The Final Word--Jesus is God

Response to comment [from a "Christian"]:  "You say "I love the God of my Lord Jesus." [tagline]

God says:  "He who does not honor the Son does not honor the Father, who sent him (Jn 5:23).  

"Jesus was a man.  He has a God. Is that not enough for you to look further for truth?"

Understand God:

In the beginning was the Word, and the Word was with God, and the Word was God [John 1:1].
The Gospel of John introduces the Lord Jesus Christ with three tremendous statements:
“In the beginning was the Word,”
“And the Word was with God,”
“And the Word was God.”
“The Word” is one of the highest and most profound titles of the Lord Jesus Christ. To determine the exact meaning is not easy. Obviously the Lord Jesus Christ is not the logos of Greek philosophy; rather He is the memra of the Hebrew Scriptures. Notice how important the Word is in the Old Testament. For instance, the name for Jehovah was never pronounced. It was such a holy word that they never used it at all. But this is the One who is the Word and, gathering up everything that was said of Him in the Old Testament, He is now presented as the One “In the beginning.” This beginning antedates the very first words in the Bible, “In the beginning God created the heaven and the earth.” That beginning can be dated, although I do not believe that anyone can date it accurately—it is nonsense to say that it is 4004 b.c., as Ussher’s dating has it. It probably goes back billions and billions of years. You see, you and I are dealing with the God of eternity. When you go back to creation, He is already there, and that is exactly the way this is used—“in the beginning was the Word.” Notice it is not is the Word; it was not in the beginning that the Word started out or was begotten. Was (as Dr. Lenske points out) is known as a durative imperfect, meaning continued action. It means that the Word was in the beginning. What beginning? Just as far back as you want to go. The Bible says, “In the beginning God created the heaven and the earth” (Gen. 1:1). Does that begin God? No, just keep on going back billions and trillions and “squillions” of years. I can think back to billions of years back of creation—maybe you can go beyond that—but let’s put down a point there, billions of years back of creation. He already was; He comes out of eternity to meet us. He did not begin. “In the beginning was the Word”—He was already there when the beginning was. “Well,” somebody says, “there has to be a beginning somewhere.” All right, wherever you begin, He is there to meet you, He is already past tense. “In the beginning was the Word”—five words in the original language, and there is not a man on topside of this earth who can put a date on it or understand it or fathom it. This first tremendous statement starts us off in space, you see.
The second statement is this, “and the Word was with God.” This makes it abundantly clear that He is separate and distinct from God the Father. You cannot identify Him as God the Father because He is with God. “But,” someone says, “if He is with God, He is not God.” The third statement sets us straight, “and the Word was God.” This is a clear, emphatic declaration that the Lord Jesus Christ is God. In fact, the Greek is more specific than this, because in the Greek language the important word is placed at the beginning of the sentence and it reads, “God was the Word.” That is emphatic; you cannot get it more emphatic than that. Do you want to get rid of the deity of Christ? My friend, you cannot get rid of it. The first three statements in John’s Gospel tie the thing down. “In the beginning was the Word, and the Word was with God, and the Word was God...
McGee, J. Vernon: Thru the Bible Commentary: The Gospels (John 1-10). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 38), S. 19

Response to comment [from a "Christian"]:  "Christ was not always Lord."

That is to misunderstand who Jesus is. 

"The theme of John’s Gospel is that Jesus is the Son of God (20:30–31), and in this first chapter he proves his claim. As you read this wonderful chapter, you cannot help but see that Christ is God’s Son because of the names and titles He bears, the works He performs, and the witnesses who knew Him personally and declare who He is.
 
I.     Christ’s Names Prove He Is God’s Son
 
A.     He is the Word (1:1–3, 14).
 
Just as our words reveal our mind and heart, so Christ reveals the mind and heart of God to men. “He who has seen Me has seen the Father” (John 14:9, NKJV). A word is composed of letters; and Christ is the Alpha and Omega (first and last letters of the Gk. alphabet; Rev. 22:13) who spells out God’s love to us. In Genesis 1, God created everything through His Word; and Col. 1:16 and 2 Peter 3:5 indicate that this Word was Christ. While God can be known in part through nature and history, He is known in full through His Son (Heb. 1:1–2). Christ as the Word brings grace and truth (1:14 and 17); but if men will not receive Him, this same Word will come in wrath and judgment (Rev. 19:13). The Bible is the written Word of God, and Christ is the living, incarnate Word of God.
 
B.     He is the Light (1:4–13).
 
God’s first creative act in Gen. 1 was producing light, for life comes from light. Jesus is the true light, that is, the original light from which all light has its source. In John’s Gospel, you find a conflict between light (God, eternal life) and darkness (Satan, eternal death). This is indicated in 1:5—“And the light shines [present tense] in the darkness, and the darkness has not been able to put it out or lay hold of it” (literal translation). Note 3:19–21, 8:12, and 12:46. Second Corinthians 4:3–6 pictures salvation as the entrance of light into the dark heart of the sinner (see also Gen. 1:1–3).
 
C.     He is the Son of God (1:15–18, 30–34, 49).
 
It was this claim that aroused the Jews to persecute Christ (10:30–36). Note the seven persons in John’s Gospel who called Christ the Son of God: John the Baptist (1:34); Nathanael (1:49); Peter (6:69); the healed blind man (9:35–38); Martha (11:27); Thomas (20:28); and the Apostle John (20:30–31). The sinner who will not believe that Jesus is God’s Son cannot be saved (8:24).
 
D.     He is the Christ (1:19–28, 35–42).
 
“Christ” means the Messiah, the Anointed One. The Jews were expecting their Messiah to appear, and this is why they questioned John. Even the Samaritans were looking for Him (4:25, 42). Any Jew who said that Jesus was the Christ was thrown out of the synagogue (9:22).
 
E.     He is the Lamb of God (1:29, 35–36).
 
John’s announcement is the answer to Isaac’s question, “Where is the lamb for the burnt offering?” (Gen. 22:7). The passover lamb in Ex. 12 and the sacrificial lamb in Isa. 53 point to Christ. There were many lambs slain in Old Testament history, but Christ is the Lamb of God, the unique one. The blood of lambs slain in the tabernacle or temple merely covered sin (Heb. 10:1–4), but Christ’s blood takes away sin. The lambs offered in the Old Testament days were for Israel alone, but Christ died for the sins of the whole world.
 
F.     He is the King of Israel (1:43–49).
 
Israel’s people were tired of Roman rule and wanted a king. Because Christ fed them, they wanted to make Him King (6:15), but He left the crowd. He offered Himself as their King (recorded in 12:12–19) but the chief priests said, “We have no king but Caesar!” (19:15)
 
G.     He is the Son of Man (1:50–51).
 
This title comes from Dan. 7:13–14, and every Jew knew it described God. (Note the Jews’ question in John 12:34.) Christ alludes in 1:51 to “Jacob’s ladder” in Gen. 28:10–17. Christ is “God’s ladder” between earth and heaven, revealing God to men and taking men to God.
 
II.     Christ’s Works Prove He Is God’s Son
 
A.     He created the world (1:1–4).
 
He was in the beginning with God and was the divine Agent through whom the world was created.
 
B.     He gives men salvation (1:9–13).
 
He came to His own world, and His own people (the Jews) received Him not. Salvation is a free gift that the sinner receives when he trusts Christ. “Believing” and “receiving” are the same thing. A new birth then takes place—not from human blood, or by the flesh, or by the will of men, but from God.
 
C.     He reveals God (1:15–18).
 
Christ reveals God’s grace and God’s truth. Moses gave the Law that reveals sin and condemns; Christ reveals the truth that redeems. The Law prepared the way for Him.
 
D.     He baptizes with the Spirit (1:33).
 
We see the Trinity in this chapter: the Father (1:14, 18); the Son (1:14, 18); and the Spirit (1:32–34). The descent of the Spirit identified Christ to John; and we cannot truly see Christ today unless the Spirit opens our eyes.
 
E.     He has intimate knowledge of men (1:42, 47–48).
 
He knew Peter and Nathanael better than they knew themselves (see 2:23–25). Only God can see the hearts of people.
 
F.     He forgives sin (1:29).
 
Nobody on earth can take away a person’s sin!
 
G.     He opens the way to heaven (1:50–51) and is the way to heaven.
 
Like Jacob in Gen. 28:10–17, sinners are away from home and in the night of sin. But Christ reveals the glory of heaven and opens it for us to enter in. Christ is God’s “staircase to glory.”
 
III.     Witnesses Prove That Christ Is God’s Son
 
John uses the word “witness” often in his Gospel (1:7–8, 15; 3:26, 28; 5:31–37; 8:18; 15:27; 18:23). The witnesses of the Bible can be trusted because they had a personal contact with Christ, and they gained nothing from men by witnessing for Christ. (In fact, they suffered for it.) There is no evidence that they lied; their witness would stand in court today. These witnesses are:
 
A.     John the Baptist (1:7, 15, 29; see also 5:35).
 
 
B.     John the Apostle (1:14, “we beheld His glory . . . “)
 
 
C. The OT prophets (1:30, 45).
It is likely that Nathanael was reading in the Books of Moses when Philip found him.
 
D.     The Holy Spirit (1:33–34).
 
 
E. Andrew (1:41).
He was a soul-winner, and he started at home.
 
F.     Philip (1:45).
 
Philip backed up his testimony with the Word of God, a wise policy for all witnesses.
 
G.     Nathanael (1:49).
 
John and Andrew were saved through a preacher, John the Baptist. Peter found Christ because of Andrew’s personal work. Philip was called by Christ personally; and Nathanael found Christ through the Word and Philip’s testimony. God uses different people and circumstances to bring people to His Son. He is a God of infinite variety."
 
Wiersbe, Warren W.: Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill. : Victor Books, 1997, c1992, S. 211

Response to comment [from a "Christian"]:  "SerpantDove, if you want to make a point, you need to stop simply posting these large quotes."

Csuguy, you may close your Bible, but Jn 1:1 is not going away.  

"You need to debate for yourself, using quotes sparingly."

I am happy to discuss the nature of Jesus--who he is (God) and why he came (to save).  You do not believe in the real Jesus.  A fake Jesus cannot save you.

"I don't see where in that quote it says that Christ was always Lord."

"In the beginning..."  Jesus says that he is the beginning and the end (Re 1:8).  He was the Lord, he is the Lord, and he will always be the Lord.  Salvation is through him and only him.  You must know who the Lord is to worship him.

"God's Son, not God the Son."

Incorrect.  "The" (preeminent) Son of God.

Like mama's special sauce.  Read John 1:1.  It's in there:

John 1:1
"In the beginning (ἐν ἀρχῃ [en archēi]). Ἀρχη [Archē] is definite, though anarthrous like our at home, in town, and the similar Hebrew be reshith [bərē˒šı̂ṯ; בְּרֵאשִׁית] in Gen. 1:1. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. Was (ἠν [ēn]). Three times in this sentence John uses this imperfect of εἰμι [eimi] to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (ἐγενετο [egeneto], became) appears in verse 14 for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in 8:58 “before Abraham came (γενεσθαι [genesthai]) I am” (εἰμι [eimi], timeless existence). The Word (ὁ λογος [ho logos]). Λογος [Logos] is from λεγω [legō], old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. Λογος [Logos] is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (ἀνιμα μυνδι [anima mundi]) and Marcus Aurelius used σπερματικος λογος [spermatikos logos] for the generative principle in nature. The Hebrew memra [memrā˒; מֶמְרָא] was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in Prov. 8:23. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (The Origin of the Prologue to St. John, p. 43) which he has undertaken to reproduce. At any rate John’s standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Λογος [Logos], but not John’s conception of personal pre-existence. The term Λογος [Logos] is applied to Christ only in John 1:1, 14 and Rev. 19:13 and I John 1:1 “concerning the Word of life” (an incidental argument for identity of authorship). There is a possible personification of “the Word of God” in Heb. 4:12. But the personal pre-existence of Christ is taught by Paul (II Cor. 8:9; Phil. 2:6f.; Col. 1:17) and in Heb. 1:2f. and in John 17:5. This term suits John’s purpose better than σοφια [sophia] (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the ἀεον [aeon] Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos “became flesh” (σαρξ ἐγενετο [sarx egeneto], verse 14) and by this phrase John answered both heresies at once. With God (προς τον θεον [pros ton theon]). Though existing eternally with God the Logos was in perfect fellowship with God. Προς [Pros] with the accusative presents a plane of equality and intimacy, face to face with each other. In I John 2:1 we have a like use of προς [pros]: “We have a Paraclete with the Father” (παρακλητον ἐχομεν προς τον πατερα [paraklēton echomen pros ton patera]). See προσωπον προς προσωπον [prosōpon pros prosōpon] (face to face, I Cor. 13:12), a triple use of προς [pros]. There is a papyrus example of προς [pros] in this sense το γνωστον της προς ἀλληλους συνηθειας [to gnōston tēs pros allēlous sunētheias], “the knowledge of our intimacy with one another” (M. & M., Vocabulary) which answers the claim of Rendel Harris, Origin of Prologue, p. 8) that the use of προς [pros] here and in Mark 6:3 is a mere Aramaism. It is not a classic idiom, but this is Koiné, not old Attic. In John 17:5 John has παρα σοι [para soi] the more common idiom. And the Word was God (και θεος ἠν ὁ λογος [kai theos ēn ho logos]). By exact and careful language John denied Sabellianism by not saying ὁ θεος ἠν ὁ λογος [ho theos ēn ho logos]. That would mean that all of God was expressed in ὁ λογος [ho logos] and the terms would be interchangeable, each having the article. The subject is made plain by the article (ὁ λογος [ho logos]) and the predicate without it (θεος [theos]) just as in John 4:24 πνευμα ὁ θεος [pneuma ho theos] can only mean “God is spirit,” not “spirit is God.” So in I John 4:16 ὁ θεος ἀγαπη ἐστιν [ho theos agapē estin] can only mean “God is love,” not “love is God” as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, Grammar, pp. 767f. So in John 1:14 ὁ Λογος σαρξ ἐγενετο [ho Logos sarx egeneto], “the Word became flesh,” not “the flesh became Word.” Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality."
Robertson, A.T.: Word Pictures in the New Testament. Oak Harbor : Logos Research Systems, 1997, S. Jn 1:1

Response to comment [from a "Christian"]:  "Provide the scripture that says you must accept Jesus as God and I will reconsider my position. If you can't-- I suggest you reconsider yours."

Jn 1:1.  "[T]he Prologue forms a compact, organic whole, of which the germinal thought is this: by the Incarnation believers are restored to that communion with the Word, and that living relation with God, of which man had been deprived by sin...”  Full text:  Prologue The Gospel According to John:  First Division, Second Division and Third Division.

Response to comment [from a "Christian"]:  "...Jesus taught that he has a God, his Father."

Jesus taught that he was God, the second person of the trinity:  (Psa. 110:1; Isa. 42:1; Isa. 49:5, 6; Isa. 61:1; Mic. 5:4; Matt. 20:23; Matt. 26:39; Mark 10:40; Mark 13:32; John 1:1, 2, 14; John 3:34, 35; John 4:34; John 5:19–31, 37, 45; John 6:32, 33, 38–40, 44–46; John 7:16, 28, 29, 33; John 8:16, 19, 28, 29, 38, 40, 42, 49, 54, 55; John 9:4; John 10:15, 18, 25, 29, 30, 32, 33, 36–38; John 11:41, 42; John 12:44, 49, 50; John 14:7, 9–14, 20, 24, 28, 31; John 15:9, 10, 15, 23–26; John 16:5, 10, 15, 23, 25, 27, 28, 32; John 17:1–26; Acts 2:33, 36; Acts 10:38; Acts 13:37; Rom. 1:4; Rom. 8:32; 1 Cor. 1:30; 1 Cor. 3:23; 1 Cor. 11:3; 1 Cor. 15:24, 27, 28; 2 Cor. 4:4, 6; Eph. 1:17, 20–22; Phil. 2:6, 11; Col. 1:15, 19; 1 Thess. 5:18; Heb. 1:2, 3; Heb. 2:9; Heb. 3:2; Heb. 5:5–10; 1 Pet. 1:21; 1 Pet. 2:4, 23; 2 Pet. 1:17; 1 John 4:9, 10, 14; Rev. 2:27; Rev. 3:12, 21)

...and that he was obedient to the Father's will (Psa. 40:8; Isa. 11:5; Isa. 42:21; Isa. 50:5, 6; Matt. 3:15; Matt. 26:39, 42 Mark 14:36; Luke 22:42. Luke 2:49; John 4:34; John 5:30, 36; John 6:38; John 7:18; John 8:29, 46, 55; John 9:4; John 14:31; John 15:10; John 17:4; John 19:30; Phil. 2:8; Heb. 5:8; Heb. 10:7–9).

"Jesus was made Lord of all creation by his Father."

That is false. Jesus was not created.  He is the creator of the universe (Jn 1:1).  He pre-existed  Gen. 1:26; Psa. 102:25–27 with Heb. 1:8–12.Prov. 8:22–36; John 1:1–3; John 3:13; John 6:62; John 8:56–58; John 17:5; Rom. 11:36; 1 Cor. 8:6; Phil. 2:5–7; Col. 1:15–17; Heb. 1:1, 2; Heb. 2:9, 14–16; Rev. 4:11). 

He glorified his Father.

You mix truth with error (Gal 5:9).  You do not know the Jesus of the Bible.  Your Jesus never existed.

"He taught us to pray to his father...."

...In the name of the Son (Eph 2:18; Heb 10:19).

