A King Will Reign in Righteousness

Behold, a king will reign in righteousness, And princes will rule with justice. (Isaiah 32:1)

Psalm 96:10; 103:17; 2Pet 3:13

A. He is Righteous and True and Just in His Character (Mal.4:2; Jer.23:5)
B. He is All-knowing and Nothing is Hid from His Blazing Eyes (Heb.4: 13; Jer.23:24)
C. He is All-powerful and No Wicked Can Stand Before His Power (2Thess.1:6-9; Jude 1:14-15)

He is Coming Soon. Blessed is the man who trusts in Him.

7 Reasons Why Jesus Was Chosen As the Lamb of God

It was not just because He was sinless; for, even the Father and the Holy Spirit are sinless.

1. It was because all things were created through Him (Jn.1:3); therefore, only through Him could all things also be redeemed (Eph.3:9; Col.1:16; Heb.1:2).
2. It was because He is the heir of all things (created for Him); therefore, He alone had the right to redeem all things (Heb.1:2,3).
3. It was because the old creation was through Him; therefore, it's end could also be through Him (1Cor.15:45; Jn.5:22)
4. It was because the old creation was through Him; therefore, the new creation could also be through Him. (Rev.21:5)
5. It is in Him that all things consist (Col.1:17); therefore, it is in Him that all things (in heaven and on earth, not below earth) can be reconciled and gathered together (Eph.1:10).
6. It is by the word of His power that all things are upheld (Heb.1:3; 2Pet.3:7); therefore, it is by the word of His power alone that all things can be preserved for immortality (Jude 1:1).
7. It is because Jesus is the only begotten Son of God; therefore, it is only through Him that humans can obtain adoption, the redemption of the body (Rom.8:15,23,28; Eph.1:5), and inheritance (Heb.9:15); so, that the only begotten Son of God could be the Firstborn among many brethren (Rom.8:29).

Power of the Blood of Jesus

It is the blood of the new covenant (Heb.10:29)
It is the blood that raised Jesus from the dead, because His life cannot end (Heb.13:20; 7:16)
It is the blood that is all-sufficient forever (Heb.9:25-28)

The Power of the Blood of Jesus
1. To cleanse us of all sin (1Jn.1:7; Rev.1:5)
2. To cleanse our conscience of dead works (Heb.9:14; 1Jn.3:19)
3. To justify (Rom.5:9; 8:1)
4. To redeem (Eph.1:7; Heb.9:12; Rev.5:9; 1Pet.1:18,19; 1Cor.1:20)
5. To sanctify, set apart, as holy for the Master's use (Heb.13:12; 10:29)
6. To make peace (Col.1:20; Eph.2:13)
7. To give eternal life (Jn.6:53,54,63)
8. Boldness to enter the Holiest (Heb.10:19)
9. To protect (Exo.12:13)
10. To overcome the devil (Rev.12:11)

Essence of Atonement

I wonder what made humans hate the Son of God so much that they wanted Him to die the most agonizing and excruciating death of all--the death of the cross. In fact, the word "excruciating" itself comes from the word "crux" (cross) depicting the intensity and indescribability of the agony. But, the essence of atonement doesn't lie in humans crucifying the Son of God; it lies in the Son of God allowing humans to crucify Him. He allowed humans to do it to Him and in that moment of self-giving, He became our Sacrifice, our Peace. They killed Him not; but, He gave Himself for us. Therefore, He could pray "Father, forgive them for they know not what they do." By crucifying the Son of God, mankind had committed the greatest of all crimes; by allowing them to crucify Him despite having all power to crush them forever, Christ demonstrated the greatest of love: the love that embraces hatred, and by embracing it nullifies and vanquishes it forever. Therefore, His love endures for ever. The One, who alone is worthy to condemn us, died for us in order to rise again for our justification.

By condemning the Son of God, the human rulers declared Him as their enemy; therefore, the cross is also the finality of enmity between God and the world (that knows Him not). Therefore, also it is the end of

enmity between God and those who receive Him, and as many as have received Him have received the right to be called the children of God (Jn.1:12).

Why Is It Triumphant Sunday?

It is "triumphant" because the King has entered in.

3 Distinctives of Christ's Triumphant Entry
His entry shows His
-Conviction of Mission
-Control over Self
-Commitment to Righteousness

1. He moved towards the Cross, not away from the Cross.
The Cross defined His mission on earth. He knew where He was going.

2. He was indifferent to both Criticism and Praise.
Some praised and some criticized but He committed Himself to no man. It didn't matter what humans thought or said about Him; He knew who He was and what He was supposed to do.

3. He did not Compromise with Truth, with Meaning--He Cleansed the Temple
The Temple could not be confused with the Market. Jesus established that. There was no overlooking the truth. The definitions could not be compromised. The Priest made distinction between the clean and the unclean, between the right and the wrong, between the holy and the unholy.

The Testimony of Christ About Himself

Jesus didn’t just make claims like “I am the Bread of Life” (Jn.6:48), “I am the Light of the world”(Jn.8:12), “I am the Gate” (Jn.10:9), “I am the Good Shepherd” (Jn.10:11), “I am the Resurrection and the Life” (Jn.11:25), and “I am the Way, the Truth, and the Life” (Jn.14:6); Jesus also invited examination of His claims. He called upon men to examine the logic of His teaching and to evaluate what He said by what He did (Jn.10:38). There are a few characteristics of the testimony of Christ that we need to note:

1. The Testimony of Christ is Not Dependent upon the Testimony of Man. When Jesus was at Jerusalem and many people believed in Him because of the miraculous signs that He did, we are told that He would not entrust Himself to them for He knew all men and He did not need the testimony of man about man as well, for He knew what was in a man (Jn.2:25). Regarding the testimony of John the Baptist, Jesus said, “I do not receive testimony from man” (Jn.5:34). The reason, of course, was because it was impossible for any human being to testify of God; humans didn’t qualify for that.

2. The Testimony of Christ is Self-Authenticating. In John 4:39, we are told that people believed in Jesus because of what the Samaritan woman said about Him; however, when they heard Jesus Himself they said, “Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world." (Jn. 4:42 NKJ) Were these people too credulous? How could they just believe in Christ because of the words He spoke, for anyone could say anything? The fact, however, is that the words of Jesus are unlike the words of any other human. Christ’s testimony is unique. His testimony is self-authenticating. It is impossible to encounter Christ and remain the same, for anyone who encounters Christ has to make the choice to either reject or accept Him.

3. The Testimony of Christ is Authoritative and is Spiritually Recognized. The Gospel attests that Jesus spoke as one who had authority and not as the scribes (Matt.7:29). Several times He began His statements with the words “Truly, truly, I say unto you…” or simply “But, I say unto you,” even when those statements seemed to oppose the Old Testament Law; however, He wasn’t contradicting the Law but was establishing its real intent. Therefore, it is said that as long as the Jews read the Law a veil was over their face, but when anyone turns to the Lord, the veil is removed (2Cor.3:15,16). Authority and Testimony go together. For instance, when we see an ISI mark on a product sold in India, we understand that the product was examined by a standard authority and that authority bears testimony of the product by its ISI seal. Similarly, it is only the testimony of an authority on a driving license that establishes it as valid or invalid. Just anybody cannot issue licenses and degrees. A police officer who examines a driving license can tell if that license is acceptable or not. Jesus used the parable of the sheep to teach us that the sheep can recognize the voice of the Shepherd from that of the thief. Similarly, when God’s Spirit works in the heart of man then the eyes of spirit can recognize spiritual truths as our physical eyes can distinguish colors; our spiritual ears can distinguish the voice of the Lord. Of course, this seems too subjective; but, this also proves that the attester is internal.

“But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. But he who is spiritual judges all things, yet he himself is rightly judged by no one. For "who has known the mind of the LORD that he may instruct Him?" But we have the mind of Christ” (1Co 2:14-16 NKJ).

“If anyone chooses to do God's will, he will find out whether my teaching comes from God or whether I speak on my own” (Jn.7:17 NIV).

“…no one can say that Jesus is Lord except by the Holy Spirit” (1Co 12:3 NKJ).

But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him” (1Jn. 2:27 NKJ).

4. The Testimony of Christ is Triune. This is an unbeatably unique characteristic of the testimony of Christ. He made it clear that a testimony cannot just be self-declarative. It must be supported by the testimony of persons equal to the declarer (or say, be examinable by an equivalent or higher authority). Therefore, He said, “If I testify about myself, my testimony is not valid” (Jn.5:31 NIV). Also, since man is not equal to God nor qualifies to validate the kind of claims that Jesus made (because His claims were explicitly divine), Jesus refused the testimony of man. As we saw, He said, “I do not receive testimony from man” (Jn.5:34). But again, when the Pharisees objected that Jesus was testifying about Himself and so His testimony could not be valid, Jesus replied, “Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. (Jn. 8:14 NIV). Evidently, here again, He was pointing to the fact that there could be no earthly testimony about Him. No earthly academic or political or religious authority was qualified to testify of Him (neither did they testify of Him), and He was the only one who knew where He came from and where He was going. Therefore, it is very wrong headed for preachers today to seek testimony about Christ in anything other than the proclamation and work of Christ.

