May 30, 2025 • 53 mins
The greatest substitution ever was Jesus for us, His sinlessness for our sin. And this greatest of all great substitutions was only possible and effective because of the other substitutions that demonstrated and proved that Jesus is truly the Christ and God.
More information about Beyond the Walls, including additional resources can be found at www.beyondthewalls-ministry.com
This series included graphics to illustrate what is being taught, if you would like to watch the teachings you can do so on Rumble (https://rumble.com/user/SpokaneBibleChurch) or on YouTube (https://www.youtube.com/playlist?list=PLtV_KhFVZ_waBcnuywiRKIyEcDkiujRqP).
Jeremy Thomas is the pastor at Spokane Bible Church in Spokane, Washington and a professor at Chafer Theological Seminary. He has been teaching the Bible for over 20 years, always seeking to present its truths in a clear and understandable manner.
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Episode Transcript
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Speaker 1 (00:00):
Welcome to Beyond the Walls with Jeremy Thomas and
our series on the New TestamentFramework.
Today, the full lesson fromJeremy Thomas.
Speaker 2 (00:08):
Here's a hint of what's to come.
Why does this man speak thatway?
He is blaspheming.
Who can forgive sins?
But God alone?
Speaker 1 (00:16):
It's almost as if God the Father really wanted us to
know, to be absolutely assured,that Jesus is God, that Jesus is
the second person of theTrinity.
I mean, look at how many wayshe tried to prove this to us
through name substitutionsbetween the Old Testament and
(00:37):
New Testament, through functionsubstitutions between what God
did and what Jesus has claimedto have done, between other
grammatical rules.
I mean, is there really anydiscussion possible when God,
through so many ways and meansand techniques, has tried to and
(00:59):
proven that Jesus is God, thatJesus is God, how is it that we
can deny that?
We can't only if we choose tobe blind toward the truth.
Today, Jeremy looks at allthese different types of
substitutions and how God theFather was laying out that Jesus
(01:21):
is the Son and part of thetriune Godhead.
Speaker 2 (01:26):
So Christ for Yahweh's substitutions and deity
of Christ.
Now, last week what we did iswe looked at the three streams
of Old Testament revelation thatconverge in the Messiah,
meaning you've got these three,basically streams or ribbons
that run through the OldTestament and they all get tied
or converge together in theMessiah.
The first of those strings thatI took you through was just
(01:46):
God's desire to dwell with man.
I started you off in Genesisand I just walked you through
showing you from Genesis in theGarden Temple and then the
Tabernacle in the Temple ofSolomon on down to the New
Testament time, that God'sdesire is to dwell with us and
that in the very end, in the newheavens and new earth, it even
says and he will dwell with us.
And so this terminology ofdwelling, which is a fundamental
(02:09):
theme of the Bible, one of themost basic themes, is that God
wants to dwell with us.
The problem, of course, now issin.
So part of the resolution ofhistory is how the sin problem
gets dealt with so that he candwell with us, right?
The second stream is that Godwill be king.
In fact, we were in theenthronement psalms today in
(02:30):
Psalm 90s.
Some of those are theenthronement, psalms.
They're talking about the timewhen God is going to reign as
king, and so that's a stream ofrevelation through the Old
Testament.
We know, ultimately, in theMessianic kingdom, jesus will be
king of kings, right and lordof lords.
That type of terminology istalking about the concept of God
(02:51):
being his king.
But we also know there's astream, a third stream of
revelation that relates to Davidand his house being the royal
house.
And so a king who would be ahuman, who would come from David
and he would rule over the faceof the whole earth.
And so a king who would be ahuman, who would come from David
and he would rule over the faceof the whole earth.
And so the question becomes howis it that you have passages
(03:12):
that say God will be king butyou have other passages that say
that man will be king?
And the fundamental resolutionto this is that the one who will
rule is God and man.
And so it's resolved in theconcept of Emmanuel, right God
with us.
A child will be born, a sonwill be given.
That's another passage Isaiah 9, 6, that discusses these two
(03:35):
aspects.
The child being born is thehumanity, it's the human king.
The son being given is deity,god himself in the second person
of the Trinity.
So obviously some of theoutworking of this first event
in the New Testament, the birthof the King, is that we will
(03:55):
talk about Trinity, becausewe're obviously today going to
talk about the deity of Christand if this is so, then you've
got at least two persons rightin God.
And of course, later we talkmore about the Spirit of God.
But anyway, we'll already goahead and start to look at
doctrines next week, startingwith the Trinity.
(04:16):
So let's look at some reasonsand these are really just the
tip of the iceberg reasons forwhy we believe in the deity of
Christ, the deity of the Messiah.
Well, the first line of evidenceis what we call Christ for
Yahweh name substitutions.
So let me say a little bitabout these names, especially
(04:37):
Yahweh.
The letters there, yhwh, whichare the Hebrew consonantal name
of God, sometimes called thetetragrammaton, because four
letters, the Old TestamentHebrew is a consonantal language
.
It didn't have vowels, so canyou imagine, but that was the
(05:01):
language.
And later in their history, theMasoretic scribes added vowel
pointings for pronunciationpurposes and things like that.
But at any rate, this was thequote-unquote name of God.
Now many people say well,there's many names of God.
You might see books called theNames of God and things like
that.
I think technically there'sonly one name of God and I think
(05:25):
that the rest are titles.
So this is the way that Idivide it up.
It's the easiest for me.
I would say this is the name ofGod, yahweh, and that other
things like Yahweh, tzidkenu,yahweh, our righteous, or
righteous Yahweh, that's like atitle of God, or, you know, some
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people also use Jehovah.
So you'll see Jehovah.
That is a Latinized version ofYahweh.
It's a Latinized version ofYahweh.
Hebrew doesn't have a J.
You know Jehovah.
Of Yahweh, hebrew doesn't havea J.
You know Jehovah.
Neither did Latin.
Really it had an I, but anywayit got changed to a J in our
(06:15):
language.
So anyway, it's a Latinized,englishized version of Yahweh.
But I prefer to use Yahweh andso I'm pronouncing it using
vowels from another name for God.
Otherwise, how can youpronounce YHWH?
You just have to say YHWH.
So I'm addingcing it usingvowels from another name for God
.
Otherwise, how can youpronounce YHWH?
You just have to say YHWH.
So I'm adding vowels as I sayit from another name for God in
the Old Testament, or title.
Okay, so we have Christ forYahweh name substitutions and
(06:38):
then, after this, we'll look atChrist for Yahweh function
substitutions to show that theydo the same thing.
So let's start with the namesubstitutions.
These are interesting Acts2.17-21 and verse 33, in that
passage, christ poured forth theSpirit, that's on the day of
Pentecost, whereas in Joel2.28-32, yahweh would pour forth
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the Spirit.
So that's a Christ for Yahwehsubstitution.
The Old Testament predictedYahweh would do it.
In the New Testament, christdoes it.
Therefore, christ is Yahweh.
Okay, so let's look at Joel2.28 first and we'll just go
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through these.
These are really actuallyreally, really exciting.
I love these.
This is the passage that Peterquotes on the day of Pentecost,
coming right out of Joel 2, 28to 32.
But before we read it, let'slook at verse 27 to see who is
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saying this In verse 27,.
Thus you will know that I am inthe midst of Israel Remember,
god wants to dwell with us herehe's speaking about dwelling
among Israel and that I am theLord, your God, lord there.
And you see, probably in yourversion it's capitalized.
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Each letter is capitalized,even though some of them are
smaller.
Whenever you see, this all capsLord in the English Bible it is
translating Yahweh, okay, thatis the word underneath it in the
Hebrew.
So the person here that isspeaking is Yahweh, right?
(08:27):
And in verse 28, yahweh says itwill come about after this that
I'll pour out my spirit on allmankind.
Your sons and your daughterswill prophesy.
Your old men will dream dreams.
Your young men will see visions, even on the male and female
servants.
I will pour out my spirit inthose days.
I will make wonders in the skyand on the earth blood, fire and
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columns of smoke.
The sun will be turned intodarkness and the moon into blood
.
Before the great and awesomeday of the Lord.
Wednesday night class day ofthe Lord.
Okay, this is great and awesome.
Okay, so it's amended by anadjective great and awesome.
Okay, so this by an adjectivegreat and awesome.
So this talks of the day of thesecond coming, but before the
(09:09):
great and awesome day of theLord, it will come about that
whoever calls on the name of theLord will be delivered, for on
Mount Zion and in Jerusalem,there will be those who escape,
as the Lord has said, even amongthe survivors whom the Lord
calls, because that's the OldTestament passage.
It's talking about Goddelivering Israel While we're
here.
Just ask yourselves a questionDid these things happen on the
(09:33):
day of Pentecost?
Before we go, look at the dayof Pentecost.
Did the moon turn to blood?
Did the sun turn to darkness onthe day of Pentecost?
Did people dream dreams on theday of Pentecost?
Did people dream dreams on theday of Pentecost?
No, we don't read anythingabout that.
Did people prophesy on the dayof Pentecost?
No, what did people do on theday of Pentecost?
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They spoke in tongues.
Question did this passage sayanything about tongues?
Does this message say anythingabout tongues?
Yes, no, maybe no.
Isn't this interesting thatPeter picked this up and quoted
it on the day of Pentecost inorder to explain tongues, when
(10:15):
Joel never even talked abouttongues?
Joel talked about a lot ofother things that would
transpire.
There is one thing here thatdid happen on the day of
Pentecost, and it's in verse 28and 29.
I will pour out my spirit onall mankind In verse 29,.
(10:35):
I will pour out my spirit.
On the day of Pentecost, wasthere a pouring out of the
spirit?
Yes, was there a pouring out ofthe Spirit?
Yes, that is actually the onlything from Joel that happened on
the day of Pentecost in Acts,chapter 2.
And so what happened, you know,on the day of Pentecost,
(10:55):
speaking in tongues, how did thepeople try to explain it?
You remember how they tried toexplain it?
Oh, these people are drunk, youknow, or something like that,
or out of their mind.
So what is Peter doing byquoting Joel 2?
He's saying no, they're notdrunk, they're not out of their
mind.
There's been a pouring forth ofthe Spirit.
Okay, he's not saying this hasbeen fulfilled.
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The sun will turn dark, themoon will turn to blood, all
before the great and terribleday of the Lord, which is the
day of the second coming.
So these events that Joelpredicted actually occur during
the 70th week of Daniel.
