David Grabbe mentions the ancient heresy of Marcionism, which taught that the God of the Old Testament was inferior to Christ, the God of the New Testament, a teaching echoed in some Protestant thought to this day. Comparing the names of God as they appear. . .
The name of God is important—so important that He included its proper use in His Ten Commandments. However, His emphasis is on His character, not a pronunciation.
The identical actions of the Lord and the Angel of the Lord show they are the same Being. The God known by Abraham, Isaac, Jacob, and Moses was Jesus Christ.
Many believe that the God of the Old Testament was a cruel, angry God, while Jesus, the God of the New Testament, is kind and loving. Here's what Scripture shows.
Christ Himself asserted the superiority of the Father. Jesus serves as the revelator of the great God, providing the only means of access to Him.
The Hebrew Scriptures reveal the existence of the Father. Deuteronomy 6:4 refers to God as one, signifying unity of purpose and identical character.
Christ frequently used 3rd person titles, such as the Son of Man and the Helper. Just as Christ sent the Helper—Himself—so Yahweh sent His Angel—Himself.
Many think the Third Commandment merely prohibits profane speech. In reality, it regulates the purity and quality of our worship of the great God.
John 1:1-3 reveals Jesus' pedigree as the Logos (Spokesman), whose function was to declare or reveal the Father. He had existed with His Father from eternity.
David Grabbe, focusing on the prospect of a new pure language found in Zephaniah 3:8-9, takes issue with the naïve assumption that the blemishes of a language derive from syntactic, morphological, or phonetic considerations, but instead from the depths of . . .
The Father and Son are separate; the Father is the source of all power, while the Son serves as the channel through which we interface with the Father.
To appropriate the name of God means to represent His attributes, character and nature. Our behavior must imitate Christ just as Christ revealed God the Father.
Richard Ritenbaugh, acknowledging that it is tough to be a Christian, especially during a time when the United States Supreme Court, staffed by a majority of justices who have been given over to a reprobate mind, have deemed murder) the law of the land, ca. . .
Would it not be wonderful to hear God's voice? Has anyone ever heard God's voice? Indeed, we should be hearing God's voice even now—and responding!
Richard Ritenbaugh, referring to an email from someone who had stretched the meaning of the second commandment to condemn the use of all paintings, photographs, or sculpture, shows that Scripture is replete with examples of artistry in both the Tabernacle . . .
Using II Corinthians 5:14-17 as a foundation, John Ritenbaugh affirms that after the initiation of the conversion process, the hostility that formerly existed between God and us has been removed, leading to a state of peace and rest. Although we often spea. . .
Because we would die from exposure to God's glory, the name of God, reflecting His characteristics, is the only way we can approach God.
The signs that accompanied Peter's Pentecost sermon attracted attention, confirmed God's Word, and provided meaning to the effects of the Holy Spirit.
It is revealed that Jesus was Emmanuel—that is, "God with us"—GOD in the human flesh. He was both God and man. He was divine, as well as human. Can God die? Was Jesus really dead, or did only His body die? Was Jesus the Divine One alive . . .
When the Son of God was born into the world, one of the greatest events of all history occurred. Richard Ritenbaugh describes the birth of Jesus and the angel's announcement to the 'shepherds abiding in the fields,' perhaps the first preaching of the gospe. . .
John Ritenbaugh reiterates the startling uniqueness of John's message that God could become flesh in the person of Jesus Christ. In order for Christ to be our savior, He had to become subject to the pulls of the flesh in order to empathize with those He wo. . .
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