But, Jesus didn’t stop at that. He explained to the people that He didn’t mean that His testimony was alone. This is where the intensity of the doctrine of Trinity comes in. No man or angel could testify of the claims of Christ, for their authority could only come from someone who is qualified to validate them; and since His claims were divine, only God could validate divine claims, and, there can be none greater than God. However, since God is Triune, the requirement of the Law to have more than two witnesses is fulfilled in Christ. He said, “In your own Law it is written that the testimony of two men is valid. I am one who testifies for myself; my other witness is the Father, who sent me." (Jn. 8:17-18 NIV) Again, He said, “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, He will testify about me. (Jn. 15:26 NIV). Thus, it is Christ, the Father, and the Spirit that together testify of Christ, and their testimony is valid for their testimony is divine. The Father Himself testified of Jesus at His baptism and on the Mount of Transfiguration, and the Holy Spirit was sent to remind the disciples of Christ’s words and to write the Scriptures:

“And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased" (Mat 3:17 NKJ).

“While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased. Hear Him!" And when the disciples heard it, they fell on their faces and were greatly afraid” (Mat 17:5-6 NKJ).

“For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: "This is My beloved Son, in whom I am well pleased." And we heard this voice which came from heaven when we were with Him on the holy mountain” (2Pe 1:17-18 NKJ).

“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you” (Jn. 14:26 NKJ).

“…the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow” (1Pe 1:11 NKJ).

“All Scripture is given by inspiration of God” (2Ti 3:16 NKJ).

5. The Testimony of Christ is Dynamic. The Triune testimony of Christ is not only verbal but also dynamic, i.e. it is validated by works. The Son does the work of the Father and the works testify of Him; similarly, the Spirit confirms the word today in the world through works that only God can do.

“…the works which the Father has given Me to finish-- the very works that I do-- bear witness of Me, that the Father has sent Me” (Jn. 5:36 NKJ).

“…though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him” (Jn.10:38 NKJ).

"Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father” (Jn.14:10-12 NKJ).

“If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father” (Jn. 15:24 NKJ).

“And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs” (Mar 16:20 NKJ).

“And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover" (Mar 16:17-18 NKJ).

“God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will” (Heb 2:4 NKJ).

“Therefore, as the Holy Spirit says: "Today, if you will hear His voice, do not harden your hearts…” (Heb 3:7-8 NKJ).

Remember that the testimony by supernatural works that we see today in the world is not the testimony of man; it is the testimony of the Triune God (the Father, the Son, and the Spirit) in the world bearing testimony of Christ. He is not far from any of us (Acts 17:27). He is in the world testifying of Himself. He has not left the Church alone to bear testimony of Him (Jn.14:18; Acts 1:8). In fact, it is impossible to testify of Christ without the Spirit of Christ, and without Him we can do nothing (Jn.15:5; Col.1:29; 1Cor.15:10). It is He Himself who testifies and His testimony is true. And, “as He is, so are we in this world” (1Jn. 4:17 NKJ).

I am the Light of the world (Jn.8:12) - Sermon Outline

LIGHT in Darkness


1. Darkness of Sin (Ep.5:11,12)
Condition of the unbelievers (Eph.4:18,19)
Jesus. Zech 4:2: SUN OF RIGHTEOUSNESS
Eph.5:8 - You are Light

2. Darkness of the World Controlled by Devil (Eph.6:12; 1Jn.5:9)
-Devil blinds minds (2Cor.4:4)
-Devil oppresses people (Acts 10:38)
Jesus: Prince of the kingdom of Light (Col.1:12-13)

3. Darkness of Foolish Imagination
Rom.1:21-23
Rev.3:17
Jesus: Amen the Faithful and True Witness (Rev.3:14)

4. Darkness of Death
Job 10:21,22; Ps.23:4; Jn.8:12; Hb.2:14,15; Ps.18:28; 112:4

CHRIST
Light of Life
Light of Understanding
Light of Good
Light of Fearlessness

Did Jesus Claim to Be God?

Did Jesus ever claim to be God? Did He ever use the words "I am God"?

Though Jesus didn't use the exact words "I am God", that doesn't mean that He never said that He is God. One doesn't need to use the same framing of words to convey a message; the same message can be communicated in different compositions of sentences. For instance, note the following sentences which all convey the message, "I am employed."

1. I work for a Company.
2. My boss pays me well for my work.
3. I am very busy at office during the day.
4. The staff had a picnic last Saturday.
5. I would like to change my job.

So, the right kind of question to ask with reference to the doctrine of Christ's divinity would not be "Did Jesus ever use the words "I am God"?" Instead, one should ask something like, "Did Jesus ever convey the message that He was divine?" To that question, the answer is a definite "Yes." In fact, the "Yes" is too clear, because the claim to divine sonship (which the Jews understood as a claim to divinity) was one reason why the Jewish leadership condemned Jesus as a blasphemer and demanded His execution. Let's look at some of Christ's related claims:

1. "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. (Joh 3:16 NKJ). Jesus claimed to be God's "only begotten Son"; but, that is not all, He states that God gave this only begotten Son so that whoever believes in the Son should not perish but have everlasting life. Now, some may object that this claim was a later theological construct; not a claim by Jesus but an interpolation by the apostles. This interpolation-theory, however, is because of the prejudiced made-up mindset that Jesus was not God. It is not based on proof but on prejudice.

2. When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you." And some of the scribes were sitting there and reasoning in their hearts, "Why does this Man speak blasphemies like this? Who can forgive sins but God alone?" (Mar 2:5-7 NKJ). Evidently, here Jesus is doing something that the Jews were aware that only God can do. Not even a prophet or a priest could forgive a sin committed against others and against God. I can only forgive sins of those who sinned against me; but, I cannot forgive sins of those who have sinned against the Law of God; because if I do that I try to take the place of God. Jesus, obviously, knew this. But, He didn't stop just at that. He affirmed His authority to forgive sins by an act of divine power.

"When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you." And some of the scribes were sitting there and reasoning in their hearts, "Why does this Man speak blasphemies like this? Who can forgive sins but God alone?" (Mar 2:5-7 NKJ)

3. Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?" So He said to him, "Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments." (Mat 19:16-17 NKJ) In this statement, Jesus not only conveys the message that no human can claim to be good or try to have eternal life by virtue of good works (for none is good), but He also forces the young rich man to reconsider his calling Jesus as the Good Teacher; for if he really believed Jesus was Good, it meant that he equated Him with God. Jesus foils the human quest for autonomy and desire to independently, by virtue of personal merit, inherit eternal life -- no one can be good apart from God. This He proves by asking the young man to sell all his possessions, distribute them to the poor, so that He will have treasures in heaven, and to follow Him,. But, the young man was not willing to part with his riches since he wished to have a life independent of God--that was impossible; it is not possible to be independent of God and have eternal life--for that would mean sin co-existing with life, which is contradictory to divine Justice:

Then the LORD God said, "Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever "-- therefore the LORD God sent him out of the garden of Eden to till the ground from which he was taken. (Gen 3:22-23 NKJ)

But, by answering the question of the rich young man, Jesus has affirmed that He could authoritatively show how one could have eternal life; authoritatively, because He had eternal life. It meant both that He was Good (which no man but God was) and that He knew how one could have eternal life. He tells him to do something beyond the Old Testament command, He asks him to sell all he has, distribute it to the poor (so that he will have treasure in heaven), and to follow Him (Matt.19:21). Obviously, by asking the young man to follow Him in relation to eternal life, He is making a claim that no human can make (for "no one is good but One, that is, God.")

4."I and My Father are one."
Then the Jews took up stones again to stone Him.
Jesus answered them, "Many good works I have shown you from My Father. For which of those works do you stone Me?"
The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God."
Jesus answered them, "Is it not written in your law,`I said, "You are gods"'?
"If He called them gods, to whom the word of God came (and the Scripture cannot be broken),
"do you say of Him whom the Father sanctified and sent into the world,`You are blaspheming,' because I said,`I am the Son of God '?
"If I do not do the works of My Father, do not believe Me;
"but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him."
Therefore they sought again to seize Him, but He escaped out of their hand. (Joh 10:30-39 NKJ)

There are a number of clauses here that convey Christ's claim to divinity: (a) He calls Himself one with the Father (b) They understand His claim as blasphemous because, as they say, "You, being a Man, make Yourself God."). (c) Jesus replies by quoting Psalm 82:6, where God calls humans as "gods"; so if He called them gods, to whom the word of God came, then why should they consider it blasphemous if the one whom "the Father sanctified and sent into the world" said not "I am God" but "I am the Son of God". Obviously, Jesus was evoking their understanding of His statements as conveying the idea of His affirmation of His divinity. They obviously knew that there was a difference between God saying "You are gods" in Psalm 82:6 and Jesus saying "I and My Father are one." The statement of Jesus clearly meant that He was claiming to be God. Secondly, He refers to Himself as the one "whom the Father sanctified and sent into the world". In other words, He was claiming pre-existence (His birth of the world was not the beginning of His life but the event of His being sent into the world). It also implies His greatness above every other human; for if those to whom the word of God came could be called "gods", then what is wrong the One who was sanctified and sent into the world calling Himself "the Son of God"? (d) Jesus also says that "the Father is in Me, and I in Him", which again provokes them to try to seize Him.