"I honor the [S]on, but the father, his God, is my God..."

You dishonor the Father and the Son (Jn 5:23). 

"Read it again in Greek. Note the word 'logos'. It does not mean 'word', it means 'plan'"

You reject the Word of God (Psa. 50:16, 17; Prov. 1:29, 30; Prov. 13:13; Isa. 5:24; Isa. 28:9–14; Isa. 30:9–11; Isa. 53:1; Jer. 6:10; Jer. 8:9; Hos. 8:12; Amos 2:12; Mic. 2:6; Luke 16:31; Luke 24:25; John 3:20; John 5:46, 47; John 8:37, 45; 1 Cor. 1:18, 22, 23; 2 Tim. 3:8; 2 Tim. 4:3, 4; 1 Pet. 2:8; 2 Pet. 3:15, 16; Rev. 22:19).  

Understand "word" in Jn 1:1:

λόγος [logos /log·os/] n m. From 3004; TDNT 4:69; TDNTA 505; GK 3364; 330 occurrences; AV translates as “word” 218 times, “saying” 50 times, “account” eight times, “speech” eight times, “Word (Christ)” seven times, “thing” five times, not translated twice, and translated miscellaneously 32 times. 1 of speech. 1a a word, uttered by a living voice, embodies a conception or idea. 1b what someone has said. 1b1 a word. 1b2 the sayings of God. 1b3 decree, mandate or order. 1b4 of the moral precepts given by God. 1b5 Old Testament prophecy given by the prophets. 1b6 what is declared, a thought, declaration, aphorism, a weighty saying, a dictum, a maxim. 1c discourse. 1c1 the act of speaking, speech. 1c2 the faculty of speech, skill and practice in speaking. 1c3 a kind or style of speaking. 1c4 a continuous speaking discourse—instruction. 1d doctrine, teaching. 1e anything reported in speech; a narration, narrative. 1f matter under discussion, thing spoken of, affair, a matter in dispute, case, suit at law. 1g the thing spoken of or talked about; event, deed. 2 its use as respect to the MIND alone. 2a reason, the mental faculty of thinking, meditating, reasoning, calculating. 2b account, i.e. regard, consideration. 2c account, i.e. reckoning, score. 2d account, i.e. answer or explanation in reference to judgment. 2e relation, i.e. with whom as judge we stand in relation. 2e1 reason would. 2f reason, cause, ground. 3 In John, denotes the essential Word of God, Jesus Christ, the personal wisdom and power in union with God, his minister in creation and government of the universe, the cause of all the world’s life both physical and ethical, which for the procurement of man’s salvation put on human nature in the person of Jesus the Messiah, the second person in the Godhead, and shone forth conspicuously from His words and deeds. Additional Information: A Greek philosopher named Heraclitus first used the term Logos around 600 B.C. to designate the divine reason or plan which coordinates a changing universe. This word was well suited to John’s purpose in John 1.
n n: noun or neuter
m m: masculine
TDNT Theological Dictionary of the New Testament
TDNTA Theological Dictionary of the New Testament, Abridged in One Volume
GK Goodrick-Kohlenberger
AV Authorized Version
Strong, James: The Exhaustive Concordance of the Bible : Showing Every Word of the Text of the Common English Version of the Canonical Books, and Every Occurrence of Each Word in Regular Order. electronic ed. Ontario : Woodside Bible Fellowship., 1996, S. G3056

Response to comment [from a "Christian"]:  "You're a traditional person. Your not interested in truth."

Your new thought is just old sin.  I am a Christian who quotes the word of God. 

"The spirit in Jesus was from the creator..."

False.  The doctrine of the trinity is provided in scripture (Mt 3:16,17; 28:19; Ro 8:9; 1Co 12:3-6; 2Co 13:14; Eph 4:4-6; 1Pe 1:2; Jude 1:20,21; Re 1:4,5). 

Divine titles are applied to all three persons of the trinity (Ex 20:2; Joh 20:28; Ac 5:3,4).

Each person in the trinity is described as
a.     Eternal. Ro 16:26; Re 22:13; Heb 9:14.
b.     Holy. Re 4:8; 15:4; Ac 3:14; 1Jo 2:20.
c.     True. Joh 7:28; Re 3:7.
d.     Omnipresent. Jer 23:24; Eph 1:23; Ps 139:7.
e.     Omnipotent. Ge 17:1; Re 1:8; Ro 15:19; Jer 32:17; Heb 1:3; Lu 1:35.
f.     Omniscient. Ac 15:18; Joh 21:17; 1Co 2:10,11.
g.     Creator. Ge 1:1; Col 1:16; Job 33:4; Ps 148:5; Joh 1:3; Job 26:13.
h.     Sanctifier. Jude 1:1; Heb 2:11; 1Pe 1:2.
i.     Author of all spiritual operations. Heb 13:21; Col 1:29; 1Co 12:11.
j.     Source of eternal life. Ro 6:23; Joh 10:28; Ga 6:8.
k.     Teacher. Isa 54:13; Lu 21:15; Joh 14:26; Isa 48:17; Ga 1:12; 1Jo 2:20.
l.     Raising Christ from the dead. 1Co 6:14; Joh 2:19; 1Pe 3:18.
m.     Inspiring the prophets, &c. Heb 1:1; 2Co 13:3; Mr 13:11.
n.     Supplying ministers to the Church. Jer 3:15; Eph 4:11; Ac 20:28; Jer 26:5; Mt 10:5; Ac 13:2.

"[N]owhere else do the translators capitalize it or use the masculine personal pronoun 'he' to agree with it!"

You're are going to risk your eternity on punctuation?

Jn 1:1:

"God came to us as one of us. Phil. 2:5-11.  Illustration: If I were to stand and claim to be God, what would you think? What if it were true? How could I convince you? What if I gained a following? How might that be perceived?  Jesus faced the struggle of being God and being man and revealing this truth to us. We struggle to accept it..." Full text:  God in the Flesh

Response to comment [from a "Christian"]:  [Mt 19:4]

And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female [Matt. 19:4].
"The Lord Jesus took them back to the very beginning, back to God’s ideal of marriage. The Mosaic Law had permitted divorce on a broad basis: “When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house” (Deut. 24:1)."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 4:102

[Mk 13:19]

For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.
And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days.
And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not [Mark 13:19–21].
Those will be terrible days.
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 4:219
13:1–37 VICTORY IN JESUS’ ABSENCE: PERSEVERANCE
"The purpose of this sermon was to encourage and protect the disciples during Jesus’ absence. It was a sermon designed to promote faith and obedience during a time of distress. It was the longest discourse in Mark, and it was the only extended speech of Jesus or anyone else recorded in Mark’s Gospel. It functioned as a bridge between the public ministry of Jesus and the events of his passion. It was also a farewell discourse following the biblical pattern (cf. Gen. 49; Deut. 33; Josh. 23; and Acts 20:17–35).
The “Mount of Olives” (Mark 13:3) is a long north-south ridge that lies just east of Jerusalem. The two basic questions in 13:4 were: (1) “When will the temple be destroyed?” and (2) “When will these ‘end of the age’ events be fulfilled?” The discourse focused on answering the second question. The message covered the events leading up to the time of the end (13:5–13), the preservation of the faithful through the time of the judgments (13:14–27), and the concluding encouragements to perseverance (13:28–37).
There were nineteen commands given in 13:5–37. Note phrases like “watch out” and “stay alert” (13:9, 23, 33). Note that the things Jesus described always related back to 13:4 (13:5–8, 9–12, 14, 23, 24–27). The purpose was to show that believers were not to be disturbed by preliminary signs or to confuse them with the end of the age. Jesus’ comments in Mark 13:32–37 were the real answer to the disciples’ questions, not a mere afterthought. Jesus makes it clear that no one knows the time of his return and calls all his followers to stay faithful while awaiting this glorious event.
The time references used by Jesus speak of those who will be alive whenever the predicted events should happen (see the idea of “when” in 13:11, 14, 29). These were words of concern, love, and compassion that had been sparked by the disciples’ desire for a sign. Jesus first gave an exhortation and then followed it with the reasons for the warning (see “for” in 13:19, 22, 35).
The reference to the “synagogues” (13:9), Jewish meeting places for prayer and Scripture reading, reflected the Jewish setting of this discourse. The “sacrilegious object that causes desecration” (13:14) was a reference to the antichrist (Dan. 9:27; 2 Thess. 2:4)."
Hughes, Robert B. ; Laney, J. Carl ; Hughes, Robert B.: Tyndale Concise Bible Commentary. Wheaton, Ill. : Tyndale House Publishers, 2001 (The Tyndale Reference Library), S. 434

[Mt 27:46]

 

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? [Matt. 27:46].
"We find the answer to that question in Psalm 22. It opens with these words: “My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?” Then we read the answer in verse 3: “But thou art holy …” (Ps. 22:1, 3, italics mine). When my sin is put upon Jesus, God has to withdraw. Our Savior had to be executed if He were going to take my sin and yours."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 4:148-149

[Mk 15:34]

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? [Mark 15:32–34].
"I want you to notice here that Mark gives us the Crucifixion by the clock. On the third hour He was put on the cross, and at the sixth hour (which would be twelve noon) darkness came down. The high noon sun was covered, and darkness came down over the cross. From the sixth hour to the ninth hour, that would be until three o’clock in the afternoon, there was darkness.
Now will you notice this: the first three hours were from 9:00 A.M. until 12 noon; the second three hours were from 12 noon to 3:00 P.M. Jesus hung on the cross for six hours. In the first three hours there was physical light; in the second three hours there was physical darkness. But in the first three hours there was spiritual darkness; in the second three hours there was spiritual light. Why? Because in those first three hours man did his worst. They crucified Him and they reviled Him. Even those who were hanging with Him on the cross reviled Him. At least at the first, both thieves did. At that time the enemy, marching around down beneath the cross, were wagging their heads and ridiculing Him. In the first three hours man was working, doing his very worst; in the second three hours God was working. He was suffering at the hands of man in the first three hours; He was suffering for man in the last three hours. In the first three hours He was dying because of sin; in the second three hours He was dying for the sin of the world. So during the time of the physical darkness, there was actually spiritual light and God was working. In those first three hours sin was doing all it could to destroy Him; in the second three hours He is making His soul an offering for sin. In those last three hours He is paying for the sins of the world. It was during this period that He was made sin for us; He became sin for us. He was forsaken of God and vet. even at that time. God was in Christ, reconciling the world unto Himself (see 2 Cor. 5:19). What a paradox we find here."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 4:232

[Jn 20:17]

 

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God [John 20:17].
"The Lord told Mary not to touch Him. The word touch is haptomai, meaning “to hold on.” Later, He told the disciples to touch Him. Why this difference? He says to her, “for I am not yet ascended to my Father.” This is the reason she should not hold on to Him. So apparently He did ascend to His Father before the appearance to the disciples in the house. I believe that the Lord Jesus presented His blood at the throne of God and that His blood turned the judgment seat into the mercy seat which it is today. That blood was shed for your sin and for my sin. I think the blood will be there throughout all eternity as an eternal testimony of the price He paid for us.
You will notice He was specific in calling God “my Father, and your Father; and to my God, and your God.” His relationship to the Father is different from our relationship to Him. We become the sons of God through faith in Jesus Christ, while Christ is a member of the Trinity, the eternal Son of God. He made this distinction here."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 4:497

[Re 3:12]

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name [Rev. 3:12].
"There are two pillars in Philadelphia today. One is that of the Byzantine church, which I do not think is the reference here. But there is also a pillar on the side of the hill, hidden among those cedar and laurel trees. That pillar is all that remains of the city of John’s day. “Him that overcometh will I make a pillar in the temple of my God.” The church down here was destroyed, but the permanent pillar is up yonder.
“And I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.” This is the passport and visa of the believer which will enable him, as a citizen of heaven, to pass freely upon this earth or anywhere in God’s universe. He is a pillar to “go no more out,” but with God’s passport he is to go everywhere. Although this is paradoxical, it is all wonderfully and blessedly true.
“I will write upon him my new name.” This is His name. We do not have a new name; rather, He is saying that He has a new name for Himself that He will give to us. This new name is a personal relationship we will have with Him."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 5:920

You have a false view of the person of Jesus Christ.  Jn 1:1: 

"John introduces the child to us in six pictures, magnificently portrayed.  And we ask the question: what child is this with the writer who wrote it in the song, what child is this?  And John answers it.  First of all, he tells us that this is the eternal one...the eternal one.  Notice verses 1 through 3.  "In the beginning was the Word and the Word was with God and the Word was God.  The same was in the beginning with God.  All things were made by Him and without Him was not anything made that was made..."  Full text:  The Word Made Flesh by John MacArthur

Response to comment [from a "Christian"]:  [YHVH] "The trinity is not biblical, it was created by pagan philosophers..."

The doctrine of the trinity is biblical (Mt 3:16,17; 28:19; Ro 8:9; 1Co 12:3-6; 2Co 13:14; Eph 4:4-6; 1Pe 1:2; Jude 1:20,21; Re 1:4,5).

"Yahweh. The most important name for God in the ot is the tetragrammaton YHWH (occurs about 6,800 times), usually pronounced ‘Yahweh,’ though the known pronunciation was lost in the postexilic period. Due to the increasing sanctity attached to the name and the consequent desire to avoid misuse, the title ¯Adonai (Heb., ‘My Great Lord’) was pronounced in place of the tetragrammaton. In written texts the vowels of ¯Adonai were combined with the consonants YHWH to remind readers to pronounce ¯Adonai instead of Yahweh. The incorrect hybrid, ‘Jehovah,’ arose from Christian misunderstanding in the late Middle Ages. The respect for the sanctity of the personal name of God is reflected in modern Judaism.
The origin of the name Yahweh (usually translated ‘Lord’ in English Bibles) remains uncertain. Even the biblical sources are divided at this point. The Yahwist (J) traces the revelation of the name Yahweh to the primeval period (Gen. 4:26), while the Priestly Source (P) honors Moses as the first to know this name (Exod. 6:2-3). The meaning of the name most probably derives from the imperfect form of the Hebrew verb ‘to be.’ In Exod. 3:14 (the Elohist Source, E,), God responds to Moses’question about his identity with the ambiguous statement, ‘I am who [what] I am,’ or ‘I will be who [what] I will be.’ In E’s connection of the name with the Hebrew Qal (simple) stem of the ‘to be’ verb, the meaning appears to connote divine mystery (cf. Gen. 32:22-32) and freedom. A variation of this same interpretation understood the name to signify God’s presence. Another interpretation connects Yahweh with the Hebrew Hiphil (causative) verbal stem and thus understands God’s name to mean: ‘He causes to be what exists [happens]’; i.e., Yahweh is creator and ruler of history. It is this latter meaning that is more likely. Through Israel’s encounter with God in nature and history, faith in God as the one who created the world, shaped human destiny, and elected Israel to be the covenant people was actualized. Each pronouncement of the name Yahweh was a succinct expression of this faith.
Yahweh Sabaoth. This compound name, ‘Lord of Hosts,’ which occurs 279 times in the ot, depicts God as the commander of armies. Originating in holy war, the expression became a polemic against astral cults: Yahweh rules the heavenly armies. The name was eventually understood as a plural of intensity, ‘Lord Almighty,’ thus neutralizing the existence of the celestial gods. The Septuagint (lxx) translates this name ‘Lord Almighty.’"
ot Old Testament
Heb. Hebrew
lxx Septuagint
Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 685

[Proverbs 30:4]

Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou canst tell? [Prov. 30:4].
"It is interesting to note that these are some of the questions God asked Job. Who is able to answer such questions? The Lord Jesus said, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (John 3:13). This is why I constantly say that the Lord Jesus is the only authority on this matter of creation and the origin of the universe. Very candidly, I don’t think any of us has the correct explanation of the origin of the universe. Scientists do not—the very fact that they come up with the evolutionary theory means that they do not have the answer to origin. The reason that we spent so much money to go to the moon was to get rocks so that we might find out about the origin of the universe!
The first verse of Genesis tells us that in the beginning God created the heaven and the earth. That is how it all began. But then the next verse: “And the earth was without form, and void; and darkness was upon the face of the deep. And the spirit of God moved upon the face of the waters” (Gen. 1:2) is considered by some to describe the act of creation. My friend, I don’t think that God has told us how He did the creating. I believe this second verse suggests the gap theory—that God created the heaven and the earth and then there followed a space of time. Something happened to that original creation. The earth became without form and void. I recognize that this theory has been largely abandoned, but I still hold it in spite of what these sharp young men are writing today. My contention is that God has not told how He created. We just don’t know—neither scientist nor theologian knows. I like the question God asked Job: “Where wast thou when I laid the foundations of the earth? …” (Job 38:4). That is a question which God can ask every individual. No one has the answer.
Also I like the question Agur asks. “Who hath gathered the wind in his fists?” Just think—God holds the winds just like we might hold some article in our hand. What a picture that is! Man knows very little about these things. In that same passage where the Lord Jesus said He was the One who came down from heaven, He also said, “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth …” (John 3:8). This is a tremendous thought."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 3:97-98

[Jn 6:62]

What and if ye shall see the Son of man ascend up where he was before?
It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life [John 6:59–63].
"There was definite reaction to what Jesus had said and differences of opinion. Jesus tells them that they are not going to eat Him literally because He is going back to heaven. It is the Spirit that makes alive; the flesh profits nothing. So obviously, friend, He is not talking about His literal body. We are to appropriate the Lord’s Supper by faith. The juice in the cup is sweet, and I always taste the sweetness, remembering that He bore the bitter cup for me on the cross so that I might have this sweet cup. That sweet cup is to remind me that He shed His blood for me, and there is a spiritual blessing there.
“The words that I speak unto you, they are spirit, and they are life.” During my ministry, I have always read to the congregation from the Word of God during the Lord’s Supper. I find that the Word of God ministers to the hearts of the people. Why? Because the words of the Lord Jesus are spirit and they are life."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 4:408

[Jn 1:1]

See:

The Real Jesus by Charles Stanley Pt 1

The Real Jesus by Charles Stanley Pt 2

Sound Doctrine by Charles Stanley

Response to comment [from a "Christian"]:  "SerpentDove, quoting your favorite theologians isn't convincing to anyone (actually, it's quite annoying since that is ALL you do). It would be far better if you would actually debate in your own words - no one wants to debate an author who isn't even here."