But because of this similarityof the pouring out of the Spirit
, he quotes this passage.
And so let's go over to Acts,chapter 2.
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Now, that's all things thatYahweh said he would do.
Right, in acts, chapter 2,we've already had the tongues.
You'll notice, in verse 16,where peter says you know, verse
15 these men aren't drunk.
You know, it's only 9 am, iswhat he's saying.
I mean, what do you mean?
(11:59):
They're drunk already.
I mean, my goodness, theyhaven't even had their scrambled
eggs yet.
Um, he says verse 16, but thisis what?
Or tuta esen, this is thatwhich was spoken through the
prophet Joel.
And then he quotes what we justread, okay, from Joel 2.28, and
following Now, in that passage,yahweh would pour out the
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Spirit.
But come down to chapter 2,verse 33, as he's explaining it
2.33, therefore, having beenexalted to the right hand of God
.
Now, who was exalted to theright hand of God?
Right, christ.
Verse 32, right, this Jesus,god raised up again, to which
we're all witnesses.
Therefore, this Jesus, ofcourse, having been exalted to
(12:45):
the right hand of God and havingreceived from the Father the
promise of the Holy Spirit, hehas poured forth this, which you
both see and hear.
Who?
Who poured forth Jesus?
Now, wait a minute.
The Old Testament said Yahwehwould do this On the day of
Pentecost.
It says Jesus did this.
What does that indicate to us?
(13:08):
That Jesus is Yahweh.
Okay, this isn't thatcomplicated, right, you can see
a Christ for Yahweh substitution.
Let's go to another one.
1 Corinthians 10.9.
Well, let's do the OldTestament first.
Right, numbers 21.5-6.
Numbers 21.5-6.
(13:30):
Genesis, exodus, leviticus,numbers, fourth book, numbers
21.5-6.
You know, you remember, there inthe wilderness, there's a lot
of grumbling that goes on, goddelivers them, and so forth,
through a lot of this.
In verse 4, they set out fromMount Hor, by the way, the Red
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Sea, to go around the land ofEdom.
The people became impatientbecause of the journey.
In verse 5, the people spokeagainst God and Moses because of
the journey.
In verse 5, the people spokeagainst God and Moses.
Why have you brought us up outof Egypt to die in the
wilderness?
For there is no food and nowater.
We loathe this miserable food,I can kind of imagine.
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And so the Lord?
Okay, and you see, it's allkept right.
Yahweh sent fiery serpents amongthe people and they bit the
people so that many people ofIsrael died.
So who sent the fiery serpents?
Yahweh, because who were theytempting or testing?
Who were they tempting ortesting, testing the Lord Yahweh
?
Now let's go over to 1Corinthians in the New Testament
(14:43):
.
1 Corinthians 10, verse 9.
1 Corinthians 10, verse 9.
And I might ask a few of you ifyou have a different.
I have the New AmericanStandard Bible 1995 version, so
I may ask some of you if youhave a different reading here.
In verse 9, it says nor let ustry the Lord, as some of them
did, and were destroyed by theserpents.
So that's the same story inNumbers 21,.
(15:06):
Right, they tried the Lord,they tested Him.
Right, they tested Yahweh, andthey were destroyed by serpents.
That word Lord there in verse 9,does anybody have another
translation?
Yes, the Net Bible.
Let us not put Christ to thetest.
(15:27):
Anybody else have anything else, let us not tempt Christ.
You say, well, why does one ofthem translate Lord and the
other one Christ?
Usually when you see Lord inthe New Testament, it's a Greek
word, kurios, lord.
But this is actually the wordChristos in the Greek text, all
Greek text.
So who did they test in thewilderness?
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The Messiah, the Christ.
This is a Christ for Yahweh,substitution showing that Christ
is Yahweh.
These are really powerfulevidences for the deity of
Christ.
Let's look at another one that'sinteresting on the outline D
Philippians 2.9, with Isaiah 45.
(16:13):
So go to Isaiah 45, 23, verse Iwon't do all these because we
won't get very far, which that'sokay.
We won't get very far, whichthat's okay.
These are all very good thingsto study.
Isaiah 45, 23.
And again, I always like tofind out well who is speaking
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before we get to that verse.
So in Isaiah 45, verse 21, wesee who is speaking.
So let's look at that verseIsaiah 45, 21.
Declare and set forth your case.
Indeed, let them consulttogether.
Who has announced this from ofold?
Who has long since declared it?
Is it not I?
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And here it is the Lord.
All caps right, meaning Yahweh,and there is.
This is important.
There is no other God besidesYahweh, right, besides me, a
righteous God and a Savior.
There is none except me.
That's it.
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There's only one God, yahwehright, verse 22,.
Turn to me and be saved all theends of the earth, for I am God
and there is no other.
In other words, there's right,verse 22,.
Turn to me and be saved all theends of the earth, for I am God
and there is no other.
In other words, there'ssalvation, no other name.
But in the New Testament we saywell, that name is Jesus, right
, but that Jesus is God.
That's very clear.
I have sworn by myself.
The word has gone forth from mymouth in righteousness,
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righteousness, and will not turnback.
That to me.
Every knee will bow, everytongue will swear allegiance or
confess, and everybody says well, I know, that's over in the New
Testament.
It also says that in the NewTestament, right, every knee
will bow, every tongue willconfess.
So let's go to that passage inPhilippians, chapter 2.
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Here it was Yahweh.
Every knee will bow and swearallegiance to Yahweh, right.
But in the New Testament,philippians chapter 2, who will
everyone bow the knee to andwhose name will everyone confess
?
Verse 5 tells us who's beingtalked about Philippians 2, 5.
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Have this attitude in yourselves, which was also in who, christ,
jesus, messiah, yesu, who,although existed in the form of
God, did not regard equalitywith God a thing to be grasped,
but emptied himself.
Taking the form of abondservant being made in the
likeness of men, being found inappearance as a man, he humbled
himself by becoming obedient tothe point of death, even death
(18:48):
on a cross.
So who died on the cross?
You say, well, that's an easyone.
It hasn't always been easy Inchurch history.
Some people said that thefather died on the cross.
Patrapassionism is the specificheresy, patra, father passion,
the crucifixion.
Some claim that the fatherheresy Patra, father passion,
the crucifixion.
Some claim that the Father wascrucified.
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But we know it's Christ.
For this reason, hishumiliation and his death, for
this reason also, god highlyexalted him.
I mean, if you want to beexalted, what do you have to
first?
Do you have to become humble.
Humbleness leads to exaltation,leads to falling right.
So he humbled himself andtherefore god highly exalted him
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and bestowed on him the namewhich is above every name.
So that at the name of jesus, Ithought, the old testament said,
at the name of yahweh, okay,every knee will bow of those who
are in heaven and on earth andunder the earth, and that every
tongue will confess that JesusChrist is Lord to the glory of
God the Father.
So the Old Testament said everyknee would bow and tongue
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confess allegiance to Yahweh.
The New Testament says everyknee will bow and tongue will
confess Jesus as Lord over all.
So that means there, by namesubstitution, that Christ is
Yahweh.
And so again, this is powerful,powerful evidences.
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In addition, let's just flipback to the left, to Romans 14,
because I thought this wasreally powerful, just to tack on
to the end of this evidence.
Romans 14, 11 through 12, whereit also quotes Isaiah 45 passage
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.
In verse 10, it says that we'reall going to stand before the
judgment seat of God, doesn't it?
And everybody is thinking well,that's Yahweh.
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Except in the Gospels, alljudgment has been given to who?
To whom has all judgment beengiven?
Will the Father judge anyone?
Question no, the Father willnot judge anyone.
All judgment has been given tothe Son.
So when it says here in verse10, we will all stand before the
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judgment seat of God.
And then it quotes in verse 11,isaiah 45, where it is written
as I live, says the Lord, everyknee shall bow to me and every
tongue shall give praise to God.
And then it quotes in verse 11,isaiah 45, where it is written
as I live, says the Lord, everyknee shall bow to me and every
tongue shall give praise to God.
So then each one of us willgive an account of himself to
God.
Who is it talking about?
Is it talking about the Fatheror is it talking about the Son,
to whom all judgment has beengiven?
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It's talking about the Son.
So this is another powerfulreference to the deity of Christ
.
All right, how about?
We'll do Revelation 1.17, butlet's turn to Isaiah 44.6.
(22:00):
So back to Isaiah, isaiah 44.6.
These are maybe not the typicalones that you're thinking of
using when a Jehovah's Witnesscomes to your door or a Mormon
comes to your door, but they'revery, very powerful.
They're accustomed toChristians.
Turning to John 1.1, orsomething like that, they are
(22:23):
ready for you.
Okay, by the way, they areready for you on that one.
So you might want to stay awayfrom those types of verses I'll
talk about it later but youmight stay away from that and go
to some of these that they'renot going to be familiar with,
okay?
So Isaiah 44, verse 6.
Thus says who the Lord?
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That's Yahweh, all caps, theKing of Israel there's that King
theme we talked about earlierand his Redeemer, yahweh of
hosts.
I am the first and I am thelast.
There is no God besides me.
Okay, very clear.
He's the first, he's the last.
There is no God besides me.
Okay, very clear.
He's the first, he's the last.
There's no other God, yahweh.
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That's it.
End of story.
Now go to Revelation, becausenot end of story, right,
revelation would be close to theend of the story.
Revelation, chapter 1, verse 17.
John has had a vision on theIsle of Patmos right of a very
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interesting individual who'sdescribed in verses 12, 13, and
14.
Here's a voice, it's someonewho has seven golden lampstands
and one is walking like a son ofman in between these lampstands
.
He's, you know, white wool,hair like white wool and snow.
All this imagery of whoeverthis individual is.
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And when you come to verse 17,it says when I saw him, I fell
at his feet like a dead man andhe placed his right hand on me
saying Do not be afraid, I amthe first and the last.
Now in your mind you say well,we just read that in Isaiah.
That's Yahweh.
Yahweh is the first and thelast.
So whoever's talking here isYahweh, right.
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Then it says verse 18, and theliving one?
I was dead and behold, I'malive forevermore.
Who died and now livesforevermore?
Yeah, jesus Christ.
So Jesus Christ is Yahweh.
Look over at chapter 2, verse 8.
2, verse 8, he's still speakingIn this context to the church
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at Smyrna.
And he says to the angel of thechurch in Smyrna right, the
first and the last who was deadand has come to life.
There it is again.