5.Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?" Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM." Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by. (Joh 8:57-59 NKJ) The message here is too clear to miss. Jesus claims in the present tense "I AM" to exist before Abraham (i.e. before Abraham was born). In other words, His existence predates the Father of the Jewish race, Abraham. Thus, though He was the son of Abraham, according to the flesh, His existence is (not was) before Abraham. The I AM (the Name of God as revealed to Moses in Exodus 3:14) also affirms that His existence is trans-temporal, that is infinite and eternal. As such, He is not a creature but the Creator. No surprise, the Jews were infuriated again by this claim and wanted to stone Jesus. For them, no existing human could claim to be greater than Abraham, their father.

Several Scriptural proofs exist for the divinity of Christ. Following are some verses that corroborate the divinity of His Person:

1. Preincarnate
Pre-existence (Jn. 1:1; 1Jo. 1:1; Jn. 17:5).
Participation in creation (Gen. 1:26; Prov. 8:30; Col. 1:15; Jn. 1:3; Col. 1:16; 1Co. 8:6).
Christophanies (Gen.18,19; Hos.1:7; Gen.22,31; Exo. 3:2; Exo. 14:19; Num. 22:22; Judg.6).
2. Divine Nature
Divine Attributes (eternal- Jn. 1:1; Jn. 8:58; Jn. 17:5; omnipresent- Mt. 28:20; Eph. 1:23; omniscient- Jn.16:30;21:17; omnipotent- Jn.5:19; immutable- Heb. 1:12; Heb. 13:8)
Divine Offices (Creator- Joh 1:3; Col 1:16; Sustainer- Col. 1:17; Heb. 1:3)
Divine Prerogatives (forgives sin – Mt. 9:2; Luk. 7:47; raises dead- Jn. 5:25; Jn. 11:25; executes judgement- Jn. 5:22)
Identified with OT YHWH - I AM (Jn. 8:58; Jn. 12:41; Jn. 8:24; Jn. 8:50-58)
Divine Names (Alpha & Omega-Rev. 22:13; I AM –Jn. 8:58; Immanuel- Mt. 1:22; Lord-Mt. 7:21; Son of God- Jn. 10:36; God- Jn. 1:1; 2Pe. 1:1; Tit. 2:13; 1Jo. 5:20)
Divine Relations (Image of God- Col. 1:15; Hb.1:3; One with Father- Jn. 10:30)
Accepts Divine Worship (Mt. 14:33; Mt. 28:9; Jn. 20:28-29). Claims to be God (Jn.8:58; Jn. 10:30; Jn. 17:5 – in such case, He is either liar, lunatic, or the Lord that He claims to be, but never can be regarded as merely a good moral teacher)

Any quick perusal of the Gospels will clearly demonstrate to the unbiased mind that Jesus did claim again and again to be divine.

He Looked Like Jasper and Sardius (Rev.4:3): Firstness and Lastness of Christ

NOTES:

And He who sat there was like a jasper and a sardius stone in appearance (Rev 4:3 NKJ)

Precious stones are mentioned many times in the Bible. But, with respect to the presence of God, an exclusive instance are the instructions to embed precious stones in the breastplate of the High Priest (Ex. 28:17-20). In the instruction in Exodus, there were to be four lines of embedded gems, each line having three gems; thus, the total twelve gems would each represent a tribe of Israel.

Comparing the appearance of God, who is a Spirit, with these stones does certainly convey some message. William Barclay noted:

The jasper is nowadays a dull opaque stone, but in the ancient world it seems to have been a translucent rock crystal, through which the light would come with an almost unbearable scintillation. Some think that here it means a diamond, and this is not impossible. The sardian, so called because it was said to be found mainly near Sardis, was blood-red; it was a gem which was frequently used to have engravings incised on it and may correspond to the modern carnelian. The emerald is most likely the green emerald which we know.

The picture of the presence of God which John saw was like the blinding flash of a diamond in the sun, with the dazzling blood-red of the sardian; and there flashed through both the more restful green of the emerald, for in that way alone could the eye bear to look upon the sight.

It may well be that the jasper stands for the unbearable brightness of the purity of God; that the blood-red sardian stands for his avenging wrath; and that the gentle green of the emerald stands for his mercy by which alone we can meet his purity and his justice.

Interestingly, jasper and sardius appear to be the last and the first stone on the breastplate of the High Priest. John Gill notes:

And he that sat was to look upon like a jasper,.... For the brightness, glory, and majesty of his countenance, and for his being light itself, clothed with it, and dwelling in it; see Re 21:11; and for the various perfections of his nature, as eternity, infinity, immutability, omniscience, omnipotence, omnipresence, wisdom, power, goodness, truth, love, grace, and mercy; for the jasper, at least one sort of them, is of various colours, and spotted with divers spots; that which is most valued is the green, spotted with red or purple {h}: hence this stone, which is the twelfth in the high priest's breastplate, and on which the name of "Benjamin" was written, is called, by the Chaldee paraphrase of Onkelos on Ex 28:20, "Pantere", and of ben Uzziel, on the same place, "Apanturin", and on So 5:14, "Apantor", because some are variegated and spotted like panthers.

And a sardine stone; the same with the "Sardius": and so read here the Alexandrian copy, the Syriac and Arabic versions, as in Re 21:20, and in Ex 28:17 on which Reuben's name was written; this is of a red, or blood colour as its name אדם, in Hebrew, shows, and the same that is called a cornelian; and is expressive of the fiery indignation of God whose fury is poured out like fire, and who nakedly and absolutely considered, is a consuming fire to the wicked, his enemies, and the enemies of his church and people. Some jaspers being white and sky coloured and the white colour being most agreeable to deity, as Cicero says, and the sardine being red, and a gem of the ruby kind make up the description of the church's beloved; So 5:10; and may denote in general his purity, glory, and excellency, and in particular good will to his people, and wrath to his enemies. And to the comfort of the former it is added,

and [there was] a rainbow round about the throne; which signifies the covenant of grace; see Ge 9:12.

The mention of specifically these two gems, jasper and sardius, if seen in apposition to the gems on the High Priest's breastplate, should at least indicate to us the following Truths about God in Christ:

Jesus is:

1. The First and the Last (Rev.1:11,17; 2:8)

He is the Beginner and Consummator of History. The title is used of God in the Old Testament too (Isa.44:6).. Of course, there were many who tried to change history; Nimrod, Nebuchadnezzar, and Alexander to mention few. There were also attempts to change calendars and times (Dan.7:25; also see French Republican Calendar). However, no matter what humans do, the fact that God is the First and the Last of History remains unchangeable. He is the Cosmological and Teleological Answer of History.

He is the One who holds both ends together. For humans with limited vision, things that don't make immediate sense seem to look absurd and nonsensical. But, He knows all things, things that are and things that are to come (Rev.2:9,10). And, He holds both the ends together. History is in His hands. He is the Existential Answer of life and is the One who defines Meaningfulness.

He is the One who is in Control. He not only provides purpose and meaning, but He can do that because He is in control of all things. Daniel, in the midst of all evidence of Babylonian powers, knew that God was in control (Dan.4:17).

2. The First As the Last

The First and the Last stones not only tell us that He is the First and the Last, but also that as First He became the Last.

Sardius, signifying Reuben, is mentioned second to Jasper, signifying Benjamin.

This speaks of the Firstness of Christ and also of His Lastness through the Incarnation.

Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Phi 2:5-8 NKJ)

Christ's oneness with God was:
- Oneness in Essence (Phil.2:5; Heb.1:3)
- Oneness in Community (Jn.1:1; 10:30; 17:11)
- Oneness in Glory (Jn.17:5)

But, His self-emptying speaks of His
- Incarnation as Humiliation (Phil.2:7)
- Incarnation as Identification (Heb.2:14)
- Incarnation as Embracement (Heb.2:11)
- Incarnation as Sin-Bearing (the Lamb that... By His stripes, Jn.1:29; Mark 8:16,17)

Reuben means "See a Son!" (Isa.9:6); but, Benjamin had two names; his mother Rachel called him Ben-Oni ("the son of my sorrow", Gen.35:18). Ben-Oni speaks of Christ as the Suffering Messiah.
But, Jacob chose to call him Benjamin ("the son of my right hand"). The name signifies Christ as the Son of God's Right Hand.

