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Matt Slick Live

Matt Slick Live! / Matt Slick
The Truth Network Radio
November 27, 2024 7:00 am

Matt Slick Live

Matt Slick Live! / Matt Slick

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November 27, 2024 7:00 am

Matt Slick Live (Live Broadcast of 11-27-2024) is a production of the Christian Apologetics Research Ministry (CARM). Matt answers questions on topics such as: The Bible, Apologetics, Theology, World Religions, Atheism, and other issues! You can also email questions to Matt using: info@carm.org, Put "Radio Show Question" in the Subject line! Answers will be discussed in a future show. Topics Include:What about The Eucharist?/Is The Presence of Christ Real?/ The Work of Jesus/Matt Talks with A Confused Man/ What is Eternal Subordination as it Relates to Jesus?/ Matt Discusses The Relationship Between The Persons of The Trinity/ The Role of Women in The Church- 1st Timothy 2/ Movie Recommendation from a Caller/ November 27, 2024

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The following program is recorded content created by the Truth Network. It's Matt Slick live. Matt is the founder and president of the Christian Apologetics Research Ministry found online at karm.org. When you have questions about Bible doctrines, turn to Matt Slick live.

Francis taking your calls and responding to your questions at 877-207-2276. Here's Matt Slick. Hey, everybody.

Welcome to the show. It's me, Matt Slick. You're listening to Matt Slick live and today's date is, let's see, 11-27-2024.

I just thought of something while I was saying that. When I have a guest, and I don't have it very often when the guest does the show for me, what do they say? Hello, everybody. Welcome to Matt Slick live. I am not Matt Slick. I don't know. I don't know. Is that what you guys say, Charlie, when you do that? So, anyway, Matt Slick and for the newbies, Slick is my real name and I was born with it, a driver's license, passport and all that kind of stuff. So, look, hey, if you want to give me a call, it is easy.

All you need to do is dial 877-207-2276. Now, Thanksgiving is tomorrow. So, I really don't expect a whole bunch of callers today because usually people are out and about doing and getting stuff ready and my wife and I were. She had a little doctor's appointment, went to that and then we had a change of plans because you know what? Traffic is pretty bad. We're going to go do something and we're just trying to squeeze it in. It didn't work because we didn't have enough time to do all that.

So, I came home instead and that's a bit of a relaxed time, just a little bit. And here we are on the radio. All right. Now, for those of you who don't know what the show is about, I'm a Christian apologist. What that means, I defend the Christian faith. And I don't just talk about dumb stuff. You know, some people might think that's the case, but we get into all kinds of sophisticated topics. We can talk about politics. We can talk about UFOs, aliens, transcendental, necessity, logical justifications. We can talk about the nature and philosophy of science, Mormonism, Jehovah's Witnesses, Christian Science, unity, Baha'i, Islam, Eastern Orthodoxy, Christian Trinitarianism, Hypostatic Union, Communicatio Idiomatum, inseparable operation, justification, imputation, sanctification, isms and istics.

I love having discussions on all kinds of topics. So, if you have a comment or a question and you want to give me a call, it's easy, 877-207-2276. See how easy it is? You could also very easily just email me if you want.

Just send an email to info at karm.org, info at karm.org. Put in the subject line, radio comment, radio question, and we can get to it. See how easy it is?

Make it nice and easy for you. So, there you go. And probably get to some of those emails today because tomorrow we're off Thursday, we're off Friday, and I'll be putting up the information for the debate I'll be in on Friday night on conditional versus unconditional election. And we'll see how that goes.

I think that's it. Okay. Alright.

So, I'll tell you what. Let's get on the air with Andrew from Michigan. Andrew, welcome. You're on the air. Hi, man.

How's it going? I have a question about the Eucharist. Of course, it's fitting because tomorrow is Thanksgiving. I'm not Catholic, so I just want to say this because I have a Catholic sister and family that I'm going to see tomorrow, and it's always, you know, gets into talks about theology and stuff. But I do have a question about your view on what's your thought on the true or the real presence of Christ in the Eucharist. I know you wrote an article about the early church fathers' different views on the Lord's presence in the Lord's Supper. Now, that was contrast to Catholic view of transicantiation. I understand that they're different and they make distinctions. But do you have a, like personally, a view of not a carnal, of course, a changing of the elements, but a true presence view? Of the Lord's Supper? Well, what I say is a statement that implies a bit of ignorance. What I say is that Jesus is with us in the Lord's Supper the same way he was the first time.

