All the messages and sermons from “Together for the Gospel” (T4G) 2018

Posted in Ministry, missions, Nations, ethnicities, Racial Reconciliation, Reformation, Relationship with Jesus Christ, Repentance, Sanctification/Holy living, Spiritual growth | Leave a comment

Summary of Racial Reconciliation issues in the USA and the Church at large


Posted in church, church history, Justice, Racial Reconciliation | Leave a comment

Read the article linked

You can’t figure out God.

Christianity is not true because it works.

In many cases, it does not work. That is to say, it does not solve all of the problems that we think it should solve. Those who become Christians because they were told it would fix their marriages, only to find themselves in divorce court, might well give up on Christianity. Those who expected to be free of sinful habits and desires after a conversion in which “sudden victory” was promised may find themselves disillusioned with God altogether soon thereafter, when they realize that they are still sinners saved by grace.

We are not called here this afternoon to judge God. God didn’t promise any of us health, wealth, and happiness. In fact, he tells us that we who expect to share in Christ’s glory will also participate in his suffering. [Romans 8:17]  Christianity is true, not because it works for people but because nearly 2,000 years ago, outside of the center-city of Jerusalem, the Son of God was crucified for our sins and was raised for our justification. [Romans 4:25]

This historical event may not fix our marriages, our relationships or our messed-up lives the way we would like, and in the timing, we would like, but it saves us from the wrath of God to come. And surely in view of this, all else pales not into insignificance, but into secondary importance to that great issue. “For it is appointed for a man once to die, and then the judgment.” [Hebrews 9:27]

Christianity offers hope even when it doesn’t work.

Read the full article here:



Posted in Eternal Life, Hope, Salvation, Truth | Leave a comment

Psalm 19 in 2 songs. “sons of Korah” music group.

See the “sons of Korah” music group web-site.


Psalm 19:1-6

The heavens are telling of the glory of God;
And their expanse is declaring the work of His hands.
Day to day pours forth speech,
And night to night reveals knowledge.
There is no speech, nor are there words;
Their voice is not heard.
Their line has gone out through all the earth,
And their utterances to the end of the world.
In them He has placed a tent for the sun,
Which is as a bridegroom coming out of his chamber;
It rejoices as a strong man to run his course.
Its rising is from one end of the heavens,
And its circuit to the other end of them;
And there is nothing hidden from its heat.


Psalm 19:7-14

7  The law of the Lord is perfect, restoring the soul;
The testimony of the Lord is sure, making wise the simple.
The precepts 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; they are righteous altogether.
10 They are more desirable than gold, yes, than much fine gold;
Sweeter also than honey and the drippings of the honeycomb.
11 Moreover, by them Your servant is warned;
In keeping them there is great reward.
12 Who can discern his errors? Acquit me of hidden faults.
13 Also keep back Your servant from presumptuous sins;
Let them not rule over me;
Then I will be blameless,
And I shall be acquitted of great transgression.
14 Let the words of my mouth and the meditation of my heart
Be acceptable in Your sight,
Lord, my rock and my Redeemer.

Posted in "sons of Korah" music group, Music, Psalms, Spiritual songs, worship

The book of Leviticus and Isaiah 53



See how Isaiah 53 is a continuation/ development of the teaching and theology of substitutionary atonement for sin and how a Rabbi admitted that the Day of Atonement is parallel with Jesus of Nazareth, the Messiah. 

I would add that the reason why sin can be covered by blood atonement is because the bloody substitutionary atonement satisfies the wrath/justice of God against sin; and only the Messiah Jesus fully satisfied God’s justice/wrath against sin.  (Galatians 3:13; Romans 3:25-26; Hebrews chapters 8-10)  The teaching of Leviticus is developed more in Isaiah 52:13-15 and 53:1-12 and Jesus says He is the fulfillment of that in Mark 10:45.)

These very well done videos are by “The Bible Project” – see the two artists at the end of each video and their website. 