And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name... (Phi 2:8-9 NKJ)

3. The Last As the First

Finally, in Christ the declaration, "The first will be last and the last will be first" is also figuratively fulfilled. Because, He was certainly the "Stone that the builders rejected", but whom God made the "Cornerstone." (Lk.20:17).

This speaks of the Exaltation of Christ.
- Exaltation as Second Man (1Cor.15:47)
- Exaltation as Lord (Phil.2:9,10)
- Exaltation as the Sign of Salvation (Jn.3:14,15)

Christ the Mediator Between The Believer and All Things

The mediatorship of Christ, as we saw earlier, is not only between man and God but also between man and man. He comes in between every relationship. He is the Lord of all. In Him, relationships find true meaning and purpose. He comes between parent and child, sibling and sibling, friend and friend, wife and husband and we only relate to each other through Him.

The same applies to our relationship with things, treasures, situations in life, and time. He comes between as Lord and mediator in all things. He stands between the storm and the believer, between an event and the disciple. Nothing happens by accident when Christ rules over a situation. He comes between me and the trains or buses I need to board or have boarded. He comes between me and diseases. Therefore, I cannot just do what I like and go where I want but must do all things in Him and through Him. When He is Lord, He controls all things, supervises all that things - even our connections and people we meet. And when we ask anything in prayer in His name, there is no chance for chance, because all things are by Him, through Him, and for Him - He answers our prayers. In fact, the dispensations of history will come to an end only in Him (Eph.1:10). When He stands in the middle, He leads the way without fail.

Christ stands between the Christian who is a sinner saved by grace and the world of sinners in need of God's saving grace. He also stands between the Christian and a world subject to corruption because of sin.

.........

Later Entries

Christ stands not as a mediating principle but as the Person, the Lord, controlling all things in between. His mediatorship affirms His centrality and sovereignty over our lives. Nothing happens by chance or human whim when He comes in between. Therefore, there can be no room for fear, for worry. There can be no room for bitterness or unforgiveness, because whatever happened happened because He has mediated and intervened. (Sept 6, 2014)

See Also

Christ the Mediator in All Relationships

God and Father of our Lord Jesus Christ

IN THE OLD TESTAMENT, God was known as the God of Abraham, of Isaac, and of Jacob. He was the God of the Fathers. The possessive phrase "of Abraham, of Isaac, and of Jacob" reminded of at least three aspects of the YHWH-Israel relationship:

1. The Covenant-Basis of the Relationship. God made a covenant with Abraham, Isaac, and Jacob and with their descendants; so, Israel stood in a covenant relationship with God. (2Kgs.13:23)
2. The Continuity of the Relationship. Jesus declared that the phrase "of Abraham, of Isaac, and of Jacob" implied that God was the God of the living and not of the dead. The phrase didn't become obsolete when the three patriarchs physically died. The phrase was valid because they were alive in the spirit, and God was the God of living; which also meant that the relationship was a living and continuing one (Matt.22:32; Mark 12:25,26; Matt.8:11). God's relationship with Israel as a nation didn't die when the patriarchs died physically. It continues on.
3. The Completeness of the Relationship. God made sure to ratify His covenant with each of the fathers. It was irrevocable and complete. The line of blessing was specifically chosen. Of course, Ishmael had to go; and so, Esau. But, the identity of the children of Israel as a chosen covenant people was established completely in the line of Abraham-Isaac-Jacob.

This further revealed their
Rootedness as a nation in God, by God, of God, and for God.
Responsibility as a nation in God, by God, of God, and for God.

IN THE NEW TESTAMENT, however, with regard to the Church, the phrase "of Abraham, of Isaac, and of Jacob" is not used. Of course, Jesus did speak of people coming from various parts to sit at table with the three patriarchs when the Kingdom comes (Matt.8:11); and Peter used it with respect to the Jews (Acts 3:13); however, the possessive phrase used for the disciples of Christ is different. God is called as:

God our Father and the Lord Jesus Christ (Phil.1:2; Col.1:2; 1Thess.1:1)
God and Father of our Lord Jesus Christ (2Cor.1:3; 11:31; Eph.1:3; Col.1:3; 1Pet.1:3)
God of our Lord Jesus Christ (Eph.1:17)
From God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love (2Jn.1:3)

For sure, this relationship is a stronger Covenant Relationship (Heb.12:24), an eternally Continuing Relationship (Heb.7:16,17), and an absolutely Complete Relationship (Heb.6:18; Col.2:10). But, the phrases, noticeably have also at least two different versions. The first is:

"God and Father of our Lord Jesus Christ" (2Cor.1:3; 11:31; Eph.1:3; Col.1:3; 1Pet.1:3)

It reminds us of four things:
1. The Finality of Revelation in Christ. In the old, God spoke through the fathers; but, in the last days through His Son. (Heb.1:1,2)
2. The Fatherhood of God in Christ. God is not just the God of our fathers, but He is God and Father of our Lord Jesus Christ. Christ is called as the Son. (Of course, He is called the "Everlasting Father" in Isaiah 9:6; however, in the Triune relationship with us, He is the Firstborn). Zac Poonen has pointed out that Christ was always called as the only begotten Son before His resurrection; but, after His resurrection, He is known as the Firstborn among many brethren (Rom.8:29). We don't look back to our fathers as a second or third generation; but, we look back directly to God who Himself is our Father through our Lord Jesus Christ.
3. The Fullness of the Authority of Christ. Unlike Abraham, Isaac, and Jacob, Jesus died and rose and again and is exalted to the right hand of God and is given a Name above all names. He is our Lord. His authority in the Church and in His Kingdom is complete and final. While the Jews looked back at the patriarchs as their fathers, we look up to Jesus as our Lord.
4. The Favor of God on all humanity through Christ. It points us to our Root; the one who is called the Source and Root of Jesse (Israel) is now also the hope of all mankind (both Jews and Gentiles alike). (Isaiah 11:10; Rom.15:12). The identity of the Christian doesn't come from any race, religion, culture, or language; but, it comes from Christ alone. While the Jews could proudly talk of the God of Abraham, of Isaac, and of Jacob, the believers could only joyfully talk of the God and Father of our Lord Jesus Christ.

The other version of the phrase is:
God our Father and the Lord Jesus Christ (Phil.1:2; Col.1:2; 1Thess.1:1).

This is usually used in statements where there is a talk of proceeding from (grace and mercy from) or identity in (1Thess.1:1). The phrase also implies at least three facts:

1. The Co-Equality of the Son with the Father. The conjunction "and" places the two persons of the Divine Godhead together.
2. The Co-Substantiality of the Son with the Father. The identity of the Church in God and the Son as well as the procession of grace and mercy from God and the Son point to the unity that is within the Godhead. There are not two sources but one (Rev.22:1).
3. The Co-Eternality of the Son with the Father. The above two logically imply the understanding of the Son as co-eternal with the Father.

Therefore, Paul calls it the mystery of godliness:
Without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory. (1Ti 3:16 NKJ)

The Offence of Christianity

Two of the biggest offenses that Christianity poses to the world are:

• The Claim to Uniqueness of Christ as the Son of God
• The Claim to Uniqueness of Christ as the Only Savior

The chief problem is not the moral teaching of Christ. Jesus is regarded by the majority as one of the greatest moral teachers that the world has ever had. In fact, His teachings have made a greater impact on civilization than the ideas of any other man.

In his autobiography, Gandhi confesssed Christ's teachings to have had very strong impact on his life. "But the New Testament produced a different impression," he wrote, "especially the Sermon on the Mount which went straight to my heart." However, when it came to the doctrine of the uniqueness of Christ as the Son of God and the only Savior, he disagreed. He confessed:

My difficulties lay deeper. It was more than I could believe that Jesus was the only incarnate son of God, and that only he who believed in Him, would have everlasting life. If God could have sons, all of us were His sons. If Jesus was like God, or God Himself, then all men were like God and could be God Himself. My reason was not ready to believe literally that Jesus by his death and by his blood redeemed the sins of the world. Metaphorically there might be some truth in it. Again, according to Christianity only human beings had souls, and not other living beings, for whom death meant complete extinction; while I held a contrary belief. I could accept Jesus as a martyr, an embodiment of sacrifice, and a divine teacher, but not as the most perfect man ever born. His death on the Cross was a great example to the world, but that there was anything like a mysterious or miraculous virtue in it my heart could not accept. [See Excerpt]

Similarly, Islam also accepts Jesus as a great Prophet sent by God. However, it finds difficulty in understanding Christ's position as the Son of God in the Triune Godhead. The Quran rebukes the people of the book for using the term "Three" in relation to God (An-Nisaa: 171). Certainly, the idea of Trinity cannot find any analogical help for understanding from knowedge of the things in the world: there is nothing in nature that can help us understand the idea of the Oneness and the Threeness of God. However, though in one verse, Jesus prophesies His death and resurrection, another verse states that Jesus wasn't killed by the Jews, though they thought it so. Perhaps, it can be resolved by turning to Jesus' claim in the Gospel of John that no man could take His life from Him, but that He Himself lays it down and takes it back. Also, Jesus is spoken uniquely as someone who worked miracles by the power of the Holy Spirit. Further, the Quran affirms the Torah and the Gospel. However, popular Islam in general finds the idea of Jesus as the Son of God and as the Savior of the world offensive. Therefore, the arguments continue that the Gospels have been perverted in the course of history and that Christian doctrines are erroneous. The offense still remains. [See Jesus in the Quran]

For the Jews, certainly, the offense was too great, despite the fact that their Scriptures did prophesy about Christ's suffering and atoning sacrifice. Paul said that the Cross became a stumbling block to the Jews and the doctrine of salvation by grace through the atoning sacrifice of Jesus on the Cross became an offense (1Cor.1:23; Gal.5:11).

