God: One or Three? (Part 4)

Posted on December 9, 2016 by Bryan Hodge

One of the most difficult issues in understanding the nature of God is understanding the number of God.  Is God one or three?

Let’s review.  In lesson one, it was concluded that there is one God.  In lesson two, it was concluded that the Father, the Son, and the Holy Spirit are not identical.  There is a distinction in identity.  In lesson three, it was concluded that the Father, the Son, and the Holy Spirit are referred to as “God” in the Scriptures, and possess Divine qualities.

Let us continue our study –

Triune God

There is one God.  This one God has related and manifested Himself in three persons, and these three persons are distinct.

How can we understand this?  Many imperfect illustrations have been set forth.  (1) Some have compared God to a three-leaved shamrock (three leaves, one plant).  (2) Some have compared God to an egg (shell, white, and yolk – but one egg).  (3) Some have compared God to an apple (skin, flesh, and seed – but one apple).  (4) Some have compared God to water’s form [solid (ice), liquid (water), and gas (vapor) – but still H20].  (5) Some have compared God to a triangle (three sides – but one geometrical figure).  (6) Some have used the triquetra to illustrate God (three interwoven arcs – but one figure). (7) Some have compared God to a three cord rope (three intertwined rope – but one rope). There are problems with some of these illustrations, and none of them is perfect (modalism, partialism).  It is possible that man will not fully understand, this side of heaven.  John Wesley said, “Bring me a worm that can comprehend a man, then I will show you a man that can comprehend the Triune God.”  (www.christianquotes.info).  J.J. Turner and Edward Myers write, “The doctrine of the ‘Trinity’ has rightly been called a mystery.  The existence of three persons in one essence is beyond human comprehension.  We must admit, also, that this doctrine is one of the deepest to be found in the Bible; and in final analysis, it must be accepted by faith.  This doctrine is not provable from natural theology or empirical observation.  Man would never know of the trinity of God without revelation from God” (Turner, Doctrine of the Godhead, p. 40).

Some have ridiculed the use of the word “Trinity.”  Walter Martin has written, “Jehovah witnesses take great delight in pointing out that the word ‘trinity’ does not appear as such in the Bible.  They further state that since it is not a part of Scripture, it must be of pagan origin and should be discounted entirely.  What the witnesses fail to understand is that they very word ‘Jehovah,’ which they maintain is the only true name for God, also does not appear as such in the Bible, but is an interpolation of the Hebrew consonants YHWH or JHVH, any vowels added being arbitrary.  Thus it is seen that the very name by which they call themselves is just as unbiblical as they suppose the Trinity to be” (Martin, The Kingdom of the Cults, p. 61, footnote 14).  The truth is a concept may be Biblical, even though the wording does not appear in Scripture (e.g. God’s providence, God’s plan of salvation, God’s sovereignty).

Roles

Let’s consider creation.  (1) God planned creation (Genesis 1:3; 1:6; 1:9; 1:11; 1:14; 1:20; 1:24; 1:26).  (2) The word, the pre-incarnate Jesus, executed the plan (John 1:1-3, 10, 14; Colossians 1:16; Hebrews 1:1-2).  (3) The Spirit was also active in creation (Genesis 1:2; Psalm 104:30).

Let’s consider the plan of salvation.  (1) God, the Father, was the source of the plan (John 5:36; 6:38; Luke 22:42; 1 Corinthians 2:7-9; Ephesians 3:8-11; Hebrews 10:7).  (2) God, the Son, was sent to execute this plan (John 3:17; Galatians 4:4).  (3) God, the Spirit was also active in the plan revealing and confirming this plan (John 16:12-15; 1 Corinthians 2:7-11; Hebrews 2:3-4; 2 Peter 1:20-21).

“Holy, holy, holy!  Lord God Almighty!  Early in the morning our song shall rise to Thee. Holy, holy, holy!  Merciful and mighty, God in three persons, blessed Trinity!”                (Song: Holy, Holy, Holy! Lord God Almighty by Reginald Heber)

“O Lord my God, When I in awesome wonder,  Consider all the worlds Thy hands have made;  I see the stars, I hear the rolling thunder,  Thy power throughout the universe displayed\

When through the woods, and forest glades I wonder,  And hear the birds sing sweetly in the trees. When I look down, from lofty mountain grandeur And hear the brook, and feel the gentle breeze\

And when I think, that God, His Son not sparing; Sent Him to die, I scarce can take it in;   That on the cross, My burden gladly bearing, He bled and died to take away my sin\

When Christ shall come, With shout of acclamation, And take me home, what joy shall fill my heart, Then I shall bow, in humble adoration, And then proclaim: ‘My God how great Thou art!’\

Then sings my soul, My Savior God, to Thee,  How great Thou art! How great Thou art!Then sings My soul, My Savior God, to Thee, How great Thou art!  How great Thou art! (Song: How Great Thou Art, by Carl Boberg)

 This series will continue next time.

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God: One or Three? (Part 3)

Posted on November 30, 2016 by Bryan Hodge

One of the most difficult issues in understanding the nature of God is understanding the number of God.  Is God one or three?

In the previous lesson, it was concluded that there is a distinction between the Father, and the Son, and the Holy Spirit.  The unitarian position that the Father, the Son, and the Holy Spirit are the same person (an intelligent, thinking existence) seems contrary to scripture.

Let us continue our study –

God, The Father

The Father is referred to as “God” in scripture.  Jesus taught, “Do no labor for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give you, because God the Father has set His seal on Him” (John 6:27).  Why trust the message of Jesus?  Because God the Father set His seal on Him.  Guy N. Woods comments, “To seal anything is to attest by some sign or mark that it is indeed authentic… The Father sealed the Son by (a) direct testimony; (b) by signs and wonders and (c) by his resurrection from the dead” (Woods, A Commentary on the Gospel According to John, p. 124).  Notice that the passage speaks of “God the Father.” Other passages also so speak (e.g. John 20: 17; 1 Corinthians 8:6; Galatians 1:1; Philippians 2:11; 1 Peter 1:2).

God is the Father of mankind.  Malachi asked, “Have we not all one Father?  Has not one God created us?” (Malachi 2:1 cf. 1 Corinthians 8:6; Ephesians 4:6).

The Father – Son terminology is used of the relationship between God and Jesus.  However, this language seems to be only used in connection with the incarnation and after; it does not seem to be used of the pre-incarnate Logos.

