. Why and how should the people of God praise and worship the Lord?

As a redeemed Christian, I am pretty sure you are familiar with the “praise and worship” part of the church service. Some even say it is their favorite part, aside from the sermon or message, of course. But how much do we really know about praise and worship?

The book of Psalms is a good place to start, for it is all about praising and worshiping God. Unfortunately, I won’t be able to tackle all chapters that deal with this topic and compress them all into just one article.

However, I am convinced that Psalm 95 gives us a basic understanding of praise and worship:

Psalm 95:1-7 (NLT)

1 Come, let us sing to the Lord! Let us shout joyfully to the Rock of our salvation. 2 Let us come to Him with thanksgiving. Let us sing psalms of praise to Him. 3 For the Lord is a great God, a great King above all gods. 4 He holds in his hands the depths of the earth and the mightiest mountains. 5 The sea belongs to Him, for He made it. His hands formed the dry land, too.

6 Come, let us worship and bow down. Let us kneel before the Lord our maker, 7 for He is our God. We are the people He watches over, the flock under His care.

Understanding Praise and Worship

The Hebrew word “Yadah” translated “praise” means “to stretch out the hand.” That is, to hold out the hands in reverence, to open the hands and let go of everything.

Alban Douglas made a very good point when he said (in his book 100 Bible Lessons) that if we hold the Lord in the highest state, respect or adoration, it would be easy for us to praise Him. That is because we only praise something or someone that we honor and regard so highly.

Why we praise the Lord

Worship, on the other hand, has several meanings in the Bible. Worship in Hebrew is “Shachah” meaning, “to prostrate, to bow down, to fall down or to stoop.” In the Greek New Testament, there are 3 words translated as worship:

a) Pruskuneo – meaning “to kiss (like a dog licking his master’s hand), to fawn or crouch to, to adore.” It occurs 59 times in the New Testament, carrying with it the idea of falling down to kiss the ground before a king or kiss their feet.

b) Latreuo – used 21 times in the New Testament, which means “to render religious service of homage.”

c) Sebomai – used 10 times in the New Testament, and it means “to reverence or hold in awe.”

Difference Between Praise and Worship

Basically, praise means looking up, while worship means bowing down. Do you know that some people who enjoy lifting their hands and shouting do not enjoy bowing their knees and submitting?

True worship is much deeper than communal praise; for worship involves realizing the awesomeness of God and experiencing the fear of the Lord and a deeper love for Him

How to Praise and Worship the Lord

The psalmist tells us that our praise should be joyful and enthusiastic – he even commands us to sing and shout, and wholly focused on the Lord (Psalm 95:1). How do we worship the Lord? By bowing down and kneeling before Him (Psalm 95:6).

Too often Christian praise is nothing but religious entertainment; it never moves into spiritual enrichment in the presence of the Lord. It is important to understand that praise and worship is not a show whose goal is to appeal to the flesh or natural part of man.

The verb “come” (Psalm 95:2) means “to go to meet God face-to-face, and be in His presence.” Do we have a personal encounter with God during praise and worship? Or do we treat this part of church service only as a form of entertainment?

Why We Praise and Worship the Lord

A. We praise the Lord because He is great and above the false gods of this world (Psalm 95:3).

The Scriptures are very clear God; we are to worship the Lord our God only (Luke 4:8; Psalm 45:11) and we are not to worship idols. God is a jealous God and does not want to share His glory with anyone (Exodus 20:5). No wonder that when God gave Moses the Ten Commandments, the command to not have any other god besides Him is first on the list (Exodus 20:2-3).

Unfortunately, many people in the world worship idols of wood and stone, either out of ignorance or because they do not believe in the one true God – the God of the Bible. Many worship idols of self, money, business, possession, power, pleasure and family.

True worship

Let us not forget how God punished the nations for ascribing worship and adoration to false gods. He even punished His chosen people, Israel, for repeatedly falling into the sin of idolatry as a result of living alongside these nations and intermarrying with them.