You didn't like J. Vernon McGee?  John MacArthur?  Charles Stanley?  Jn 8:44.

Response to comment [from a "Christian"]:  "Serpent Dove, Proverbs 30:4 tells us the Father descended and ascended..."

That is false.  "13 kNo one has ascended to heaven but He who came down from heaven, that is, the Son of Man
k Deut. 30:12; Prov. 30:4; Acts 2:34; Rom. 10:6; 1 Cor. 15:47; Eph. 4:9
The New King James Version. Nashville : Thomas Nelson, 1982, S. Jn 3:12-13

Response to comment [from a "Christian"]:  "[I]f Jesus even wanted to do anything other then God's will, He sinned in His heart, and would be blemished." 

When Jesus stepped out of time and eternity to become man, he identified with you and me.  His suffering was real; yet, he was committed to righteousness.    
 

[Ga 1:12]

For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ [Gal. 1:12].
"Paul did not receive his apostleship by going to school. Neither did he receive it by being ordained or by hands being laid on his head. Paul’s apostleship and gospel came directly by a revelation (apokalupsis) of Jesus Christ. The Book of Revelation, sometimes called the Apocalypse, is from the same word. The gospel is a revelation as much as is the Book of Revelation. The gospel was unveiled to the apostle Paul. He did not become an apostle through Peter, James, or John. He was an apostle by the direct call of Jesus Christ."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 5:155

[Re 3:21]

To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne [Rev. 3:21].
"Again, I call attention to the fact that when the Lord Jesus speaks of His relationship with the Father, He always makes it unique. He says, “My Father.” He said, “… I ascend unto my Father …” (John 20:17, italics mine)—not our Father—because the relationship is always different with Him.
The Lord Jesus is preparing us for the next scene that will be coming up when He says, “and am set down with my Father in his throne.”
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 5:925

[Isa 40:5]

 

And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field [Isa. 40:4–6].
"Luke quotes this as applying to John the Baptist."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 3:285
40:1–31 GOD AS DELIVERER OF HIS PEOPLE
"The prophets of Israel, Isaiah in particular, were exhorted to speak words of consolation to God’s people in the Babylonian exile. A herald announced the coming of God among his people (40:3). The “voice” (40:3) was revealed by the New Testament to be that of John the Baptist (Matt. 3:3), the introducer of Jesus, the Messiah. The divine plan of the Messiah’s coming depended on God, not man (40:6–8). This plan is as certain as his word, which stands forever."
Hughes, Robert B. ; Laney, J. Carl ; Hughes, Robert B.: Tyndale Concise Bible Commentary. Wheaton, Ill. : Tyndale House Publishers, 2001 (The Tyndale Reference Library), S. 265

[Isa 52:6]

Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I [Isa. 52:6].
"This is a lovely thought! When the Lord was here over nineteen hundred years ago, they did not know Him. If they had only known the day of His visitation! Well, they will know Him when He comes again, and He will say, “Behold, it is I.” This expression is rendered freely by Lowth: “Here I am.” The world has rejected Christ; it doesn’t know Him. One day He will say to the Christ-rejecting world, “Here I am,”; and it will be too late then for multitudes who have rejected Him to turn to Him."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 3:308-309

[1Cor 2:8]

But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory [1 Cor. 2:7].
"Again here is this word mystery. Let’s be clear on this word. It has no reference to what we commonly think of as an enigma or with a “who-done-it”—that is, a story dealing with the solution of a mysterious crime. It is not something of a secretive quality or character. The word mystery, as used in the Scriptures, refers to something which was not known in the past but is now revealed. This word occurs about twenty-seven times in the New Testament. Our Lord used it when He said “Because it is given unto you to know the mysteries of the kingdom of heaven…” (Matt. 13:11). The parables that follow in Matthew 13 are the “mystery parables.” Why are they called the mystery parables? It is because in them Jesus explains the direction that the kingdom is going to take in the interval between the rejection of the King and the time when He comes to set up His kingdom. That segment of history was actually not revealed in the Old Testament at all. God had not yet revealed that to men. When Jesus spoke the mystery parables in Matthew 13, He was revealing this for the first time. What had been previously hidden, Jesus revealed.
Now here in the Epistle to the Corinthians, Paul says, “God’s wisdom in a mystery.” This is quite interesting because it is a word that came out of Greek schools of philosophy, of the occult, and of science. Paul fastens on this Greek word, and he says, “We speak God’s wisdom in a mystery,” but he gives it an entirely new meaning. Mystery comes from the word meaning “mouth,” and it means to shut the mouth—it is something secretive. However, Paul never used it in that way. Rather, that which had been silent has now become vocal. That which had not been known and couldnot be known by human investigation now is known. “Mystery” in the New Testament always means something undiscoverable by the activity of the human intellect but is revealed so that human intellect can apprehend it.
“We speak the wisdom of God”—Paul says, “We have a philosophy.” It is not of this age, not of this world, but it is God’s wisdom, and it pertains to the cross of Christ. “We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory.”
Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory [1 Cor. 2:8].
"You see, they did not know."
But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him [1 Cor. 2:9].
"This verse surely has been misunderstood. It has gone to a funeral too many times. This is a verse that should never go to a funeral. It has been wrongly used so many times to imply: Here lies dear Mr. So-and-So. His remains are here before us. In this life he didn’t understand too well, but now he is in glory and he understands all things. This is not what Paul intended this verse to convey! Paul is saying that right here and now there are certain things that the eye has not seen. We get a great deal of information through the eye-gate. We learn more through our eye-gate than we do in any other way. Another way we gain human wisdom is through the ear-gate. We certainly learn by hearing. Paul says there are certain things we simply cannot learn by hearing. Then he says, “neither have entered into the heart of man,” that is, by cogitation, thinking, or reasoning. There are certain things which cannot be attained by human means. You cannot discover God by searching for Him. The things which God has prepared for them who love Him are not gotten through the eye-gate, the ear-gate, or by reasoning. Then how are you going to get them?"
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 5:13-14
2:6–9 Wisdom and the Mature
"In these verses, Paul explained how he could be rejected or misunderstood, even if his way was God’s way. He revealed that the hidden mind of Christ is above human understanding and evaluation. The “rulers of this world” were contrasted with God and his wisdom (2:6–8). These “rulers” had failed to understand God’s mysterious wisdom and would be excluded from his kingdom. Those with the “wisdom that belongs to this world” even crucified the Messiah, Jesus. The “secret wisdom of God” (2:7), the truth of the gospel, was a divine secret—a truth undiscoverable apart from divine revelation. Paul’s quotations of the Old Testament (2:9; Isa. 64:4; 65:17; Jer. 3:16) were used to defend the nature of the gospel, not simply to describe future glory in heaven (see Isa. 6:9–10 in Matt. 13:14–15)."
Hughes, Robert B. ; Laney, J. Carl ; Hughes, Robert B.: Tyndale Concise Bible Commentary. Wheaton, Ill. : Tyndale House Publishers, 2001 (The Tyndale Reference Library), S. 548

Response to comment [from a "Christian"]:  "The Son of Man and the Father are 1. Proverbs 30:4 tells us the one who descended and ascended had a son..."

You are mistaken.  The Son descended: 

4     cWho has ascended into heaven, or descended?
     dWho has gathered the wind in His fists?
c [Ps. 68:18; John 3:13]
d Job 38:4; Ps. 104:3; Is. 40:12
The New King James Version. Nashville : Thomas Nelson, 1982, S. Pr 30:4

He dwelled among us:

18     tYou have ascended on high,
     uYou have led captivity captive;
     vYou have received gifts among men,
     Even from wthe rebellious,
     xThat the Lord God might dwell there.
t Mark 16:19; Acts 1:9; Eph. 4:8; Phil. 2:9; Col. 3:1; Heb. 1:3
u Judg. 5:12
v Acts 2:4, 33; 10:44–46; [1 Cor. 12:4–11; Eph. 4:7–12]
w [1 Tim. 1:13]
x Ps. 78:60
The New King James Version. Nashville : Thomas Nelson, 1982, S. Ps 68:18

He is Jesus, the second member of the trinity: 

 

13 kNo one has ascended to heaven but He who came down from heaven, that is, the Son of Man 2who is in heaven.
k Deut. 30:12; Prov. 30:4; Acts 2:34; Rom. 10:6; 1 Cor. 15:47; Eph. 4:9
2 NU omits who is in heaven
The New King James Version. Nashville : Thomas Nelson, 1982, S. Jn 3:13

[Isa 9:6]

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this [Isa. 9:6–7].
"How will this come about? “The zeal of the Lord of hosts will perform this.” Is this a reference to the first coming of Christ? Most Christians seem to think it is, because they quote it at Christmas time. However, I feel sure that it refers to the second coming of Christ when He will be “born” to the nation of Israel. This is a complete prophecy of the Lord Jesus Christ at His second coming, as Isaiah 53 is of His first coming. These verses continue the thought which we picked up in verse 3, and they look forward to the second coming of Christ.
The question arises of how “a child is born” at His second coming. First of all, let me clearly state that He was not born “untous, ” the nation Israel, at His first coming. They didn’t receive Him. “He came unto his own, and his own received him not” (John 1:11). Although He was born at Bethlehem the first time, He was not received by the nation—only a few shepherds welcomed Him. The wise men who came to worship Him were Gentiles from a foreign land. If you read verse 6 carefully, you will see that it was not fulfilled at His first coming, neither were verses 3, 5, and 7.
To say that Christ will be born to the nation Israel might be better stated. Actually, Israel will be born as a nation “at once,” which is made perfectly clear in the final chapter of Isaiah: “Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed [that is the Great Tribulation], she brought forth her children” (Isa. 66:7–8).
Israel is to be “delivered of a man child” in the future, not by His birth, but by Israel’s birth. This will be the new birth of the nation Israel when Christ comes again. Israel will be born at the second coming of Christ.
I see no objection to calling attention to the fact that the child is born—that is, His humanity. The son is given, which will be true at His second coming. In other words, it will be the same Jesus who was here nearly two thousand years ago.
“The government shall be upon his shoulder.” The shoulder speaks of strength. The government of this world will be placed on His strong shoulders at His second coming; it was not at His first coming.
Notice the names that are given to our Lord:
“Wonderful”—this is not an adjective; this is His name. In Judges 13:18 we see the preincarnate Christ appearing as the Captain of the hosts of the Lord: “And the angel of the Lord said unto him, Why askest thou thus after my name, seeing it is secret?” “Secret” in this verse is the same word as is translated “Wonderful.” In Matthew 11:27 the Lord Jesus said, “… no man knoweth the Son, but the Father …” The people did not know it, but He was Wonderful, and people still don’t know it today. There are Christians who have trusted Him as Savior but really don’t know how wonderful He is.
He is going to put down rebellion when He comes to earth the second time, and He is going to reign on earth. His name is “Wonderful!”
“Counsellor”—He never sought the counsel of man, and He never asked for the advice of man. “For who hath known the mind of the Lord? or who hath been his counsellor?” (Rom. 11:34). God has no counsellor. The Lord Jesus Christ never called His disciples together and said, “Now, fellows, what do you think I ought to do?” You don’t read anything like that in Scripture. The Lord called them together and said, “This is what I am going to do, because this is My Father’s will.” And Christ has been made unto us wisdom (see 1 Cor. 1:30). Most of us are not very smart. We must go to Him for help.
“The mighty God”—The Hebrew word for this name is El Gibbor. He is the one to whom “all power is given.” He is the omnipotent God. That little baby lying helpless on Mary’s bosom held the universe together. He said, “All power is given unto me in heaven and in earth.” He is the Mighty God!
“The everlasting Father”—Avi-ad, Father of eternity. This simply means that He is the Creator of all things, even time, the ages, and the far-off purpose of all things. As John said, “All things were made by him; and without him was not any thing made that was made” (John 1:3). In Colossians 1:16 Paul said, “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.” Then in Hebrews 1–2 we read, “God … Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds [ages].” The translation of the Greek word aionshould be “ages” instead of “worlds,” and that is the thought in this title of His—Father of eternity.
“The Prince of Peace”—Sar-Shalohim. There can be no peace on this earth until He is reigning. His government is not static; there is increase and growth. No two days are going to be alike when Jesus is reigning. He is going to occupy the throne of David. This is a literal throne which He will occupy at His second coming. Justice will be dominant in His rule. God’s zeal, not man’s zany plans, will accomplish this."
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 3:220-222

The Father is God.

The Son is God.

The Holy Spirit is God.

Mt 3:16,17; 28:19; Ro 8:9; 1Co 12:3-6; 2Co 13:14; Eph 4:4-6; 1Pe 1:2; Jude 1:20,21; Re 1:4,5.

Understand Jn 1:1:

"As I have studied the book of John I found that the reason it was written is because of the Gnostic belief that denied the deity and the humanity of Christ. He could not be both God and man is what they were saying. The key verse for this book is: JN 20:30-31 Jesus’ disciples saw him do many other miraculous signs besides the ones recorded in this book. But these are written so that you may believe that Jesus is the Messiah, the Son of God, and that by believing in him you will have life. Jesus is described as the Word. He was in the beginning because He was God. There is no other person or thing that this is said about. He was here before history began..."  Full text:    And the Word Was by Dennis Selfridge.

"You have been misled by false teachers..."

No. You deny the deity of Jesus who is the Messiah and the second person of the trinity:
 

And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world [1 John 4:3].
"This is the third time John has mentioned Antichrist. John is the only writer who mentions him and he does so only in his epistles. In the second chapter of this epistle, John says, “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time” (1 John 2:18). And then again we read, “Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son” (1 John 2:22).
As we saw in chapter 2, anti can mean two different things. It can mean either “against” or “instead of,” that is, an imitation. We have that idea presented in Scripture. The Lord Jesus said, “For many shall come in my name, saying, I am Christ; and shall deceive many” (Matt. 24:5)—in other words, they imitate Him. Antichrist is used, therefore, in the sense of pretending to be Christ. The other meaning is to be against Christ.
Revelation 13 presents to us the two beasts of the end time. The first beast is the great political ruler who is coming—Antichrist to rule the world, a world dictator. Then there is a religious ruler who is coming, and he is called the false prophet. He will cause the world to worship the first beast. He will come like a lamb, but underneath he is a wolf—he will imitate Christ. I believe that there will be two men and that it will take both of them to fulfill all that is said in Scripture about Antichrist. There will be a great political ruler at the end of time, and there will be a great religious ruler at the end of time.
All our contemporary civilization is building up to the coming of Antichrist. There is coming a great religious ruler, and all the religions of the world will amalgamate under his leadership. The movement is in that direction even today. We also have that same kind of movement politically. There is a moving today toward one ruler for this world. He will bring peace into the world temporarily, but it is going to be the most frightful time the world has ever seen.
In chapter 2 John says, “Even now are there many antichrists” (1 John 2:18), and there are quite a few of them about in our day, but they are not the Antichrist. They are false teachers who are moving the world closer and closer to that day, preparing the world for the one finally to appear.
In these first six verses of chapter 4, we have what some have called a parenthesis. Maybe they are not quite that, but this is certainly a red light that John puts up here, a caution sign, a stop-look-and-listen sign. He says that love must be exercised with judgment and knowledge. We are to love believers, but we need to be sure that the so-called believers are not false teachers. We are to prove the spirits, for there are false prophets around who are teaching false things. In John’s own day there were the Docetic and Cerinthian Gnostics who denied the humanity of Christ, and in so doing, they also denied the deity of Christ; they made Him out to be a very strange and weird individual.
For some reason, God’s people have always been credulous and gullible. There are many believers who fall victim to what Dr. A. T. Robertson called “the latest fads and spiritualistic humbuggery.” There is a lot of that going around in our day. Therefore, John spends the time to give us this warning to beware that false teachers will deny the incarnation of Christ. Don’t tell me that the Virgin Birth is not important. Some people ask, “Can you be a Christian and deny the Virgin Birth?” You cannot—that is impossible because the mark of a false teacher is at that very point. When you destroy the Virgin Birth, you destroy His death upon the cross for the sins of the world and His bodily resurrection—in other words, you wreck the Christian faith. This is the reason that the Virgin Birth is the place where there has been so much denial in our day, and that denial, of course, is that which reveals a false teacher immediately.
John is saying that God’s children ought not to be deceived by false teachers. The objective way to identify them is that they deny the incarnation of Christ. Now John gives us the internal, the subjective evidence in verse 4—"
McGee, J. Vernon: Thru the Bible Commentary. electronic ed. Nashville : Thomas Nelson, 1997, c1981, S. 5:802-803

"Response to comment [from a Christian]:  "They are one in nature, not person.  All the times they are shown to be distinct cannot be made to say that they are solitary.  A husband and wife are one in one sense, but distinct in another sense (compound unity vs solitary=triune, not triplex)."