Now, I can't tell you exactly what that means or how it works. It's by faith that I trust that the Lord is there because he's on the present. He indwells me, goes to other Christians who partake in the Lord's Supper. But I deny, flat out deny, the heresy of the Roman Catholic Church that says that the bread becomes the actual body and the wine becomes the actual blood. That you're eating human flesh and drinking human blood.

In Leviticus 17, 14, God says you're not to eat the blood of any flesh. He says don't do it. So, you're not going to get into all of that. So I just say that he's there the first time, the same way he was the first time, and we move forward that way.

Sure. In a Lutheran view of the Lord's Supper, I understand obviously different than the Catholic view, but it does have, they will not deny a true presence, of course, in the Eucharist. But I know that they come at it at a different angle. But it's not, you know, what was your take on more of a Lutheran view? Well, I went to a Lutheran college, so I graduated with my bachelor's degree from a Lutheran college, LCMS. And I was always a little bit confused by their teaching on that. And it was a very good college and they didn't force anything down my throat.

It was really nice. But I still had problems with the logic of what it is they were saying. And I'm going to try and represent them accurately. And if there's a Lutheran out there who knows a lot about this particular topic and says that, and then calls him and says, Matt, you were close, but not quite.

I have no problem with that because I always am ready to be corrected, you know. But from what I remember, they would say that he's in with and under, but that he's present in it, physically in it. But the bread and the wine remain bread and wine completely and totally. So there's a divine kind of presence in it. And I had a problem with that because it's like, well, is he also divinely present in the chair I'm sitting in?

In what way is he there separate from a chair, so to speak, as in the elements? And if they can't articulate that, I can't accept it. And if they can articulate it, I have to examine it with scripture.

And it's not like it was just resistant. It's just, well, just show me a scripture. And I wasn't ever satisfied with their view on that, let's just say. No disrespect. Well, thank you for your call, for clarification and different points of view.

And I appreciate you have a good Thanksgiving. What's your point of view? Just curious. Well, I'm a Baptist, but I'm very Reformed in my understanding of the Lord's Supper. So I do believe it infers some kind of grace for the Christian. Of course, I do believe with Calvin that it is only effectual to those who have faith. So anything else that will eat it like an animal or a person, an atheist, is not going to for any type of grace.

You know, but I do. It's not a saving grace, of course, or a converting grace. But it is something happens when you take it corporately with the community, especially. But I do I you know, I do have an emphasis, of course, on the memorial view as well. I mean, I think remembering is more than I think it's it's very important to remember that. And it is definitely a sign of the gospel itself.

So it's always good to have a reminder of that. But I do have, like I said, I have family members who I actually have a Catholic family member and a Lutheran family member. So they we tend to have fun discussions on the nuances of the Lord's Supper. But just just, you know, everyone has their little difference even within those traditions.

So I just wanted to know, you know, what you had to say about those things. One other thing we haven't talked about is the sacramental union dealing with the means of grace, instrumental material. And so whenever I take communion, I get nervous because I take it very seriously. And when I am privileged to preach and give communion, I take it even more seriously. And it really affects me for days beforehand and days after, because it is the covenant sign, at the very least, the covenant sign of the place, the action of God himself redeeming me from my sins.

And I take that very seriously. So the last time I preached on communion was at Calvary Chapel, believe it or not. And even though I'm Reformed and it was great about three years ago, and I stopped the sermon towards the end of the sermon. I was teaching about communion, what it was. I was giving them the theological, historical view out of scripture and the Trinity and everything in communion. And I said, what I want you to do is understand that this is a covenant sign and that we're going to stop the sermon right now. And I want you to all participate in the sermon. I want you to go grab the elements.

This is the short version of what I said. And then come back to your table, come back to your seat, but don't take them. Because we're going to do this together as a participation in the eternal covenant, because what they're holding in their hands is the manifestation of the eternal covenant of God to redeem his people. And that they're holding in their hands. And so then I said, let's all take together and then we finish the sermon together.

And, sorry about that. And so that's how seriously I take it. It's a representation of the very least of the presence of God from eternity past deciding to redeem his people. And so we have to take it seriously. But it's not the actual body and blood.