There are a few groups like the Jehovah's Witnesses and the Christadelphians who reject the doctrine of Trinity and the deity of Jesus Christ. There are others who hold on to the deity of Christ, but reject the doctrine of Trinity. Thus, even among those who accept the Bible as the Word of God, there are logical difficulties with the doctrine of the Sonship of Jesus Christ. Also, there are disagreements with regard to the nature of the atonement and salvation through Christ. Any group that fails to fully appreciate the doctrine of the deity, humanity, and atoning work of Christ is regarded by Christians in general as being heretic and cultic.

But, why is the doctrine of the Sonship of Christ and Salvation through Christ alone so offensive to many?

• Because the doctrine of Trinity doesn't make logical sense to them.
• Because the Sonship of Jesus as monotheistic looks rationally offensive. Of course, polytheism has stories of sons of gods; but, Christianity doesn't accept the validity of those stories. Christianity is monotheistic; it teaches the existence of only One God; and, Christ is not "son of God" in the sense that polytheistic mythologies speak of the sons of God. Jesus is eternally the Son of God. He was never born. He is not another God. There is only one God who subsists in three Persons; and Jesus is the Third Person of the Trinity. This idea doesn't make logical sense to many in general.
• Because the idea of someone dying for someone else' sins seems impossible to many. The idea of someone dying for the sins of the whole world seems even more impossible. Not that the idea of atonement, sacrifice, covenant, and peace with God is absent from religions. But, there have been difficulties in relating them to the sacrifice of Jesus. In places where one has been able to relate the concepts successfully, people have found no difficulty in accepting Jesus as the Savior. One good example of this is the story of the Peace Child among the Sawi People as told by Don Richardson.
• Because the religions believe that man is responsible for his acts; and that there are other ways in which, through works or meritorious or self-emancipatory acts, man can save himself from his sins. Of course, some of these ways have been found to be too difficult, and some rituals very agonizing as well; and, so other ways (like the way of charity, devotion, and mysticism) have emerged. In essence, the idea of self by self-efforts seems more plausible to some.

However, the logic of the Bible is clear:

• Sin is moral failure with eternal repercussions.
• Since, sin is primarily sin against the Creator; no one except the Creator can forgive sin. The only alternative is to deny the existence of a Creator and turn to natural resources for a mechanical, mantrik, or action solution.
• To forgive sin means to have mercy and love.
• God cannot know love if He was impersonal or was eternally single, since love is a subject-object affection.
• God cannot be eternal if He was not One; since to be infinite means to be without a similar other.
• Therefore, God is both one and at the same time not a monad. God is Love. He is the First, the Second, and the Third Person of Love.
• To forgive means that someone pays for what someone else has incurred. For God to forgive man means that He chooses not to demand of man the debt of his sin; which, consequentially, means that the debt is paid by someone else, God Himself.
• Jesus as Creator brought grace and mercy to man when He incarnated and paid the debts of human sins through the eternal sacrifice He made by the Eternal Spirit.

And the Word became 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. (Joh 1:14 NKJ)
And of His fullness we have all received, and grace for grace.
For the law was given through Moses, but grace and truth came through Jesus Christ. (Joh 1:16-17 NKJ)

Jesus in the Quran

Clarifications

The Quran does oppose a number of heretical views about God and Jesus that were in circulation during the 6th century AD. Following are some clarifications of what the Bible doesn't say and does say about God and Jesus:

• The Bible doesn't teach Tri-theism or the doctrine of three gods. But, the Bible very clearly teaches about God as One in Three Persons: The Father, The Word, The Holy Spirit. The Three don't make up three different deities. There is only One God.


• The Bible doesn't teach that Jesus is the biological child (walad) of God; but, that He is the only eternally begotten Son (ibn) of God. He is ibn even before the world began because Jesus is the Brightness of God's Glory and the Express Image of His Person (Heb.1:3).

Verses Quoted from Marmaduke Pickthall's Translation of the Quran.

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And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay? (Al-Baqara: 87)

Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered. (Al-Baqara: 136)

Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will. (Al-Baqara: 253)

(And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto Allah). (Aali Imraan: 45)

But when Jesus became conscious of their disbelief, he cried: Who will be my helpers in the cause of Allah? The disciples said: We will be Allah's helpers. We believe in Allah, and bear thou witness that we have surrendered (unto Him). (Aali Imraan: 52)

(And remember) when Allah said: O Jesus! Lo! I am gathering thee and causing thee to ascend unto Me, and am cleansing thee of those who disbelieve and am setting those who follow thee above those who disbelieve until the Day of Resurrection. Then unto Me ye will (all) return, and I shall judge between you as to that wherein ye used to differ. (Aali Imraan: 55)

Lo! the likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, then He said unto him: Be! and he is. (Aali Imraan: 59)

Say (O Muhammad): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was vouchsafed unto Moses and Jesus and the prophets from their Lord. We make no distinction between any of them, and unto Him we have surrendered. (Aali Imraan: 84)

And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain. (An-Nisaa: 157)

Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms; (An-Nisaa: 163)

O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. (An-Nisaa: 171)

And We caused Jesus, son of Mary, to follow in their footsteps, confirming that which was (revealed) before him in the Torah, and We bestowed on him the Gospel wherein is guidance and a light, confirming that which was (revealed) before it in the Torah - a guidance and an admonition unto those who ward off (evil). (Al-Maaida: 46)

Those of the Children of Israel who went astray were cursed by the tongue of David, and of Jesus, son of Mary. That was because they rebelled and used to transgress. (Al-Maaida: 78)

When Allah saith: O Jesus, son of Mary! Remember My favour unto thee and unto thy mother; how I strengthened thee with the holy Spirit, so that thou spakest unto mankind in the cradle as in maturity; and how I taught thee the Scripture and Wisdom and the Torah and the Gospel; and how thou didst shape of clay as it were the likeness of a bird by My permission, and didst blow upon it and it was a bird by My permission, and thou didst heal him who was born blind and the leper by My permission; and how thou didst raise the dead by My permission; and how I restrained the Children of Israel from (harming) thee when thou camest unto them with clear proofs, and those of them who disbelieved exclaimed: This is naught else than mere magic; (Al-Maaida: 110)

When the disciples said: O Jesus, son of Mary! Is thy Lord able to send down for us a table spread with food from heaven? He said: Observe your duty to Allah, if ye are true believers. (Al-Maaida: 112)

Jesus, son of Mary, said: O Allah, Lord of us! Send down for us a table spread with food from heaven, that it may be a feast for us, for the first of us and for the last of us, and a sign from Thee. Give us sustenance, for Thou art the Best of Sustainers. (Al-Maaida: 114)

And when Allah saith: O Jesus, son of Mary! Didst thou say unto mankind: Take me and my mother for two gods beside Allah? he saith: Be glorified! It was not mine to utter that to which I had no right. If I used to say it, then Thou knewest it. Thou knowest what is in my mind, and I know not what is in Thy Mind. Lo! Thou, only Thou, art the Knower of Things Hidden? (Al-Maaida: 116)

And Zachariah and John and Jesus and Elias. Each one (of them) was of the righteous. (Al-An'aam: 85)

Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing. O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot. Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy? He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet, And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,
And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest. Peace on me the day I was born, and the day I die, and the day I shall be raised alive! Such was Jesus, son of Mary: (this is) a statement of the truth concerning which they doubt. (Maryam: 27-34)

And when We exacted a covenant from the prophets, and from thee (O Muhammad) and from Noah and Abraham and Moses and Jesus son of Mary. We took from them a solemn covenant; (Al-Ahzaab: 7)

He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him). (Ash-Shura: 13)

When Jesus came with clear proofs (of Allah's Sovereignty), he said: I have come unto you with wisdom, and to make plain some of that concerning which ye differ. So keep your duty to Allah, and obey me. (Az-Zukhruf: 63)