Well said.

Response to comment [from a "Christian"]:  "I like scripture. I'm not familiar with the theologians you listed, but I am familiar with other ones. I don't follow theologians, but I do like to study the evolution of different theologies. Learning from theologians is fine, but to quote them as if it were scripture is a bit sickening to me."

No one can fault you for not following theologians.  We are to follow the teachings of scripture not theologians.  But you do not have a Christian worldview--denying the trinity and Jesus being the second person of the trinity.  These theologians or others will help you to understand Jn 1:1.    

"Evolving theologies" is not a good thing.  Learn where "evolving theologies" have taken men:  modernity to post modernism. 

See: 

An Excerpt: The Truth War by John MacArthur.

Response to comment:  "Wrong. The trinity is simply one Christian model used to explain God....It wasn't until the third/fourth century that it became the majority view."

It became our model since Ge 1:1--Elohim--one God, three persons.  What church do you attend (Ga 3:1)?

"This message explains why "either/or" thinking doesn’t work in the Kingdom of God, and we should expand our perspective to include "both/and" thinking."

Recommended reading: 

The Case for the Real Jesus by Lee Strobel

Response to comment [from "Christian"]:  Emanuel Swedenborg

Where is our Satan Inc. (TOL's Heretic's List)?

"There were writings about Swedenborg available in libraries near Joseph Smith..."  Full text:  Craig Miller on Joseph Smith and Swedenborg (Notes from Sunstone)

Response to comment [from a "Christian"]:  "Seeking truth but not willing to earn it."

Can you work your way to salvation?   Do you think you'll be a god someday like Mormons?  Do you think Jesus was just another angel like Jehovah's witnesses?  Isn't trust in a false Jesus no salvation at all?  How can you say you have the spirit of God when you disagree with historical biblical Christianity and other genuine believers? 

Response to comment [from a "Christian"]:  "If Jesus was not just a man, he could not be the sacrifice."

If Jesus was not God, he cannot be your Savior.

 

Response to comment [from a "Christian"]:  "[Y]ou assume to much, just like the Jews did."

 

Whoever denies the Son does not have the Father (1 Jn 2:23, NASB).  Purpose in your heart to turn from sin. 

 

Whosoever denieth the Son, the same hath not the Father: [but] he that acknowledgeth the Son hath the Father also [1 John 2:23, NKJV].

"When you say that you believe in God and deny the deity of Christ, you really do not believe in God, certainly not the God of the Bible. The God of the Bible is the one who sent His Son into the world to die for our sins. And since the Son is God, He alone is the one who could make a satisfactory sacrifice to God for our sins. Had he been anyone else other than God, He Himself would have been a sinner.
In the great Riverside Church in New York City when Dr. Harry Emerson Fosdick was the pastor, the cover page of a bulletin at that time said, “Whoever you are that worship here, in whatever household of faith you were born, whatever creed you profess, if you come to this sanctuary to seek the God in whom you believe or to rededicate yourself to the God in whom you do believe, you are welcome.” It goes on to say a lot about peace and the Fatherhood of God, but I’m nauseated reading that far so I will not quote any more of it. It sounds sweet and flowery; it appeals to the natural man, but John’s whole point is that we need to beware of this, for this is antichrist."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:781). Nashville: Thomas Nelson.

Response to comment:  "Dr. Harry Emerson Fosdick works for a church, if he does not preach what they want, they fire him. So he will preach traditional doctrine even if it is wrong, like the trinity."

"...Fosdick ultimately would not acknowledge the literal reality of God's wrath toward impenitent sinners. To him, "the wrath of God" was nothing more than a metaphor for the natural consequences of wrongdoing. His theology would not tolerate a personal God whose righteous anger burns against sin. To Fosdick, the threat of hell fire was only a relic of a barbaric age. "Obviously, we do not believe in that kind of God any more."

Fosdick wrote those words almost ninety years ago. Sadly, what was true of liberalism then is all too true in the so-called "evangelical movement" today. "Evangelicals" have to a very large degree rejected the reality of God's wrath. They have disregarded His hatred for sin. The god most evangelicals now describe is completely benevolent and not the least bit angry.

Post-modern "evangelicals" have forgotten (or simply refused to believe) that "It is a terrifying thing to fall into the hands of the living God" (Heb. 10:31). These days, they are the ones saying, "We do not believe in that kind of God any more."5

"Behold therefore the goodness and severity of God" (Rom. 11:22).

Ironically, an overemphasis on divine beneficence actually works against a sound understanding of God's love. It has given multitudes the disastrous impression that God is kindly but feeble, or aloof, or simply unconcerned about human wickedness. Is it any wonder that people with a such a concept of God defy His holiness, take His love for granted, and presume on His grace and mercy? Certainly no one would fear a deity like that.

Yet Scripture tells us repeatedly that fear of God is the very foundation of true wisdom (Job 28:28; Ps. 111:10; Prov. 1:7; 9:10; 15:33; Mic. 6:9). People often try to explain away the sense of those verses by saying that the "fear" called for is nothing more than a devout sense of awe and reverence. Certainly the fear of God includes awe and reverence, but it does not exclude literal holy terror. "It is the Lord of hosts whom you should regard as holy. And He shall be your fear, and He shall be your dread" (Isa. 8:13).

We must recapture some of the holy terror that comes with a right understanding of God's righteous anger. We need to remember that God's wrath does burn against impenitent sinners (Ps. 38:1-3). That reality is the very thing that makes His love so wonderful. We must therefore proclaim these truths with the same sense of conviction and fervency we employ when we declare the love of God. It is only against the backdrop of divine wrath that the full significance of God's love can be truly understood. That is precisely the message of the cross of Jesus Christ. After all, it was on the cross that God's love and His wrath converged in all their majestic fullness.

Only those who see themselves as sinners in the hands of an angry God can fully appreciate the magnitude and wonder of His love. In this regard our generation is surely at a greater disadvantage than any previous age. We have been force-fed the doctrines of self-esteem for so long that most people don't really view themselves as sinners worthy of divine wrath. On top of that, religious liberalism, humanism, evangelical compromise, and ignorance of the Scriptures have all worked against a right understanding of who God is. Ironically, in an age that conceives of God as wholly loving, altogether devoid of wrath, most people are tragically ill-equipped to understand what God's love is all about!

The simple fact is that we cannot appreciate God's love until we have learned to fear Him. We cannot know His love apart from some knowledge of His wrath. We cannot study the kindness of God without also encountering His severity. And if the church of our generation does not regain a healthy balance soon, the rich biblical truth of divine love is likely to be obscured behind what is essentially a liberal, humanistic concept..."  Full text:  Harry Emerson Fosdick and the Emerging Theology of Early Liberalism [Romans 11:22, Job 28:28]

Recommended Reading: 

Becoming Conversant with the Emerging Church: Understanding a Movement and Its Implications by D. A. Carson

Response to comment [from other]:  "[S]aid by Pierac..."

Pierac is wrong.  Understand Jn 1:1:

In the beginning was the Word, and the Word was with God, and the Word was God [John 1:1].
"The Gospel of John introduces the Lord Jesus Christ with three tremendous statements:
“In the beginning was the Word,”
“And the Word was with God,”
“And the Word was God.”
“The Word” is one of the highest and most profound titles of the Lord Jesus Christ. To determine the exact meaning is not easy. Obviously the Lord Jesus Christ is not the logos of Greek philosophy; rather He is the memra of the Hebrew Scriptures. Notice how important the Word is in the Old Testament. For instance, the name for Jehovah was never pronounced. It was such a holy word that they never used it at all. But this is the One who is the Word and, gathering up everything that was said of Him in the Old Testament, He is now presented as the One “In the beginning.” This beginning antedates the very first words in the Bible, “In the beginning God created the heaven and the earth.” That beginning can be dated, although I do not believe that anyone can date it accurately—it is nonsense to say that it is 4004 b.c., as Ussher’s dating has it. It probably goes back billions and billions of years. You see, you and I are dealing with the God of eternity. When you go back to creation He is already there, and that is exactly the way this is used—“in the beginning was the Word.” Notice it is not is the Word; it was not in the beginning that the Word started out or was begotten. Was (as Dr. Lenske points out) is known as a durative imperfect, meaning continued action. It means that the Word was in the beginning. What beginning? Just as far back as you want to go. The Bible says, “In the beginning God created the heaven and the earth” (Gen. 1:1). Does that begin God? No, just keep on going back billions and trillions and “squillions” of years. I can think back to billions of years back of creation—maybe you can go beyond that—but let’s put down a point there, billions of years back of creation. He already was; He comes out of eternity to meet us. He did not begin. “In the beginning was the Word”—He was already there when the beginning was. “Well,” somebody says, “there has to be a beginning somewhere.” All right, wherever you begin, He is there to meet you, He is already past tense. “In the beginning was the Word”—five words in the original language, and there is not a man on topside of this earth who can put a date on it or understand it or fathom it. This first tremendous statement starts us off in space, you see.
The second statement is this, “and the Word was with God.” This makes it abundantly clear that He is separate and distinct from God the Father. You cannot identify Him as God the Father because He is with God. “But,” someone says, “if He is with God, He is not God.” The third statement sets us straight, “and the Word was God.” This is a clear, emphatic declaration that the Lord Jesus Christ is God. In fact, the Greek is more specific than this, because in the Greek language the important word is placed at the beginning of the sentence and it reads, “God was the Word.” That is emphatic; you cannot get it more emphatic than that. Do you want to get rid of the deity of Christ? My friend, you cannot get rid of it. The first three statements in John’s gospel tie the thing down. “In the beginning was the Word, and the Word was with God, and the Word was God.”
Let’s move on down to verse 14 and notice the three statements there."
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth [John 1:14].
“And the Word was made flesh,”
“And the Word dwelt among us,”
“He was full of grace and truth.”
"The Greek philosopher probably would have stayed with us through verse one, but he leaves us here. He would never agree that the Word was made flesh. The Greek language allows us to put it more specifically and, I think, more accurately: “The Word was born flesh.” Turn this over in your mind for a moment. Here comes God out of eternity, already the Ancient of days; but He also came to Bethlehem, a little baby thing that made a woman cry. And notice that John’s gospel does not even mention His birth in Bethlehem. Do you know why? He is talking about One who is too big for Bethlehem. Out of eternity, the Word became flesh.
“And [the Word] dwelt among us” is the second statement in verse 14. “Dwelt” is from skenoo; it means “He pitched His tent among us.” Our human bodies are merely little tents in which we live. The apostle Paul used the same imagery: “… we know that if … this tabernacle were dissolved …” (2 Cor. 5:1). This house in which we live is a tabernacle, a tent, that can be blown over in a night; it can be snuffed out in an instant. Because you and I live in these little tents, the God of eternity took upon Himself a human body and thus pitched His tent down here among us. Such is the second tremendous statement.
Notice the third, “(and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” Now John is saying something else. The question I would naturally ask at this point is, “If He was made flesh, He certainly limited Himself.” John says, “Wait a minute—He was full of grace and truth.” The word “full” means that you just could not have any more. He brought all the deity with Him, and He was full of grace and full of truth when He came down here.
Now we move to verse 18 to find three statements again."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:369-370). Nashville: Thomas Nelson.

[Jn 17:5]

And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was [John 17:5].
"In Philippians 2, it speaks of Jesus emptying Himself. Some try to teach that He emptied Himself of His deity. John makes it very clear that the Word became flesh. That little baby in Mary’s lap is God, and He could have spoken this universe out of existence. He wasn’t just 99.9% God; He was, and is, 100% God. So of what did He empty Himself? He emptied Himself of His prerogatives of deity; He laid aside His glory.
At Christmas we make a great deal of the shepherds and the angels and the wise men who came to see Him. Friend, that is not the way it should have been. He is the Lord of glory, and the whole creation should have been there; every human being on the face of the earth should have been there. People will come from all parts of a country and even all parts of the world for the funeral of a great political leader. The whole world should have been at the birth of the Lord of glory when He came to earth. Although He could have claimed such homage, instead He laid aside His glory. Now He is ready to return to heaven, back to the glory."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:479). Nashville: Thomas Nelson.

[Re 4:11]

Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created [Rev. 4:9–11].
"This is the first great worship scene which we see in heaven.
When should be whensoever, indicating that this is a continual act of worship. In other words, praise and adoration are the eternal activity of God’s creatures in heaven. The creature worships the Creator as the triune God: “Holy, holy, holy.” Worship is the activity of heaven.
I have a sermon which I have not preached in quite some while, which is entitled, “Why Do You Want to Go to Heaven?” Many people say that not everybody who is talking about heaven is going to heaven. The better question is, Why do you want to go to heaven? Is the idea to miss hell? I myself do not think that to be an unworthy motive, but may I say to you that if you go to heaven, you are going to find yourself either getting down on your face or getting up, worshiping the triune God and especially the Lord Jesus Christ. If you find worship boring down here and you are not interested in worshiping the Lord Jesus and expressing your heart’s desire to Him, why in the world do you want to go to heaven? We are going to spend a lot of time up there worshiping Him.
“And cast their crowns before the throne.” The crowns of the church are laid at Jesus’ feet as an act of submission and worship. Many people talk of there being a crown for them over there. Frankly, if we get a crown at all, I think that after we wear it for awhile and the newness wears off, we are going to feel embarrassed. What in the world are we doing wearing a crown? The only One worthy up there is the Lord Jesus. Therefore, we are going to lay our crown at His feet.
“For thou hast created all things.” Dr. Walvoord, in his very excellent book, The Revelation of Jesus Christ, calls attention to something here that I think is important. The living creatures give glory and honor and thanks to Him who sits on the throne. They worship Him for His attributes, because He is who He is. However, the four and twenty elders who represent the church worship Him not only because of His attributes but also because of what He has done. Here they worship Him as Creator—“thou hast created all things, and for thy pleasure they are and were created.” In other words, the church comes out of this little earth which is God’s creation, and they join in the worship because He created this earth down here. Genesis 1:1 is accurate, and the church believes it.
“And for thy pleasure they are and were created.” “For thy pleasure” is more accurately translated “because of thy will.” The reason that God created this earth and that things are as they are is because it was in His plan and purpose. I do not understand a great deal of what He is doing, and I do not understand a great deal about this universe in which I live, but I do know that it is created this way because this is the way He wanted it. He is in charge, and we are to worship Him because He created this little earth. I am glad that He did, and I am glad that He created me. He could have forgotten all about me, but I am glad that I was in the plan and purpose of God. We worship Him because of that."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:932-933). Nashville: Thomas Nelson.

[Pr 23:7]

For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.
The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words [Prov. 23:6–8].
"Here is good advice for the young man, especially for the young preacher. On several occasions I have been warned by ministers with whom I have had Bible conferences. They have said something like this: “Now you will be invited to dinner by so-and-so, but you be very careful what you say if you go there because they are name-droppers, as you will find out. They will ask you certain questions, and they will use your answers against you later on.” Well, when I am relaxed at a meal and talking with friends, I can easily say something that can be misconstrued.
Not too long ago I had such an experience. A couple used certain things that I had said about a personal friend of mine. I was just kidding, because I love that man. He is my brother in the Lord, and we play golf together. He said to me, “What in the world are you saying about me?” I told him, and he laughed. He said, “Those people took what you said and gave it a twist.” But he said that he had been over to see them and had said something about me that would be coming back to me. And it did! He kids me too, and they had twisted what he had said about me. These were the kind of folk that Solomon had in mind when he wrote, “Eat thou not the bread of him that hath an evil eye.” When you are invited out to dinner, make sure that you know the people with whom you are to dine. They may not be as cordial as you think they are."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (3:78-79). Nashville: Thomas Nelson.

[Ps 33:6]

By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth [Ps. 33:6].
"The Word of God is powerful! I once saw a demonstration by a singer who broke two or three glasses by hitting a high note. God used His voice to create, not destroy. He brought the universe into existence by His word. He said, “… Let there be light: and there was light” (Gen. 1:3). There is power in light, electrical power and electronic power. Do you realize that all of that came into existence when God spoke? God spoke into existence all created things. Vegetation, animal life, and man were all created by God’s word. What tremendous power there is in His Word! I don’t know how He did it, but I do know that God did it, and that is the important thing."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (2:732). Nashville: Thomas Nelson.

Response to comment [from a Christian]:  "[O]thers...will not stay in the faith."

They may start in church but if they "go out from us (1 Jn 2:19)" they never had koinonia (fellowship). 

Response to comment [from a "Christian"]:  "So why is the Body of Christ silent at Church? Only one member of the body is allowed to speak each week, and it's always the same person. Christ speaks through his whole body, not his pastors! The rest just sit and soak."

The Bible says not many are to be teachers (Jas 3:1).  If you are speaking about gifts used in the church (e.g. tongues), there must be an interpretation (1 Cor 14:26).  

[1 Co 14:26]

How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying [1 Cor. 14:26].
"If there is going to be any speaking in a tongue, there must be an interpreter there, and the message must be edifying. A former student of mine, who had been a Roman Catholic, went into a tongues meeting and recited part of a mass in Latin. When he sat down, another man rose up to interpret. He went on to say this, that, and the other thing. Then this friend of mine got up and said, “I just want you to know that that is not what I said. I gave you the Latin mass.” And as he started to tell them what he had really said, the ushers hustled him out of the meeting and told him not to come back. I don’t blame them for that, and I do not think it was proper for my friend to do that. I simply tell this to emphasize the fact that speaking in a tongue may be the least edifying and may even be a hoax."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:69). Nashville: Thomas Nelson.