We should delight in praising God because He is not only the Creator of the universe but He also controls all things. The depths of the sea and the earth, and the heights of the mountains all belong to Him. The Lord knows what is going on in the waters as well as on the earth (Psalm 95:4-5).

*Note: Christians should not praise the Lord only in health and prosperity, but also in sickness and in adversity. We should praise the Lord in anything and everything (Philippians 4:6). Because the true Christian is one who can trust and praise the Lord even through blinding tears.

B) We worship the Lord because He is our God; we are His people and He watches over us and cares for us (Psalm 95:7).

The object of worship is God. He alone is Yahweh the Lord, the covenant-making and covenant-keeping God. He is our Maker and our Shepherd (Psalm 23). Jubilation has its place only if it becomes adoration and we fall prostrate before Him in total submission, “lost in wonder, love, and praise.”

*Are you a worship leader or an aspiring worship leader? Here’s a short video on how to make a line up for praise and worship:

Conclusion

In closing, let me just say that there are a lot more reasons why Christians should praise and worship the Lord. But in this age, when inventing clever new worship forms is a common practice and novelty is slowly replacing theology, the Word of God is a vital part of Christian worship. Hearing and heeding God’s word must be central if our worship, private or corporate, is to be truly Christian.

Praise and Worship

And whether we worship at home or in the church is immaterial. What matters to God is our spiritual condition. Our goal in praise and worship is not only to sing songs of praise and adoration for God; we must come into His presence in total surrender so we can hear His voice and be able to tap into His power and anointing.

What motivates you to praise and worship the Lord? How do you do it? Please let us know in the comments below.


*Are you interested to take up Christian drum lessons? Join worship guitar class right here.

NO BETTER PLACE (Words & Music by Ptr. Ruel Buyacao)

NO BETTER PLACE (Words & Music by Ptr. Ruel Buyacao)

Someone once said that if you want to know what heaven is like, think of the most beautiful and most peaceful place on earth, multiply that a thousand or hundred thousand times and you get a glimpse of heaven. Well. no matter how beautiful that place is, it surely cannot compare to what heaven has to offer.

Here’s a song that expresses how much one longs to be in the presence of the Lord. You may want to sing it to the Lord, and sing it from your heart.

No Better Place Lyrics and Chords

What the Bible can Do for You

What the Bible can Do for You

Next to the gift of Christ and the Holy Spirit, the Bible is the third greatest gift. The Bible can do so much for you because it possesses the transforming power that is nowhere found in any other books.

The Bible does not contain the word of God; the Bible is the Word of God. 2,600 times in the Old Testament, the prophets asserted that their words are the Word of God. A similar statement occurs in the New Testament and Jesus quoted the Bible as the genuine word of God to mankind in Matthew 22:31-32.

The Uniqueness of the Bible

The Bible is unlike any other book and has no equal in its uniqueness; it is the oldest book in existence, it was written by more than 40 authors on three different continents, in three different languages over a period of more than 1500 years.

“Many books can inform you but only the Bible can transform you.”

Although there have been a vast of books that were written over the centuries, few of them can truly be regarded as great. The uniqueness of the Bible does not prove that it is divinely inspired, but rather its superiority over any other writing.

Getting the Most out of the Bible

Because the Bible is God’s Word and not just “mere human ideas,” we should appreciate it. We are to read the Bible with reverence and respect, not carelessly, the way we sometimes scan a newspaper or speed-read a book. As you open your Bible and your heart, God will open His mouth and speak to you.

Psalm 19:7-9 gives us some characteristics of God’s inspired Words:

“The law of the LORD is perfect, converting the soul. The testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart. The commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring forever. The judgments of the LORD are true and righteous altogether.”

And because Jesus Christ, the Son of God, is the “master theme” of the Bible, we should treat the Bible the way we treat Jesus. Jesus is “the Bread of life” (John 6:48) and the Word is bread that nourishes our spirit (Matthew 4:4). The Bible is light ((Psalm 119:105) and Jesus is “the light” (John 8:12). Jesus is “the truth” (John 14:6) and the Word of God is truth (John 17:17).