So Jesus is Yahweh.
These are Christ for Yahwehname substitutions, and I have
some more here for you that youcould look at.
I don't think we did theEphesians 4 one, but these go on
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and on.
Let's look at the next category.
This is Christ, for Yahwehfunction substitutions, in other
words Christ doing things thatonly Yahweh can do, which means
he's equal to Yahweh.
So let's go to John 1.3.
Now we're going to converge onthe Gospel of John.
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We'll save 1-1 for later whenwe look at some passages.
But you're familiar with itright.
In the beginning was the Word.
The Word was with God, the Wordwas God.
He was in the beginning withGod.
And then verse 3 says Allthings came into being through
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Him, that is, through the Word,whoever this Word individual is,
and apart from Him, nothingcame into being that has come
into being.
So would you say from this thatthe Word created everything,
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yes, or that he was the agentthrough whom everything came
into being?
However you exactly want toarticulate it, but there's no
question that the Word is beingstated to be the creator of
everything.
Now, in Genesis 1.1, whocreated everything?
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It says in the beginning, thevery first verse of the Bible.
You probably have it memorizedIn the beginning, god created
the heavens and the earth.
Now, that name for God, that'sthe very first word used of God
in the whole Bible is Elohim.
Elohim, that's actually aninteresting word because in
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Hebrew if you put im on the end,an I-M, it's like putting an S
on the end of our word.
If I said gods, you'd think I'mtalking about more than one god
, gods plural.
That's basically what this wordElohim is.
It is a plural word, yet ofcourse it translates just
singular.
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In the beginning, god singularcreated.
But technically that Hebrewword is gods and there's a lot
of discussion in the literatureabout the meaning of this.
Does it refer to angels and allsorts of things?
There's lots of discussion.
But there's this type of thingas a plural of majesty.
(27:35):
Even some people refer tothemselves with a plural of
majesty.
Someone who's great might referto themselves as we with a
plural of majesty.
Someone who's great might referto themselves as we, we think,
because they are presentingtheir majesty before you.
This is a plural of majesty.
(27:55):
It is talking about the majestyof God as creator, but it does
also open the door, right, itopens the door not for multiple
gods.
We just read several versesthat say I am God and there is
no other.
There's not more than one God,but the Elohim concept of God,
(28:17):
this plural majesty does openthe door for there being more
than one person in God.
And that's why later, when hecreates man, he doesn't say, let
me create God in my own image,but he says let us create God in
our own image, in our image inlife.
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Who is our?
Who is us?
Is it not elohim, this majesticgod, who is but one god, but
within him there are threepersons.
Even in genesis 1 it becomesquite clear by the third or
fourth verse that there arethree people in god, just by the
third or fourth verse.
In the beginning god createdthe heavens and the earth right.
And the beginning God createdthe heavens and the earth right
and the earth was without formand void, and darkness covered
the surface of the deep and theSpirit of God, the what, who,
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what, the Spirit, hovered overthe surface of the waters.
Then God said what, let therebe light, said is this the Word?
Is this the word?
Who John 1.1 is talking aboutIn the beginning?
Was the word speech?
Is that not him in Genesis 1.3?
You've got the whole trinity.
(29:32):
I would say let's just saycarefully, we don't want to go
proving the trinity from Genesis1.1 through 3.
But these doors are beingopened for us very early in the
Bible to understand the natureof God as having one essence but
three persons within himself,and when we get to Trinity
(29:55):
Doctrine next week and the nextweek we will talk about some of
these in the Old Testament.
So we have this concept, though, that he's the creator, but in
the Old Testament, elohim is thecreator of all and there's only
one God, and yet within thisGod there's plurality, and so
(30:18):
Genesis is opening up for us thedoor that there is source of
creation, father.
There is agent of creation, son, there is revealer of creation,
spirit.
Okay, all three persons playinga role in creation.
Okay, so that's interesting.
(30:38):
Now let's go to Mark 2.5.
Mark 2.5, mark 2.5.
Gospel of Mark Matthew.
Mark, so the second of thefourfold gospel, mark 2 in verse
5.
Actually, we'll be here for acouple of these real quick.
(30:58):
There's a paralytic right.
He's being carried by four menbeing brought into the house.
They couldn't get him in thehouse, it's so crowded.
Right, he's being carried byfour men being brought into the
house.
They couldn't get him in thehouse, it's so crowded right
verse four.
So they had to remove the roofand lower him down into the room
where christ was right.
In verse five it says jesus,seeing their faith, said to the
(31:20):
paralytic Son your sins areforgiven.
Now, who forgives sin?
God, you're as smart as all theJews that were in the room that
day.
Because what do they say inverse 5?
It says some of the scribeswere sitting there and reasoning
in their hearts, saying noreasoning.
(31:42):
Where In their hearts, not outloud in their hearts.
Why does this man speak that way?
He is blaspheming.
Who can forgive sins?
But God alone?
Were they right that the OldTestament taught that God is the
only one who can forgive sins?
Yeah, because God is the onlyone who has been offended,
(32:03):
because he's the standard ofrighteousness by which sin is
measured and he is therefore theonly one who has the right to
forgive sin.
And Isaiah, chapter 43, 25, saysYahweh forgives transgression.
And that's where they werereferring back to Passages like
(32:24):
Isaiah 43, 25.
But if Jesus is forgivingsomeone their sins, then who is
Jesus?
Well, he's God.
Now they said he's blaspheming.
I mean, you know, he's claiming, in other words, to be who he's
claiming to be God, in otherwords, to be who he's claiming
to be God.
(32:45):
Now, this is why Lewis made thestatement.
He's either a liar, lunatic orLord.
I mean, he's either lying herelike you're not God or he's
absolutely crazy.
He's a loon, right Claiming hecan forgive sins, or he is the
Lord himself.
He is God himself in the flesh.
(33:08):
Okay, so that's anotherevidence, christ doing something
that only Yahweh can doforgiving sins.
Look in verse 8.
Let's just continue.
We'll pick up the next evidence.
Immediately.
Jesus, aware in his spirit thatthey were reasoning that way
within themselves, said to themwhy are you reasoning about
(33:28):
these things in your heart?
Uh-oh, what attribute.
I mean.
How could you know what peopleare thinking?
What people are thinking?
Who has access to that?
Only Yahweh.
It's part of his omniscience,right Meaning he knows all
(33:52):
things.
But he's displaying that here.
He's displaying that he knowsall things, that he's the.
The Greek word iskardio-ganoskis, ganostis,
kardio, heart, ganostis, to know.
He's the heart-kn word iscardiogonostos, cardiohart,
gnostos, to know.
He's the heart knower.
He knows their hearts, he knowswhat their reasoning in their
heart.
By the way, he knows what yourreasoning in your heart is too,
(34:13):
and mine.
He knows all of our thoughts,right?
So this is another evidencethat he's God, because he can
only do the things that God cando.
In this sense, omniscience,he's the only one who knows all
things right.
All right, let's look at anotherone Matthew 8.23.
(34:37):
Matthew 8.23.
Go to the first of the fourfoldgospel.
I do think Matthew was writtenfirst too.
By the way, I don't think Markwas written first and I don't
think they depended on somedocument called Q, if you've
ever heard that kind of theory.
They tried to explain theharmony of the gospels.
(35:00):
I think they wroteindependently, under the
inspiration of the Spirit.
Matthew 8, 23.
And following Jesus demonstratesanother attribute of God here
Verse 23,.
When he got into the boat, hisdisciples followed him and
behold, there arose a greatstorm on the sea so that the
boat was being covered with thewaves.
This is out on the Lake ofGalilee, right?
(35:22):
But Jesus himself was asleep.
Are you kidding me?
I mean, have you ever been in aboat and you know the water is
coming over the boat, into theboat, and you are asleep?
No, nobody does that.
But he's totally content, he'stotally relaxed.
(35:43):
Verse 25, 25.
They came to him and woke him,saying save us, lord, we are
perishing.
And he said to them why are youafraid, you men of little faith
?
Then he got up and he rebukedthe winds and the sea and it
became perfectly calm and themen were amazed and they said
what kind of man is this thateven the winds and the seal ban?
Well, yeah, I mean, who is this?
(36:07):
And isn't that the point we'resupposed to be asking?
Who is this?
Who can do this?
What's kind of interesting isthat this word rebuke he says he
rebuked that word is usedexclusively elsewhere to
rebuking people, not inanimateobjects, but here he's rebuking
(36:28):
what we would just normally sayinanimate objects like the sea
and the wind, which makes uswonder were there forces,
demonic forces, behind the seasand the winds?
Because this word is alwaysused of a personal rebuke, not
just impersonal rebuke, and sothere's a lot going on here in
(36:52):
the text about his power and, ofcourse, that's what we're to
gain is that no man can do this.
He must be God, god in the boatwith you.
Talk about a fearful momentwhen the realization strikes you
.
No man can do this.
He must be God, god in the boatwith you.
Talk about a fearful momentwhen the realization strikes you
.
Also an awesome moment.
Right To have experienced this.
(37:13):
So he is demonstrating hisomnipotence.
The last one let's flip over toJohn.
I mean there's more, but let'sflip over to John 8, 58, one of
my favorite ones.
Right at the end of thischapter he's doing a lot of
connections between himself andthe Father, like in verse 54,.
(37:37):
Jesus is answering and he saysIf I glorify myself, my glory is
nothing.
It's my Father who glorifies me, of whom you say he is our god
and you have not come to knowhim.
But I know him and I say that Ido not know him.
If I say I do not know him, Iwill be a liar like you, but I
do know him and I keep his word.
I mean, who could say thatfirst of all, I keep his word?
(38:00):
In another place he says I onlyand always do only what the
Father tells me, like what Imean, I do my best to keep what
the Father tells me, but I don'tsay I always do it.
Do you?
Here?
This guy is like I do it.
Okay, I know him and he's notbeing arrogant, he's speaking
truth.
He says verse 56, your fatherAbraham rejoiced to see my day.
He says verse 56, your fatherAbraham rejoiced to see my day.
(38:23):
And he saw it and was glad.
So the Jews said to him.
You're not even 50 years oldyet, by the way, about how old
was he when he was crucifiedEarly mid-30s?
How old did they think helooked Almost 50.
You're not yet 50, but you'regetting up there.
(38:45):
Look, the guy was aging.
It was showing the pressures,the pressures of being the
messiah and all that he wasdoing it.
It took a toll on his humanbody.