[Heb 10:25]

Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching [Heb. 10:25].
"If there ever was a time when believers needed to come together, it is today. Instead of chopping down each other, we need to draw together in love around the person of Christ.
“Exhorting one another.” We need to study the Word of God together. God has something for a group that He will not give to any one individual. One of the reasons I like to teach the Word of God is selfish. It is because God won’t let me grow in the knowledge of His Word unless I share it. We are not to forsake the assembling of ourselves together. If you have a Bible study at your church, be sure to go because there is a blessing for you there that you can’t get when you study the Bible by yourself.
So these are the three “let us” verses:
Draw near in faith (toward God)
Draw near in hope (for ourselves)
Draw near in love (for others)
This presents again the three graces: faith, hope, and love. How practical this epistle is!
“As ye see the day approaching.” To the Jewish people who are being addressed in this epistle, “the day approaching” probably meant the day when their temple would be destroyed, which it was in a.d. 70. Remember that the believers were meeting together in the temple. That is where they were on the Day of Pentecost when the Holy Spirit came. Peter and John were going into the temple when they met the lame man at the beautiful gate. But where will they gather together after the temple is destroyed? The writer is urging them, “As you see the day approaching when you won’t have a meeting place, just keep meeting together.” And the church started by meeting in private homes, by the way."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:576). Nashville: Thomas Nelson.

"[E]very member was encouraged to function."

Every member should function in the church, using their gifts and making a commitment to the body of believers. 

"The institutional church is built on the 'pulpit-pew' principle. This divides the members into the active few and the passive many."

"The architects of the modern megachurches admit that they have deliberately redesigned the worship service in order to make as few demands as possible on the person in the pew. After all, they don’t want the “unchurched” to be intimidated by appeals for personal involvement in ministry. That’s the very opposite of “seeker sensitivity.”

Such thinking is spiritually deadly. Christianity is not a spectator sport. Practically the worst thing any churchgoer can do is be a hearer but not a doer (James 1:22-25). Christ himself pronounced doom on religious people who want to be mere bystanders (Matthew 7:26-27).

Something is seriously wrong in a church where the staff does all the “ministry” and people are made to feel comfortable as mere observers. One of the pastor’s main duties is to equip the saints to do the work of the ministry (Eph. 4:12). Every believer is called to be a minister of some sort, with each of us using the unique gifts given us by God for the edification of the whole church (Rom. 12:6-8).

That’s why Scripture portrays the church as a body—an organism with many organs (1 Corinthians 12:14), where each member has a unique role (vv. 15-25), and all contribute something important to the life of the body. “And if one member suffers, all the members suffer with it” (v. 26)..."  Full text:  Servants, Not Spectators

"For this reason, the institutional church is essentially a nursery for overgrown spiritual babies. It habituates God people into being passive receivers...(last part taken from Rethinking the Wineskin by Frank Viola)."

Emerging Church:

"[T]hose in the Emerging conversation often fail to distinguish between modernism and the mainline church, unfairly lumping both into the same category and heaping invectives on the latter.  Second, while there are mysteries in Scripture that should remain unplumbed, there are also many things of which we can be certain. It is at this juncture that a decision has to be made. In order to be certain of anything, you must accept Scripture as the source and norm of all theology. It is here that many people in the Emerging conversation depart the realm of orthodoxy (they’re not alone - so do many in mainline churches). By abandoning Holy Scripture as their sole source, they usher in a man-made theology in which everything becomes relative. Experience, mysticism, and imagination are all thrown into the pot, creating an unsavory stew that doesn’t follow the recipe. This admixture makes certainty impossible, which is just fine with postmodernists, but is not “just fine” with God. Jesus says in John 8:31-32 that "If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free." It is by continuing in Jesus word, and only His word, that liberating truth is found - the path of experience and uncertainty leads to enslavement. But uncertainty, rather than being eschewed by the Emerging Church, is being embraced.

One area of Scripture in which there is certainty is the “job description” of a pastor. There are many verses in the Bible that delineate the qualifications and expectations placed by God on the pastor. Paul’s letters to Timothy and Titus are examples. One skill that pastors must possess, as mentioned in 1 Timothy 3:2, is the ability to teach. Not only must they have the ability to teach, they must use that ability to teach those in their flock. The role of the pastor as a teacher is disdained in many corners of the Emerging Church, at least in a didactic sense..."  Full text:  The Emerging Church, Part 7: Sheep Without a Shepherd

Charismatic Extremists:

"Charismatic extremist can promote almost any idea they chose on television, or on radio, or in their books. And those who attempt to examine those in the light of Scripture are muzzled. I have been waiting for many years on one of these Charismatic Talk Shows to hear the host say, "That's not true; that is not true. That is not in the Word of God, we will not accept that. You cannot verify that by Scripture." That never happens, no matter what is said. It can be the most bizarre thing imaginable; it can be the most whimsical, the most self-generated interpretation of Scripture or experience, and no one ever stops and says, "Hold it! That's error; that's heresy; that's not true!"  Full text:  An excerpt from Charismatic Chaos by John MacArthur

Response to comment [from a "Christian"]:  "Do you fear God?"

I have reverence and awe for the Lord.

"Do you sin?"

I'm am freed from sin's dominion in my life.  The Christian is not sinless.  He sins less.

"How about your church, do they teach the commandments of God and the testimony of Jesus Christ?"

Yes.  They give out the word of God. 

Response to comment [from a "Christian"]: 

[Mat 16:27]

For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works [Matt. 16:25–27].
"The person who will not assume the risks involved in becoming a disciple of the Lord Jesus Christ will, in the long run, lose his life eternally. The opposite is also true. At Christ’s second coming all accounts will be settled and everyone will receive his proper rewards."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:94). Nashville: Thomas Nelson.

"And Jesus is going to give some of that glory to his true followers..."

"I am the Lord, that is My name; And My glory I will not give to another (Is 42:8)."

[Jn 17:22]

Glory is to God alone.  Don't be a glory-stealer. 

And the glory which thou gavest me I have given them; that they may be one, even as we are one:
I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me [John 17:22–23].
“I in them, and thou in me.” How wonderful! Only the Spirit of God can accomplish that. The unity that exists between the Father and the Son is the unity that is to exist between the believer and the Lord Jesus Christ! “And hast loved them, as thou hast loved me”—means that God loves you as much as He loves the Lord Jesus Christ. That boggles the mind!"
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:481). Nashville: Thomas Nelson.

"I say that His plan and purpose was the logos in Jn 1:1."

Jesus is the word (Jn 1:1), the second person of the trinity, the creator of the heavens and the earth.  Jesus is Lord:

1.     As Jehovah. Isa 40:3; Mt 3:3.
2.     As Jehovah of glory. Ps 24:7,10; 1Co 2:8; Jas 2:1.
3.     As Jehovah, our RIGHTEOUSNESS. Jer 23:5,6; 1Co 1:30.
4.     As Jehovah, above all. Ps 97:9; Joh 3:31.
5.     As Jehovah, the First and the Last. Isa 44:6; Re 1:17; Isa 48:12-16; Re 22:13.
6.     As Jehovah’s Fellow and Equal. Zec 13:7; Php 2:6.
7.     As Jehovah of Hosts. Isa 6:1-3; Joh 12:41; Isa 8:13,14; 1Pe 2:8.
8.     As Jehovah, the Shepherd. Isa 40:11; Heb 13:20.
9.     As Jehovah, for whose glory all things were created. Pr 16:4; Col 1:16.
10.     As Jehovah, the Messenger of the covenant. Mal 3:1; Mr 1:2; Lu 2:27.
11.     Invoked as Jehovah. Joe 2:32; Ac 2:21; 1Co 1:2.
12.     As the Eternal God and Creator. Ps 102:24-27; Heb 1:8,10-12.
13.     As the mighty God. Isa 9:6.
14.     As the Great God and Saviour. Ho 1:7; Tit 2:13.
15.     As God over all. Ps 45:6,7; Ro 9:5.
16.     As the true God. Jer 10:10; 1Jo 5:20.
17.     As God the Word. Joh 1:1.
18.     As God, the judge. Ec 12:14; 1Co 4:5; 2Co 5:10; 2Ti 4:1.
19.     As Emmanuel. Isa 7:14; Mt 1:23.
20.     As King of kings and Lord of lords. Da 10:17; Re 1:5; 17:14.
21.     As the Holy One. 1Sa 2:2; Ac 3:14.
22.     As the Lord from heaven. 1Co 15:47.
23.     As Lord of the Sabbath. Ge 2:3; Mt 12:8.
24.     As Lord of all. Ac 10:36; Ro 10:11-13.
25.     As Son of God. Mt 26:63-67.
26.     As the Only-begotten Son of the Father. Joh 1:14,18; 3:16,18; 1Jo 4:9.
27.     His blood is called the blood of God. Ac 20:28.
28.     As one with the Father. Joh 10:30,38; 12:45; 14:7-10; 17:10.
29.     As sending the Spirit, equally with the Father. Joh 14:16; 15:26.
30.     As entitled to equal honour with the Father. Joh 5:23.
31.     As Owner of all things, equally with the Father. Joh 16:15.
32.     As unrestricted by the law of the sabbath, equally with the Father. Joh 5:17.
33.     As the Source of grace, equally with the Father. 1Th 3:11; 2Th 2:16,17.
34.     As unsearchable, equally with the Father. Pr 30:4; Mt 11:27.
35.     As Creator of all things. Isa 40:28; Joh 1:3; Col 1:16; Heb 1:2.
36.     As Supporter and Preserver of all things. Ne 9:6; Col 1:17; Heb 1:3.
37.     As possessed of the fulness of the God head. Col 2:9; Heb 1:3.
38.     As raising the dead. Joh 5:21; 6:40,54.
39.     As raising himself from the dead. Joh 2:19,21; 10:18.
40.     As Eternal. Isa 9:6; Mic 5:2; Joh 1:1; Col 1:17; Heb 1:8-10; Re 1:8.
41.     As Omnipresent. Mt 18:20; 28:20; Joh 3:13.
42.     As Omnipotent. Ps 45:3; Php 3:21; Re 1:8.
43.     As Omniscient. Joh 16:30; 21:17.
44.     As discerning the thoughts of the heart. 1Ki 8:39; Lu 5:22; Eze 11:5; Joh 2:24,25; Re 2:23.
45.     As unchangeable. Mal 3:6; Heb 1:12; 13:8.
46.     As having power to forgive sins. Col 3:13; Mr 2:7,10.
47.     As Giver of pastors to the Church. Jer 3:15; Eph 4:11-13.
48.     As Husband of the Church. Isa 54:5; Eph 5:25-32; Isa 62:5; Re 21:2,9.
49.     As the object of divine worship. Ac 7:59; 2Co 12:8,9; Heb 1:6; Re 5:12.
50.     As the object of faith. Ps 2:12; 1Pe 2:6; Jer 17:5,7; Joh 14:1.
51.     As God, he redeems and purifies the Church to himself. Re 5:9; Tit 2:14.
52.     As God, he presents the Church to himself. Eph 5:27; Jude 1:24,25.
53.     Saints live to him as God. Ro 6:11; Ga 2:19; 2Co 5:15.
54.     Acknowledged by his Apostles. Joh 20:28.
55.     Acknowledged by the Old Testament saints. Ge 17:1; 48:15,16; 32:24-30; Ho 12:3-5; Jdj 6:22-24; 13:21,22; Job 19:25-27.

"Last spring...I decided to investigate and came to different conclusions."

Keep investigating (Isa 55:6; Mt 7:7). 

Response to comment [from a "Christian"]:  "The Word in Philo and Targums"

"While the Jews perhaps were closer in their concepts of the Logos, John also clarifies their misconceptions. The Word of God was not simply a personified manifestation of God, John tells us that the Logos was the creative force of God, which was with God but was God Himself (John 1:1). Most often in Scripture, the phrase “word of God” refers simply to what God declares, John uses Logos at the beginnings of the gospel and his first epistle in a special way to teach both Jews and Greeks the truth about who Jesus is."  Full text:  In the Beginning was the Word” A Study of the Logos Doctrine: John 1:1-3  

[Ge 16:13]

And she called the name of the Lord that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
Wherefore the well was called Beerlahairoi; behold, it is between Kadesh and Bered [Gen. 16:13–14].
"How gracious God is to Hagar! It is not her sin, so God very graciously deals with her. Let me repeat that I believe the Angel of the Lord here is none other than the preincarnate Christ gone out to seek the lost again. He’s that kind of Shepherd, and He brings to her this good word.
“And she called the name of the Lord that spake unto her, Thou God seest me.” This is something new to her that she did not realize before. The Egyptians did have a very primitive idea and conception of God. “For she said, Have I also here looked after him that seeth me?” She is overwhelmed by the fact that she is seen of God. That doesn’t seem to be very impressive to us today because we have a higher view of God than that. But wait just a minute! We probably come just as far short of really knowing about God as Hagar did. It is difficult for a little, finite man to conceive of the infinite God, and all of us come short of understanding and of knowing Him. I think that a theme which will engage us throughout the endless ages of eternity is just coming to know God. That is worthy of any man’s study. To come to know God is something that will dignify a man’s position throughout eternity."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-71). Nashville: Thomas Nelson.

[Lk 20:9-13]

Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.
And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty [Luke 20:9–10].
"The owner of the vineyard kept sending servants to the husbandmen to see how things were going. One by one the servants were beaten. God sent prophet after prophet to Israel, and they were absolutely rejected. Many of them were stoned and killed. Finally the Father sent His Son.
Jesus Christ was the Son and He was telling these religious rulers exactly what was in their hearts and minds to do with Him. They were going to crucify Him, and God was going to permit it.
And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? [Luke 20:17].
The Lord was telling them they could kill Him but could not destroy the purpose of God. The Stone that they reject will become the head of the corner. This is a clear prediction of the Lord’s rejection and subsequent triumph."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:337). Nashville: Thomas Nelson.

[Isa 40:11]

He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young [Isa. 40:11].
"The Lord Jesus took the title of Shepherd when He came the first time. “I am the good shepherd: the good shepherd giveth his life for the sheep” (John 10:11). He also said, “… I lay down my life for the sheep” (John 10:15)."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (3:285). Nashville: Thomas Nelson.

[Jn 10:11-14]

I am the good shepherd: the good shepherd giveth his life for the sheep.
But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
The hireling fleeth, because he is an hireling, and careth not for the sheep [John 10:11–13].
"How can Jesus be the Door and the Shepherd at the same time? Actually, there was no door that swung on hinges and had a padlock to secure the sheepfold. The man who was guarding it slept across the doorway so that he himself was the door. Jesus is not only the Door but He is also the Good Shepherd, the One who stays in the doorway. He is the Door which opens to eternal life; He is the One who protects His own; He is also the Good Shepherd.
Jesus is also called the Lamb of God. How can He be the Lamb of God and at the same time be the Good Shepherd? This may sound like mixed metaphors, but it is one of the most glorious truths in Scripture. He is the “Lamb of God, which taketh away the sin of the world” (John 1:29). He came down and identified Himself with us who are the sheep—but He is the Shepherd also. The fact that He became a Lamb emphasizes the humanity of Jesus Christ. The fact that He is the Good Shepherd emphasizes the deity of Christ. He alone was worthy and able to save us. No other human being could do this; He had to be God.
The Lord Jesus Christ has a threefold relationship to this flock which is known as His church. First of all He is the Good Shepherd, and He defines the Good Shepherd in verse 11: “I am the good shepherd: the good shepherd giveth his life for the sheep.” Then He is the Great Shepherd, for we read in the magnificent benediction given in Hebrews 13:20: “Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus, make you perfect in every good thing to do his will …” (ASV). So today He is the Great Shepherd of the sheep, as seen in Psalm 23. But wait, that does not give the total picture. He is also the Chief Shepherd. This speaks of the future. Peter says in his first epistle, “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away” (1 Pet. 5:4).
The hireling does not care for the sheep. Founders of some of the world religions did very little for their followers. Modern cult leaders actually get rich off the people. In contrast to this, the Good Shepherd gives His life for the sheep, and He protects His own.
I am the good shepherd, and know my sheep, and am known of mine.
As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep [John 10:14–15].
Here is a wonderful relationship. He knows His sheep, and His sheep know Him. Paul wrote, “That I may know him, and the power of his resurrection …” (Phil. 3:10). To know Him is to love Him. In this connection one should read what God says about shepherds in His message through Ezekiel, chapter 34.
Notice that this is the third time that He says His sheep know Him. To know Jesus Christ is all important and everything else becomes secondary. That is one reason I have given up arguing about nonessentials. Let’s stop arguing about religion and about details. The important issue is to know Jesus Christ. Do you hear His voice; do you know the Shepherd?
There is no shepherd like this One. David risked his life to save his sheep from a bear and from a lion. The Son of David gave His life for His sheep."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:431-432). Nashville: Thomas Nelson.

[1 Pe 5:2]

 

Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind [1 Pet. 5:2].