Then We caused Our messengers to follow in their footsteps; and We caused Jesus, son of Mary, to follow, and gave him the Gospel, and placed compassion and mercy in the hearts of those who followed him. But monasticism they invented - We ordained it not for them - only seeking Allah's pleasure, and they observed it not with right observance. So We give those of them who believe their reward, but many of them are evil-livers. (Al-Hadid: 27)

He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him). (Ash-Shura: 13)

When Jesus came with clear proofs (of Allah's Sovereignty), he said: I have come unto you with wisdom, and to make plain some of that concerning which ye differ. So keep your duty to Allah, and obey me. (Az-Zukhruf: 63)

Then We caused Our messengers to follow in their footsteps; and We caused Jesus, son of Mary, to follow, and gave him the Gospel, and placed compassion and mercy in the hearts of those who followed him. But monasticism they invented - We ordained it not for them - only seeking Allah's pleasure, and they observed it not with right observance. So We give those of them who believe their reward, but many of them are evil-livers. (Al-Hadid: 27)

And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh after me, whose name is the Praised One. Yet when he hath come unto them with clear proofs, they say: This is mere magic. (As-Saff: 6)

O ye who believe! Be Allah's helpers, even as Jesus son of Mary said unto the disciples: Who are my helpers for Allah? They said: We are Allah's helpers. And a party of the Children of Israel believed, while a party disbelieved. Then We strengthened those who believed against their foe, and they became the uppermost. (As-Saff: 14)

Did Jesus Turn Water into Liquor?

There are at least two ways in which we can attempt to answer this question:

1. Historical Approach. Try to understand the wedding customs during Jesus' times and see if people in His times gave fermented wine at weddings. But, a general practice doesn't need to be a necessary practice in every instance. For instance, just because a few instances tell us that Christians play also secular music during weddings doesn't prove that they do so in every wedding. Also, every Christian wedding on the same day in the same town may not include non-vegetarian food in dinner.

2. Theological Approach. The logical method in theology would certainly conclude that Jesus could not have made fermented drink to help people get drunk in abundance. That would be a miracle that facilitated drunkenness. Certainly, He made pure unfermented grape juice. Grape juice continues to be served today in hotter regions. 

Some Observations by Jim McGuiggan

Source: Wine: Fermented and Unfermented (Accessed November 29, 2014)

Tirosh is most likely unfermented wine and is not intoxicating, when Psalm 4:7 tells us that harvesting it (along with grain) gladdens people’s hearts we can be sure it isn’t talking about it intoxicating them (see too Judges 9:13). Psalm 4:7 doesn’t even read as if a “drinking” experience is in view—it’s a harvesting experience; here’s the text (NIV and the rest): “You have filled my heart with greater joy than when their grain and new wine abound.”

However, Psalm 104:15 uses yayin and most scholars think the word “means” an intoxicating wine. It’s true that the word is used that way all over the place but there’s no reason to believe that that’s because the word itself “means” an intoxicating wine. The word yayin like the Greek word oinos is almost certainly a generic term and only the context determines whether or not it is intoxicating.

The Greek OT always renders yayin with oinos but it always renders tirosh with oinos. Scholarly consensus says tirosh is unfermented wine and yet the Greek OT translates it with oinos. What does that tell you? It tells you that they thought oinos can speak of unfermented or fermented wine. Since they used oinos to translate unfermented wine and since they used oinos to translate yayin we have every reason to believe that yayin like oinos is a generic term and that the context determines where intoxicating or non-intoxicating wine is in view.

Oinos is the juice of the grape and ancient literature is saturated with illustrations of oinos in various forms (sweet, bitter, new, old, fresh, spoiled, drugged, mixed and so forth).

Jesus speaks of the universal practice of putting “new wine” in new wineskins to avoid the loss of the wine if and when it fermented and the old bags already stretched to the limit would burst (Matthew 9:17). This presumes that what they put in the bags was not fermented or intoxicating. But he calls it neos oinos (new wine). Manifestly, then, oinos can speak of a non-fermented wine. [There’s even more to learn from this “parable”. We often hear silly things said; “The ancients couldn’t keep grape juice from fermenting because they didn’t have modern chemicals.” You hear people say that intoxicating wine is all they ever drank. This is demonstrably false and in addition, even the naturally fermented wine was usually watered as a table drink. It was nothing like the high-octane stuff the booze industry sells so much of.]

Norman Geisler on Drinking Wine

From "To Drink or Not To Drink: A Sober Look at the Question"

It is axiomatic that a Christian should not do what God condemns, and the Bible condemns the use of intoxicating drinks. The Hebrew word for strong drink is shekar. It is used 23 times in the OT and refers to intoxicating drink made from barley, pomegranates, dates, apples, or honey. The more common word is yayin. It is used 141 times, most of which means fermented grape juice. The Hebrew word tirosh,occasionally translated "new wine" means freshly pressed juice. It is used38 times in the OT (e.g. Gen 27: 28; Joel 2:24; Mic 6:15). In the NT the Greek word gleukos (meaning "sweet wine") is used for new wine (Acts 2:13). The word oinos is more widely used for wine (cf. Eph 5:18). The following passages condemn the use of strong drink (shekar): "Wine is a mocker [yayin], intoxicating drink [shekar] arouses brawling, and whoever is led astray by it is not wise" (Prov 20:1).....

The NT exhortations about intoxicating drinks follow those in the OT. Paul wrote, "Now I have written unto you not to keep company with anyone named a brother who is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard—not even to eat with such a person" (1 Cor 5:11). "Do you not know that . . . Neither fornicators, nor idolaters, nor adulterers, nor homosexuals . . . nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God" (1 Cor 6:9–11). "And do not be drunk with wine, in which is dissipation [debauchery]" (Eph 5:18).

From "A Christian Perspective on Wine Drinking"

Stein also observes that "in several instances in the Old Testament a distinction is made between 'wine' and 'strong drink'" (e.g., Lev. 10:8-9). Strong drink is one thing, wine is another thing. The same distinction is made in Deuteronomy 14:26; 29:6; Judges 13:4; and elsewhere. According to the Talmud the "wine" used in the Passover meal was three parts water and one part wine (cf. 2 Macc. 15:39).(9)

It may also be that the wine Jesus miraculously provided at the wedding in Cana (John 2: 1-11) was a similar drink, that is, wine mixed with water. The word oinos ("wine") refers sometimes to fermented grape juice (e.g., Eph. 5:18) and sometimes to fresh, not fully fermented grape juice (e.g., Rev. 19:15). Furthermore, in ancient times not many beverages were safe to drink. Stein indicates that in the ancient world water could be made safe in one of several ways. It could be boiled, but this was tedious and costly. Or it could be filtered, but this was not a safe method. Or some wine could be put in the water to kill the germs -- one part wine with three or four parts water.

Wine today has a much higher level of alcohol than wine in the New Testament. In fact in New Testament times one would need to drink twenty-two glasses of wine in order to consume the large amount of alcohol in two martinis today. Stein humorously notes, "In other words, it is possible to become intoxicated from wine mixed with three parts water, but one's drinking would probably affect the bladder long before the mind."

Updated on Dec 5, 2014

25 Things Christ Accomplished on the Cross

1. Sins remitted (Heb.9:22; 10:18)
2. Writing of Law against us cancelled (Col.2:14)
3. Old man crucified (Rom.6:6)
4. Sin's power destroyed (Rom.6:14)
5. Sting of death removed (1Cor.15:55)
6. Principalities and powers disarmed (Col.2:15)
7. Principalities and powers triumphed upon (Col.2:15)
8. Principalities and powers made public spectacle of (Col.2:15)
9. Devil's works destroyed (1Jn.3:8)
10. Fear of death removed (Heb.2:14,15)
11. World crucified to self and self to the world - separation (Gal.6:14)
12. Way into the Holiest paved (Heb.10:20) - Access
13. Flesh crucified with its lusts (Gal.5:24)
14. Man in his sin embraced (justice and love kissed each other) (1Jn.4:10; Rev.1:5)
15. Believer justified (Rom.5:9; 8:1)
16. Believer sanctified (Heb.13:12)
17. Christian given victory power over devil (Rev.12:11)
18. Christ lifted up as a sign (Jn.3:14)
19. Christ becomes the vision of Christian race (Heb.12:2)
20. Christian made possession of heaven (1Cor.6:19,20; 1Pt.1:19)
21. Peace with God (Eph.2:16; Ro.5:1; Col.1:20)
22. Peace with each other (Eph.2:14-16)
23. Believer redeemed from curse of the Law (Gal.3:13)
24. New Covenant (Testament) enforced by death of Testator (Heb.9:16)
25. Believers perfected (Heb.10:14)

The 7 Sayings on the Cross and New Testament Law of Love

In His 7 Sayings on the Cross, the Lord also established the New Testament ethics or Law of Love for Christian life.