That violates Leviticus 17, 14 where God says, do not eat the blood of any flesh. So it can't be that. But yet, somehow, with it, there's a gracious involvement of God in a, I like to say it this way, a more better way.

Which is not good English, of course, but there's something there. And we need to delve into that, but that's it. Because the scripture doesn't tell us.

So I don't want to go any further than that. Yeah, it seems that when I talk to people that are on the other side, they seem to think that because I have not a, you know, a view as a Catholic or even a Lutheran, for that matter, that it's somewhat diminishing the act of the Lord's Supper. But like you were saying, it is extremely important for the church body and for your own soul to participate in that. And, you know, but it also protects us from going into deep heresies like adoration of the host, which is, I mean, idolatry and stuff like that. So, you know, it's just hard to, when you look at different, especially the Catholic view of when they had the host and it's in a little case and you're able to, you know, quote unquote, you know, worship it, it's kind of, it has all these red flags for me personally.

And it doesn't seem to me that nothing what scripture talks about when the Lord institutes it, you know, at the Last Supper, it just seems totally different. Yeah. Yeah, I'm with you.

I'm with you. It sounds to me, Andrew, that you have a good head on your shoulders and, you know, I think you have a good grasp of what's going on and stuff. So good for you, brother. Thank you. I appreciate it.

I've been listening to you for a while and I enjoy your projects especially. And again, thank you and have a good Thanksgiving. You too, brother.

Have a good one and by God's grace, we'll talk to you another time. All right. All right. See you. Goodbye. Okay. God bless.

All right. Hey, so we have nobody waiting right now. We've got all kinds of things we could do. I've got my notes open on the Catholic view of the Eucharist. I could read some of this stuff and you'd be surprised what they actually teach.

It's pretty bad. But also, we just have, you know, white open lines if you want to give me a call. We can talk about anything you want. 877-2-072276. There's the music. Be right back after. These messages, please stay tuned. It's Matt Slick live, taking a call at 877-207-2276.

Here's Matt Slick. All right, everybody. Welcome back to the show. If you want to give me a call, it's easy.

877-207-2276. Let's get to Patrick from Charlotte, North Carolina. Patrick, welcome. You're on the air. Hey, Matt. It's me, Patrick. I've talked to you before about John 637.

I believe, you know, that I believe that it's speaking all the Father who gives me will come to me, the Twelve Apostles. I showed you that wasn't the case. I showed you that was beyond that. I've dealt with that many times.

I showed you. It says whoever is to be believed. Okay, it's not just the Twelve Apostles, okay?

But go ahead. But in John 17, 4, it says, I have brought new glory on earth by completing the work you gave me to do. What was the work Jesus had to do on earth that he's mentioning there? Well, he hadn't gone to the cross yet, so that's an inclusive statement that he has shown through the work of the ministry for three and a half years, and it was time for him to go to the cross. He's accomplished what God has done, and now the results of that work would result in his death, okay? And part of his work was to choose the Twelve Apostles, according to John 17. Yeah, part of it, yes. And it actually, John 17, oh no, John 637 actually references John 17 verses 2, 4, 9, and 24.

Okay, hold on, you're just throwing numbers out. Let me ask you something here. We've talked so many times, let me ask you. Do you pray to Jesus at all? I had told you the other day, as I go by the Lord's Prayer, I believe our Father who art in heaven. I just said, do you pray to Jesus at all?

That's all I asked. Do you? Well, yeah, I mean, I'm always, you know, protect me, Jesus, that kind of stuff. Okay, let me ask you, I'm not getting an answer. Do you pray to Jesus?

I don't know what you want me to say. I pray to the Father, and I ask Jesus to help me out in my life. Do you pray to Jesus? No, I pray to the Father. Okay, so you don't pray to Jesus, okay. Did you know that Jesus is prayed to in the Bible, right?

Well, I know that you had mentioned yesterday with the caller that you can actually pray to the Father also. Yes, I got that. I'm not talking about that. You need to focus. I'm not talking about that.

I'm talking about something else. Praying to Jesus. The true Jesus in the Bible is prayed to. The true Jesus is worshipped. The true Jesus is called God. The true Jesus reveals the Father. The true Jesus reveals the Father and the Holy Spirit. If you don't have the true Jesus, you won't have the truth at all.