They're thinking he's almost 50years old.
The guy's like probably 32 orso, something like that.
See, he says you know, yeah, 50years old.
And the guy's like probably 32or so, something like that.
See, he says you're not 50years old and you've seen
(39:06):
Abraham.
And he said truly, truly, I sayto you, before Abraham was born
, ego and me I am.
Have you ever heard those wordsbefore anywhere in the Old
Testament, moses went to theburning bush and the voice said
take off your sandals, for theground you are standing on is
holy ground.
And he asked what his name was,what is your name, so I can go
(39:30):
back and tell the Israelites?
And he said I am.
You think the Jews caught thatwhen he said this here Before
Abraham was born, I am yeah,because in the context of the
burning bush.
He also says I'm the God ofAbraham, of Isaac and Jacob, and
(39:51):
Abraham's.
The context oh, they knew verywell exactly what he was
claiming.
They knew that he was claimingto be Yahweh.
How do we know that?
The next verse tells usTherefore, they picked up
claiming to be Yahweh.
How do we know that the nextverse tells us therefore, they
picked up stones to throw at him.
Why?
Because it was blasphemy toclaim to be God.
They knew exactly what he wasclaiming.
(40:17):
Another very powerful passage.
And then the most remarkablestatement, at the end of verse
59, they pick up stones to throwat him, but jesus hit himself
and went out of the temple.
What I mean?
Let's say you blaspheme rightin front of me, me and you are
having a conversation.
I've been down to pick up stoneand you're gone.
What?
It wasn't just one person.
(40:39):
They picked up stone and heconcealed himself.
The word can also meandisappear, especially in the
passive voice.
He was invisible, he was goneand he went out of the temple.
We don't know how this tookplace, but I mean, who is he?
These are his claims to be God.
(40:59):
He forgives sins.
He does all things that onlyGod can do.
See, let's look at a few deityof Christ passages.
Let's look at John 20, 28,.
Because we're in John, that's aquick one to look at.
We'll go over to these.
I won't take you through all ofthem, just a few John 20, 28.
(41:24):
This is maybe somewhat humorousa little bit.
You remember that there are someappearances of Christ after his
resurrection.
You know, to various women andalso to the 12, but well, now
it's cut down, you know, becauseJudas isn't there.
But also, on one occasionThomas wasn't there, remember.
So he missed that appearance.
(41:46):
But in this passage it waseight days later.
And this is his appearance toThomas, along with the others.
And in verse 26, after eightdays his disciples were again
assigned, and Thomas with them.
This time Jesus came to thedoors having been shut and he
(42:07):
stood in their midst, what, whatand said peace be with you.
Then he said to Thomas reachhere with your finger and see my
hands.
And reach here your hand andput it into my side and do not
be unbelieving, but believing.
And Thomas answered and said tohim my Lord and my what?
(42:27):
My God?
And did Jesus say?
Did Jesus rebuke him and say Donot call me God?
No, he doesn't.
He doesn't say that at all.
If he wasn't God, he shouldhave said do not call me God,
the Jehovah's Witnesses say.
Well, he was just shocked andhe said like someone would in
(42:50):
the 21st century, oh my God.
Next, next, titus 2.
Verse 13.
Well, I always show this one,so let's do 2 Peter 1.
(43:11):
2 Peter 1, verse 1.
And I'll talk a little bit abouta rule.
It's called Sharpe's Rule.
It's named after a man namedGranville Sharpe who discovered
this rule in the late 1700ss and, I think, published it around
1798.
He was a Greek scholar andbasically, you know, greek
scholars are a little bit odd,but he found a construction in
(43:32):
the Greek text that wasconsistent let's just say
consistent throughout its about200 uses in the New Testament.
And nobody ever since hepublished this in 1798 has ever
shown the rule to be brokenanywhere in the New Testament.
(43:55):
And it's used in two deity ofChrist passages this one, 2
Peter 1.1, and also in Titus2.13.
What the rule states is this Iknow this is just a little bit
advanced, but that's okay.
If you have a definite article,a single definite article, why
(44:17):
is this not writing?
Okay, this is a definitearticle, right, the in our
language.
If you have this in the Greeklanguage, a definite article
followed by a noun, let's saynoun one, and then the Greek
word and, which is chi, followedby another noun, noun two, and
(44:37):
both these nouns are singularand they're personal, singular
and personal, then both nounsrefer to the same object.
It's not that complicated Asingle article referring to both
(44:58):
of the nouns, with the word andin between.
As long as these nouns aresingular and personal, they both
refer to the same object.
So that construction is here in2 Peter, 1, verse 1.
To those who've received a faithof the same kind as ours by the
righteousness of our God andSavior, jesus Christ.
(45:18):
Can you guess what the twonouns are?
God is noun one.
What's the second one, savior?
In the Greek they're bothsingular.
In the Greek, obviously,they're both personal God,
personal, savior, personal.
They are preceded by thedefinite article, the.
Then they refer to the sameobject.
(45:40):
And who's the object?
Jesus Christ.
So who is our great God and whois our great Savior, jesus
Christ.
It's not that complicated,right?
This rule?
Over 200 times in the NewTestament.
This rule is never broken.
Two of the passages areChristological, others are not.
Ephesians 1.3, our God andFather.
That's another usage, but itdoesn't relate to Christology,
(46:06):
but it's all over the place.
Titus 2.13.
Titus 2.13.
Waiting for the appearing ofour great God and Savior, jesus
Christ.
Let's do the Hebrews 1.8,because I love this one, and
then we'll stop with this.
Hebrews 1.8.
(46:27):
Actually, 7 and 8.
And I kind of wish they hadtranslated this differently, so
maybe someone else can volunteera translation that might be
superior.
In the Greek, anotherconstruction that you learn
about is called men de.
Don't think men like people.
(46:49):
It's just a word, and wheneveryou have this construction, men,
separated by a lot of words,and then de, it means on the one
hand or on one hand.
Let's just put on one hand oron one hand.
Let's just put on one hand onone hand, on the other hand, we
(47:09):
talk like this, right?
So the first men would be, onone hand, da-da-da-da-da, but on
the other hand, da-da-da-da-da.
Well, that happens here inHebrews 1, 7, and 8.
In verse 7, there's a man andin verse 8, there's a day.
So I really wish they'dtranslate verse 7 saying
something like On the one hand,of the angels, he says and he
(47:36):
quotes an Old Testament passagethat says that his angels wins,
he makes his angels wins and hisministers a flame of fire.
So that's what angels are Okay,they're ministers, they're a
flame of fire, okay.
But verse eight has a day, andit's what it's saying is.
But on the other hand, he saysof the son, your throne, o God,
(48:05):
o God, is forever and ever, andthe righteous scepter is the
scepter of his kingdom.
He's contrasting angels withthe Son, because the Jews, who
this letter is written to, wereexalting angels and the author
is saying Jesus is way betterAngels, on one hand, they're
(48:30):
ministers, they're a flame offire, they're in the winds.
You know, this is how God usesthem.
But the Son, he is God.
Who's better?
Look at what else he says abouthim.
Verse 9,.
You have loved righteousnessand hated lawlessness.
Therefore, god, your God, hasanointed you.
That's an interesting phrase.
(48:51):
God, your God, has anointed you.
How many people do you seethere?
God, your God, anointed you.
You, one god anointing anothergod.
Is it not talking about thefather anointing the son, aren't
they both god?
Yes, this is super powerful,with the oil of gladness above
(49:17):
your companions.
Verse 10 and you lord, whichwould be yahweh in the Old
Testament in the beginning, didwhat this is talking about the
sun.
You laid the foundation of theearth, and the heavens are the
work of your hands.
This is all the sun.
They will perish, but you willremain.
(49:37):
They will all become old, likea garment and like a mantle.
You will roll them up like agarment.
They will also be changed, butyou are the same and your years
will not come to an end.
But to which of the angels didhe ever say sit at my right hand
?
No, this is a comparison andcontrast between the Son and
angels.
See, and the whole argument ofthe book of Hebrews is Jesus is
(50:01):
better and these Jewishbelievers need to go away from
Judaism, away from angels, andthey need to go straight to
Jesus.
Remember, this is the book thatsays keeping our eyes fixed on
Jesus, not on angels, not on thetemple, not on all these other
things, but on him.
Why?
Because he's better and morethe temple, not on all these
other things, but on him.
(50:21):
Why?
Because he's better and morethan that.
He is God himself.
God in the flesh.
God came, he dwelt among us youwant to talk about condescension
?
The very God of God who dwellsin unapproachable light.
He came down here in the worldwith us the filth, can you
(50:46):
believe it?
It is amazing that he came downhere with us and he walked
among us and he was tempted inall things as us, and yet he was
found to be without sin and hehad no cause of sin, of death
residing in himself, and heoffered himself for us.
That's why Philippians 2 is sogreat.
(51:06):
It's the great humility passageand it's telling us if he, who
is very God of very God, wouldcome down here like us and go
through all this and givehimself for us, how much more
ought we to be humble?
Humble ourselves and serveothers, put others ahead of
(51:28):
ourselves.
That's what he did.
That's what the second personof the Trinity did.
He didn't have to come downhere.
He wasn't lonely, he didn'tneed you, he doesn't need me, he
doesn't need anything in thiswhole creation.
He is totally complete in andof himself.
So it's not so he can have somefriends.
Jesus doesn't need any friends,he is complete.
(51:54):
But he did it.
Why?
For God so loved he loved theworld.
For God so loved, he loved theworld, he made it.
We destroyed it and he's cometo restore it.
He said I go to prepare a place, right?
(52:14):
If it were not so, I would havetold you I come again.
For you, are you kidding me?
For me, a worthless sinner, apiece of stint, filthy rags
that's my good stuff Filthy ragsin his sight.
And he did it.
And he just says what webelieve in, the Lord Jesus
(52:37):
Christ, there's nothing more todo.
What more could we do, friend?
What are you going to put inthat formula?
You put anything in there.
It just messes it up.
He's the only perfect one, godin the flesh, infinite value in
his death.
Because of his deity For humans, because he's true humanity.
(52:58):
All right, next week, lovelyright.
We're going to go right to theTrinity.
Hopefully you've seen somewonderful things about the deity
of Christ today.
Christ for Yahweh'ssubstitutions in name, christ,
for Yahweh's substitutions infunction and some of the deity
of Christ, passages of whichthere are many and others.