God, The Son

The Son is referred to as “God” in Scripture.  Isaiah foretold of the birth of a child, who would be called “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6).  The wording “mighty God” is used of Jehovah (e.g. Isaiah 10:20-21; Jeremiah 32:18).  Paul referred to the Christ as “the eternal blessed God” (Romans 9:5).  Other passages could be considered (e.g. John 1:1 cf. 1:14; 20:28; Colossians 2:9; Philippians 2:5-6; Titus 2:13 – See Granville Sharp Rule; Hebrews 1:8).

It is true that the use of the word “God” for Jesus does not prove that Jesus is of the Godhead (Divine Nature).  The term “god” (el, elohim, theos), for example, is sometimes used of men in positions of power and authority (e.g. Exodus 7:1-2; 22:28 A.S.V.; Psalm 82; Ezekiel 31:11; John 10:34).

However, let us also consider: (1) Jesus used the words “I am” to describe His existence (John 8:58 cf. Exodus 3:14).  (2) Jesus seems to be called Jehovah (Malachi 3:1 cf. Matthew 11:10; 1 Peter 3:15 A.S.V. cf. Isaiah 8:13; Hebrews 1:10-12 cf. Psalm 102:1-2, 25-27).  (3) Jesus is the first and the last (Revelation 1:11; 2:8 cf. Isaiah 44:6).  (4) He is the heart searcher (Revelation 2:23 cf. Jeremiah 17:10; 20:12).  (5) He is the Holy One (Acts 3:14 f. Isaiah 43:3).  (6) He had power to raise Himself (John 10:18).  (7) He is worthy of honor and worship (John 5:23a; Romans 14:11 cf. Isaiah 45:23; Ephesians 5:19 cf. 5:20; Hebrews 1:6b; Matthew 4:10 cf. – Matthew 2:2; 2:11; 8:2; 15:25; 28:16-17; John 9:38).

God, The Holy Spirit

The Holy Spirit seems to be referred to as “God” in Scripture.  Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit…?… Why have you conceived this thing in your heart?  You have not lied to men but to God” (Acts 5:34).  Notice that the Holy Spirit is juxtapositioned with God.

Moreover, consider: (1) The Holy Spirit is closely joined with the Father and the Son in Scripture.  “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19).  Neither the name of mere men or angels are included.  Notice that the name or authority is singular.  “The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Spirit be with you all.  Amen” (2 Corinthians 13:14).  Again, no mere men or angels are included in the benediction.  (2) The Holy Spirit possesses qualities one would expect of deity.  The Spirit is eternal (Hebrews 9:14), omnipresent (Psalm 139:7-10), and omniscient (Isaiah 40:13-14).

The unitarian position which denies the Divine Nature of the Son and the Holy Spirit [This position is sometimes called Arianism.  It is named for Arius (256-336 A.D.), a North African theologian] seems at odds with the information we have considered.

We will continue to study this issue next time.  Continue reading.

If one desires additional information defending the deity of the Holy Spirit, consider my article The Holy Spirit: An Impersonal Force?

If one desires additional information defending the deity of Jesus, consider my articles – Jesus: His Pre-Existence, Jesus: A Created Being?, JESUS: a god?, and Jesus: Divine Language.

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God: One or Three? (Part 2)

Posted on November 22, 2016 by Bryan Hodge

One of the most difficult issues in understanding the nature of God is understanding the number of God.  Is God one or three?

In the previous lesson, it was concluded that there is one God.  Tri-theism seems contrary to scripture.

Let us continue our study –

Distinction: Father and Son

There is a distinction made between the Father and the Son.  Jesus said, “If I bear witness of Myself, My witness is not true.  There is another who bears witness of Me, and I know that the witness which He witnesses of Me is true… And the Father Himself, who sent me has testified of Me” (John 5:31-32, 37a).  Jesus point is: there would be inadequate evidence to believe in Me, if all you had were My testimony; but you have more than this.  You have another (allos = another of the same kind) witness.  The Father bears witness of Me.  He does so by miraculous works (John 5:36 cf. 9:3 cf. 3:1-2).  He does so through the scriptures (John 5:37-39).

Jesus, in the garden, prayed, “Father, if it is Your will, take this cup away from Me; nevertheless not My will but Yours, be done” (Luke 22:42).  Are we to believe that He prayed this to Himself?

Jesus, on the cross, prayed, “Father, ‘into Your hands I commit My spirit'” (Luke 23:46).  Surely, He was not speaking of Himself.

Distinction: Son and Spirit

There is a distinction made between the Son and the Holy Spirit.  “God anointed Jesus of Nazareth with the Holy Spirit and with power” (Acts 10:38).  There must be a distinction.

Distinction: Spirit and Father

There is a distinction made between the Holy Spirit and the Father.  Jesus said, “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me” (John 15:26; Guy N. Woods comments, “The comforter (Helper – B.H.) would proceed from the Father; thus, he differed from the Father in person; he was sent by the Son and so was distinct from him; therefore, any theology which denies the separate and distinct personalities of the godhead is false” (Woods, A Commentary on The Gospel According to John, p. 335).

Simultaneous Appearance

“When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.  And suddenly a voice came from heaven, saying, ‘This is My beloved Son, in whom I am well pleased” (Matthew 3:26-17 cf. Mark 1:9-11; Luke 3:21-22; John 1:32-34).

Compare this passage with the teaching of Sabellius.    Roy Lanier Sr. writes, “In the third century after Christ a man named Sabellius taught that the one divine substance simply assumes three different forms, or manifestations, in its three-fold relation to the world.  But this divine substance never manifests itself in its three forms simultaneously, and as each new manifestation appears the former manifestation ceases.  Sabellius thought the first manifestation, the Father, served from creation to the birth of Christ; the second manifestation the Son, began with the incarnation and worked to accomplish our redemption; and the third manifestation, the Holy Spirit, does the work of revelation and sanctification” (Lanier, The Timeless Trinity, p. 46).  This doctrine, which is known as Sabellianism or Modalism seems at odds with this passage.

Several passages have been considered in this writing.  The unitarian, oneness position, that the Father, Son and Holy Spirit are one person seems at odds with this passages.

We will continue to study this issue next time.  Continue reading.