We understand that the Ten Commandments of the Old Testament had the following structure:
1. Love the Lord your God with all your strength... (The first 4 commands)
2. Honor your parents (5th Command)
3. Love your neighbor as yourself (Last 5 commands)

Jesus went a step further when He taught:
"You have heard that it was said,`You shall love your neighbor and hate your enemy.'But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you,that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. (Mat 5:43-45 NKJ)

Now, in His Sayings from the Cross, Jesus establishes the 3 commands of the Old Testament (whose real intent He had earlier uncovered in His Sermon on the Mount), and establishes also the New Testament Gospel of Peace and Reconciliation that is explicit in the doctrine of forgiveness and love for the enemies.

Interestingly, while the OT Commandment began with Love for God, Christ's example begins with the enemies, then progresses to the neighbor, then to His earthly mother, and then to God to whom He surrenders His spirit. Certainly, how can one love the invisible God if he is unable to love his visible brother? (1 John 4:20)

Notice the progression below:

1. Luke 23:34: Father, forgive them, for they do not know what they do. [LOVE YOUR ENEMIES]


2. Luke 23:43: Truly, I say to you today, you will be with me in paradise. [LOVE YOUR NEIGHBOR]


3. John 19:26–27: Woman, behold your son. Behold your mother. [HONOR YOUR FATHER AND YOUR MOTHER]


4. Matthew 27:46 & Mark 15:34 My God, My God, why have you forsaken me? [LOVE YOUR GOD] - (Can't live without Him!)


5. John 19:28: I thirst. [LOVE YOUR GOD] - (Meat is to do will of Father. He only became aware of His thirst after He knew everything was done)


6. John 19:29-30: It is finished. [LOVE YOUR GOD] - (Completion of Assignment)


7. Luke 23:46: Father, into your hands I commit my spirit. [LOVE YOUR GOD] - (Final Destiny)

Adam, the Last

This is the title used for Jesus in 1Cor.15:45-47. As the Last Adam, Jesus is contrasted with the

First Adam. A few contrasts are as follows:
1. The First Adam was not born of any sexual union; the Last Adam was not born of any sexual union.
2. The First Adam is called son of God (Luke 3:38); the Last Adam is the Son of God.
3. The First Adam brought sin into the world; the Last Adam put an end to sin.
4. The First Adam was made a living soul; the Last Adam was a life-giving Spirit.
5. The First Adam was the head of the sinful race; the Last Adam was the one in whom sin came to an end.

The related title of Jesus is Second Man. As the Last Adam, He is the end of the old sinful race; as the Second Man, He is the head of the new holy race, the Church of the Firstborn.

Jesus Christ

Jesus Christ is the Son of God (Jn.3:16) in whom and through whom God is revealed to us (Heb.1:1,2). He is the Word of God (Jn.1:1), the image of the invisible God (Col.1:15). He was not created or given birth to; He is not a “son” in that sense; He is eternal. He is God (Jn.1:1). He is the only Mediator between God and man (1 Tim.2:5) and between man and man (Eph.2:14). Whatever is finally known to us about God is known through and in Jesus Christ, because the fullness of Godhead dwells in Him bodily (Col.2:9). He is the express image of God’s person, the Creator and Sustainer of the universe (Col.1:16; Heb.1:3). He is not an other God but is God and one with God (Jn.17:22) who is a Trinity. God is Father, God is Son, God is Holy Spirit. But God is not three. He is one. The three are one. How can that be? It is so because God is Truth, God is Joy, and God is Love. As Truth, God is a unity of the Knower, the Known, and the Omniscient Spirit. As Love, He is the Lover, the Beloved, and the Spirit of Love. As Joy, He is the Rejoicer, the Object of Pleasure, and the Spirit of Joy. Jesus existed before Abraham existed (Jn.8:58). Jesus existed before the creation of this universe (Jn.1:1,2). Jesus is eternal.

All things were made through Jesus and for Jesus (Col.1:16). He is the Heir of God, the Firstborn of all creation (Col.1:15). He is the Redeemer of creation, the Savior of the world, for which purpose He became man (Jn.1:14) to suffer the penalty of our sins and fulfill the righteousness of God (Heb.2:9-18). He rose from the dead and became the author of a new creation so that all who receive Him by obedience of faith are made co-heirs of the Kingdom of God. He will return again in the Last Day to judge the living and the dead (2 Tim.4:1).

Notes from Outline of Theology

Offices of Christ
Prophet – Mk. 6:15; Jn. 4:19; Jn. 6:14; Jn. 9:17
Priest – Heb. 2:14-16; Heb. 8:3; Eph. 1:6
King – Gen. 14:18-19; Heb. 7:1-3; Psa. 110:1-4; Zec. 6:13

Work Mt. 1:21; Jn. 1:29; 1Co. 15:1-3

The 2nd Person
Co-Eternal, Co-Substantial, Co-Equal With Each Of The Person Of Trinity (Nicea 345 AD)
Christ’s Two Natures: Unmixed, Unchanged, Undivided, Inseparable. (Chalcedon 451 AD)

Christological Heresies (in bold, acceptable)
1. Ebionism – Denied deity and pre-existence of Christ.
2. Docetism – Denied His humanity; affirmed His deity; Jesus appeared human but was really divine.
3. Arianism – Denied deity; Christ was the first and highest created being homoiousia, not homoousia. He is subordinate to the Father.
4. Appolinarianism – Denied human spirit of Jesus. The divine Logos took the place of the human mind. Affirmed Christ’s deity and real humanness (not complete humanness).
5. Nestorianism – Denied union of natures, the unity of Christ’s person. The union was moral, not organic-thus tow persons. The human was completely controlled by the divine. Distinguished human Jesus, who died, from Divine Son, who cannot die.
6. Eutychianism – Denied distinction of natures; monophysitist; the human nature was swallowed by the divine to create a new third nature. Maintained the unity of Christ’s person.

The Person of Christ
1. Preincarnate – Pre-existence (Jn. 1:1; 1Jo. 1:1; Jn. 17:5). Participation in creation (Gen. 1:26; Prov. 8:30; Col. 1:15; Jn. 1:3;Col. 1:16; 1Co. 8:6). Christophanies (Gen.18,19; Hos.1:7; Gen.22,31; Exo. 3:2; Exo. 14:19; Num. 22:22; Judg.6).

2. Divine Nature – Divine Attributes (eternal-Jn. 1:1; Jn. 8:58; Jn. 17:5; omnipresent- Mt. 28:20; Eph. 1:23; omniscient-Jn.16:30;21:17; omnipotent- Jn.5:19; immutable- Heb. 1:12; Heb. 13:8). Divine Offices (Creator- Joh 1:3; Col 1:16; Sustainer- Col. 1:17; Heb. 1:3). Divine Prerogatives (forgives sin – Mt. 9:2; Luk. 7:47; raises dead-  Jn. 5:25; Jn. 11:25; executes judgement- Jn. 5:22). Identified with OT YHWH – I AM (Jn. 8:58; Jn. 12:41; Jn. 8:24;Jn. 8:50-58). Divine Names (Alpha & Omega-Rev. 22:13; I AM –Jn. 8:58; Immanuel- Mt. 1:22; Lord-Mt. 7:21; Son of God- Jn. 10:36; God- Jn. 1:1; 2Pe. 1:1; Tit. 2:13; 1Jo. 5:20). Divine Relations (Image of God- Col. 1:15; Hb.1:3; One with Father- Jn. 10:30). Accepts Divine Worship (Mt. 14:33; Mt. 28:9; Jn. 20:28-29). Claims to be God (Jn.8:58; Jn. 10:30; Jn. 17:5 – in such case, He is either liar, lunatic, or the Lord that He claims to be, but never can be regarded as merely a good moral teacher).

3. Human Nature – Human Birth (Mt. 1:18; Mt. 2:11). Human Development (Luk. 2:50-52). Essential Elements of Human Nature(Human body – Mt. 26:12; Jn. 2:21; Reason & will – Mt. 26:38; Mk. 2:8). Human Names (Jesus -Mt. 1:21; Son of Man- Mt. 8:20; Mt. 11:18; Son of Abraham- Mt. 1:1; Son of David- Mt.1:1). Sinless Infirmities of Human Nature (weariness-Jn. 4:6; hunger- Mt. 4:2;Mt. 21:18; thirst- Jn. 19:28; temptation- Mt. 4; Heb. 2:18).Repeatedly Called a Man (Jn. 1:30; Jn. 4:9; Jn. 10:38).

4. Union of Natures – Theanthropic – The person of Christ is theanthropic; He has two natures, divine and human, in one person.Personal – Hypostatic union, constituting one personal substance: two natures but one person. Includes the Human and Divine Qualities and Acts – Both the human and divine qualities and acts may be ascribed to Christ under either of His natures. Constant Presence of Both Humanity and Divinity- His natures cannot be separated.