Speaker 1 (53:16):
Thank you for joining us on Beyond the Walls with
Jeremy Thomas.
If you would like to see thevisuals that went along with
today's sermon, you can findthose on Rumble and on YouTube
under Spokane Bible Church.
That is where Jeremy is thepastor and teacher.
We hope you found today'slesson productive and useful in
(53:37):
growing closer to God andwalking more obediently with Him
.
If you found this podcast to beuseful and helpful, then please
consider rating us in yourfavorite podcast app, and until
next time, we hope you have ablessed and wonderful day.
Welcome to Beyond the Walls with Jeremy Thomas and
our series on the New TestamentFramework.
Today, the full lesson fromJeremy Thomas.
Speaker 2 (00:08):
Here's a hint of what's to come.
Why does this man speak thatway?
He is blaspheming.
Who can forgive sins?
But God alone?
Speaker 1 (00:16):
It's almost as if God the Father really wanted us to
know, to be absolutely assured,that Jesus is God, that Jesus is
the second person of theTrinity.
I mean, look at how many wayshe tried to prove this to us
through name substitutionsbetween the Old Testament and
(00:37):
New Testament, through functionsubstitutions between what God
did and what Jesus has claimedto have done, between other
grammatical rules.
I mean, is there really anydiscussion possible when God,
through so many ways and meansand techniques, has tried to and
(00:59):
proven that Jesus is God, thatJesus is God, how is it that we
can deny that?
We can't only if we choose tobe blind toward the truth.
Today, Jeremy looks at allthese different types of
substitutions and how God theFather was laying out that Jesus
(01:21):
is the Son and part of thetriune Godhead.
Speaker 2 (01:26):
So Christ for Yahweh's substitutions and deity
of Christ.
Now, last week what we did iswe looked at the three streams
of Old Testament revelation thatconverge in the Messiah,
meaning you've got these three,basically streams or ribbons
that run through the OldTestament and they all get tied
or converge together in theMessiah.
The first of those strings thatI took you through was just
(01:46):
God's desire to dwell with man.
I started you off in Genesisand I just walked you through
showing you from Genesis in theGarden Temple and then the
Tabernacle in the Temple ofSolomon on down to the New
Testament time, that God'sdesire is to dwell with us and
that in the very end, in the newheavens and new earth, it even
says and he will dwell with us.
And so this terminology ofdwelling, which is a fundamental
(02:09):
theme of the Bible, one of themost basic themes, is that God
wants to dwell with us.
The problem, of course, now issin.
So part of the resolution ofhistory is how the sin problem
gets dealt with so that he candwell with us, right?
The second stream is that Godwill be king.
In fact, we were in theenthronement psalms today in
(02:30):
Psalm 90s.
Some of those are theenthronement, psalms.
They're talking about the timewhen God is going to reign as
king, and so that's a stream ofrevelation through the Old
Testament.
We know, ultimately, in theMessianic kingdom, jesus will be
king of kings, right and lordof lords.
That type of terminology istalking about the concept of God
(02:51):
being his king.
But we also know there's astream, a third stream of
revelation that relates to Davidand his house being the royal
house.
And so a king who would be ahuman, who would come from David
and he would rule over the faceof the whole earth.
And so a king who would be ahuman, who would come from David
and he would rule over the faceof the whole earth.
And so the question becomes howis it that you have passages
(03:12):
that say God will be king butyou have other passages that say
that man will be king?
And the fundamental resolutionto this is that the one who will
rule is God and man.
And so it's resolved in theconcept of Emmanuel, right God
with us.
A child will be born, a sonwill be given.
That's another passage Isaiah 9, 6, that discusses these two
(03:35):
aspects.
The child being born is thehumanity, it's the human king.
The son being given is deity,god himself in the second person
of the Trinity.
So obviously some of theoutworking of this first event
in the New Testament, the birthof the King, is that we will
(03:55):
talk about Trinity, becausewe're obviously today going to
talk about the deity of Christand if this is so, then you've
got at least two persons rightin God.
And of course, later we talkmore about the Spirit of God.
But anyway, we'll already goahead and start to look at
doctrines next week, startingwith the Trinity.
(04:16):
So let's look at some reasonsand these are really just the
tip of the iceberg reasons forwhy we believe in the deity of
Christ, the deity of the Messiah.
Well, the first line of evidenceis what we call Christ for
Yahweh name substitutions.
So let me say a little bitabout these names, especially
(04:37):
Yahweh.
The letters there, yhwh, whichare the Hebrew consonantal name
of God, sometimes called thetetragrammaton, because four
letters, the Old TestamentHebrew is a consonantal language
.
It didn't have vowels, so canyou imagine, but that was the
(05:01):
language.
And later in their history, theMasoretic scribes added vowel
pointings for pronunciationpurposes and things like that.
But at any rate, this was thequote-unquote name of God.
Now many people say well,there's many names of God.
You might see books called theNames of God and things like
that.
I think technically there'sonly one name of God and I think
(05:25):
that the rest are titles.
So this is the way that Idivide it up.
It's the easiest for me.
I would say this is the name ofGod, yahweh, and that other
things like Yahweh, tzidkenu,yahweh, our righteous, or
righteous Yahweh, that's like atitle of God, or, you know, some
(05:49):
people also use Jehovah.
So you'll see Jehovah.
That is a Latinized version ofYahweh.
It's a Latinized version ofYahweh.
Hebrew doesn't have a J.
You know Jehovah.
Of Yahweh, hebrew doesn't havea J.
You know Jehovah.
Neither did Latin.
Really it had an I, but anywayit got changed to a J in our
(06:15):
language.
So anyway, it's a Latinized,englishized version of Yahweh.
But I prefer to use Yahweh andso I'm pronouncing it using
vowels from another name for God.
Otherwise, how can youpronounce YHWH?
You just have to say YHWH.
So I'm addingcing it usingvowels from another name for God
.
Otherwise, how can youpronounce YHWH?
You just have to say YHWH.
So I'm adding vowels as I sayit from another name for God in
the Old Testament, or title.
Okay, so we have Christ forYahweh name substitutions and
(06:38):
then, after this, we'll look atChrist for Yahweh function
substitutions to show that theydo the same thing.
So let's start with the namesubstitutions.
These are interesting Acts2.17-21 and verse 33, in that
passage, christ poured forth theSpirit, that's on the day of
Pentecost, whereas in Joel2.28-32, yahweh would pour forth
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the Spirit.
So that's a Christ for Yahwehsubstitution.
The Old Testament predictedYahweh would do it.
In the New Testament, christdoes it.
Therefore, christ is Yahweh.
Okay, so let's look at Joel2.28 first and we'll just go
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through these.
These are really actuallyreally, really exciting.
I love these.
This is the passage that Peterquotes on the day of Pentecost,
coming right out of Joel 2, 28to 32.
But before we read it, let'slook at verse 27 to see who is
(07:46):
saying this In verse 27,.
Thus you will know that I am inthe midst of Israel Remember,
god wants to dwell with us herehe's speaking about dwelling
among Israel and that I am theLord, your God, lord there.
And you see, probably in yourversion it's capitalized.
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Each letter is capitalized,even though some of them are
smaller.
Whenever you see, this all capsLord in the English Bible it is
translating Yahweh, okay, thatis the word underneath it in the
Hebrew.
So the person here that isspeaking is Yahweh, right?
(08:27):
And in verse 28, yahweh says itwill come about after this that
I'll pour out my spirit on allmankind.
Your sons and your daughterswill prophesy.
Your old men will dream dreams.
Your young men will see visions, even on the male and female
servants.
I will pour out my spirit inthose days.
I will make wonders in the skyand on the earth blood, fire and
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columns of smoke.
The sun will be turned intodarkness and the moon into blood
.
Before the great and awesomeday of the Lord.
Wednesday night class day ofthe Lord.
Okay, this is great and awesome.
Okay, so it's amended by anadjective great and awesome.
Okay, so this by an adjectivegreat and awesome.
So this talks of the day of thesecond coming, but before the
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great and awesome day of theLord, it will come about that
whoever calls on the name of theLord will be delivered, for on
Mount Zion and in Jerusalem,there will be those who escape,
as the Lord has said, even amongthe survivors whom the Lord
calls, because that's the OldTestament passage.
It's talking about Goddelivering Israel While we're
here.
Just ask yourselves a questionDid these things happen on the
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day of Pentecost?
Before we go, look at the dayof Pentecost.
Did the moon turn to blood?
Did the sun turn to darkness onthe day of Pentecost?
Did people dream dreams on theday of Pentecost?
Did people dream dreams on theday of Pentecost?
No, we don't read anythingabout that.
Did people prophesy on the dayof Pentecost?
No, what did people do on theday of Pentecost?
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They spoke in tongues.
Question did this passage sayanything about tongues?
Does this message say anythingabout tongues?
Yes, no, maybe no.
Isn't this interesting thatPeter picked this up and quoted
it on the day of Pentecost inorder to explain tongues, when
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Joel never even talked abouttongues?
Joel talked about a lot ofother things that would
transpire.
There is one thing here thatdid happen on the day of
Pentecost, and it's in verse 28and 29.
I will pour out my spirit onall mankind In verse 29,.
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I will pour out my spirit.
On the day of Pentecost, wasthere a pouring out of the
spirit?
Yes, was there a pouring out ofthe Spirit?
Yes, that is actually the onlything from Joel that happened on
the day of Pentecost in Acts,chapter 2.
And so what happened, you know,on the day of Pentecost,
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speaking in tongues, how did thepeople try to explain it?
You remember how they tried toexplain it?
Oh, these people are drunk, youknow, or something like that,
or out of their mind.
So what is Peter doing byquoting Joel 2?
He's saying no, they're notdrunk, they're not out of their
mind.
There's been a pouring forth ofthe Spirit.
Okay, he's not saying this hasbeen fulfilled.
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The sun will turn dark, themoon will turn to blood, all
before the great and terribleday of the Lord, which is the
day of the second coming.
So these events that Joelpredicted actually occur during
the 70th week of Daniel.
But because of this similarityof the pouring out of the Spirit
, he quotes this passage.
And so let's go over to Acts,chapter 2.
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Now, that's all things thatYahweh said he would do.
Right, in acts, chapter 2,we've already had the tongues.
You'll notice, in verse 16,where peter says you know, verse
15 these men aren't drunk.
You know, it's only 9 am, iswhat he's saying.
I mean, what do you mean?
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They're drunk already.
I mean, my goodness, theyhaven't even had their scrambled
eggs yet.