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God: One or Three? (Part 1)

Posted on November 16, 2016 by Bryan Hodge

The New Testament speaks of the “Godhead,” or “Divine Nature,” or “divinity,” or “Deity” (Acts 17:29; Romans 1:20; Colossians 2:9).  The reference is to the true nature of God.  Note: The English word “Godhead” is “a simple doublet of the … Continue reading →

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God: His Attributes (Part 3)

Posted on November 7, 2016 by Bryan Hodge

There is a difference between knowing God and knowing about God.  Knowing God is sometimes used of having fellowship with God (e.g. 1 John 2:4 cf. 1:6; 1 John 2:3 cf. 1:7).   Knowing about God may simply refer to knowing certain things said about Him, perhaps the things said about Him in the Bible.  Ultimately, we should want to know Him, and not just know about Him.  However, knowing what the Bible teaches about Him is important – for how can we know Him, if we first do not know something about Him?

It is in some ways difficult for man to understand God.  Kerry Duke writes, “The primary reason we have trouble understanding the precise relationship between God and the world is that we are so unlike Him.  How can we as earthly, finite human beings relate to the infinite creator?  After all, we are mortal, frail beings subject to the limitations of physical existence; God is pure spirit – immortal and immutable.  We had a beginning in time and we judge almost everything in terms of the clock; God is eternal, and to Him ‘one day is as a thousand years, and a thousand years as one day (2 Peter 3:8).  We live in a world plagued with grief, pain and death, the Almighty dwells in heaven, a place free of such troubles… Where is God?  In heaven, we answer, but what does this mean?  Where is heaven?  …Words such as ‘where’ and ‘place’ have literal meaning only in reference to the physical realm… Reaching heaven is not a matter of traveling far enough in the universe to arrive there.  Heaven is in another realm, not a different place.  Speaking of heaven as a ‘place’ or of God being ‘somewhere’ in appropriate only in an accommodative sense” (Duke, God at a Distance, pp. 3-4).

The purpose or this series is to consider what the Bible reveals about God.  We should want our theology to be correct.  An improper understanding of God can cause many problems (e.g. Psalm 50:21; Isaiah 29:15; Jeremiah 23:23-24; Ezekiel 8:12; 9:9; Acts 17:24-25; 17:29).

7.  God is Faithful.

He is faithful to His word.  Moses proclaimed, “Therefore know that the LORD your God, He is God, the faithful God who keeps (His) covenant” (Deuteronomy 7:9).  Paul proclaimed, “He remains faithful, He cannot deny Himself” (2 Timothy 2:13).

He is also faithful to His people.  Moses told Israel, “He will not leave you nor forsake you” (Deuteronomy 31:6, 8).  God told Joshua, “I will not leave you nor forsake you” (Joshua 1:5).  Christians are told, “I will never leave you nor forsake you” (Hebrews 13:5).  Consider the story of a husband and wife.  When they first married, they sat close to one another on that bench-seat of their truck or car.  However, as time passed, they began to sit farther apart.  The wife, noticing this, said to her husband, “I wish we still sat as close as we once did.”  The husband, who did the driving, replied, “I did not move.”  If there is a distance between the Christian and God, it should be realized that God did not move.  It is the Christian, who needs to return to God (cf. The Prodigal Son, Luke 15:11-32).

“‘Great is Thy faithfulness,’ O God my Father,  There is no shadow of turning with Thee” (Song: Great is Thy Faithfulness by Thomas Chisholm).

8.  God is Forgiving.

It is amazing that He provides man with so many opportunities for forgiveness.  David said, “You, Lord, are good, and ready to forgive, and abundant in mercy to all those who call upon You” (Psalm 86:5).  Micah said, “Who is a God (El – power, authority) like You, pardoning iniquity (Micah 7:18).  Jesus taught that us to forgive “seventy times seven” (Matthew 18:21-22).  Surely, God is just as forgiving.  He forgave Peter.  He forgave Saul.  He can forgive us.

9.  God is Patient.

We see this in the scriptures.  He gave man 120 years to repent before the flood (Genesis 6:1-3 cf. 2 Peter 2:4-5).  The fact that He has taken so long to judge the world is an example of His patience.  Peter wrote, “The Lord is not slack concerning His promises, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9).  He is “the God of patience” (Romans 15:5).

10.  God is also characterized by Wrath.

He is longsuffering but not forever suffering.  He once closed the door of the ark.  He will, one day, close the door of opportunity for grace.  Judgment is coming.  The wrath of God is spoken of many times in the scriptures (e.g. John 3:36; Romans 1:18; 2:5; 2:8; 5:9; Ephesians 5:6; Colossians 3:6).  Charles Hodge has written, “A holy God is a God of wrath.  The word ‘wrath’ appears 189 times in the scriptures.  ‘Wrath’ is used in the Bible even more than ‘grace.’  People today may cringe at the word, but without wrath there is no need for grace.  To lessen judgment is to minimize sin.  God has wrath, fierce wrath, great wrath, and a day of wrath (Hodge, The Agony and Glory of the Cross, p. 112).

Do not delay.  Respond to His offer of grace today.  “And now why are you waiting?  Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16).

“Oh praise the Lord, the Lord for He is good, His judgments just, His mercy doth endure; From Zion’s Hill praise ye the Lord of Heaven, Praise in the heights and all ye stars of light\

He knows our ways, the starry host He numbered, Their paths He laid, He calleth them by name; He lifteth up and helps the meek and lowly, And casteth down, the wicked in their ways\

When I look up into the Heaven’s splendor, The starry host, as far as eye doth see; I see His face in all of Heaven’s glory, And feel the tug, His gentle hand on me\

When I survey Thy wondrous work at Calv’ry, My heart and soul as yet can’t understand: For what is man that Thou didst visit him, Did glory crown set o’er Thy works his hand\ 

Kings of the earth, yes, judges great and small, Great is our God, Great is our God, Ye mountains, hills, ye stormy winds that call, Great is our God, Great is our God” (Song: Great is Our God by Alton Howard).

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God: His Attributes (Part 2)

Posted on October 29, 2016 by Bryan Hodge

Have you heard the ancient Indian story of the blind men and the elephant?  Here is a version of it retold in a poem by John Godfrey Saxe:

Blind Men and the Elephant

“It was six men of Indostan to learning much inclined,                                                                Who went to see the Elephant (Though all of them were blind)                                                That each by observation might satisfy his mind.