Merely having the Bible before our eyes is no guarantee that we have its truths in our inner person. We should appreciate the Word of God because it is like bread (Matthew 4:4), solid food (Hebrews 5:11-14) and even honey (Psalm 19:10; Psalm 119:103).

We know that food does us no good unless we eat it and digest it. What digestion is to the body, meditation is to the inner person. If we want to grow spiritually, we need to welcome the Word of God into our hearts.

*Note: Memorizing verses that especially speak to you so you can think about them during the day is a good habit to develop.

Simply reading assigned portions of the Bible each day is not enough. If you want to experience its transforming power, you need to meditate on what you read (Psalm 1:2), study it carefully in light with what other verses have to say and then obey what God tells you to do (Joshua 1:8).

“Reading the Bible but not obeying it is like reading the menu but not eating the meal.”

The Word of God is “alive and powerful” (Hebrews 4:12). It can work in our lives as we exercise faith and obey what God says to us. If we are willing to learn and obey, the Holy Spirit who is the author of the Bible and lives within each Christian believer is our Teacher.

7 Reasons to Preach the Word of God

Jesus faced the multitude in Mark 2:2 and preached the Word of God. In the same way, Christians are to preach Christ as revealed in the Bible. We must insist on preaching the Word because it endures for time and eternity (Isaiah 40:8).

1) Faith comes by hearing the Word of God (Romans 10:17).

2) Comfort comes from the Word of God (1 Thessalonians 4:18)

3) Conviction of sin comes through the preaching of the Word of God (Acts 2:14-37).

4) The New birth comes through the Word of God (1 Peter 1:23).

5) Assurance comes from the Word of God (1 John 5:13).

6) Cleansing comes from the Word of God (2 Corinthians 7:1).

7) Truth comes from the Word of God (Acts 17:11)

Final Thoughts

Make the Bible your constant guide and companion in life. Read it daily. Not just on Sundays but every day. If you want to be a new person, knowing and obeying the will of God and becoming more like Jesus, you must spend time daily yielding yourself to the transforming truths of the Scriptures.


*Recommended Resource:

How to Read the Bible for All Its Worth: Fourth Edition / Special edition – eBook
By Gordon D. Fee & Douglas Stuart

Publisher’s Description

Understanding the Bible isn’t for the few, the gifted, the scholarly. The Bible is accessible. It’s meant to be read and comprehended by everyone from armchair readers to seminary students. A few essential insights into the Bible can clear up a lot of misconceptions and help you grasp the meaning of Scripture and its application to your twenty-first-century life.

Covering everything from translational concerns to different genres of biblical writing, How to Read the Bible for All Its Worth is used all around the world. In clear, simple language, it helps you accurately understand the different parts of the Bible—their meaning for ancient audiences and their implications for you today—so you can uncover the inexhaustible worth that is in God’s Word.

Arguments Against the Deity of Christ

Arguments Against the Deity of Christ

Belief in the deity of Jesus Christ is essential to salvation (Romans 10:9; John 8:24). Yet, this precious doctrine is attacked mercilessly not only in the west but even within the “Christian world.” In this article, I will be presenting the arguments and Scriptures used by these opponents against the deity of Christ.

Jesus Christ is not God …


1.
Because He had flesh and bones, and God being a spirit, has neither flesh nor bones – John 4:24; Luke 24:39

Answer: Jesus Christ as man had both flesh and bones but as God, He was spirit.

This objection arises from the problem of the dual nature of the Savior. In order for the invisible God to become visible, He must become flesh and bones. Jesus assumed flesh and bones merely for the incarnation. As God He is eternal but to be our Redeemer it was necessary that He become a partaker of humanity.

Jesus is fully God and fully man

a) Jesus is a dual personality.

“For there is one God and one Mediator between God and man, the Man Christ Jesus.” – 1 Timothy 2:5

b) God was manifest in the flesh.

