Kingdom Ready Blog

by Chuck LaMattina of Grace Ministry International.

16. There are two distinct wills. There is the will of God, the Father, and the will of His Son, Jesus Christ.

“For I have come down from heaven, not to do My own will, but the will of Him who sent Me.” (John 6:38)

“He went a little farther and fell on His face, and prayed, saying, ‘O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.’” (Matthew 26:39)

by Chuck LaMattina of Grace Ministry International.

15. In Scripture, God the Father is greater than His Son Jesus Christ in knowledge, in power and even in divine authority. As for knowledge, Acts 15:18 states, “Known to God from eternity are all His works.” The one true God is omniscient; He knows all things, even the end from the beginning. But the Bible reveals that Jesus didn’t know certain aspects concerning his second coming.

“But of that day and hour [of Christ’s return] no one knows, not even the angels in heaven, nor the Son, but only the Father.” (Mark 13:32)

by Chuck LaMattina of Grace Ministry International.

14. The Hebrew idiom of coming from heaven or being sent by God. There are verses in the gospel of John that seem to say that Jesus Christ literally came to earth from heaven.

“No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.” (John 3:13) [The best Greek texts omit the last phrase, “who is in heaven.”]

“For the bread of God is He who comes down from heaven and gives life to the world” (John 6:33)

by Chuck LaMattina of Grace Ministry International.

13.

Hebrews 1:10

“And:
‘You, LORD, in the beginning laid the foundation of the earth,
And the heavens are the work of Your hands.

I feel compelled to address this verse in relation to the question of Jesus not being God, because they follow immediately after Hebrews 1:8, 9. And there are a number of questions that come to mind. Is verse 10, addressed to Jesus as were verses 8 and 9? If this is addressed to Jesus what does it mean? Or is it addressed to God?

by Chuck LaMattina of Grace Ministry International.

12.

Hebrews 1:8, 9

“But to the Son He says:
‘Your throne, O God, is forever and ever;
A scepter of righteousness is the scepter of Your kingdom.
9 You have loved righteousness and hated lawlessness;
Therefore God, Your God, has anointed You
With the oil of gladness more than Your companions.’”

Hebrews 1:8, is another verse of Scripture that is often quoted to prove that Jesus Christ is God. The argument is, “See, God the Father, calls His Son, God. Therefore Jesus must be co-eternal and co-equal God.”

This is the fourteenth and final post in a moderated debate between Biblical Unitarian Danny Dixon and Trinitarian Marc Taylor. A complete list of posts can be accessed here.

If Danny isn’t convinced that Christ is referred to as “Master” in Jude 1:4 (despite virtually all the lexicons/dictionaries that disagree with him) I would direct him to 2 Peter 2:1 where despotes is also applied to the Lord Jesus. The Christian has “only” one Master (Jude 1:4) in heaven and as with God (Act 4:24) it applies “without qualification” to the Lord Jesus. Danny doesn’t believe that only really means only but it could mean another (others?). His attempt at defining (really redefining words) is necessary in order to deny the obvious – that Christ is God.

by Chuck LaMattina of Grace Ministry International.

11. The first two verses of Hebrews 1, are also thought by Trinitarians, to teach that Jesus Christ was the Creator of all things in the beginning, thus making him God. So let’s read the verses and then dig a little deeper into its meaning.

“God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds”

This is the thirteenth post in a moderated debate between Biblical Unitarian Danny Dixon and Trinitarian Marc Taylor. A complete list of posts can be accessed here.

This debate has turned out to be an entirely different thing that what I had expected. I have debated Marc before, so it was not so much that I would have expected his arguments to be radically different, substantially, than what occurred in the first discussion. I was not, back in June to October of 2006 as focused on his methodology of debate. And I should probably say that he did not, at that time, follow the approach he has taken in this contest—at least not to the degree to which he has done so in the present discussion. I’ll say more on that momentarily.

by William M. Wachtel

From Anthony Buzzard’s web site; can be viewed here.

For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn of all creation. For by him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things have been created through him and for him. He is before all things, and in him all things hold together. He is also head of the body, the church; and he is the beginning, the firstborn from the dead, so that he himself will come to have first place in everything. For it was the Father’s good pleasure for all the fullness to dwell in him, and through him to reconcile all things to Himself, having made peace through the blood of his cross; through him, I say, whether things on earth or things in heaven (Col. 1:13-20).

This is the twelfth post in a moderated debate between Biblical Unitarian Danny Dixon and Trinitarian Marc Taylor. A complete list of posts can be accessed here.

1. “Unique”

In 1 Corinthians 15:23-28, first, the Father who “subjected all things unto Christ” in the present is excepted from being made subject to Christ. Marc confusedly insists ed when he insists that exclusive terminology in the Scripture must stand “without qualification” in a context like Jude 4, when other biblical teaching does establish exceptions. All-inclusive language can be excepted (e.g. see marriage differences in Mark 10:12 and Matthew 19:9 defines