Um, he says verse 16, but thisis what?
Or tuta esen, this is thatwhich was spoken through the
prophet Joel.
And then he quotes what we justread, okay, from Joel 2.28, and
following Now, in that passage,yahweh would pour out the
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Spirit.
But come down to chapter 2,verse 33, as he's explaining it
2.33, therefore, having beenexalted to the right hand of God
.
Now, who was exalted to theright hand of God?
Right, christ.
Verse 32, right, this Jesus,god raised up again, to which
we're all witnesses.
Therefore, this Jesus, ofcourse, having been exalted to
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the right hand of God and havingreceived from the Father the
promise of the Holy Spirit, hehas poured forth this, which you
both see and hear.
Who?
Who poured forth Jesus?
Now, wait a minute.
The Old Testament said Yahwehwould do this On the day of
Pentecost.
It says Jesus did this.
What does that indicate to us?
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That Jesus is Yahweh.
Okay, this isn't thatcomplicated, right, you can see
a Christ for Yahweh substitution.
Let's go to another one.
1 Corinthians 10.9.
Well, let's do the OldTestament first.
Right, numbers 21.5-6.
Numbers 21.5-6.
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Genesis, exodus, leviticus,numbers, fourth book, numbers
21.5-6.
You know, you remember, there inthe wilderness, there's a lot
of grumbling that goes on, goddelivers them, and so forth,
through a lot of this.
In verse 4, they set out fromMount Hor, by the way, the Red
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Sea, to go around the land ofEdom.
The people became impatientbecause of the journey.
In verse 5, the people spokeagainst God and Moses because of
the journey.
In verse 5, the people spokeagainst God and Moses.
Why have you brought us up outof Egypt to die in the
wilderness?
For there is no food and nowater.
We loathe this miserable food,I can kind of imagine.
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And so the Lord?
Okay, and you see, it's allkept right.
Yahweh sent fiery serpents amongthe people and they bit the
people so that many people ofIsrael died.
So who sent the fiery serpents?
Yahweh, because who were theytempting or testing?
Who were they tempting ortesting, testing the Lord Yahweh
?
Now let's go over to 1Corinthians in the New Testament
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.
1 Corinthians 10, verse 9.
1 Corinthians 10, verse 9.
And I might ask a few of you ifyou have a different.
I have the New AmericanStandard Bible 1995 version, so
I may ask some of you if youhave a different reading here.
In verse 9, it says nor let ustry the Lord, as some of them
did, and were destroyed by theserpents.
So that's the same story inNumbers 21,.
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Right, they tried the Lord,they tested Him.
Right, they tested Yahweh, andthey were destroyed by serpents.
That word Lord there in verse 9,does anybody have another
translation?
Yes, the Net Bible.
Let us not put Christ to thetest.
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Anybody else have anything else, let us not tempt Christ.
You say, well, why does one ofthem translate Lord and the
other one Christ?
Usually when you see Lord inthe New Testament, it's a Greek
word, kurios, lord.
But this is actually the wordChristos in the Greek text, all
Greek text.
So who did they test in thewilderness?
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The Messiah, the Christ.
This is a Christ for Yahweh,substitution showing that Christ
is Yahweh.
These are really powerfulevidences for the deity of
Christ.
Let's look at another one that'sinteresting on the outline D
Philippians 2.9, with Isaiah 45.
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So go to Isaiah 45, 23, verse Iwon't do all these because we
won't get very far, which that'sokay.
We won't get very far, whichthat's okay.
These are all very good thingsto study.
Isaiah 45, 23.
And again, I always like tofind out well who is speaking
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before we get to that verse.
So in Isaiah 45, verse 21, wesee who is speaking.
So let's look at that verseIsaiah 45, 21.
Declare and set forth your case.
Indeed, let them consulttogether.
Who has announced this from ofold?
Who has long since declared it?
Is it not I?
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And here it is the Lord.
All caps right, meaning Yahweh,and there is.
This is important.
There is no other God besidesYahweh, right, besides me, a
righteous God and a Savior.
There is none except me.
That's it.
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There's only one God, yahwehright, verse 22,.
Turn to me and be saved all theends of the earth, for I am God
and there is no other.
In other words, there's right,verse 22,.
Turn to me and be saved all theends of the earth, for I am God
and there is no other.
In other words, there'ssalvation, no other name.
But in the New Testament we saywell, that name is Jesus, right
, but that Jesus is God.
That's very clear.
I have sworn by myself.
The word has gone forth from mymouth in righteousness,
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righteousness, and will not turnback.
That to me.
Every knee will bow, everytongue will swear allegiance or
confess, and everybody says well, I know, that's over in the New
Testament.
It also says that in the NewTestament, right, every knee
will bow, every tongue willconfess.
So let's go to that passage inPhilippians, chapter 2.
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Here it was Yahweh.
Every knee will bow and swearallegiance to Yahweh, right.
But in the New Testament,philippians chapter 2, who will
everyone bow the knee to andwhose name will everyone confess
?
Verse 5 tells us who's beingtalked about Philippians 2, 5.
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Have this attitude in yourselves, which was also in who, christ,
jesus, messiah, yesu, who,although existed in the form of
God, did not regard equalitywith God a thing to be grasped,
but emptied himself.
Taking the form of abondservant being made in the
likeness of men, being found inappearance as a man, he humbled
himself by becoming obedient tothe point of death, even death
(18:48):
on a cross.
So who died on the cross?
You say, well, that's an easyone.
It hasn't always been easy Inchurch history.
Some people said that thefather died on the cross.
Patrapassionism is the specificheresy, patra, father passion,
the crucifixion.
Some claim that the fatherheresy Patra, father passion,
the crucifixion.
Some claim that the Father wascrucified.
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But we know it's Christ.
For this reason, hishumiliation and his death, for
this reason also, god highlyexalted him.
I mean, if you want to beexalted, what do you have to
first?
Do you have to become humble.
Humbleness leads to exaltation,leads to falling right.
So he humbled himself andtherefore god highly exalted him
(19:32):
and bestowed on him the namewhich is above every name.
So that at the name of jesus, Ithought, the old testament said,
at the name of yahweh, okay,every knee will bow of those who
are in heaven and on earth andunder the earth, and that every
tongue will confess that JesusChrist is Lord to the glory of
God the Father.
So the Old Testament said everyknee would bow and tongue
(19:53):
confess allegiance to Yahweh.
The New Testament says everyknee will bow and tongue will
confess Jesus as Lord over all.
So that means there, by namesubstitution, that Christ is
Yahweh.
And so again, this is powerful,powerful evidences.
(20:14):
In addition, let's just flipback to the left, to Romans 14,
because I thought this wasreally powerful, just to tack on
to the end of this evidence.
Romans 14, 11 through 12, whereit also quotes Isaiah 45 passage
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.
In verse 10, it says that we'reall going to stand before the
judgment seat of God, doesn't it?
And everybody is thinking well,that's Yahweh.
(20:56):
Except in the Gospels, alljudgment has been given to who?
To whom has all judgment beengiven?
Will the Father judge anyone?
Question no, the Father willnot judge anyone.
All judgment has been given tothe Son.
So when it says here in verse10, we will all stand before the
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judgment seat of God.
And then it quotes in verse 11,isaiah 45, where it is written
as I live, says the Lord, everyknee shall bow to me and every
tongue shall give praise to God.
And then it quotes in verse 11,isaiah 45, where it is written
as I live, says the Lord, everyknee shall bow to me and every
tongue shall give praise to God.
So then each one of us willgive an account of himself to
God.
Who is it talking about?
Is it talking about the Fatheror is it talking about the Son,
to whom all judgment has beengiven?
(21:38):
It's talking about the Son.
So this is another powerfulreference to the deity of Christ
.
All right, how about?
We'll do Revelation 1.17, butlet's turn to Isaiah 44.6.
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So back to Isaiah, isaiah 44.6.
These are maybe not the typicalones that you're thinking of
using when a Jehovah's Witnesscomes to your door or a Mormon
comes to your door, but they'revery, very powerful.
They're accustomed toChristians.
Turning to John 1.1, orsomething like that, they are
(22:23):
ready for you.
Okay, by the way, they areready for you on that one.
So you might want to stay awayfrom those types of verses I'll
talk about it later but youmight stay away from that and go
to some of these that they'renot going to be familiar with,
okay?
So Isaiah 44, verse 6.
Thus says who the Lord?
(22:48):
That's Yahweh, all caps, theKing of Israel there's that King
theme we talked about earlierand his Redeemer, yahweh of
hosts.
I am the first and I am thelast.
There is no God besides me.
Okay, very clear.
He's the first, he's the last.
There is no God besides me.
Okay, very clear.
He's the first, he's the last.
There's no other God, yahweh.
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That's it.
End of story.
Now go to Revelation, becausenot end of story, right,
revelation would be close to theend of the story.
Revelation, chapter 1, verse 17.
John has had a vision on theIsle of Patmos right of a very
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interesting individual who'sdescribed in verses 12, 13, and
14.
Here's a voice, it's someonewho has seven golden lampstands
and one is walking like a son ofman in between these lampstands
.
He's, you know, white wool,hair like white wool and snow.
All this imagery of whoeverthis individual is.
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And when you come to verse 17,it says when I saw him, I fell
at his feet like a dead man andhe placed his right hand on me
saying Do not be afraid, I amthe first and the last.
Now in your mind you say well,we just read that in Isaiah.
That's Yahweh.
Yahweh is the first and thelast.
So whoever's talking here isYahweh, right.
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Then it says verse 18, and theliving one?
I was dead and behold, I'malive forevermore.
Who died and now livesforevermore?
Yeah, jesus Christ.
So Jesus Christ is Yahweh.
Look over at chapter 2, verse 8.
2, verse 8, he's still speakingIn this context to the church
(24:36):
at Smyrna.
And he says to the angel of thechurch in Smyrna right, the
first and the last who was deadand has come to life.
There it is again.
So Jesus is Yahweh.
These are Christ for Yahwehname substitutions, and I have
some more here for you that youcould look at.
I don't think we did theEphesians 4 one, but these go on
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and on.
Let's look at the next category.
This is Christ, for Yahwehfunction substitutions, in other
words Christ doing things thatonly Yahweh can do, which means
he's equal to Yahweh.
So let's go to John 1.3.
Now we're going to converge onthe Gospel of John.
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We'll save 1-1 for later whenwe look at some passages.