5. Character – Absolutely Holy (His human nature was created holy –Luk. 1:35; He committed no sin – 1Pe. 2:22; He always pleased the Father- Jn. 2:22). Possesses Genuine Love (Laid down His life – Jn. 15:13; His love surpasses all knowledge- Eph. 3:19). Truly Humble –Phil. 2:5-8. Meek- Mt. 11:29. Balanced – ‘He was grave without being melancholy. He was joyful without being frivolous.’ Prayerful– Mt. 14:23; Luk. 6:12). Incessant Worker – Jn. 5:17; Jn. 9:4). Stern(Mt. 16:33; Mt. 23:13-36). Wise  (Mt. 22:19; Jn. 2:24; Jn. 7:1).Compassionate  (Mt. 14:14; Mt. 15:32; Mt. 20:34).

Impeccability of Christ
Definitions: Peccability – Christ could sin; Impeccability – Christ could not sin. Questions: If Jesus could not sin, how could He be truly human? Vs. If Jesus could sin, how could He be truly divine?
Points of Agreement: Christ’s temptations were real (Heb. 4:15);Christ experienced struggle (Mt. 26:36-46); Christ did not sin (2Co. 5:21; Heb. 7:26; Jas. 5:6; 1Pe. 2:22; 1Pe. 3:18).

Conclusion – Impeccability : Temptation implies possibility of sin in general (humans) but not in specific (Christ). For instance, the testing of gold implies the possibility of things not being gold in general, but not the possibility of pure gold not being pure gold. The end of testing gold is to distinguish true gold from false gold. Thus, Christ’s not falling in sin proves He could not sin. Since, Jesus is God and sin is rebellion against God, Jesus could not sin, for it is impossible for Him to rebel against Himself, unless His omniscience and omnipotence were brought into question. Thus, being human, He was tempted, but being divine and undivided in His moral nature, He was essentially holy and so could not sin.

Christ the Mediator in All Relationships

Some Principles of Judgment in Relationships
1. Not to make a personal judgment about any person without knowing the person personally. “Do not judge!” (Matt 7:1) We have no reasons to subscribe to any other person’s judgment about any other person.
2. A person is not what he/she was in the past, but what he/she is in the present – we must be reminded of the power of God that can transform a person in the split of a moment; so, the situation of even an hour ago is not proof enough to make a judgment about the present situation. To condemn anyone as a hopeless situation is to deny the love and the power of God.
3. Christ is the Mediator in all relationships for a Christian.

The third principle is central to both 1 and 2 as well. I wish to elaborate my thoughts on 3.

The Vertical-Horizontal Mediatorship of Christ

Christ not only destroyed the wall of separation between God and man, but also brought down the wall of separation between man and man (Eph.2:11-16). Thus, we not only have peace with God through Christ; but, there is also peace among men through Christ. The word “through” is ultra-significant.

The Vertical Mediatorship unites the Horizontal Relationship. This makes possible the Communion of the Spirit. God only indwells an integrated house, not a disintegrated house.

Christ is the Mediator through whom we relate to God as our Father. Christ is the Mediator through whom we relate to our neighbor as neighbor.

Christ is the Mediator through whom we relate to all humanity as the beloved of the Father (John 3:16).

Christ is the Mediator though whom a friend relates to a friend, a husband relates to his wife (and vice versa), a parent relates to his/her child (and vice versa), a boss relates to his/her employee (and vice versa).

Any relationship that is not mediated through Christ is Christless – it bears no fruit (John 15:5).

Any relationship that is not mediated through Christ our High Priest is vulnerable to the enemy’s attack.

When we relate through Christ, the boundaries of the relationship are defined by Christ.
When we relate through Christ, the nature of the relationship is determined by Christ.

Christ as fully God and fully man is the perfect Mediator between God and Man, and Man and Man. The Mediatorship is individual and personal; not corporate – each one has the prerogative of making the choice to submit to His High Priesthood.

Christ’s Ubiquitous Centrality

The centrality of Christ in our relationships with people is not like a dot in the center (Fig 2).
His centrality is ubiquitous intra-relationally and inter-relationally. It spreads over and stands in the gap between every relation of ours, mediating each act and response (Fig 3). He must rule over our thoughts about ourselves and our thoughts about others. While it is possible that one has views and opinions that are disintegrative to the Body; we can affirm that such disintegrative thoughts are neither in Christ nor from Christ nor through Christ. The centrality of Christ in relation to each of us is like the relation of each part of the body to the other through the brain (Eph.4:15,16).

The analogies are physical but Christ’s Mediatorship is personal (intra-personal, Phil 2:5; inter-personal, Rom.15:7).

Christ is central to all relationships. His Lordship covers every avenue of our life.

Related Quotes

"... the God-given reality of the neighbour with whom I live is given me through Christ; if not, my relation to him is on a wholly wrong basis. All our attempts to bridge the gulf between our neighbours and ourselves by means of natural or spiritual affinities are bound to come to grief. There is an unbridgeable gulf, and “otherness” and strangeness between us. No way of his own can lead one man to another. However loving and sympathetic we try to be, however sound our psychology, however frank and open our behaviour, we cannot penetrate the incognito of the other man, for there are no direct relationships, not even between soul and soul. Christ stands between us, and we can only get into touch with our neighbours through Him. That is why intercession is the most promising way to reach our neighbours" - Dietrich Bonhoeffer, The Cost of Discipleship

"But the same Mediator who makes us individuals is also the founder of a new fellowship. He stands in the centre between my neighbour and myself. He divides, but He also unites. Thus although the direct way to our neighbour is barred, we now find the new and only real way to him—the way which passes through the Mediator." - Bonhoeffer

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"When God Himself is between a husband and wife, where each person and partner in the marriage seeks to put the Lord first in their personal life, you know what will happen? They will be glued together. God is the greatest binding force in the universe. When He holds two people together, it is impossible for anybody to separate them; not the devil, not demons, not the whole world, not circumstances, not poverty, not even death. And if God is not there to hold people together, then people are held together by other forces. And the other forces are not as strong. I don't know whether you have seen an advertisement for this adhesive called Fevicol. One of the advertisements I've seen, it is pictured in some of the bottles of Fevicol that they sell where two things are stuck together and on each side an elephant is trying to pull it. And they can't separate it. When a husband and wife are joined together by God, it's even greater than that. No elephants can separate them. No demons can separate them. No human beings can separate them. But they must have God in the middle. God is a greater joiner than Fevicol, or Araldite, or anything, or superglue. God in-between a husband and a wife will join them both together in such a way that nothing can separate them.... The way God did it from the beginning is the way a marriage is held together, where the Lord is first, and where each person has a relationship with God, which is greater than their relationship with each other. In other words, if you're a husband, you must not seek to be first in your wife's affection. The Lord must be first in her affections. And if you're a wife, the Lord must be first in your husband's affection, and you must be second. And those who put the Lord first and walk in the light, the Bible says in 1 John 1:7, "If we walk in the light as God is in the light, we have fellowship one with another..." And the two are held together. - Zac Poonen, Word for the Week (August 31, 2014)

How Can Jesus Be Fully God and Fully Man At the Same Time?

Answer 1:

A contradiction can be defined in the terms "A=not-A"; a non-contradiction, in the terms "A≠not-A".
• The statements "Jesus is fully God" and "Jesus is fully man" don't involve such a contradiction, i.e, they don't say "Jesus is fully God," and "Jesus is not fully God" at the same time.
• Christian theology doesn't claim to say that Jesus is not God when it says Jesus is Man; likewise, it doesn't clam to say that Jesus is not man when it says that Jesus is God.

Answer 2:

• The divinity of Christ is eternal and immutable; therefore, in the Incarnation He was fully God. He was not created; He pre-existed. He was not born out of a man-woman relationship; but, was born of a Virgin; because He incarnated, He didn't come into being - there was not when He didn't exist.
• In the Incarnation, God partook of human nature; He could do that because He created the world and so the world belonged to Him and He sustained it. The world didn't cut off from Him in a way that God and creation were unrelated to each other. The world had not become a "wholly other" to God. The world was not closed out to God, as if it were an infinite and absolute entity by itself. The fact was that the world was contingent on Him. The world couldn't restrict His power. In fact, it was He who held it by the word of His power (Heb 1:3). The world is not eternal; it is temporal; therefore, it is impossible for the world (including man) to become God. That would be a contradiction of terms. However, the Second Person of the Divine Trinity did become man, because His creation was not beyond His reach. The temporal exists within the eternal; and the finite within the infinite (not vice versa). "In Him we live and move and have our being." (Acts 17:28). This is not pantheism or panentheism. It doesn't say the world contains God as its soul or the world is God; but, that the world is contingent upon God, therefore not beyond His reach. Miracles are possible, Divine intervention is possible (the universe is not closed) and the Incarnation is the greatest example of God's intervention in human history.

Further Reading:
The Humanity and Divinity of Christ
The Logic of Faith