The first approached the Elephant and happening to fall                                                           Against his broad and sturdy side, at once began to bawl;                                                          ‘God bless me! but the Elephant is like a wall!’

The second, feeling of the tusk, cried, ‘Ho! what have we here                                                    So very round and smooth and sharp?  To me ’tis mighty clear                                                 This wonder of an Elephant is like a spear!’

The third approached the animal and happening to take                                                             The squirming trunk within his hands, thus boldly up and spake;                                             ‘I see,’ quoth he ‘the Elephant is like a snake!’

The fourth reached out an eager hand, and felt about the knee.                                            ‘What most this wondrous beast is like is mighty plain,’ quoth he;                                             ”Tis clear enough the Elephant is very like a tree!’

The fifth, who chanced to touch the ear, said: ‘e’en the blindest man                                     Can tell what this resembles most; deny the fact who can                                                           This marvel of an Elephant is very like a fan!’

The sixth no sooner had begun about the beast to grope,                                                          Than, seizing on the swinging tail that fell within his scope,                                                        ‘I see,’ quoth he, ‘the Elephant is very like a rope!’

And so these men of Indostan disputed loud and long                                                                  Each in his own opinion exceeding stiff and strong,                                                                Though each was partly in the right, and all were in the wrong!”

It is possible to have a distorted understanding of God.  Some emphasize His love, grace, and goodness.  Others emphasize His holiness, justice, and severity.  It is important that we consider all that god reveals about Himself in the Bible.  Let us continue our study of the attributes of God.

5.  God is Good.

His goodness is proclaimed in the scriptures.  The Psalms proclaimed this point (e.g. Psalms 23:6; 25:8; 31:19; 33:5; 51:1; 106:1; 107:8, 9, 15, 21, 31).  Jesus proclaimed this point (Mark 10:17-18; Matthew 19:16-17; Luke 18:18-19).  So did Paul (Romans 11:22).  So did James (James 1:17).

The Hebrew word (tob) and the Greek words (Kalos, Chrestotes, agathosune, eupoiia) are translated “good.”  These are words are used in a variety of ways in the Bible.  The Hebrew tob is defined to mean “pleasant; agreeable… excellent… valuable in estimation… appropriate, becoming… better, …glad, happy, prosperous… kind… good (ethical), right” (Brown-Driver-Briggs-Gesenius).  The Greek Kalos means “beautiful to look at… good, excellent in nature and characteristics… beautiful by reason of purity of heart and life… morally good… honorable… affecting the mind agreeably” (Thayer).  The Greek chrestotes means “moral goodness, integrity… benignity, kindness” (Thayer).  The Greek agathosune is defined nearly the same way as the previous word.  “Trench following Jerome distinguishes between the chrestotes and agathosune in that the former describes the kindlier aspects of ‘goodness,’ the later includes the sterner qualities by which doing good to others is not necessarily by gentle means… Lightfoot regards chrestotes as a kindly disposition toward others; agathosune as a kindly activity on their behalf” (Vine’s).  The Greek eupoiia means “doing good, beneficence” (Thayer).

We will consider three ways in which God is good.  First,  He is physically beneficent.  “He did not leave Himself without witness, in that He did good (agathopoieo), gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness” (Acts 14:17).  “He makes His sun to rise on the evil and on the good, and sends rain on the just and the unjust” (Matthew 5:45).

Second, He is spiritually beneficent.  The opportunity for salvation is due to His kindness (chrestotes) or goodness (Titus 3:4-5 cf. 2:11).

Third, He is by nature morally good (Mark 10:17-18).  Thomas Warren said in the Warren-Flew debate, “He gives us the old medieval problem which raises the question as to whether an action is good because God approves of it or does God approve of the action because it is good?  Now, you see this problem is supposed to put us into the dilemma, ‘If God approves of it because it is good,’ then there is some law above God.  But if you say, ‘It is right simply because God approves of it,’ then you have something under God that was arbitrarily given by God, so that if He had wished, He could just as well have said that lying is good and that fornication and adultery, and murder and rape and all such is just as good as purity and truth-telling.  Now neither one of those alternatives will do, and they do not constitute a proper dilemma because goodness flows from the ultimate good, who is God.  Goodness flows from the very nature of God.  It is neither that God is under the good nor that God is above the good but that good flows from God” (Warren-Flew Debate p. 32).  “Every good (agathe) gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning” (James 1:17).

Jesus said, “No one is good (agathos) but One, that is God” (Mark 10:17-18; Matthew 19:16-17; Luke 18:18-19).  What did He mean?  (1) He not mean that no man could be called good, in any sense of the word (cf. Psalms 37:2-3; 112:5; Proverbs 2:20; 12:20; 13:22; 14:14; Matthew 12:35; 25:21, 23; Luke 6:45; Acts 11:24; 3 John 11-12).  (2) He did not mean that He was sinful (cf. Hebrews 4:15; 1 Peter 2:22).  (3) He did not mean that He was not god, that is deity (John 1:1 cf. 1:14; 8:56-58; 20:28-29; Titus 2:13; Hebrews 1:8).  (4) He did mean that only God is absolutely, perfectly good.  Why is it that did He said this?  (a) He may have been correcting the common casual use of titles.  Albert Barnes comments, “Why did you give to Me a title that belongs only to God?  You suppose me to be only a man, yet you give me an appellation that belongs only to God.  It is improper to use titles in this manner… a most severe reproof of a foolish habit of compliment, and flattery, and seeking pompous titles (Barnes Notes, Vol. 9, p. 167).  (b) He may have been prompting the man to consider whom he was.  Eric Lyons comments, “Jesus did not intend to deny divinity, but instead was actually asserting that He was God (and thus morally perfect).  Jesus simply wanted this young man to appreciate the significance of the title he had employed, and to realize to whom he was speaking” (Lyons, The Anvil Rings, Vol. 2, p. 68).

“God is so good, God is so good, God is so good, He’s so good to me! / He cares for me, He cares for me, He cares for me, He cares for me, He’s so good to me!” (Song: God is so Good by Paul Makai)

6.  God is Love.

His love is mentioned throughout the Bible.  It is mentioned in the Old Testament (e.g. Deuteronomy 4:37; 6:8; 10:15; 10:18; Psalm 106:1 NASB; Psalm 107:1, 8, 15, 21, 31  NASB; Proverbs 3:12; Isaiah 63:7; Jeremiah 31:3; Hosea 11:1).  There are many familiar passages in the New Testament.  Consider: “For God so loved the world that He gave His only begotten Son…” (John 3:16).  “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Romans 5:8).  “Behold what manner of love the Father has bestowed on us, that we should be called children of God!” (1 John 3:1).  “He who does not love does not know God for God is love” (1 John 4:8).