But you're familiar with itright.
In the beginning was the Word.
The Word was with God, the Wordwas God.
He was in the beginning withGod.
And then verse 3 says Allthings came into being through
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Him, that is, through the Word,whoever this Word individual is,
and apart from Him, nothingcame into being that has come
into being.
So would you say from this thatthe Word created everything,
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yes, or that he was the agentthrough whom everything came
into being?
However you exactly want toarticulate it, but there's no
question that the Word is beingstated to be the creator of
everything.
Now, in Genesis 1.1, whocreated everything?
(26:27):
It says in the beginning, thevery first verse of the Bible.
You probably have it memorizedIn the beginning, god created
the heavens and the earth.
Now, that name for God, that'sthe very first word used of God
in the whole Bible is Elohim.
Elohim, that's actually aninteresting word because in
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Hebrew if you put im on the end,an I-M, it's like putting an S
on the end of our word.
If I said gods, you'd think I'mtalking about more than one god
, gods plural.
That's basically what this wordElohim is.
It is a plural word, yet ofcourse it translates just
singular.
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In the beginning, god singularcreated.
But technically that Hebrewword is gods and there's a lot
of discussion in the literatureabout the meaning of this.
Does it refer to angels and allsorts of things?
There's lots of discussion.
But there's this type of thingas a plural of majesty.
(27:35):
Even some people refer tothemselves with a plural of
majesty.
Someone who's great might referto themselves as we with a
plural of majesty.
Someone who's great might referto themselves as we, we think,
because they are presentingtheir majesty before you.
This is a plural of majesty.
(27:55):
It is talking about the majestyof God as creator, but it does
also open the door, right, itopens the door not for multiple
gods.
We just read several versesthat say I am God and there is
no other.
There's not more than one God,but the Elohim concept of God,
(28:17):
this plural majesty does openthe door for there being more
than one person in God.
And that's why later, when hecreates man, he doesn't say, let
me create God in my own image,but he says let us create God in
our own image, in our image inlife.
(28:49):
Who is our?
Who is us?
Is it not elohim, this majesticgod, who is but one god, but
within him there are threepersons.
Even in genesis 1 it becomesquite clear by the third or
fourth verse that there arethree people in god, just by the
third or fourth verse.
In the beginning god createdthe heavens and the earth right.
And the beginning God createdthe heavens and the earth right
and the earth was without formand void, and darkness covered
the surface of the deep and theSpirit of God, the what, who,
(29:10):
what, the Spirit, hovered overthe surface of the waters.
Then God said what, let therebe light, said is this the Word?
Is this the word?
Who John 1.1 is talking aboutIn the beginning?
Was the word speech?
Is that not him in Genesis 1.3?
You've got the whole trinity.
(29:32):
I would say let's just saycarefully, we don't want to go
proving the trinity from Genesis1.1 through 3.
But these doors are beingopened for us very early in the
Bible to understand the natureof God as having one essence but
three persons within himself,and when we get to Trinity
(29:55):
Doctrine next week and the nextweek we will talk about some of
these in the Old Testament.
So we have this concept, though, that he's the creator, but in
the Old Testament, elohim is thecreator of all and there's only
one God, and yet within thisGod there's plurality, and so
(30:18):
Genesis is opening up for us thedoor that there is source of
creation, father.
There is agent of creation, son, there is revealer of creation,
spirit.
Okay, all three persons playinga role in creation.
Okay, so that's interesting.
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Now let's go to Mark 2.5.
Mark 2.5, mark 2.5.
Gospel of Mark Matthew.
Mark, so the second of thefourfold gospel, mark 2 in verse
5.
Actually, we'll be here for acouple of these real quick.
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There's a paralytic right.
He's being carried by four menbeing brought into the house.
They couldn't get him in thehouse, it's so crowded.
Right, he's being carried byfour men being brought into the
house.
They couldn't get him in thehouse, it's so crowded right
verse four.
So they had to remove the roofand lower him down into the room
where christ was right.
In verse five it says jesus,seeing their faith, said to the
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paralytic Son your sins areforgiven.
Now, who forgives sin?
God, you're as smart as all theJews that were in the room that
day.
Because what do they say inverse 5?
It says some of the scribeswere sitting there and reasoning
in their hearts, saying noreasoning.
(31:42):
Where In their hearts, not outloud in their hearts.
Why does this man speak that way?
He is blaspheming.
Who can forgive sins?
But God alone?
Were they right that the OldTestament taught that God is the
only one who can forgive sins?
Yeah, because God is the onlyone who has been offended,
(32:03):
because he's the standard ofrighteousness by which sin is
measured and he is therefore theonly one who has the right to
forgive sin.
And Isaiah, chapter 43, 25, saysYahweh forgives transgression.
And that's where they werereferring back to Passages like
(32:24):
Isaiah 43, 25.
But if Jesus is forgivingsomeone their sins, then who is
Jesus?
Well, he's God.
Now they said he's blaspheming.
I mean, you know, he's claiming, in other words, to be who he's
claiming to be God, in otherwords, to be who he's claiming
to be God.
(32:45):
Now, this is why Lewis made thestatement.
He's either a liar, lunatic orLord.
I mean, he's either lying herelike you're not God or he's
absolutely crazy.
He's a loon, right Claiming hecan forgive sins, or he is the
Lord himself.
He is God himself in the flesh.
(33:08):
Okay, so that's anotherevidence, christ doing something
that only Yahweh can doforgiving sins.
Look in verse 8.
Let's just continue.
We'll pick up the next evidence.
Immediately.
Jesus, aware in his spirit thatthey were reasoning that way
within themselves, said to themwhy are you reasoning about
(33:28):
these things in your heart?
Uh-oh, what attribute.
I mean.
How could you know what peopleare thinking?
What people are thinking?
Who has access to that?
Only Yahweh.
It's part of his omniscience,right Meaning he knows all
(33:52):
things.
But he's displaying that here.
He's displaying that he knowsall things, that he's the.
The Greek word iskardio-ganoskis, ganostis,
kardio, heart, ganostis, to know.
He's the heart-kn word iscardiogonostos, cardiohart,
gnostos, to know.
He's the heart knower.
He knows their hearts, he knowswhat their reasoning in their
heart.
By the way, he knows what yourreasoning in your heart is too,
(34:13):
and mine.
He knows all of our thoughts,right?
So this is another evidencethat he's God, because he can
only do the things that God cando.
In this sense, omniscience,he's the only one who knows all
things right.
All right, let's look at anotherone Matthew 8.23.
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Matthew 8.23.
Go to the first of the fourfoldgospel.
I do think Matthew was writtenfirst too.
By the way, I don't think Markwas written first and I don't
think they depended on somedocument called Q, if you've
ever heard that kind of theory.
They tried to explain theharmony of the gospels.
(35:00):
I think they wroteindependently, under the
inspiration of the Spirit.
Matthew 8, 23.
And following Jesus demonstratesanother attribute of God here
Verse 23,.
When he got into the boat, hisdisciples followed him and
behold, there arose a greatstorm on the sea so that the
boat was being covered with thewaves.
This is out on the Lake ofGalilee, right?
(35:22):
But Jesus himself was asleep.
Are you kidding me?
I mean, have you ever been in aboat and you know the water is
coming over the boat, into theboat, and you are asleep?
No, nobody does that.
But he's totally content, he'stotally relaxed.
(35:43):
Verse 25, 25.
They came to him and woke him,saying save us, lord, we are
perishing.
And he said to them why are youafraid, you men of little faith
?
Then he got up and he rebukedthe winds and the sea and it
became perfectly calm and themen were amazed and they said
what kind of man is this thateven the winds and the seal ban?
Well, yeah, I mean, who is this?
(36:07):
And isn't that the point we'resupposed to be asking?
Who is this?
Who can do this?
What's kind of interesting isthat this word rebuke he says he
rebuked that word is usedexclusively elsewhere to
rebuking people, not inanimateobjects, but here he's rebuking
(36:28):
what we would just normally sayinanimate objects like the sea
and the wind, which makes uswonder were there forces,
demonic forces, behind the seasand the winds?
Because this word is alwaysused of a personal rebuke, not
just impersonal rebuke, and sothere's a lot going on here in
(36:52):
the text about his power and, ofcourse, that's what we're to
gain is that no man can do this.
He must be God, god in the boatwith you.
Talk about a fearful momentwhen the realization strikes you
.
No man can do this.
He must be God, god in the boatwith you.
Talk about a fearful momentwhen the realization strikes you
.
Also an awesome moment.
Right To have experienced this.
(37:13):
So he is demonstrating hisomnipotence.
The last one let's flip over toJohn.
I mean there's more, but let'sflip over to John 8, 58, one of
my favorite ones.
Right at the end of thischapter he's doing a lot of
connections between himself andthe Father, like in verse 54,.
(37:37):
Jesus is answering and he saysIf I glorify myself, my glory is
nothing.
It's my Father who glorifies me, of whom you say he is our god
and you have not come to knowhim.
But I know him and I say that Ido not know him.
If I say I do not know him, Iwill be a liar like you, but I
do know him and I keep his word.
I mean, who could say thatfirst of all, I keep his word?
(38:00):
In another place he says I onlyand always do only what the
Father tells me, like what Imean, I do my best to keep what
the Father tells me, but I don'tsay I always do it.
Do you?
Here?
This guy is like I do it.
Okay, I know him and he's notbeing arrogant, he's speaking
truth.
He says verse 56, your fatherAbraham rejoiced to see my day.
He says verse 56, your fatherAbraham rejoiced to see my day.
(38:23):
And he saw it and was glad.
So the Jews said to him.
You're not even 50 years oldyet, by the way, about how old
was he when he was crucifiedEarly mid-30s?
How old did they think helooked Almost 50.
You're not yet 50, but you'regetting up there.
(38:45):
Look, the guy was aging.
It was showing the pressures,the pressures of being the
messiah and all that he wasdoing it.
It took a toll on his humanbody.
They're thinking he's almost 50years old.
The guy's like probably 32 orso, something like that.
See, he says you know, yeah, 50years old.
And the guy's like probably 32or so, something like that.
See, he says you're not 50years old and you've seen
(39:06):
Abraham.
And he said truly, truly, I sayto you, before Abraham was born
, ego and me I am.
Have you ever heard those wordsbefore anywhere in the Old
Testament, moses went to theburning bush and the voice said
take off your sandals, for theground you are standing on is
holy ground.