"Peter is emphasizing the fact that an elder, occupying the office of a bishop (elders are never spoken of in the singular, there was never to be only one), is to be the shepherd of a flock. Shepherding suggests provision and protection, supervision and discipline, instruction and direction. The ministry of an elder is to be performed in a very positive way, but Peter also gives a negative injunction.
First of all, Peter says that elders are to minister for the right reason, in the right spirit, not because they must do it but because they freely choose to do so. Will you notice what he says: “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly.” Do it willingly. God doesn’t want you to take an office in the church in this pouting spirit: “Well, if you can’t get anybody else to do it, I’ll do it.” My friend, don’t you do it, because that is not the reason to serve Him. There is no value in serving Him if you are doing it under constraint.
“Not for filthy lucre, but of a ready mind.” Peter makes it clear that there must not only be the right reason—the right spirit, because they freely choose to serve—but there must also be the right motive for service. It is not to be for material gain but for the sheer delight of doing it. An elder is to find satisfaction in the job itself rather than in what he gets out of it.
A number of years ago my daughter and I were driving the freeway into Los Angeles together since she also had a job with the church that I was then serving as pastor. As usual, we got stuck in the traffic on the freeway. I said to her, “Look around at these people. Do you see anybody who looks happy? There they sit, under tension and pressure, trying to get to a job which they despise. Most people today are doing a job they do not like to do at all. It’s wonderful to be in the Lord’s service where you can do your job because you love to do it and you want to do it.” That has made the ministry of teaching the Word of God a sheer joy to me. Simon Peter says that there must be a right motive in Christian service."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:711-712). Nashville: Thomas Nelson.

[Lev 18:30]

Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the Lord your God [Lev. 18:26–30].
"God gives a double warning to His people that if they pursue a pattern similar to those who preceded them in the land, the same judgment, if not worse, would befall them. God’s land must be holy. God’s ultimate goal is that righteousness will cover the earth."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-411). Nashville: Thomas Nelson.

[Nu 15:31]

And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance [Num. 15:24–26].
"Sins of ignorance remind us of a current issue. There is a great deal of debate about whether the heathen, who have never heard the Gospel, are lost. May I say to you, they are not lost because they are ignorant of the Gospel. They are lost because they are sinners. Sins of ignorance had to have an offering. So men are lost because they are sinners, whether or not they have heard the Gospel. I believe every man should have the opportunity to hear the Gospel and to make a decision, but men are lost long before they hear and reject the Gospel. Jesus Christ came to seek and to save that which was lost, and all men are lost. That is their natural state. Lost mankind is not sitting down in grief today because they have not heard the Gospel. If you have ever had the opportunity of taking the Gospel to those who have never heard it, you will recognize that they are not anxious to hear it."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-492). Nashville: Thomas Nelson.

[Ex 9:21]

And he that regarded not the word of the Lord left his servants and his cattle in the field [Exod. 9:21].
"This plague was directed against Isis (sometimes represented as cow-headed), goddess of fertility and considered the goddess of the air. She is the mythical daughter of Set and Nut, the sister and wife of Osiris, and the mother of Horus. It is said that the tears of Isis falling into the Nile River caused it to overflow its banks and bring nourishment to the land. Isis was a prominent goddess in Egypt, and the plague of hail was directed against her.
It is important to note that this plague touches mankind, as well as the animals."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-230). Nashville: Thomas Nelson.

[Isa 45:12]

I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded [Isa. 45:12].
"It is interesting that God says He “stretched out the heavens.” This is no accident. It was Sir James Jeans, a Christian astronomer in Great Britain, who advanced a theory that today most astronomers follow. I notice here in Pasadena that some of the men connected with Cal Tech, who work in the field of astronomy, take the position that you and I live in a universe which Sir James Jeans called an expanding universe. It gets bigger every minute. The planets and worlds and galactic systems are all moving out away from each other. God says, “I stretched out the heavens.” That is the way He did it, although He hasn’t told us exactly how He did it—or how He could take nothing and make something out of it. Regardless of what theory you adopt, you have to move back to the place where there is nothing and then there is something. If you can tell me how nothing becomes something, then I will listen to you. Until you can answer that you can talk about tadpoles and monkeys all you want and I’ll just sit and smile at you. I’m a skeptic; I don’t believe you. Only God has a reasonable answer. God says, “I created it.” By His fiat word He brought the universe into existence. Do you have a more intelligent answer than what God has given to us in His Word?"
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (3:297). Nashville: Thomas Nelson.

[Isa 48:13]

Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last [Isa. 48:12].
"It would seem that God is no longer addressing the nation as a whole but confines His word to the remnant labeled, 'my called.'"
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (3:301). Nashville: Thomas Nelson.

[Ge 1:27]

So God created man in his own image, in the image of God created he him; male and female created he them [Gen. 1:27].
"We have here just the simple fact of the creation of man. This is the third time we find the word bara, which means to create out of nothing. So we see that man is created; he is something new. Bara is the same word that occurred in the first verse of Genesis: “In the beginning God created the heaven and the earth.” He created the physical universe. Then He created life: “And God created great whales, and every living creature that moveth …” (1:21). Now we see that God created man: “So God created man in his own image.” God will give us the details of His creation of man in the next chapter, and we can see from this that God has left out a great deal about the creation of the universe. “In the beginning God created the heaven and the earth” is all the information He has given to us, and it’s about all we can know about it. He could have filled in details, but He didn’t. He will go into more detail about only one act of His creation, and that is His creation of man. Do you know why? It is because this record was written for man; God wants him to know about his origin. It is as if God were saying, “I would like very much for you to pay attention to your own creation and not be speculating about the creation of the universe.” This verse tells us something tremendous.
“So God created man in his own image.” I want to submit to you that this is one of the great statements of the Word of God. I cannot conceive of anything quite as wonderful as this. What does it mean? Well, man is like God, I think, as a trinity. Immediately someone is going to say, “Oh, I know what you mean. You mean that man is physically and mentally and spiritually a being.” Yes, I believe that is true. Paul, in 1 Thessalonians 5:23, says that very thing: “… And I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” Although this is true, we will see when we get into the next chapter that it actually means more than that. I think that it refers to the fact that man is a personality, and as a personality he is self-conscious, and he is one who makes his own decisions. He is a free moral agent. Apparently that is the thing which is unique about mankind. I believe this is what is meant by God creating man in His own image.
“Male and female created he them.” These verses do not give to us the details of how man was created and how woman was created. We won’t find that until we come to the second chapter. That is the reason that I say that God did not intend to give us the details concerning the creation of this great universe that we are in or He would have given us another chapter relative to that. But He offers no explanation other than He is the Creator. This puts us right back to the all-important truth which we find in the eleventh chapter of Hebrews: “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear” (Heb. 11:3). Things we see today were made out of things which did not even exist before. The creation was made ex nihilo, out of nothing. Somebody says, “Explain that.” My friend, I can’t explain it. And evolution doesn’t explain it either. Evolution has never answered the question of how nothing becomes something. It always starts with a little amoeba, or with a garbage can, or with a little piece of seaweed, or with an animal up in a tree. Our minds must have something to start with, but the Bible starts with nothing. God created! This is the tremendous revelation of this chapter."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-17). Nashville: Thomas Nelson.

[Ge 2:8]

And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed [Gen. 2:8].
"I cannot tell you where the Garden of Eden is. I am sure it is somewhere in the Tigris-Euphrates valley; in fact it may be the entire valley. Originally, that valley was a very fertile place, and it still is, for that matter. It is part of “the fertile crescent.” At one time, the peoples inhabiting that region did not even plant grain there; they simply harvested it, for it grew by itself. It is probable that this area will someday become the very center of the earth again."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-20). Nashville: Thomas Nelson.

[Ge 16:7]

And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur [Gen. 16:7].
"I am inclined to believe that the Angel of the Lord is none other than the preincarnate Christ. This is characteristic of Him: He is always out looking for the lost. Hagar had traveled quite a distance from home."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-71). Nashville: Thomas Nelson.

[Ge 9:12]

And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:
I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth [Gen. 9:12–13].
The rainbow is more or less of a sacrament, that is, a token of a covenant.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-48). Nashville: Thomas Nelson.

[Ge 19:24]

Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live [Gen. 19:20].
"This city was a little place called Zoar, and that is where Lot went. You see, this man came out of Sodom, but he did not come clean even out of there. And, of course, he got into a great deal of trouble at that particular time.
DESTRUCTION OF THE CITIES OF THE PLAIN
God destroyed the cities of Sodom and Gomorrah, and we are told two things, one concerning his wife and the other concerning his daughters. Concerning his wife we read:
But his wife looked back from behind him, and she became a pillar of salt [Gen. 19:26].
I think this verse has been greatly misunderstood. Why in the world did Mrs. Lot turn and look back? I think that the reason is twofold. First of all, she turned and looked back because she did not want to leave Sodom. She loved Sodom. She loved Lot, too, but it was a lot of Sodom that she loved. And she didn’t want to leave it. She was probably a member of the country club, the sewing club, and the Shakespeare club. In fact, there wasn’t a club in town that she was not a member of. She just loved these little get-togethers in the afternoon. I’m not sure but what they met and studied religion in a nice little religious club also. She was right in the thick of it all, my friend, and she didn’t want to leave. Her heart was in Sodom. Her body walked out, but she surely left her heart there.
This is a tremendous lesson for us today. I hear a great many Christians talking about how they want to see the Lord come, but they are not living as if they mean it. On Sunday morning, it is difficult to get them to leave their lovely home. And on Sunday night, they are not going to leave their lovely home because they love television, too. They have a color television, and they are going to look at the programs on Sunday night because there are some good ones then. But when the Lord comes, my friend, you are going to leave the television; you are going to leave that lovely home; you are going to leave everything. I have just one question to ask you: Will it break your heart to leave all of this down here?
I have asked myself that question many times. To be honest with you, I am not anxious to leave. I would love to stay. I have my friends and loved ones whom I want to be with. And I have the radio ministry that I want to continue. I’ll be frank with you, I hope the Lord will just let me stay here awhile longer. But I also want to be able to say that when He does call, I will not have a thing down here which will break my heart to leave—not a thing. I love my home too, but I would just as soon go off and leave it. How do you feel about that today? Mrs. Lot turned and looked back, and this is one of the explanations.
The other reason that she looked back is simply that she did not believe God. God had said, “Leave the city, and don’t look back.” Lot didn’t look back; he believed God. But Mrs. Lot did not believe God. She was not a believer, and so she didn’t really make it out of the city. She was turned to a pillar of salt.
I am not going to go into the story of Lot’s two daughters in verses 31–38. It is as sordid as it can be. Frankly, Lot did not do well in moving down to the city of Sodom. He lost everything except his own soul. His life is a picture of a great many people who will not judge the sins of their lives. They are saved, “yet so as by fire.” The Lord has said in a very definite way to these folk who have put all their eggs in a basket like this that if they will not judge their sin down here, He will judge it. Apparently, that was the case in Lot’s story.
I want to conclude this chapter by looking at Abraham. What did Abraham think of all this?"
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-84). Nashville: Thomas Nelson.

 

18:1–19:38 SODOM AND GOMORRAH
"Abraham still had to learn about God’s wrath against sin and of his grace toward the righteous. God desired to share with Abraham how he would vent his wrath against Sodom and Gomorrah (18:16–33). God initiated the conversation (18:17), for he wanted Abraham to become aware of his grace toward the righteous. In talking with God, Abraham explored, but did not bargain with, God’s mercy and justice. The direct relationship between the Abrahamic covenant and personal obedience is seen in 18:18–19. The blessings of that covenant would come by God’s sovereign promise, but only for the particular people or groups that obeyed his commands.
Oriental etiquette has a strong emphasis on caring for the needs of strangers. Both Abraham and Lot proved that they were sensitive to these customs of hospitality, which were regarded as a sacred duty, since it was believed that guests were sent by God himself. The promises that God made to be fulfilled through Abraham included a blessing for all people, even those who were strangers to God’s covenant (18:18). Because of this promise, Abraham’s hospitality has reached out to strangers down through the centuries, even to believers today, through the work of his descendant, Jesus Christ.
According to oriental custom, a host was responsible for protecting his guests from harm, whatever the cost (19:4–8). Thus, Lot offered his daughters to the wicked men in order to protect his guests. The demands of hospitality explain, but do not justify, Lot’s actions. Why did God have compassion on Lot (19:16)? Because “God had listened to Abraham’s request and kept Lot safe” (19:29), which was in accordance with his covenant with Abraham. God had told Abraham, “All the families of the earth will be blessed through you” (Gen. 12:3), and Lot was no exception. However, Lot’s lineage, known later as the Moabites and Ammonites, would become enemies of Israel (19:30–38)."
Hughes, R. B., Laney, J. C., & Hughes, R. B. (2001). Tyndale concise Bible commentary. Rev. ed. of: New Bible companion. 1990.; Includes index. The Tyndale reference library (17). Wheaton, Ill.: Tyndale House Publishers.

[2 Ki 6:33]

6:8–7:20 THE POWER OF GOD TO DELIVER FROM SYRIA
"Dothan (6:13), where Joseph had found his brothers (Gen. 37:13–17), was located thirteen miles north of Samaria in a broad valley leading into the Jezreel Valley (see introductory map). Elisha taught love for one’s enemies (2 Kings 6:22; cf. Matt. 5:43–45). This is the second Ben-hadad mentioned in 1 and 2 Kings (2 Kings 6:24. The horror of cannibalism (6:29) was one of the curses that would result from disobedience to the covenant (Deut. 28:53).
God gave Elisha power to deliver Israel from Syria once in 2 Kings 6:8–23 and again in 6:24–7:20. That kind of military victory could have been Israel’s continually if she had just listened to God’s warnings through his prophets.
The doubt of the officer in charge of guarding the gate of Samaria brought God’s judgment upon him (7:2, 17–20), but Elisha’s word was confirmed (7:16). The prediction of a return to reasonable prices and available commodities took place in the midst of a siege-induced famine (6:25). The point being made for the readers of this book who were in exile was that God would do the impossible, but only the faithful would experience those blessings."
Hughes, R. B., Laney, J. C., & Hughes, R. B. (2001). Tyndale concise Bible commentary. Rev. ed. of: New Bible companion. 1990.; Includes index. The Tyndale reference library (138). Wheaton, Ill.: Tyndale House Publishers.

[Mic 1:12]

For the inhabitant of Maroth waited carefully for good: but evil came down from the Lord unto the gate of Jerusalem [Mic. 1:12].
“'The inhabitant of Maroth waited carefully [anxiously] for good.' The name Maroth means 'bitterness.' They waited for a good report, for good news, but it was a bitter report—'evil came down from the Lord unto the gate of Jerusalem.' The Assyrians were marching to the very walls of Jerusalem."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (3:774). Nashville: Thomas Nelson.

[Ex 26:28]

26:1–37 CURTAINS
"Instructions were given for making (1) the tabernacle curtains and their supports (26:1–30); (2) the veil (26:31–35); and (3) the curtain, or screen, for the tabernacle doorway (26:36–37).
Hughes, R. B., Laney, J. C., & Hughes, R. B. (2001). Tyndale concise Bible commentary. Rev. ed. of: New Bible companion. 1990.; Includes index. The Tyndale reference library (40). Wheaton, Ill.: Tyndale House Publishers.
 
26:15–29 The frame or trellis work, on which the curtains and outer coverings were draped also received precise instructions. The portability of the whole structure was obvious. Throughout the wilderness wanderings, it could be quickly dismantled and readied for transport, and just as rapidly re-erected."
MacArthur, J. J. (1997, c1997). The MacArthur Study Bible (electronic ed.) (Ex 26:15). Nashville: Word Pub.
And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you [Exod. 3:14].
"There is undoubtedly more included in the name “I AM” than has ever been brought out, but there are several things of primary importance that should be considered. The name “I AM” is a tetragram, or a word of four letters. We translate it JEHOVAH. It has also been translated as YAHWEH. How do you pronounce it? It became a sacred name, a holy name, to the children of Israel to such an extent they actually forgot how to pronounce it. To avoid profaning His name, they did not use it. Which name, then, is correct? Is it Jehovah or Yahweh? No one knows. But “I AM” is God’s name.
In Genesis God is Creator. He is Elohim, the mighty God, the self-existing One; I AM WHO I AM. This is the God who is sending Moses to deliver the children of Israel.
Psalm 135:13 says, “Thy name, O Lord, endureth for ever; and thy memorial, O Lord, throughout all generations.” The name “Lord” in this verse can be translated “I AM WHO I AM.” It is important to see that this name speaks of the fact that GOD IS."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-211). Nashville: Thomas Nelson.

[Ex 3:2]

And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed [Exod. 3:1–2].
"Moses turned aside to see why the bush was burning but was not consumed. One of the greatest proofs of the accuracy of Scripture is the existence of the nation Israel. Years ago an emperor of Germany asked his chaplain the question, “What is the greatest proof that the Bible is the Word of God? That proof is somewhere in my kingdom.” Without hesitation the chaplain said, “The Jew, sir. He is the proof.” He is the burning bush that ought to cause the unbeliever to turn aside and take a look today. It is amazing that he has existed down through the centuries. From the days of Moses to the present hour he has been in existence. Other nations have come and gone, and he has attended the funeral of all of them. He is still around. Israel has been in the fire of persecution from the bondage in Egypt through the centuries to the present hour. But like the burning bush Israel has not been consumed.
By the way, when is the last time you saw a Midianite? Have you seen the flag of Midian? Do you know anything about the government of Midian? You do not and I do not because Midian is gone. It has disappeared.
The angel of the Lord who appeared to Moses is none other than the pre-incarnate Christ. Some people would debate this conclusion, but this is my conviction after years of studying the Word of God."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-209). Nashville: Thomas Nelson.