His love is especially seen in His plan of salvation.  He knew that man was weak, and subject to temptations (cf. Psalm 103:10-14).  This is how He chose to make man.  He knew that man would need forgiveness.  Yet, His holiness and justice demanded punishment for sin.  Moreover, the price had to be high.  God hates sin.  He planned for all of this, before the foundation of the world (1 Peter 1:17-20; Revelation 13:8).  “For God so loved the world that He gave His only begotten son…” (John 3:16).

Was the cross really necessary?  Evidently, God thought it was.  John Hobbs writes, “Some say that it is not necessary to satisfy God.  They say since God is sovereign, all He has to do is to simply say, ‘I forgive man.’  But, this ignores the attributes and nature of our Creator who never does anything inconsistent with his character… God’s holiness, righteousness, justice, and love demanded that something be done to satisfy all his characteristics” (Hobbs, The Compelling Power of the Cross, pp. 24-25).  Moreover, the cross provides great motivation for man to change his conduct (e.g. John 12:32; 2 Corinthians 5:14; 8:8-9; Galatians 2:20; 6:14; Ephesians 4:32; Philippians 2:4-8; 1 Peter 2:20; 1 John 3:16).

God is love (1 John 4:8; 4:16).  Roy Lanier Jr. comments, “Literally, this is stated ‘the God is love.’  John’s use of the definite article leaves no doubt as to the subject and predicate.  The language cannot be translated ‘love is God'” (Lanier, Epistles of John, p. 139).  Love is not God.  God is love.  Love flows from His nature.  It is not above Him.  It is not beneath Him.  He initiated love, loving us before we loved Him (1 John 4:10; 4:19; Romans 5:8).  He showed us how to love (1 John 4:10; 4:19).  He loved before the foundation of the world (John 17:24).

“Come let us all unite to sing, God is love; Let heav’n and earth their praises bring, God is love; Let every soul from sin awake, Each in His heart sweet music make, And sing with us for Jesus’ sake For God is love” (Song: Come Let Us All Unite To Sing).

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God: His Attributes (Part 1)

Posted on October 26, 2016 by Bryan Hodge

Some people who claim to believe in God, I am convinced, have in actuality constructed their own god.  They construct a god for themselves, who does things as they thing things should be done.  Steve Lloyd has written, “I would have to say that most of the counseling I have ever been a part of centered around helping a person change the way they think.  It has involved correcting some wrong or false notion about God or it has involved correcting someone’s thinking about the very nature of man.  Consequently, most counseling sessions become Bible studies” (Lloyd, Coping: A Biblical Approach, p. 53).  He provides this extreme example, “Phil Donahue asked his TV guest, who by the way had five wives, ‘If God said polygamy was wrong would you stop practicing polygamy?’  The guest with five wives said, ‘Oh, I’d change gods'” (Lloyd, p. 93).  Most theists would never say such.  However, some do seem to shape their theology by how they wish things to be.

What does the Bible say about God?  This writing will consider the attributes of God.  I mean by this: His nature in relation to man.  It behooves to have an accurate view of God (cf. Psalm 50:21).

1. God is Holy.

God is said to be holy.  God has declared that He is holy (e.g. Leviticus 11:44; 19:2; 20:26; 21:8).  Joshua said that He is holy (Joshua 24:19).  Isaiah saw Seraphim saying, “Holy, holy, holy is the LORD of hosts; The whole earth is full of His glory” (Isaiah 6:3).  Peter has written that He is holy (1 Peter 1:15-16).  John saw the four living creatures saying, “Holy, holy, holy, Lord God almighty who was and is and is to come!” (Revelation 4:8).

What does the word “holy” mean?  Zondervan’s Pictorial Bible Dictionary indicates that both the Hebrew word (qadesh) and the Greek word (Hag-) has to do with being separate (p. 357).

God is holy in the sense that He transcends creation.  One writer suggests, “The emphasis seems to have been on the idea of transcendence, the separateness of God.  It was that quality in God which separated or distinguished him from things finite and created” (Lanier, The Timeless Trinity, p. 94).  May we always respect Him as the creator (Psalm 100:1-3).  Another writer writes, “The holiness of God should cause us to respect Him in our every action and word.  There are some today who treat God as a ‘buddy’ or as an ‘old man’… May we, as Isaiah, constantly see God high and lifted up (Isaiah 6:1)” (Turner, Doctrine of the Godhead, p. 50).

God is holy in the sense that He is separate from sin.  One writer writes, “We have defined holiness in God as that essential element in his nature which causes him to hate, with perfect hatred, everything that is morally evil…” (Lanier, p. 99 cf. 93).  God abhors and hates sin (e.g. Deuteronomy 12:31; 16:22; Psalms 5:5; 11:5; Proverbs 6:16-19; 15:26; Habakkuk 1:13; Malachi 2:16).  Jesus is described as “holy… separate from sinners” (Hebrews 7:26).  “God is light, and in Him is no darkness at all” (1 John 1:5).

God should be regarded as holy in the sense of being treated as separate from the common or profane.  Thayer indicates that the Greek word can mean “reverent, worthy  of veneration.”  “God is greatly to be feared in the assembly of the saints.  And to be held in reverence by all those around Him” (Psalm 89:7); “Holy and awesome is His name” (Psalm 111:9).

2.  God is Jealous

This point is repetitively made in Scripture (e.g. Exodus 20:5; 34:14; Numbers 25:11; Deuteronomy 4:24; 5:9; 6:15; 29:20; 32:16; 32:21; Joshua 24:19; 1 Kings 14:22-23; Psalms 78:58; 79:5; Ezekiel 8:3; 8:5; 16:38; 16:42; 23:25; 36:5; 36:6; 38:19; 39:25; Joel 2:18; Nahum 1:2; Zechariah 1:14; 8:2; 1 Corinthians 10:22).  The language is usually connected with idolatry.