“And without controversy great is the mystery of godliness: God was manifested in
the flesh, 
justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory.” – 1 Timothy 3:16


2.
Because Christ had a beginning and God had no beginning – John 8:42; Psalm 90:2

Answer: Jesus as a man had a beginning when He was conceived of the Holy Spirit but Jesus as God is without beginning and without end.

Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.” – John 8:58

The LORD possessed me at the beginning of His way, before His works of old. I have been established from everlasting, from beginning, before there was even an earth.” – Proverbs 8:22-23


3.
Because He has been created, and God isn’t; God is the creator – Colossians 1:15; Revelation 3:14

Answer: The correct translation of Revelation 3:14 is something like this, “He was the witness of the beginning of the creation of God.” Jesus is not a creation but a witness of the creation.

We find no evidence in the Bible that the Father created Jesus or that Jesus is a “lesser God” than the Father. The Bible reveals that from eternity Jesus has the same substance, glory, power, and authority as the Father and the Holy Spirit.

“And He is before all things, and in Him all things consist.” – Colossians 1:17

When Jesus is called the “first born of all creation,” it does not mean that Jesus was created. Rather, it speaks of the preexistence of Christ. He is not a creature but the eternal Creator.

And every creature which is in heaven and on earth and under the earth and such as are in the sea, and all that are in them, I hear saying: “Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever.” – Revelation 5:13

A created being cannot and will not receive worship due only to God.


4.
Because God is not a man (Hosea 11:9) and man is not God (Ezekiel 28:2), but Jesus was called man – John 8:40; 1 Timothy 2:5

Answer: Hosea does not say God could not assume human form of the body and flesh. Nothing is too hard for God (Jeremiah 32:17-18). Since God is all powerful He can be manifest in the flesh.

Here’s a video of Nabeel Qureshi answering a Muslim’s question on the Trinity.

Behold, the virgin shall be with child, and bear a Son, and they shall call His name Emmanuel, which is translated, “God with us.” – Matthew 1:23

Jesus was both true God and true man in one person without an intermingling of the two natures. Emmanuel means “God with us.”


5.
Because He called God His Father – Matthew 27:46; John 20:17

Answer: The relationship between Jesus and God the Father has always been that of a “father and son.” So it’s not surprising that even as the human person, Jesus called God His Father. In Hebrews 1:8, God calls Jesus “God” but that does not lessen the Father’s position of deity.

But to the son He says: “Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom.” – Hebrews 1:8

The relationship between God and Jesus Christ


6.
Because the Father sent Jesus to earth – John 8:42

Answer:  Jesus volunteered to come. But even so, the Father sending the Son to earth does not lessen His position as the Almighty God.

“I am the good shepherd. The good shepherd gives His life for the sheep.” – John 10:11

The co-equal, co-eternal persons of the Trinity are one in divine nature. However, each divine person has a distinct role in salvation and a voluntary submission of roles in the work of redemption. The Son took on human flesh and submitted to the Father by giving His life on the cross.


7.
Because God is His head – 1 Corinthians 11:3

Answer: God the Father and Jesus have the same exact nature; they’re both divine but their relationship is different. God the Father is the head of Christ because Christ was eternally begotten of the Father. But this does not mean that the Father is greater or higher than the Son.

“And now, O Father, glorify me together with Yourself, with the glory which I had with You before the world was.” – John 17:5

In a triumvirate, it is necessary that one be the chairman but that does not mean that he is greater than the other two. The Father, Son, and Holy Spirit are equal but for administrative purposes, the Father acts as the executive administrator.


8.
Christ is not God, but He is the Son of God, just as we may become sons of God – John 3:16

Answer:  When we call Jesus the Son of God we mean that He is of the same nature as God. Fathers create things unlike themselves, but they beget sons like them.

C.S. Lewis explained it this way:

When you make (or create), you make something of a different kind from yourself. A bird makes a nest, a beaver builds a dam, and man makes a computer. But when you beget, you beget something of the same kind as yourself. A man begets human babies, a bird begets eggs which will turn into little birds, and a beaver begets little beavers.