[Ac 7:30-35]

And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.
When Moses saw it, he wondered at the sight; and as he drew near to behold it, the voice of the Lord came unto him [Acts 7:29–31].
"Moses had wanted to deliver the children of Israel, but he wasn’t prepared for it, and the people weren’t prepared for him either. They wouldn’t accept his leadership. They resisted him. Then God called him to be the deliverer.
Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.
Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.
I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt [Acts 7; 32–34].
God told Moses, “I have heard their groaning.” He saw their need. That was the reason He delivered them. It was for the same reason that He provided a Savior for you and me. It wasn’t because we are such wonderful people. He didn’t look down and say, “My, they are so lovely down there. I must go down and save them. They are so sweet, and so kind, and so loving to Me, and so faithful to Me.” No! God looked down and saw nothing but corrupt, rotten sinners. We were all lost in iniquity. He loved us in spite of our unloveliness. That is the explanation.
This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush [Acts 7:35].
Notice the emphasis that has been placed upon the ministry of the angels in the life of the nation Israel. You will find the ministry of angels prominent throughout Israel’s history. God gave the Law to Moses through the ministry of angels.
We hear a lot about the angels at Christmas. Whom were the angels addressing? And for what purpose? They had messages for the people of Israel—for Mary, for Joseph, for Zacharias, and for the shepherds.
God is not sending messages through angels during this period of the church. No angels have appeared around my place. And there have been none appearing to you. If you are seeing angels, you had better make an appointment with a psychiatrist. By contrast, angels did appear and bring messages from God to members of the nation Israel.
Now Stephen goes on to describe the wilderness experience."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:539-540). Nashville: Thomas Nelson.

[Ex 20:1]

And God spake all these words, saying,
I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage [Exod. 20:1–2].
"God says, “I brought you out of Egypt and the house of bondage, and upon that basis I want to give you My law.” Israel asked for the Law and God obliged them and He gave them the Ten Commandments first.
Several things need to be mentioned as we look at the Ten Commandments. The first one is the “new morality.” The new morality goes back before the giving of the Law. In fact, it came right out of the Garden of Eden when man first disobeyed God. The new morality existed before the Flood and after the Flood. Today it is far from new. We love to think that we are sophisticated and refined sinners. We are not—we are just crude sinners in the raw—natural sinners. The Ten Commandments put before us God’s standards. No man can play fast and loose with the Ten Commandments and get by with it.
On Blackwell’s Island there was a graveyard for criminals. On one grave was a marker which read, “Here lies the fragments of John Smith who contradicted His Maker, played football with the Ten Commandments, and departed this life at the age of thirty-five. His mother and wife weep for him. Nobody else does. May he rest in peace.” That grave marker revealed a man who tried to defy the law of God. No person can play football with the Ten Commandments and escape the punishment of God.
Often times the charge is made against those of us who preach the grace of God that we do not have a proper appreciation for the Law. We are charged with despising it, rejecting it, and actually teaching that because we are not saved by the Law, it can be violated at will and broken with impunity. This is not true at all. On the contrary, every preacher who teaches the grace of God and has a true perspective of the nature of salvation by faith, realizes the lofty character of the Law. Paul answers the problem in Romans 6:1–2 which says, “What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?”
If you think you can continue to live in sin and break the Ten Commandments at will, then, my friend, you are not saved by the grace of God. When you are really saved, you want to please God and want to do His will which is revealed in the Ten Commandments. Therefore I think every preacher of the grace of God has a respect and reverence for God’s law. We say with the psalmist, “O how love I thy law! it is my meditation all the day.”
What is the Law? Someone has defined it as the transcript of the mind of God. That is a defective definition. The Law is the expression of the mind of God relative to what man ought to be. There is no grace or mercy in the Law at all. The Law is an expression of the holy will of God. The psalmist in Psalm 19:7 says, “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple.” The Law requires perfection on your part. I have never met anyone who has measured up to God’s standard. The Law is not some vague notion, and it does not have anything to do with good intentions. It requires perfect obedience, for the Law of the Lord is perfect.
The Law of the Lord is right. Our notions of right and wrong are colored by our environment and by the fact that we have a fallen nature. The Law is a revelation of God. God has drawn the line between right and wrong. How do you know what is right? God tells us what is right. This present generation who wants freedom so badly is questioning what is right. “Why is it wrong to steal?” they ask. They do not mind stealing. But they like the commandment “Thou shalt not kill” because they say it is wrong for the government to commit murder by executing criminals. How inconsistent this crowd is! How ignorant they are of the law. Why is it wrong to lie or to steal? Because God says it is wrong. You may say, “It is for the good of mankind.” Of course it is. The Law would be a wonderful thing if man could keep it. Man cannot keep the Law, however, and the jails, the locks on the doors, and the fact that you have to sign ten pieces of paper to borrow money from a bank because they do not trust you, are all testimony to this fact. There was a day when a man’s word was his bond, but that is no longer true today. The law is a norm for human conduct. Stealing, lying, and adultery are wrong because God says they are wrong.
The Law never enforces itself. The Law-giver must have power. God enforces His laws with a tremendous impact. Take the law of gravitation, for example. You can go up as high as you want to but you had better not turn loose. The law of gravitation is in operation and you cannot reverse it. You may think you can, but in the long run you will be the loser.
Many people think they can break the Ten Commandments right and left and get by with it. That reminds me of the whimsical story of the man who jumped off the Empire State Building in New York City. As he went sailing by the fiftieth floor, a man looked out the window and said to him, “Well, how is it?” The falling man replied, “So far, so good.” That is not where the law of gravitation enforces itself. Fifty more floors down and the man will find out, “So far, not so good.” The interesting thing is that a law must be enforced to be a law and therefore God says in Ezekiel 18:4, “… the soul that sinneth, it shall die.” The Law must be enforced and the breaker of the Law must pay the penalty.
There is another viewpoint that needs to be corrected and that is the confounding of law and grace and putting them into one system. Putting law and grace into the same system is to rob the Law of its majesty and meaning. There is no love in the Law. There is no grace in the law. Grace is robbed of its goodness and glory when it is mixed with the Law. Grace is stripped of its wonder, attractiveness and desire. The sinner’s needs are not met when law and grace are bound together. The Law sets forth what man ought to be. Grace sets forth what God is. The majesty of the Law is something that we do need to recognize.
The Law reveals who God is and the vast yawning chasm between God and man. Paul asked the question in Galatians 4:21, “Tell me, ye that desire to be under the law, do ye not hear the law?” You had better listen to what the Law says because man has been weighed in the balances by the Ten Commandments and has been found wanting. You do not measure yourself by others. It is very easy for the man on Mt. Whitney to look down at the man on the ant hill and say, “I am higher than you are.” The man on Mt. Whitney, however, did not make it to the moon, or to heaven either. You just do not measure up to God’s standard.
The Law also reveals who man is and his inability to bridge the gap between himself and God. Romans 3:19 tells us, “Now we know that, what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.” Paul says in Romans 8:3, “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” The fault does not lie in the Law but in us.
The Law is a mirror, as we have already seen, that reveals man in his sinful condition. Many people look in the mirror and think they are all right. This reminds me of the fairy story in which a queen looked in her mirror and said, “Mirror, mirror, on the wall, who is fairest of them all?” She wanted the mirror to say that she was, but the mirror told the truth and said she wasn’t—someone else was fairer. And the interesting thing today is that a great many folk look at the mirror (the Ten Commandments in the Word of God) and they say the same thing, “Mirror, mirror on the wall, who is fairest of them all?” The difference is that they answer their own question and say, “I am.” They think they are keeping the Law. My friend, you need to look in the mirror more closely and let the mirror do the answering.
The Law never made a man a sinner; it revealed the fact that man was a sinner. The Law was given to bring a man to Christ, as we have seen. It was our schoolmaster to take us by the hand, lead us to the cross, and tell us, “Little man, you need a Savior because you are a sinner.'"
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-266). Nashville: Thomas Nelson.

[Jn 7:19]

Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? [John 7:19].
"Here is the hypocrisy of the legalist, the person who says the Sermon on the Mount is his religion or the person who says he lives by the Ten Commandments. The Lord Jesus says, “none of you keepeth the law.” The Law is a mirror to let us see that we are lost sinners. The Law is important—don’t misunderstand me—you don’t kick the Law out the door. It expresses the will of God. But the purpose of the Law is to show us that we are sinners and that we need a Savior. The Law is a schoolmaster to bring us to Christ (see Gal. 3:24)."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:411-412). Nashville: Thomas Nelson.

[Ex 20:7]

Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain [Exod. 20:7].
"Using the Lord’s name in “vain” means in the way of blasphemy. This is very prevalent in our day and age. But His commandment still stands. It is wrong to use God’s name in vain because He is God and He is holy! It also reveals a lack of vocabulary. Many people cannot express themselves without using profanity. A man who was wonderfully converted several years ago in Texas once told me, “When I was converted, I lost over half of my vocabulary!” And this is what he meant."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-267). Nashville: Thomas Nelson.

[Ex 23:21]

Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him [Exod. 23:20–21].
Who is this Angel? Other Scriptures shed light on the answer. First Corinthians 10:4 says, “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” First Corinthians 10:9–10 continues, “Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.” It is the Lord Jesus that they were to obey. He is definitely the one in view here.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-275). Nashville: Thomas Nelson.

[Ex 17:16]

And Moses built an altar, and called the name of it Jehovah-nissi:
For he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation [Exod. 17:15–16].
There are three important things to remember. First, God is going to get rid of Amalek. In other words, God is going to get rid of the old nature. Secondly, the Lord will never compromise with the old nature. He will have war with Amalek from generation to generation. The third important item is that this constant conflict will go on as long as we live in this life. The flesh and the spirit will always war against each other. Only the Holy Spirit of God can give us victory. We need to recognize this fact.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-259). Nashville: Thomas Nelson.

[Re 10:5-6]

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer [Rev. 10:5–6].
And the angel whom I saw standing upon the sea and upon the earth lifted up his right hand to heaven, and sware by (in) Him that liveth for ever and ever (into the ages of the ages), who created heaven and the things in it, and the sea and the things in it, that there shall be no longer delay.
This angel makes it clear that he could not be Christ, since he takes an oath by the eternal Creator. He “lifted up his right hand to heaven, and sware”—he took an oath by the eternal Creator—“by Him that liveth for ever and ever.” If he were Christ, he would swear by himself. The writer to the Hebrews says: “For when God made promise to Abraham, because he could swear by no greater, he sware by himself” (Heb. 6:13). God could not swear by anything else because there is none greater than God. The angel swore by another, not by himself, because he is not God, and therefore he is not the Lord Jesus. The Lord Jesus Christ is the eternal God. “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God” (John 1:1–2). We have this statement from the Lord Jesus Himself. “Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am” (John 8:58). Christ is the Creator. Listen to John 1:3: “All things were made by him; and without him was not any thing made that was made.” In Colossians 1:16 we read: “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.” The angel takes an oath in the name of Christ who is in heaven; and as Christ’s representative, he claims it all for Christ.
Notice that in my translation I have changed the last part of verse 6 from “that there should be time no longer” to “that there shall be no longer delay.” Actually, it does not mean that there shall be time no longer. Rather, this is the glad announcement from heaven to God’s saints on earth who are in the midst of all this trouble and who wonder how long it will last. The meaning is that now it will be a very brief time until Christ returns. It is a confirmation of the words of Christ in His Olivet Discourse: “And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened” (Matt. 24:22). The angel is telling the elect that it is not going to be long. He is saying to them, “Don’t worry. He that endures to the end, the same shall be saved.” Why? Because they are sealed, and they are going to make it through the Great Tribulation Period.
This is likewise in answer to the prayers of the martyrs in Revelation 6:10, and also it is the fulfillment of what we call the Lord’s Prayer, “Thy kingdom come” (see Matt. 6:10). The kingdom is coming at this point in time in the Book of Revelation but it does not refer to the time I am writing this. I do not know, and no one on earth knows, whether or not Christ is coming soon.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:975-976). Nashville: Thomas Nelson.

[Ps 7:8]

Psalm 7 A Prayer for Justice
An individual’s lament, an imprecatory psalm
David could take refuge in God because he was righteous. That was his defense and stabilizing foundation (7:8–10) when he was attacked by his enemies, which in this case was one of his Israelite brothers. The word translated “me” (7:2) could also be rendered “my life.” In 7:9–11 David prayed an imprecation (see “Imprecatory psalms” above), asking God to punish the wicked and preserve the righteous (cf. Gen. 12:3). The word “thank” (7:17) could be better rendered “give public acknowledgment,” referring to praise in which God’s greatness and his goodness, his attributes, and his actions are declared publicly.
Hughes, R. B., Laney, J. C., & Hughes, R. B. (2001). Tyndale concise Bible commentary. Rev. ed. of: New Bible companion. 1990.; Includes index. The Tyndale reference library (209). Wheaton, Ill.: Tyndale House Publishers.

[Jn 5:22]

For the Father judgeth no man, but hath committed all judgment unto the Son [John 5:22].
A literal reading would be, “For not even the Father judgeth anyone, but He hath given all judgment unto the Son.” You can have everlasting life if you hear His word and believe it. Why? Because the Lord Jesus does what God does, because He raises the dead, and because He is going to judge all men someday. Whether saved or lost, they are going to appear before Him. The believers will appear before Him at the judgment which we call the Bema seat of Christ to see whether they receive a reward (see 2 Cor. 5:10). The lost will come before Him at the Great White Throne (see Rev. 20:11). Remember that the Lord Jesus did not come to judge the first time, but He will come as Judge the next time, and all judgment is committed to Him.
Jesus definitely puts Himself on a par with God the Father.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:397). Nashville: Thomas Nelson.

[Isa 45:17]

But Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end [Isa. 45:17].
Those who believe that God is through with Israel should take a long look at this passage. Israel’s salvation is everlasting. God says, “Yes, you are going to be judged, Israel. You are going to Babylon, but you are going to return to the land. Rebellion is still in your heart, but ultimately I am going to save you.”
Again He gives them an invitation—it was wide open then and it is wide open today.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (3:297). Nashville: Thomas Nelson.

[Ge 21:23]

Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned [Gen. 21:22–23].
In other words, Abimelech wants to make a contract or a treaty with this man Abraham—and they become good friends because of this.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-89). Nashville: Thomas Nelson.

[Ex 32:13]

Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever [Exod. 32:13].
Moses continues, “Lord, remember Abraham, Isaac, and Israel; You made a promise to them. You promised to multiply their seed and give them a land.”
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-301). Nashville: Thomas Nelson.

[Heb 6:13]

For when God made promise to Abraham, because he could swear by no greater, he sware by himself [Heb. 6:13].
As you know, when you take an oath, you take it on something greater than you are. Since there is nothing greater than God, He swore by Himself.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:549). Nashville: Thomas Nelson.

[Lev 26:30]

And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.
And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it.
And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste [Lev. 26:30–33].
This is the fifth degree judgment, and it is extreme. It was the result of warfare in the siege of the cities. This was fulfilled in the siege of Samaria (2 Kings 6:28–29), and again in the siege of Jerusalem by the Babylonians under Nebuchadnezzar (Lam. 2:20 and 4:10), and again when Titus the Roman attacked Jerusalem in a.d. 70. Verse 33 is a picture of the land as it stood for 1900 years. God does what He says He will do.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (1:ix-445). Nashville: Thomas Nelson.

[Isa 1:14]

Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting [Isa. 1:12–13].
Even doing that which God has commanded becomes wrong when the heart is not in it and when it does not affect the believer’s conduct.
If the Lord Jesus were to come into your church next Sunday, would He commend you? Would He compliment you for your faithfulness to Him? Would He tell you how much He appreciates your attendance at the services and your giving to Him? I think not! The One who has “feet as burnished brass,” whose “eyes are as a flame of fire,” and from whose mouth there goes “a sharp two-edged sword,” would not commend us (cf. Prov. 5:4; Dan. 10:6; Rev. 1:14–16). I think He would tell most of us that all of our outward form, all of our lovely testimonies and loud professions, are making Him sick. Would He not tell us that we need to repent and come in humility to Him? Surely this is a warning to the churches of America. Fundamentally, our difficulty today is spiritual; and, until the professing church repents and has genuine revival, there is no hope for America.
And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not bear: your hands are full of blood.
Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow [Isa. 1:15–17].
God says, “You are nothing in the world but a bunch of phonies. You come into My presence as if you are really genuine. You go through the sacrifices, but they have become absolutely meaningless to you.” God has spelled out His charge against them. They are guilty of spiritual apostasy. It has led to moral awfulness and to political anarchy in the nation. God has called Israel into court and has proved His charge against them. Israel is like a prisoner standing at the bar waiting for the sentence of judgment. God can now move in to judge them.
But even at this late date God is willing to settle the case out of court. He says to Israel, “Don’t go into court with Me, because you are going to lose.”
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (3:191-192). Nashville: Thomas Nelson.

[Isa 48:16]

Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his spirit, hath sent me [Isa. 48:16].
It is Isaiah who becomes God’s messenger. He is pleading with them, and as He pleads you can hear the Lord Jesus Christ. Delitzsch appropriately says, “Since the prophet has not spoken in his own person before; whereas, on the other hand, these words are followed in the next chapter by an address concerning Himself from that servant of Jehovah who announces Himself as the restorer of Israel and light of the Gentiles, and who cannot be therefore either Israel, as a nation,” or Isaiah, it can be none other than the Lord Jesus Christ Himself.
God has never been able to bless the nation Israel to the fullness of His promise, and you and I have never been blessed as much as God would like to bless us. Whose fault is it? Is it God’s fault? No! It is Israel’s fault and the fault of you and me.
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (3:301). Nashville: Thomas Nelson.