The word seems to mean to be hot or boil (cf. Thayer).  It is associated at times with anger (Deuteronomy 6:15; 29:20; 32:16; 32:21; Psalms 78:58;79:5; Ezekiel 16:42; Zephaniah 3:8).

He expects faithfulness.  Unfaithfulness is compared to adultery and harlotry in the scriptures (e.g. Ezekiel 16:25, 32; James 4:4).

3.  God is Truthful.

He is the “God of truth” (Psalm 31:5).  What He says is reality.  He does not lie to us (Titus 1:1-2; Hebrews 6:18).  He means what He says.  “If we are faithless, He remains faithful, He cannot deny Himself” (2 Timothy 2:13).  If God says something, it can be trusted.  If He says that some thing is necessary for salvation, then it is.  If He says that the unrighteous will not inherit the Kingdom of God, then they will not.

We need to trust Him.  “Trust in the LORD with all your heart, And lean not on your own understanding” (Proverbs 3:5).  Remember that it was Eve’s believing a lie which lead her into sin, and ultimately cost her and her husband Eden (Genesis 3 cf. 1 Timothy 2:14; 2 Corinthians 11:3).  Roy Lanier Sr. comments, “When John said God is light and in him is no darkness, he meant that in God is truth, nothing but truth; no evil, no error at all (1 John 1:5)” (Lanier, p. 61).

4.  God is Just or Righteous.

Consider the following passages: “The LORD is a God of justice” (Isaiah 30:18).  “He is a Rock, His work is perfect; For all His ways are perfect; For all His ways are justice, A God of truth and without injustice; Righteous and upright is He” (Deuteronomy 32:4).  Jesus “committed Himself to Him who judges righteously” (1 Peter 2:23).  Paul wrote of “the righteous Judge” (2 Timothy 4:8).

His justice comes from His holiness.  One writer suggests, “Justice and righteousness, in God’s dealings with men, are simply manifestations of the holiness of God” (Lanier, p. 105).  Another writes, “Justice and righteousness are simply holiness exercised toward creatures” (Lanier, p. 105).  Still another says that God’s justice is due to “the universal rectitude of the divine nature… in inflexible regard to what is right, and in opposition to wrong” (Lanier, p. 106).

This means that the wicked will be punished.  He will not be like some earthly judges, wicked judges, who do not render just verdicts (cf. Exodus 23:3; Leviticus 19:15; Deuteronomy 16:18-19; 1 Samuel 8:1-3; Psalm 82:2-5; Proverbs 17:23; Isaiah 5:23; 10:1-2; Amos 5:12; Acts 24:26-27 cf. Matthew 7:12).  Paul told the Thessalonians, “It is a righteous thing with God to repay with tribulation those who trouble you, and to give you who are troubled rest…” (2 Thessalonians 1:6-7).

This also means that He is without partiality (Acts 10:34-35; Romans 2:6-11; 1 Peter 1:17).  There will be no “good ol’ boy” cronyism.  There will be no nepotism.  There will be no unjust double-standards of judgment.

This sounds good to the ear until one realizes that “all have sinned” (Romans 3:23).  Fortunately, we have more attributes to mention in the next lesson.

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God: His Essence

Posted on October 20, 2016 by Bryan Hodge

God wants us to know Him.  He has revealed Himself through nature (Psalm 19:1; Acts 14:17; Romans 1:20).  He has revealed Himself through Jesus (John 1:18; 14:9; 1 Timothy 3:16 KJV/NKJV). He has revealed Himself through inspiration (John 16:13-15; 2 Timothy 3:16).

We should want to know Him.  Jesus said, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3).  Paul said that God created man, “So that they should seek the Lord, in hope that they might grope for Him and find Him, though He is not far from each one of us” (Acts 17:28).

This writing will consider the essence of God.  I mean by this: the nature of His being. 

1. God is eternal.

He is the uncaused one.  He had no beginning, and He will have no end.  He is “eternal God” (Deuteronomy 33:27; Also consider – Deuteronomy 32:40; Psalm 90:2; Psalm 102:24).  He is not infinitely existing in one direction (geometry illustration – think a ray).  He is infinitely existing in two directions (geometry illustration – think a line).

2.  God is Spirit.

This is stated in John 4:24.  The word “spirit” (pneuma) is used of things like – (a) wind (possibly, John 3:8); (b) breath (2 Thessalonians 3:8); (c) attitude or disposition (Matthew 5:3); (d) an existence without flesh and blood (Luke 24:39).  It refers to that which is immaterial, or invisible to human eyes.

We currently see God, only through the eyes of faith (Hebrews 11:1, 6).  The human eye cannot currently see God in His essence (Exodus 33:20; John 1:18;; 5:37; 6:46; 1 Timothy 6:16; 1 John 4:12).  However, one day the faithful will “see Him as He is” (1 John 3:2).

3.  God is omnific.

He is the source of all creation.  He “made the heavens and the earth, the sea, and all that is in them” (Exodus 20:11).  He created man (Genesis 1:26; Psalm 100:3).  He created even the angels (Nehemiah 9:6; Psalm 148:2-5).  It is the Creator, and not creation, who should be worshipped and served (cf. Romans 1:25).

4.  God is omnipotent.

He is all-powerful.  He is the source of all physical energy and power in the universe.  He can do all things which are: (a) things that power can do (note: there are some things which power cannot logically do, e.g., create a four-sided triangle); and, (b) consistent with His nature and His will.  Job concluded, “I know that You can do everything, and that no purpose of Yours can be withheld from You” (Job 42:2).  Jeremiah agreed saying, “There is nothing to hard for You” (Jeremiah 32:17).

5. God is omnipresent.

He is aware of all things.  He is not limited by time or space.  It is impossible to flee from His presence (Psalm 139:7-10; Jeremiah 23:23-24; Hebrews 4:13).  “The eyes of the LORD are in every place.  Keeping watch on the evil and the good” (Proverbs 15:3).

There is coming a day of judgment.  He knows every secret thing (Ecclesiastes 12:14; Romans 2:16; 1 Timothy 5:24-25).  He knows every idle word (Matthew 12:36).

Some question His omnipresence.  (a) They are troubled by passages such as Genesis 3:8; 4:16; and, Jonah 1:3.  John w. Haley explains, “The ‘presence of the Lord,’ from which Adam hid himself, and Cain and Jonah fled was the visible and special manifestation of God to them at the time; or else it denotes the place where the manifestation was made” (Haley, Alleged Discrepancies, p. 58).  (b) They are also troubled by Genesis 11:5, 7 and 18:20-21. James Burton Coffman explains “of course, God’s omniscience enables him to know all things instantly; but this language accommodates itself to the behavior and customs of men” (Coffman, Genesis, p. 243).