Posted in Atonement for sin, Bible Study, Leviticus, Old Testament book study, Substitutionary Atonement, The Atonement of Christ, Theology

Psalm 56 in music – “Sons of Korah”

For the choir director; according to Jonath elem rehokim. A Mikhtam of David, when the Philistines seized him in Gath.

Psalm 56 

Be gracious to me, O God, for man has trampled upon me;
Fighting all day long he oppresses me.
My foes have trampled upon me all day long,
For they are many who fight proudly against me.
When I am afraid,
I will put my trust in You.
In God, whose word I praise,
In God I have put my trust;
I shall not be afraid.
What can mere man do to me?
All day long they distort my words;
All their thoughts are against me for evil.
They attack, they lurk,
They watch my steps,
As they have waited to take my life.
Because of wickedness, cast them forth,
In anger put down the peoples, O God!

You have taken account of my wanderings;
Put my tears in Your bottle.
Are they not in Your book?
Then my enemies will turn back in the day when I call;
This I know, that God is for me.
10 In God, whose word I praise,
In the Lordwhose word I praise,
11 In God I have put my trust, I shall not be afraid.
What can man do to me?
12 Your vows are binding upon me, O God;
I will render thank offerings to You.
13 For You have delivered my soul from death,
Indeed my feet from stumbling,
So that I may walk before God
In the light of the living.


By the music group, “Sons of Korah”

See their website here.

Posted in "sons of Korah" music group, Music, Prayer, Psalms, Spiritual growth, Spiritual songs, worship

Response to Georg Kaplan on Trinity and Gregory of Nyssa, Jesus as Theos, Ignatius

My response to a guy named Georg Kaplan (A Unitarian, and he has made many videos and arguments against the doctrine of the Trinity and the Deity of Christ, who has recently come over to Muslim Paul Williams’ blog and we are having good discussions.):  (we have been having a cordial discussion at a Muslim blog – “Blogging Theology” – see here “Gullible and Stubborn”.

The quote from Gregory of Nyssa about combining Jewish Monotheism and the best from Greek pagan thought, etc. is a quote I have never heard before,

[Georg made a video of this.]

but I don’t think he is saying that Greek paganism is the “source” of the doctrine of the persons / hupostasis – rather the quote clearly says “The Jewish dogma (Unitarian Monotheism) is destroyed by the acceptance of the Word and by the belief in the Spirit . . . ” These are Biblical sources; not Greek paganism – and many scholars see the hints of the “word” (logos) in Genesis 1 (God spoke by His word everything into existence) and the Spirit also is there in Genesis 1 – 1:2 – “And the Spirit of God was hovering over the waters”. So even those 2 aspects are rooted in Jewish Monotheism.

Furthermore, Ignatius, Irenaeus, Tertullian, Origen, and Athanasius and Hillary and others had expressions of the Trinity in centuries (and at the same time – Athanasius and Hillary) before Gregory of Nyssa. Ignatius is clear on the Deity of Christ in early second century (around 107-110 AD) and has a simple expression of the Trinity –

“For Ignatius God is Father, and by ‘Father’ he means primarily ‘Father of Jesus Christ’ : ‘There is one God, who has manifested Himself by Jesus Christ His Son’ (Magn. 8.2). Jesus is called ‘God’ 14 times (Eph. inscr. 1.1, 7.2, 15.3, 17.2, 18.2, 19.3; Trall. 7.1; Rom. inscr. 3.3, 6.3; Smyrn. 1.1; Pdyc. 8.3).  [but see the other quote that cites 11 times, below] He is the Father’s Word (Magn. 8.2), ‘the mind of the Father’ (Eph. 3.3), and ‘the mouth through which the Father truly spoke’ (Rom. 8.2). He is ‘His only Son’ (Rom. inscr.), ‘generate and ingenerate, God in man . . . son of Mary and Son of God . . . Jesus Christ our Lord’ (Eph. 7.2). He is the one ‘who is beyond time the Eternal the Invisible who became visible for our sake, the Impalpable, the Impassible who suffered for our sake’ (Polyc. 3.2).