You won't have the Father or the Spirit. So, that's why I'm asking you. Do you have the right, the ability, and do you pray to the person of Jesus? That's what I'm asking.

You said no. Cults deny, all cults that I know of, they will not pray to Jesus. They'll pray to the Father through Jesus, in Jesus' name, but never to the person of Jesus. But Jesus is prayed to specifically in the Bible.

I can show you the scriptures. That's John 7, 55-60. Stephen was being stoned and he addressed Jesus at his death. He asked Jesus to receive his Spirit. He's praying to Christ. Jesus says in John 14, 14, ask me anything in my name and I will do it. So, the true Jesus is prayed to. The Jesus you believe in is not prayed to. You don't have the true Jesus. And the reason I'm bringing this up is because you need the true Christ so you can get the true gospel, so you can get saved, so you can come out from the darkness and the enslavement of the lies that you're under.

That's why I'm asking you. According to John 17, 3, it says, for you will know God and the one he sent, which is Jesus. So, Jesus cannot be God because God sent him. Okay, so you said Jesus can't be God because God sent him. Now, just so you know... How can God send himself?

Is that what he did? You don't understand the doctrine of the Trinity. Because you don't understand what God... If you could read John 17, 3, you'll see what I mean. Patrick, I know John 17, 3. You can go to 1 Corinthians 8, 5, and 6, too. I understand these verses that people bring up. Okay?

You're not surprising me at all. I understand it. I could give you an analysis of John 17, 3.

You can go into it if you want. But I'm trying to show you something. You say that he can't be God because he's sent. That's like saying, my wife can't be human because I sent her to the store. The logic is fallacious.

Your logic does not work. Just because he was sent by God. But in this context, it's the Father who's being spoken of. I've done a complete study on the word God in John. And after the incarnation of John 1, 14, God then refers to the Father.

Because Jesus himself is walking. And Jesus says in John 6, 46, no one's ever seen the Father. And so we know that what's going on here, he's talking about the eternal God. You mean the only true God.

This is what a Jew would say who's under the law, Galatians 4, 4, who's obligated to fulfill that law. He would call the Father the only true God. He's not saying he's not divine because Jesus claims the ability of divinity when he says he will indwell with the Father in the believers. He also says that he will receive the same honor as God the Father in John 5, 20-22.

And when he says that he is the Son of God, John the Apostle says in John 5, 18, that he was calling God his own Father, making himself equal to God. You don't take the whole of Scripture. What you do is you take one or two verses. You think that Jesus Christ is not God, so you interpret everything else in your arrogant view. And you're arrogant because you refuse to look at what the Scripture says. You only look at what you think it says, and you interpret everything else in your pride.

You think you've got it figured out. And I give you verses that counter what you say. For example, in Hebrews 1, 8, God is speaking, and he says, Of the Son, he says, Your throne, O God, is forever and ever. God is speaking about Jesus and calls him God. He says, Your throne, O God. That's a quote from Psalm 45, 6, which the writer of Hebrews addresses to Jesus. Now, you see, I can ask you this question, Patrick.

I don't hate you. I want you to come to Christ. I want you to understand what the truth is, and you're denying Christ. Now, what do you do with a verse like this that says that he's called God in Hebrews 1, 8?

What do you do with that? Do you have an answer? Okay. What is the testimony of God about his Son? Okay. I ask you a specific question.

Can you answer the specific question? Why does God, in this case the Father, call Jesus God in Hebrews 1, 8? He doesn't because at the baptism of Jesus, God himself said, This is my Son.

Yes, I got that. That's Matthew 3. Why is it that God the Father calls Jesus God? Because Jesus is the Word of God today. He's the Word of God, which was God. The Word became flesh. John 1 and verse 14. God became flesh.

That's who became flesh. Now you need to pray to him. We've got a break. Hold on. We'll be right back after the break.

We'll be right back after these messages. Folks, pray that his mind will be open. It's Matt Slick live, taking your calls at 877-207-2276.

Here's Matt Slick. Well, hey, we were just going to talk to him and he just dropped off. I was hoping to continue my discussion with him. So those of you who don't know, I've been talking to him literally for years, not only here on the radio, but also in other venues and other online venues. He's a nice enough guy, but he continues to deny the Trinity, deny Jesus as God in flesh, deny salvation by grace through faith. He denies things. So it's just time to give him the gospel and get him to that place of believing in the gospel. That's what's going on. So that's why I was trying to do that. Oh, no, the other guy dropped off on eternal subordination.