6.  God is omniscient.

He is perfect in knowledge.  He needs no counsel or instruction (Isaiah 40:13-14).  He knows all things.  A sparrow does not fall to the ground without His knowledge (Matthew 10:29).  He knows the number of hairs on our heads (Matthew 10:30).  He knows our thoughts (Psalm 139:2; Ezekiel 11:5).  He even knows the future (Isaiah 46:9-11).

Some question His full knowledge of the future (a) They turned to passages like Genesis 22:12.  Roy Lanier Sr. answers objectors saying, “This was accommodative language, such as a teacher of science uses when he says to his class, we will put two gases together in a certain proportion so we will know whether water is composed of hydrogen and oxygen.  He speaks as if he did not know, though he has performed that very experiment a hundred times” (Lanier, The Timeless Trinity, p. 146).  (b) They turn to Jeremiah 19:5.  Robert Taylor Jr. explains the passage, saying, “Relative to such God never commanded it; He never spoke of it; it never entered His mind, i.e. to authorize such heinous acts” (Taylor, Studies in Jeremiah, Vol. 1, p. 149).

7. God is immutable.

He is not like man who changes and perhaps matures over time.  He is the same yesterday, today, and forever (Hebrews 13:8).  He declares, “I am the LORD, I do not change” (Malachi 3:6; See also – Numbers 23:19; 2 Timothy 2:11-13).

Some question this.  (a) They struggle with passages like Genesis 6:6.  However, John W. Haley explains, “If man changes, the very immutability of God’s character requires that His feelings should change toward God” (Haley, Alleged Discrepancies, p. 66).  (b) They struggle with Exodus 32:14. James Burton Coffman explains, “God never repents of anything in the usual meaning of the word; but when the actions of man justify a change in God’s purpose, he does not hesitate to change it; and that phenomenon is called ‘repentance’ of God in the scriptures. Concerning God’s purpose of overthrowing Nineveh, ‘When God saw that they turned from their evil way, he repented of the evil which he said he would do unto them, and did it not’ (Jonah 3:10). In the repentance on God’s part mentioned here, it was not any change in Israel, but the pleading intercession of Moses that precipitated it” (Coffman, Exodus, p.444).

8.  God is self-sufficient.

God does not depend on man (Psalm 50:12; Acts 17:24-25).  Yes, He does receive joy and pleasure when man does right (Luke 15:7, 10, 11-32; Philippians 4:18, etc.);  however, He does not depend upon us for His existence.

It is man who is dependent on God (Acts 17:24-28).  Man would not exist with Him.  Man could not sustain Himself without Him.  How thankful we should be!

“There is a God, He is alive, in Him we live, and we survive; From dust our God created man, He is our God, the great I AM” (song: Our God, He Is Alive by A.W. Dicus).

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Matthew 12:1-8 – Situation Ethics?

Posted on October 15, 2016 by Bryan Hodge

“At that time Jesus went through the grain fields on the Sabbath.  And His disciples were hungry, and began to pluck the heads of grain and to eat.  And when the Pharisees saw it, they said to Him, ‘Look, Your disciples are doing what is not lawful to do on the Sabbath!'” (Matthew 12:1-2).

Some misuse this context.  They start with the mistaken assumption that the Pharisees were technically  correct.  However, Jesus went on to defend His disciples.  Therefore, they conclude that in some situations one is justified in setting aside God’s law.

Let us point out that Jesus earlier experienced intense hunger, yet He refused to set aside God’s word in order to satisfy His hunger (cf. Matthew 4:1-4).  Who can believe that He approved of His disciples setting aside God’s law in order to satisfy their hunger?

The disciples had not violated the law by plucking grain.  This was not a violation of the Sabbath (cf. Exodus 12:16).  One writer summed up the situation saying, “If they had pulled out a sickle and begun harvesting the corn they would have been violating the Sabbath law. However, they were picking strictly for the purpose of eating immediately – in complete harmony with Mosaic law… Exodus 12:16” (Dave Miller, Piloting the Strait, p. 411).  Moreover, this was not theft, as some have thought (cf. Deuteronomy 23:24-25; Leviticus 19:9-10).

It was a violation of the Pharisees’ rules and perverted interpretation of the law.  It is true that most work was to cease on the Sabbath (Exodus. 20:8-11 cf. Exodus 34:21; 35:2-3; Numbers 15:32-36; Nehemiah 13:15-22; Jeremiah 17:21-22).  However, the Pharisees developed  a long list of things that could not be done on the Sabbath.  Here are some examples: one was not to look in a mirror on the Sabbath, because this might tempt one to pluck out a gray hair, and this would be reaping; one could not wear jewelry on the Sabbath, because this would be carrying a burden; one could not blow out lights on the Sabbath; one could eat an egg which was laid on the Sabbath, if the hen was killed for breaking the Sabbath (angelfire.com/nt/theology/lk06-01).

Point One

“Have you not read what David did when he was hungry… how he entered the house of God and ate the showbread which was not lawful for him to eat…” (Matthew 12:3-4).

The Jews highly esteemed David.  They did not condemn him for what He did in 1 Samuel 21:1-6 (cf. Exodus 29:33; Leviticus 24:5-9).  Where was the outrage?  Why the inconsistency?  Was this really about the law?  Or, was this about their hatred of Jesus?

Point Two

“Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?” (Matthew 12:5).

Not all work stopped on the Sabbath.  Burnt offerings were made (Numbers 28:9-10).  The showbread was prepared (1 Chronicles 9:32 cf. Leviticus 24:5-9).  Circumcisions were performed (John 7:22-23).  These facts establish that God never intended for everything to cease on the Sabbath.

Point Three

“…in this place is one greater than the temple” (Matthew 12:6).

They had no idea who stood before them.  “If He could instruct priests to carry on temple service on the Sabbath, He surely knew whether His disciples were authorized to eat on the Sabbath (in harmony with the law)” (Miller, p. 411).

Point Four

“But if you had known what this means, ‘I desire mercy and not sacrifice,’ you would not have condemned the guiltless” (Matthew 12:7).