Response to comment [from a "Christian"]:  "Serpentdove, you seem buried in tradition.  Do you really think Jesus is God?...Open your mind to new ideas about [Jn 1:1], you may learn something."

You've just added more false teaching to your notes.  You fail to understand the nature of Jesus (Jn 1:1)--who he was, why he came and what he can do for:  the poor, the brokenhearted, and the captives (Isa 61:1).  "Whoever denies the Son does not have the Father (1 Jn 2:23, NASB)." 

See:

Sojourner

Response to comment [from a "Christian"]:  "Do you know why our God of Love would do/allow this [blinded men]?  Hint...Romans 11."

God is not finished with the nation Israel.
 

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin [Rom. 11:1].
"What people is Paul talking about? Israel. In case the amillennialist might miss this, Paul is very specific. Paul himself is present proof. He is a true Israelite of genuine stock. He is descended from Abraham; he is from one of the twelve tribes of Israel, Benjamin, one of the two tribes that never seceded from the nation. He was 100 percent Israelite.
“God forbid” is more accurately, Let it not be! It is a strong negative. Even the form of the question demands a negative answer. God has not cast away Israel as a nation."
McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (4:721). Nashville: Thomas Nelson.

You are as false a teacher as you were yesterday, denying the deity of Jesus.  Do not say "our God of love".  Why would you and the other non-trinitarians call Jesus "Lord, Lord" when you do not do what he says?  (Lk 6:46).  Without believe that Jesus is who he said he is (Jn 1;1), he is not your Lord and you will never please him (Heb 11:6).  Satan is your father (1 Jn 4:3).  You do not have the spirit of righteousness (Mt 6:33), denying the deity of Jesus.  Like every cult and 'ism, you get Jn 1:1 wrong.  You cannot call him Lord but by the spirit of God  (1 Cor. 12:3).  Clearly, this has not happened for you.  You remain in your sins (Lk 13:5).  The one you deny commands sinners to do this (Mt 9:13).   

Response to comment [from a Christian]:  [Israel] "God has written as He has so that people like you can be led to ruin."

It is not God's will that any person be led to ruin (2 Pe 3:9).

Response to comment [from a "Christian"]:  "It is you...who does not what Jesus says."

Doing what the Lords says is believing.  I believe Jesus is who he said he is (Ro 10:9).  There is no sense in calling him "Lord, lord..." if you will not do that (Lk 6:46).  Jesus is the second person of the godhead (Col. 2:9); yet, you attempt to corrupt  (Acts 17:29) and pervert (1 Tim. 6:5) the doctrine of the trinity.

Believe that Jesus is who he said he is (Jn 1:1-3). 

Response to comment [from a "Christian"]:  [God not finished with the nation Israel] "Your only half way there..."

You are a false teacher, denying the deity of Jesus (Jn 1:1-3).  Like all cults and 'isms, you go off into areas where you do not belong.  First, seek the kingdom of God and his righteousness (Mt 6:33).  Then, I am sure God would love to speak with you about his plans for nation Israel.  

Response to comment [from a "Christian"]:  [2 Pe 3:9]  "The first intelligent thing you ever posted!"

Still don't like Jn 1:1?  No cult or 'ism likes Jn 1:1--Jesus is Lord.

"[I]f God wills it or wishes it, make no mistake... It will be done!"

Yet he allows men to choose otherwise.  Don't underestimate the depravity of the human heart (Jer 17:9).  As merciful as God is, men choose to go to hell. 

You are correct when you say that God's will will be done.  But men cannot choose from options that God did not give.  When one repents of his sin and receives Christ, he is headed for heaven (Jn 10:29).  But when one does not receive Christ, he is headed for hell. 

It was not God's will for said man to go to hell but God honored his choice (2 Pe 3:9).  God gives men what they want.  They cannot say "I will to go to heaven because it's God will" without repenting and receiving Christ.  Men know the consequences (Jn 3:18) and they make their choice to live or die.

Response to comment [from a "Christian"]:  "Serpent, please look at the verse..."

Keypurr, please look in the mirror (Jas 1:21-25).  You shouldn't play with swords. You might get cut (Eph 6:17).  Scripture won’t make sense to you until you understand (Jn 1:1). Jesus is Lord.

Response to comment [from other]:  "[D]on't fall into the lies of the Calvinist!"

Ad hominem.  I am not a Calvinist. 

You will not understand scripture until you humble yourself (Jas 4:10).  Keep resisting the word of God and the spirit of God will resist you (Ro 1:28).  That is no way to enter eternity (Jn 1:1 will remain but you will perish).  Jesus is the Lord, the second person of the godhead, the creator of the heavens and the earth. 

"If you blow off God, He'll blow you off too (Doug Giles)."

Response to comment [from a "Christian"]:  [Calvinism]  "[D]on't fall into their lies about the scripture."

The point is irrelevant.  You attack the Roman Catholic Church, and now Calvinism to gain credibility.  What does it matter?  They both teach error. 

What matters is the word of God.  Without a proper understanding of Jn 1:1, you will not receive truth from God.  You fail to respond to the truth already given to you.  Jn 1:1 is essential doctrine.  Jesus is the second person of the trinity. 

You can quote the Bible all day long.  You can even claim to love Jesus but you do not.  If you loved him you would obey him.  If you obeyed him you would believe him and he would manifest himself to you (Jn 14:21). Start by obeying God, keeping his commandments, and receiving his word of truth.  You read the Bible.  Let the Bible read you (Jas 1:21). 

Stop being this man:

"If anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was (Jas 1:23-24)."

Start being this man:

"He who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does (Jas 1:25)."

"When I did understand it your way (for many years)...Then I woke up and realized that understanding it your way didn't make any sense at all."

Nice try, tricky.  You gave gone from dark to darker.  You have never been born of the spirit of God because you have not welcomed the word of God (Jn 1:1) with a receptive heart and a reflective spirit (Jas 1:21).  Had you ever been saved, doctrine would have be made known to you (Jn 14:21).  Truth comes to stay (Jn 10:29).  We are not tossed to and fro and carried about with every wind of doctrine, by the trickery of men (Eph 4:14)."

"I know that Jesus is Lord, but he is not God."

Then you do not know either (Jn 20:28).  It's not an evidence problem.  It's a heart problem.    

Response to comment [from a "Christian"]:  "Only God knows the inner heart of a man, serpent."

True.  His children are to discern (Pr 31:9).  Whether you deny Jesus in the flesh or in the sprit--you deny Jesus (1 Jn 4:3).  You are a false teacher and an antichrist.  You know it.  I know it.  Others need to know it.  The word has been given to you (Mt 18:18).    

"Are you claiming to be God too?"

No.  I warn others about the lies you tell.  Jesus is the creator God, the second person of the trinity, the God-man.  He is holy.  We are responsible to him.

"You know nothing of scripture except what your church has drilled into you skull."

Ad hominem.  Let the reader decide.  The word of God is sharper than any two-edged sword (Heb 4:12). 

"You have no clue who God is or what John 1 is saying to you."

Tell it to the judge Ps (Ac 17:31).  He'll be your savior or he'll be your judge (Ro 14:11).

"You refuse to learn from others..."

Antichrists are not good teachers.  They are ravenous wolves (Mt 7:15).

Response to comment [from a "Christian"]:  "Both the Roman Catholic Church and Calvinism contain scriptural truth!"  "[H] is blinded by his hatered for truth..."

Jesus is truth incarnate (Jn 14:6).  The word of God is our authority (Ps 138:2).     

Response to comment [from a "Christian"]:  "[T]he evil trinity doctrine..."

Now God is evil--tell us what you really think of him.  

Response to comment [from a "Christian"]:  "The Trinity is Blasphemy!"

You seem to have a strong animosity against God as he is:  the Father, the Son and the Holy Spirit (Lev. 26:23, 24 vs. 27,28.; Job 36:12, 13; Psa. 78:31, 32; Isa. 8:21; Isa. 9:13; Isa. 22:12, 13; Isa. 26:11; Isa. 42:25; Isa. 57:17; Jer. 2:30, 35; Jer. 3:3; Jer. 5:3; Jer. 7:28; Dan. 9:13; Hos. 7:9, 10, 14; Hos. 9:17; Amos 4:6 [vs. 7–10.] Amos 4:11; Zeph. 3:2, 7; Hag. 2:17; Rev. 9:20, 21; Rev. 16:9–11 v. 21)  and toward his people (Ge 27:41, Hos 9:8).

I would spend some time in prayer.  Only the spirit of God can make the true and living God real to you.  Salvation is the work of the trinity you deny (2Th 2:13,14; Tit 3:4-6; 1Pe 1:2).

Response to comment [from a "Christian"]:  "...the Greeks actually refuse to understand the oikonomia, or Dispensation (of the Three in One)."

You refuse to understand: one what, three whose of the trinity from those who teach sound doctrine.  You will not get a new ῥῆμα (rhēma) until you believe the truth which has already been given.  It may take a lifetime, but keep at it. 

"...[T]ry to deny the doctrine of the Trinity and you'll loose your salvation, try to understand it and you'll loose your mind."  ~ Stanley Grenz

"The doctrine of the Trinity is truth for the heart. The fact that it cannot be satisfactorily explained instead of being against it, is actually in its favor; such a truth had to be revealed, no one could have imagined it." ~ A.W. Tozer

"False Teaching about the Trinity:

Tri-Theism:
Modern Example: Mormonism - Jesus was a created being and the Spirit-brother of Lucifer, who became a god. Mormonism teaches that there are many gods and we too can become gods.

Modalism (also Sabellianism, Modalistic Monarchianism):
Modern Example: United Pentecostal Church - "Jesus only", there is only one God who manifests himself in three modes. God is essentially playing different roles and the assumption is that in the Old Testament he revealed himself as the Father, in the New Testament God reveals himself as Jesus, and in the church-age as Holy Spirit.

Arianism (Dynamic Monarchianism):
Modern Example: Jehovah's Witnesses - Denying the deity of Jesus and the Holy Spirit. Jesus was a created being adopted by God, and the Holy Spirit is simply the power of God or a force..."  Full text:  False Teaching About the Trinity

Response to comment [from a "Christian"]:  "Jesus is not the Word..."

Jesus is the word.  Understand Jn 1:1-3.  Is it difficult to understand this?  Yes.  But with the spirit of God as your teacher, it is possible to begin to get a grasp it.   

Those who teach falsely (yourself included/non-trinitarians) are listed at Satan, Inc. ToL Heratics List:

 

1) Keypurr
2) Pierac
3) csuguy
4) adopted son 77
5) Paul McNabb (Mormon)
6) Seydlitz77 (Mormon)
7) Martin.Harris (Mormon)
8) Elected4ever
9) Squeaky
10) Aner
11) Lazy Afternoon

12) Jerzy (pending...)

 

Response to comment [from a Christian]:  "...[F]or what reason?"

 

Because they are false teachers, we know that they are covetous (2Pe 2:1-3).  Of what?  Who knows.  It could be money (Luke 16:14).    It could be to appear important (pride).  They resist the truth for a reason (2 Tim. 3:8). 

 

Response to comment [from a "Christian"]:   "Please put my name in capital letters [Satan Inc. ]...May God (the father) bless you with truth."

 

Yep.  You're still on the Satan, Inc. list [http://www.theologyonline.com/forums/showthread.php?t=55479].  He who does not honor the Son does not honor the Father, who sent him (Jn 5:23).  You have no truth in you (Jn 8:44).

 

Jesus is Lord:  As Jehovah, Isa. 40:3, with Matt. 3:3; Jehovah of glory, Psa. 24:7, 10, with 1 Cor. 2:8; Jas. 2:1; Jehovah our righteousness, Jer. 23:5, 6, with 1 Cor. 1:30; Jehovah above all, Psa. 97:9, with John 3:31; Jehovah the first and the last, Isa. 44:6, with Rev. 1:17; Isa. 48:12–16, with Rev. 22:13; Jehovah’s fellow and equal, Zech. 13:7; Phil. 2:6; Jehovah of Armies, Isa. 6:1–3, with John 12:41; Isa. 8:13, 14, with 1 Pet. 2:8; Jehovah, Psa. 110:1, with Matt. 22:42–45; Jehovah the shepherd, Isa. 40:10, 11; Heb. 13:20; Jehovah, for whose glory all things were created, Prov. 16:4, with Col. 1:16; Jehovah the messenger of the covenant, Mal. 3:1, with Luke 7:27. Invoked as Jehovah, Joel 2:32, with 1 Cor. 1:2; as the eternal God and Creator, Psa. 102:24–27, with Heb. 1:8, 10–12; the mighty God, Isa. 9:6; the great God and Savior, Hos. 1:7, with Tit. 2:13; God over al, Rom. 9:5; God the Judge, Eccl. 12:14, with 1 Cor. 4:5; 2 Cor. 5:10; 2 Tim. 4:1; Emmanuel, Isa. 7:14, with Matt. 1:23; King of kings and Lord of lords, Dan. 10:17, with Rev. 1:5; 17:14; the Holy One, 1 Sam. 2:2, with Acts 3:14; the Lord from heaven, 1 Cor. 15:47; Lord of the sabbath, Gen. 2:3, with Matt. 12:8; Lord of all, Acts 10:36; Rom. 10:11–13; Son of God, Matt. 26:63–67; the only begotten Son of the Father, John 1:14, 18; 3:16, 18; 1 John 4:9. His blood is called the blood of God, Acts 20:28. One with the Father, John 10:30, 38; 12:45; 14:7–10; 17:10. As sending the Spirit equally with the Father, John 14:16, with John 15:26. As unsearchable equally with the Father, Prov. 30:4; Matt. 11:27. As Creator of all things, Isa. 40:28; John 1:3; Col. 1:16; supporter and preserver of all things, Neh. 9:6, with Col. 1:17; Heb. 1:3. Acknowledged by Old Testament saints, Gen. 17:1, with Gen. 48:15, 16; 32:24–30, with Hos. 12:3–5; Judg. 6:22–24; 13:21, 22; Job 19:25–27

 

Response to comment [from a "Christian"]:  "Try again"

 

Jesus is still 100% God 100% man, the second person of the trinity, the creator of the heavens and the earth (John 1:3, 10; 1 Cor. 8:6; Eph. 3:9; Col. 1:16, 17; Heb. 1:2, 10; Rev. 3:14).

 

Response to comment from a "Christian"]:  You went to Stupid School didn't you?  I bet you graduated with honors."

 

Obviously, the word of God offends you.  You have no natural love for the brethren (1 Jn 3:14) because you are a false teacher and not of Christ.    
 

Response to comment [from a "Christian"]:  "Jesus has a God.  There is only one God."

 

Jesus has a God  (Mt 3:16,17; 28:19; Ro 8:9; 1Co 12:3-6; 2Co 13:14; Eph 4:4-6; 1Pe 1:2; Jude 1:20,21; Re 1:4,5) and Jesus is God (As Jehovah, Isa. 40:3, with Matt. 3:3; Jehovah of glory, Psa. 24:7, 10, with 1 Cor. 2:8; Jas. 2:1; Jehovah our righteousness, Jer. 23:5, 6, with 1 Cor. 1:30; Jehovah above all, Psa. 97:9, with John 3:31; Jehovah the first and the last, Isa. 44:6, with Rev. 1:17; Isa. 48:12–16, with Rev. 22:13; Jehovah’s fellow and equal, Zech. 13:7; Phil. 2:6; Jehovah of Armies, Isa. 6:1–3, with John 12:41; Isa. 8:13, 14, with 1 Pet. 2:8; Jehovah, Psa. 110:1, with Matt. 22:42–45; Jehovah the shepherd, Isa. 40:10, 11; Heb. 13:20; Jehovah, for whose glory all things were created, Prov. 16:4, with Col. 1:16; Jehovah the messenger of the covenant, Mal. 3:1, with Luke 7:27. Invoked as Jehovah, Joel 2:32, with 1 Cor. 1:2; as the eternal God and Creator, Psa. 102:24–27, with Heb. 1:8, 10–12; the mighty God, Isa. 9:6; the great God and Savior, Hos. 1:7, with Tit. 2:13; God over al, Rom. 9:5; God the Judge, Eccl. 12:14, with 1 Cor. 4:5; 2 Cor. 5:10; 2 Tim. 4:1; Emmanuel, Isa. 7:14, with Matt. 1:23; King of kings and Lord of lords, Dan. 10:17, with Rev. 1:5; 17:14; the Holy One, 1 Sam. 2:2, with Acts 3:14; the Lord from heaven, 1 Cor. 15:47; Lord of the sabbath, Gen. 2:3, with Matt. 12:8; Lord of all, Acts 10:36; Rom. 10:11–13; Son of God, Matt. 26:63–67; the only begotten Son of the Father, John 1:14, 18; 3:16, 18; 1 John 4:9. His blood is called the blood of God, Acts 20:28. One with the Father, John 10:30, 38; 12:45; 14:7–10; 17:10. As sending the Spirit equally with the Father, John 14:16, with John 15:26. As unsearchable equally with the Father, Prov. 30:4; Matt. 11:27. As Creator of all things, Isa. 40:28; John 1:3; Col. 1:16; supporter and preserver of all things, Neh. 9:6, with Col. 1:17; Heb. 1:3. Acknowledged by Old Testament saints, Gen. 17:1, with Gen. 48:15, 16; 32:24–30, with Hos. 12:3–5; Judg. 6:22–24; 13:21, 22; Job 19:25–27).

 

The only source of life is trust in Him (Ro 6:23; Joh 10:28; Ga 6:8). 

The Final Word--Jesus is God