Sorry, I got this wrong. Pat is still on. The other guy dropped off.

I hope that he calls back on eternal subordination. Maybe I'll talk about it after Patrick. Are you still there, Patrick?

Yeah, I'm here. I was surprised. I thought maybe you hung up on me again. No, no, no, no. I just mistook which one was which.

That's all my bet. So I'm trying to get you to do what the Bible wants you to do. Go to Jesus and be forgiven of your sins by appealing to Christ.

I don't want you to do. Yeah, but I kind of believe that you're in the wrong boat because, you know, Mary gave birth to Jesus, a human being. So Mary did not give birth to God, right? No, she gave birth to the person who is both divine and human. And for in him dwells all the fullness.

He gave birth to the son of God. Colossians, hold on. Colossians 2, 9 says Jesus, it says of him. Oh, man, I quoted it a thousand times. In him dwells all the fullness of deity in bodily form.

That's what it's saying. The deity of God is in bodily form in Jesus. So he has a divine nature and a human nature. It's called the hypostatic union. That's one of the proof texts.

That's one right there. Okay. Yeah, but God himself at his baptism said, you are my son and I'm well pleased.

Yes. Now in John 5, 18, John 5, 18, John the apostle makes a commentary. It says, Jesus was calling God his own father, making himself equal to God. That's what John the apostle says. But the fact is, Jesus, he said, they stoned me because I called myself the son of God. He never said he was God. Do you agree with the Pharisees then? You see, if you go to John 10, 30, this is the problem that you have. Jesus says, I and the father are one. The Jews picked up stones again to stone him. Jesus answered him, many good work from the father I've shown you. For which of these are you stoning me?

And they answered, for good work? No, we're not stoning you, but for blasphemy because you, being a man, make yourself out to be God. So when we come to this section of scripture and you bring it up or others bring it up and they say, see, he's not God. He never claimed to be God. Yes, he did. John 8, 58, before Abraham was I Am. He did.

But here's the thing. Did the Pharisees believe that Jesus Christ was God in flesh? Did they? No, they believed Jesus was calling himself the son of God, which almost sounds like he was God. I didn't ask that. I said, did the Pharisees believe that Jesus was God in flesh?

That's the question. Did they believe it or not? Did they believe it or not?

No, they believed Jesus thought he was the son of God. They did not. Now, hold on. Hold on.

They did not. Do you believe Jesus is God in flesh? No, Jesus is... No. So...

The son of God died on the cross. So you said no. So you said no.

It's real simple. So you agree with the Pharisees that he's not God. Even though the point is Jesus never said he was God. Yes, he did. He said, they stole me and blasted me because I called myself the son of God. That's the script.

And what is it? Now, you've got to understand something. What is it that would make the Pharisees want to say that you, being a man, make yourself out to be God? What was it that Jesus said? Because he called himself the son of God, which he is. Oh, so they understood the term son of God to mean he's God in flesh? Because it had the word God in it, I guess. The son of God meant to them in the context that he was claiming to be God. And John the apostle in John 5 18, he says, Jesus was calling God his own father, making himself equal to God.

So you see, you're making my case for me. You don't read the scriptures. You remind me of a bunch of anti-Calvinists we've recently come in contact with who have a myopic view of something and interpret everything through this myopic view. And nobody can correct them. Nobody knows more than them.

And nobody else is able to understand the Bible like they do. That's what you're teaching. I show you right in the word of God.

You never let anybody teach you. On the contrary, when we had the first caller about the Lutheran view of consubstantiation, I actually said on the air. I said, if there's a Lutheran out there who knows this better than me, please call me up. And if I say anything incorrect, correct me.

I would be happy to be corrected and learn from you. That was today. Don't tell me that's not the case. So look, Jesus is prayed to. He has all authority. Patrick has all authority in heaven and earth. He forgives sins.

So why don't why don't in heaven and earth? He says all authority has been given to me in heaven and earth. Matthew 28 18.

So why don't you go to the one who has all authority? As Jesus says, come to me. Why do you disobey Jesus? And why did Jesus say there's no one greater than John the Baptist born of a woman?

Why did Jesus say that? Hold on. Hold on. I'm asking you.

Why? Why do you disobey Jesus? Jesus says come to me. Matthew. Patrick.