Twice Jesus referred the Pharisees to Hosea 6:6 (cf. Matthew 9:13; 12:7).  God emphasized mercy over sacrifice.  Ritualistic sacrifice, without love for one’s fellow-man, did not impress God (cf. Proverbs 15:8; 21:3; 21:27; Isaiah 59:1-2; Malachi 2:11-14).  The Pharisees had a heart problem.  They typically had little compassion and love for others.

Consider this: While they allowed one to care for his animal on the Sabbath (cf. Luke 13:15; 14:5-6), they objected to the disciples plucking grain to eat on the Sabbath.  They cared more for their animals than they did for their fellow-man.

Let us make application to the church assembly.  Think of the man who missed because he was taking someone to the emergency room.  Think of the mother who stayed home to take care of an ill child.  Mercy has precedence over sacrifice. This is not setting aside God’s law. This is God’s law.

Point Five

“The Sabbath was made for man, and not man for the Sabbath” (Mark 2:27).

The point is not recorded in Matthew; however, we will include it in our study, one of the purposes of the Sabbath was to provide a day of rest (Deuteronomy 5:14).  It was not designed to be difficult on man.  “Since it was intended for his good, therefore, the law respecting it must not be interpreted so as to oppose his real welfare” (C.E.. Dorris, A Commentary on the Gospel According to Mark, p. 68).

Point Six

“For the Son of Man is Lord even of the Sabbath” (Matthew 12:8).

Jesus has provided the proper understanding of the intent of the Sabbath law.  He was Lord of the Sabbath (cf. Hebrews 3:1-3).

May we each remember – that while there may be many different interpretations of a Bible passage or subject – there is only one which should ultimately concern us, His.  May we each be about the business of discerning His will.

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Jesus: King of His Kingdom

Posted on October 6, 2016 by Bryan Hodge

This is a Presidential election year.  America is a representative republic, or representative democracy.  There is a system in place for selecting the President, Congressional Representatives, and Senators.

What if Jesus was on the ballot?  Would you select Him as King of your life?  Is He truly King of your life? 

Choice

There is a sense in which we choose.  (1) If I recognize Jesus as King of my life, then I recognize His authority over me.  Jesus asked, “Why do you call Me ‘Lord, Lord,’ and not do the things which I say?” (Luke 6:46).  Moreover, He taught, “The Kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ for indeed, the Kingdom of God is within you” (Luke 17:20-21).  The Kingdom of God is also the Kingdom of Christ (Ephesians 5:5).  H. Leo Boles comments (on Luke 17:20-21), “This Kingdom is not of such a nature that they could, with the fleshly senses, locate it here or there.  This Kingdom is within you.’” (Boles, A Commentary on the Gospel of Luke, p. 334).  Burt Groves comments, “No marching army would conquer Rome, and no earthly monarch would sit on a throne… In the Kingdom of God’s dear Son men voluntarily submit to His rule” (Groves, The Gospel According to Luke Commentary, p. 182).  Is Jesus King of your personal life?  “King of my life, I crown Thee now, Thine shall the glory be; Lest I forget Thy thorn-crowned brow, Lead me to Calvary.  Lest I forget Gethsemane; Lest I forget Thine agony; Lest I forget Thy love for me, Lead me to Calvary” (Song: Lead Me to Calvary by Jennie Evelyn Hussey). 

(2) If we recognize Him as King over the church, then we do things by His authority (Colossians 3:17).  “Christ is the head of the church” (Ephesians 5:23).  Wendell Winkler has written, “The church is not a ‘democracy,’ where the rule of the majority reigns… The Lord’s church is not an ‘oligarchy,’ the rule of the minority… the Lord’s church is not a ‘plutocracy,’ a rule of the rich… The Lord’s church is not an ‘aristocracy,’ a rule of the privileged class… The Lord’s church is not a ‘monarchy,’ a rule of one (unless that one is Christ B.H.)… The Lord’s church is a theocracy, the rule of God” (Winkler, The Church Everybody is Asking About, p. 18). 

No Choice

There is a sense in which we do not choose.  Jesus is in reality King, whether we currently recognize such or not.  He has all authority (Matthew 28:18).  He has authority over all flesh (John 17:2).  One day, all will appear before the judgment seat of Christ (2 Corinthians 5:10).  He is ultimately the only Potentate (1 Timothy 6:15).

Jesus reign is not, and will not be, from earth.  Jesus is a fleshly descendant of Jeconiah (Matthew 1:11).  No descendant of (Je)coniah would prosper, after him, ruling in Judah (Jeremiah 22:28-30). 

One like the Son of Man was to receive His kingdom following His coming with clouds to the Ancient of Days (Daniel 7:13-14).  Jesus  was made like us (Hebrews 2:17; Philippians 2:7). He is referred to as “the Son of Man” (Matthew 16:13; Acts 7:56, etc.).  Jesus returned to heaven in clouds (Acts 1:9).  He returned to the Father (cf. John 16:28).  Jesus now reigns (1 Corinthians 15:24-25).  The Kingdom now exists (Colossians 1:13; Revelation 1:9).

The Kingdom is His reign in the hearts and minds of men.  It was to be present with power in the lifetime of some first century people (Mark 9:1).  Power would come through the Holy Spirit (Acts 1:8).  The Holy Spirit came (Acts 2:1-ff).  The Kingdom now exists (Colossians 1:13; Revelation 1:9).  The Kingdom is entered by baptism (John 3:5).  The church is entered by baptism (1 Corinthians 12:13 cf. Ephesians 1:22-23).  The Kingdom is the church.

Jesus is overall.  He is head over the church (Ephesians 1:22-23).  He is also over the entire world (Matthew 13:36-43). 

The Kingdom, at times, also, refers to that heavenly reign (Acts 14:23; Ephesians 5:5; 2 Timothy 4:18).  I want to be a part of that heavenly Kingdom.  In order for me to be a part of that heavenly Kingdom, I must let Jesus reign now in my life (Hebrews 5:9). 

“All hail the pow’r of Jesus name!  Let angels prostrate fall!  Bring forth the royal diadem, And crown Him Lord of all/ Let ev’ry kindred, ev’ry tribe, on this terrestrial ball, To Him all majesty ascribe, and crown Him Lord of all” (Song: All Hail the Power of Jesus’ Name by Edward Perronet, et al.)

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