“. . . he does sometimes mention Father, Son, and Holy Spirit together. He urges the Magnesians to ‘be eager . . . to be confirmed in the commandments of our Lord and His apostles, so that “whatever you do may prosper” . . . in the Son and Father and Spirit’ (Magn. 13.2). And in one of his most famous passages he declares: ‘Like the stones of a temple, cut for a building of God the Father, you have been lifted up to the top by the crane of Jesus Christ, which is the Cross, and the rope of the Holy Spirit’ (Eph. 9.1).” Edmund J. Fortman, at a Greek Orthodox web-blog. ( I use that for convenience only; as Protestants, Roman Catholics, and E.Orthodox agree on the doctrine of the Trinity.
This is very early, over 2 centuries before Gregory of Nyssa.

Also, Tertullian, around 190-220 AD, used the basic words, “Trinitas Unitas” (three in one) and “persona” (the Latin equivalent of hypostatis) over 1 century before the Cappadocian Fathers, as did Origen around 250 AD.


From an article by Brian J. Wright, on Jesus as Theos:  (footnote 13)

“Ignatius designates Jesus as ‘God’ on at least eleven occasions,” notes Weinandy, “Thus, Ignatius effortlessly and spontaneously wove within his understanding of the relationship between the Father and the Son the simple and unequivocal proclamation that Jesus Christ is God” (Thomas Weinandy, “The Apostolic Christology of Ignatius of Antioch: The Road to Chalcedon,” in Trajectories Through the New Testament and the Apostolic Fathers [New York: Oxford University Press, 2005], 76). Here are 14 such occurrences in Ignatius: Eph. prol.; 1.1; 7.2; 15.3; 18.2; 19.3; Rom. prol. (2x); 3.3; 6.3; Smyrn. 1.1; 10.1; Trall. 7.1; Pol. 8.3.

Excellent summary conclusion of the issue of Jesus as Theos and the Deity of Christ:


No one contests that the NT usually reserves the title θεός for God the Father. Yet this usage, though dominant, is not exclusive.146 The textual proof of the designation θεός as applied to Jesus in the NT merely confirms what other grounds have already established. In fact, the title θεός only makes explicit what is implied in other Christological titles such as κύριος and υἱὸς θεοῦ. Harris adds:

Even if the early Church had never applied the title θεός to Jesus, his deity would still be apparent in his being the object of human and angelic worship and of saving faith; the exerciser of exclusively divine functions such as creatorial agency, the forgiveness of sins, and the final judgment; the addressee in petitionary prayer; the possessor of all divine attributes; the bearer of numerous titles used of Yahweh in the OT; and the co-author of divine blessing. Faith in the deity of Christ does not rest on the evidence or validity of a series of ‘proof-texts’ in which Jesus may receive the title θεός but on the general testimony of the NT corroborated at the bar of personal experience.147

The question now before us is not whether the NT explicitly ascribes the title θεός to Jesus, but how many times he is thus identified and by whom.148 Therefore, with at least one text that undoubtedly calls Jesus θεός in every respect (John 20.28), I will conclude by answering my initial question: When did this boldness to call Jesus θεός begin? It began in the first century. It was not a creation of Constantine in the fourth century. It was not a doctrinal innovation to combat Arianism in the third century. Nor was it a sub-apostolic distortion of the apostolic kerygma in the second century. Rather, the church’s confession of Christ as θεός began in the first century with the apostles themselves and/or their closest followers and therefore most likely from Jesus himself.  Brian J. Wright

On the issue of John 1:3-4:

Also, I purchased Murray J. Harris’ Exegetical Guide to the Greek New Testament on John, and he actually gives cogent reasons for accepting the punctuation of John 1:3 that makes 1:4 begin with “in Him was life . . . ” – page 23. Too much to type out, maybe Google books will allow you to see it.

Posted in Apologetics, church history, Deity of Christ, Greek, Islam, Muslims, The doctrine of the Trinity, Theology of God | 12 Comments