And he asked what his name was,what is your name, so I can go
(39:30):
back and tell the Israelites?
And he said I am.
You think the Jews caught thatwhen he said this here Before
Abraham was born, I am yeah,because in the context of the
burning bush.
He also says I'm the God ofAbraham, of Isaac and Jacob, and
(39:51):
Abraham's.
The context oh, they knew verywell exactly what he was
claiming.
They knew that he was claimingto be Yahweh.
How do we know that?
The next verse tells usTherefore, they picked up
claiming to be Yahweh.
How do we know that the nextverse tells us therefore, they
picked up stones to throw at him.
Why?
Because it was blasphemy toclaim to be God.
They knew exactly what he wasclaiming.
(40:17):
Another very powerful passage.
And then the most remarkablestatement, at the end of verse
59, they pick up stones to throwat him, but jesus hit himself
and went out of the temple.
What I mean?
Let's say you blaspheme rightin front of me, me and you are
having a conversation.
I've been down to pick up stoneand you're gone.
What?
It wasn't just one person.
(40:39):
They picked up stone and heconcealed himself.
The word can also meandisappear, especially in the
passive voice.
He was invisible, he was goneand he went out of the temple.
We don't know how this tookplace, but I mean, who is he?
These are his claims to be God.
(40:59):
He forgives sins.
He does all things that onlyGod can do.
See, let's look at a few deityof Christ passages.
Let's look at John 20, 28,.
Because we're in John, that's aquick one to look at.
We'll go over to these.
I won't take you through all ofthem, just a few John 20, 28.
(41:24):
This is maybe somewhat humorousa little bit.
You remember that there are someappearances of Christ after his
resurrection.
You know, to various women andalso to the 12, but well, now
it's cut down, you know, becauseJudas isn't there.
But also, on one occasionThomas wasn't there, remember.
So he missed that appearance.
(41:46):
But in this passage it waseight days later.
And this is his appearance toThomas, along with the others.
And in verse 26, after eightdays his disciples were again
assigned, and Thomas with them.
This time Jesus came to thedoors having been shut and he
(42:07):
stood in their midst, what, whatand said peace be with you.
Then he said to Thomas reachhere with your finger and see my
hands.
And reach here your hand andput it into my side and do not
be unbelieving, but believing.
And Thomas answered and said tohim my Lord and my what?
(42:27):
My God?
And did Jesus say?
Did Jesus rebuke him and say Donot call me God?
No, he doesn't.
He doesn't say that at all.
If he wasn't God, he shouldhave said do not call me God,
the Jehovah's Witnesses say.
Well, he was just shocked andhe said like someone would in
(42:50):
the 21st century, oh my God.
Next, next, titus 2.
Verse 13.
Well, I always show this one,so let's do 2 Peter 1.
(43:11):
2 Peter 1, verse 1.
And I'll talk a little bit abouta rule.
It's called Sharpe's Rule.
It's named after a man namedGranville Sharpe who discovered
this rule in the late 1700ss and, I think, published it around
1798.
He was a Greek scholar andbasically, you know, greek
scholars are a little bit odd,but he found a construction in
(43:32):
the Greek text that wasconsistent let's just say
consistent throughout its about200 uses in the New Testament.
And nobody ever since hepublished this in 1798 has ever
shown the rule to be brokenanywhere in the New Testament.
(43:55):
And it's used in two deity ofChrist passages this one, 2
Peter 1.1, and also in Titus2.13.
What the rule states is this Iknow this is just a little bit
advanced, but that's okay.
If you have a definite article,a single definite article, why
(44:17):
is this not writing?
Okay, this is a definitearticle, right, the in our
language.
If you have this in the Greeklanguage, a definite article
followed by a noun, let's saynoun one, and then the Greek
word and, which is chi, followedby another noun, noun two, and
(44:37):
both these nouns are singularand they're personal, singular
and personal, then both nounsrefer to the same object.
It's not that complicated Asingle article referring to both
(44:58):
of the nouns, with the word andin between.
As long as these nouns aresingular and personal, they both
refer to the same object.
So that construction is here in2 Peter, 1, verse 1.
To those who've received a faithof the same kind as ours by the
righteousness of our God andSavior, jesus Christ.
(45:18):
Can you guess what the twonouns are?
God is noun one.
What's the second one, savior?
In the Greek they're bothsingular.
In the Greek, obviously,they're both personal God,
personal, savior, personal.
They are preceded by thedefinite article, the.
Then they refer to the sameobject.
(45:40):
And who's the object?
Jesus Christ.
So who is our great God and whois our great Savior, jesus
Christ.
It's not that complicated,right?
This rule?
Over 200 times in the NewTestament.
This rule is never broken.
Two of the passages areChristological, others are not.
Ephesians 1.3, our God andFather.
That's another usage, but itdoesn't relate to Christology,
(46:06):
but it's all over the place.
Titus 2.13.
Titus 2.13.
Waiting for the appearing ofour great God and Savior, jesus
Christ.
Let's do the Hebrews 1.8,because I love this one, and
then we'll stop with this.
Hebrews 1.8.
(46:27):
Actually, 7 and 8.
And I kind of wish they hadtranslated this differently, so
maybe someone else can volunteera translation that might be
superior.
In the Greek, anotherconstruction that you learn
about is called men de.
Don't think men like people.
(46:49):
It's just a word, and wheneveryou have this construction, men,
separated by a lot of words,and then de, it means on the one
hand or on one hand.
Let's just put on one hand oron one hand.
Let's just put on one hand onone hand, on the other hand, we
(47:09):
talk like this, right?
So the first men would be, onone hand, da-da-da-da-da, but on
the other hand, da-da-da-da-da.
Well, that happens here inHebrews 1, 7, and 8.
In verse 7, there's a man andin verse 8, there's a day.
So I really wish they'dtranslate verse 7 saying
something like On the one hand,of the angels, he says and he
(47:36):
quotes an Old Testament passagethat says that his angels wins,
he makes his angels wins and hisministers a flame of fire.
So that's what angels are Okay,they're ministers, they're a
flame of fire, okay.
But verse eight has a day, andit's what it's saying is.
But on the other hand, he saysof the son, your throne, o God,
(48:05):
o God, is forever and ever, andthe righteous scepter is the
scepter of his kingdom.
He's contrasting angels withthe Son, because the Jews, who
this letter is written to, wereexalting angels and the author
is saying Jesus is way betterAngels, on one hand, they're
(48:30):
ministers, they're a flame offire, they're in the winds.
You know, this is how God usesthem.
But the Son, he is God.
Who's better?
Look at what else he says abouthim.
Verse 9,.
You have loved righteousnessand hated lawlessness.
Therefore, god, your God, hasanointed you.
That's an interesting phrase.
(48:51):
God, your God, has anointed you.
How many people do you seethere?
God, your God, anointed you.
You, one god anointing anothergod.
Is it not talking about thefather anointing the son, aren't
they both god?
Yes, this is super powerful,with the oil of gladness above
(49:17):
your companions.
Verse 10 and you lord, whichwould be yahweh in the Old
Testament in the beginning, didwhat this is talking about the
sun.
You laid the foundation of theearth, and the heavens are the
work of your hands.
This is all the sun.
They will perish, but you willremain.
(49:37):
They will all become old, likea garment and like a mantle.
You will roll them up like agarment.
They will also be changed, butyou are the same and your years
will not come to an end.
But to which of the angels didhe ever say sit at my right hand
?
No, this is a comparison andcontrast between the Son and
angels.
See, and the whole argument ofthe book of Hebrews is Jesus is
(50:01):
better and these Jewishbelievers need to go away from
Judaism, away from angels, andthey need to go straight to
Jesus.
Remember, this is the book thatsays keeping our eyes fixed on
Jesus, not on angels, not on thetemple, not on all these other
things, but on him.
Why?
Because he's better and morethe temple, not on all these
other things, but on him.
(50:21):
Why?
Because he's better and morethan that.
He is God himself.
God in the flesh.
God came, he dwelt among us youwant to talk about condescension
?
The very God of God who dwellsin unapproachable light.
He came down here in the worldwith us the filth, can you
(50:46):
believe it?
It is amazing that he came downhere with us and he walked
among us and he was tempted inall things as us, and yet he was
found to be without sin and hehad no cause of sin, of death
residing in himself, and heoffered himself for us.
That's why Philippians 2 is sogreat.
(51:06):
It's the great humility passageand it's telling us if he, who
is very God of very God, wouldcome down here like us and go
through all this and givehimself for us, how much more
ought we to be humble?
Humble ourselves and serveothers, put others ahead of
(51:28):
ourselves.
That's what he did.
That's what the second personof the Trinity did.
He didn't have to come downhere.
He wasn't lonely, he didn'tneed you, he doesn't need me, he
doesn't need anything in thiswhole creation.
He is totally complete in andof himself.
So it's not so he can have somefriends.
Jesus doesn't need any friends,he is complete.
(51:54):
But he did it.
Why?
For God so loved he loved theworld.
For God so loved, he loved theworld, he made it.
We destroyed it and he's cometo restore it.
He said I go to prepare a place, right?
(52:14):
If it were not so, I would havetold you I come again.
For you, are you kidding me?
For me, a worthless sinner, apiece of stint, filthy rags
that's my good stuff Filthy ragsin his sight.
And he did it.
And he just says what webelieve in, the Lord Jesus
(52:37):
Christ, there's nothing more todo.
What more could we do, friend?
What are you going to put inthat formula?
You put anything in there.
It just messes it up.
He's the only perfect one, godin the flesh, infinite value in
his death.
Because of his deity For humans, because he's true humanity.
(52:58):
All right, next week, lovelyright.
We're going to go right to theTrinity.
Hopefully you've seen somewonderful things about the deity
of Christ today.
Christ for Yahweh'ssubstitutions in name, christ,
for Yahweh's substitutions infunction and some of the deity
of Christ, passages of whichthere are many and others.
Speaker 1 (53:16):
Thank you for joining us on Beyond the Walls with
Jeremy Thomas.
If you would like to see thevisuals that went along with
today's sermon, you can findthose on Rumble and on YouTube
under Spokane Bible Church.
That is where Jeremy is thepastor and teacher.
We hope you found today'slesson productive and useful in
(53:37):
growing closer to God andwalking more obediently with Him
.
If you found this podcast to beuseful and helpful, then please
consider rating us in yourfavorite podcast app, and until
next time, we hope you have ablessed and wonderful day.
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