So when we say, “Jesus is the Son of God,” we simply mean that Jesus is God.

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” – John 3:16

By conversion, we become a “son of God” (John 1:12), but Jesus Christ is the “only begotten Son of God” (John 3:16), a unique and special position. God’s Son is equal to the Father (Philippians 2:6), and the saints become an heir with Christ.


9.
Because the Father gave Him power – Matthew 28:18

Answer:  Jesus was, always has been, and always will be God. As God, Jesus has the same power as the Father and the Spirit. When Jesus said that all power and authority has been given to Him, that would include the power that brought the universe into existence.

“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.” – Colossians 1:16

In Philippians 2:5-8, the Son surrenders this power and God restores or returns it to Him after the resurrection. It was always His but He voluntarily yielded it.


10.
Because He was made Lord by God – Acts 2:36

Answer:  How could Jesus be made Lord if He was already the Lord? Jesus was not made Lord by God in the sense that He was made into something He was not already. He was not made Lord in the sense of a promotion.

“For in Him dwells all the fullness of the Godhead bodily.” – Colossians 2:9

Acts 2:36 is dealing with Jesus’ status as a man-made under the law and in a lower position. It is in that sense that He was made Lord and Christ by God the Father.


11.
Because He is subject to God and He says that the Father is greater than Him – 1 Corinthians 15:28; John 14:28

Answer:  John 14:28 has often been thought to mean that Jesus is something less than the Father. However, this statement is not referring to Christ’s nature but rather His position. When Jesus came to earth, He came in the form of a servant. He voluntarily chose subjection; it was not imposed on Him against His will.

“And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even death of the cross.” – Philippians 2:8


12.
Because Christ died and God being immortal cannot die – 1 Timothy 1:17

Answer:  People say that Jesus can’t be God because He died and God cannot die. We have to understand that Jesus has two natures: God and man. It was the human nature that died on the cross, not the divine nature.

“But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.” – Hebrews 2:9

Jesus as man died but Jesus as God could not and did not die (Hebrews 2:9, 14). In the person of Jesus Christ, who is a man with the divine nature, we see a biological death, not the death of the divine being who is God.


13.
Because He prayed to the Father and addressed Him as the only true God – John 17:3; 1 Corinthians 8:6

Answer:  This objection ignores the fact that the Son co-exists with the Father; they are one. We need to understand that the Father and the Son had an eternal relationship before Jesus took upon Himself the form of a man.

Jesus prays to the Father - John 17:3

Being fully equal with the Father in nature, Jesus’ manner must be seen more as a supplication and conversation rather than a lesser being who is praying to a greater being.

*Related Article: Death Penalty for Sin, Eternal Life in Christ 

Conclusion

Nothing has changed after 2,000 years. The attack against the deity of Jesus Christ persisted up until today. While the Bible clearly teaches that Jesus Christ is God, there are still many groups that deny His deity. From Muslims who teach that Jesus was just a prophet, to the Jehovah Witnesses who reduce Him into a messenger sent by the Father.

The doctrine of Christ’s deity is important to the Christian faith as it not only authenticates the authority and inspiration of Scripture; it also the basis for a believer’s eternal salvation. In other words, if Jesus is not fully God, we have no salvation and ultimately no Christianity.


*Recommended Resource: Forgotten Trinity, The – eBook By James R. White

The Trinity is a basic teaching of the Christian faith. It defines God’s essence and describes how He relates to us. The Forgotten Trinity is a concise, understandable explanation of what the Trinity is and why it matters. It refutes cultic distortions of God. It shows how a grasp of this significant teaching leads to renewed worship and deeper understanding of what it means to be a Christian.

And amid today’s emphasis on the renewing work of the Holy Spirit, The Forgotten Trinity is a balanced look at all three persons of the Trinity.


Reference Materials:

100 Bible Lessons by Alban Douglas
Systematic Theology by Wayne Grudem