He says come to me. We're done. We're done. We're done. We're done. We're done. We're done. We're done. We're done. We can't.

This is what always happens. He gets to the point where he doesn't listen anymore. And then we're just done. I'm not going to argue with him like that.

But here's the thing. I've asked him the question. He doesn't obey Jesus. Jesus says in Matthew 11 28.

Come to me. All who are heavy laden and I will give you rest. In John 14 14. He says, ask me anything in my name and I will do it.

forgive sins, Luke 5-20, Luke 7-48. We know that he has all authority in heaven and earth. So I ask people, have you gone to Jesus? Like Jesus says, come to me.

Ask me anything in my name. He has all authority. He forgives sins.

So have you gone and obeyed Christ? And they do what he does. They drop the topic and go to something else. They go someplace else because they understand the difficulty it poses against their position and their belief. So instead of addressing the actual issue, they avoid it. And that's how they continue in their belief, by avoidance. And this is a proof that their position has problems because they cannot answer these difficult questions.

And this is one of the signs of the cult mind. Let's get to Jeremy from Kentucky. Jeremy, welcome. You're on the air.

What's up, brother Matt? I got a question about eternal support. Eternal support nation, sure. Yeah. Yeah, so taken a delight in the Trinity.

It's just a treasure study to learn more about the nature of God. But I'm ending up with eternal subordination. And I don't see an issue with it.

But I want to know why there is issues arousing and what I need to tackle is so. All right. So eternal subordination is not the same thing as subordinationism. Subordinationism is Jesus is a lesser being, lesser creation than God, and therefore is in subordination because of that. That's called subordinationism. Eternal subordination is not that. Eternal subordination simply states that in the Trinity, it was eternally the case that the word, second verse of the Trinity, would become flesh. And the Father would send him to do that.

It's all it is. So he's subordinate to that will. There's a functional hierarchy in the Trinity. The functional hierarchy is the Father sent the Son. The Father and the Son send the Holy Spirit. So that's why we say Father, Son, Holy Spirit.

We say it in that order. Because of the eternal, in this, I'm going to really have fun with this word, sending ship. There's a distinction. And so we can see a subordination of will that's voluntary. Because Jesus voluntarily became one of us. And John 5.19 and John 5.30, he could do nothing of his own initiative. And whatever he sees the Father do, he does, et cetera.

So that's what's going on. It's just a matter of eternal decree for the incarnation to be made under the law and be sent. OK.

So while he's walking on earth, and he is in the hypostatic form, so he's raised as a glorified body, could we still say that he is man and divine at that time? OK, absolutely, yes. So I need to make sure that everybody understands this.

And I'm able to do some teaching on it right now. Because this one's critical. Right now in heaven, there is the same Jesus who walked on earth. He has holes in his feet, holes in his wrists, his beard plucked out, his back beaten and ripped open. And he is the God-man. The hypostatic union is a teaching that in the one person are two distinct natures. That's who Jesus is, the one person. Jesus is still Jesus.

So he still has both those natures. And anyone who would deny that is denying the true Christ, the true resurrection, and true work of Christ in the heavenlies. Now, we've got a break, so hold on, and we'll get back. We'll talk some more about it. Hey, folks, we'll be right back.

This is a very important issue, eternal subordination and the nature of Christ, who he is right now. We'll be right back after these messages. Please stay tuned.

It's Matt Slick live, taking a call at 877-207-2276, here's Matt Slick. All right, everybody, welcome back to the show. Jeremy, you still there, brother?

Oh, yeah. All right, the reason I asked the last question is because I come down to looking at the wills within. And I've always came to believe it's only one harmonious will within the Trinity, from the covenant of redemption to, well, even when he is on Earth, that's where I'm running into trying to figure it out. Because he said, not my will, but George be done. So while he's on Earth, does he have a different will than the Father, even though we see him submitting to it?

OK, OK, so let's go through this slowly. The Trinity is one substance, and we call this divine simplicity. God is one thing. The one thing is triune. So we would say is the one being is Trinitarian.

It is his nature. It's like time. The nature of time is past, present, and future, not just one, not just two, but all three that are the one thing. We discover in the Trinity distinction among the members of the persons by their relationship to each other and to us. So like time, there's a distinguishing between past, present, and future in their relationship to each other, as well as the relationship to time to us.

We can only be in the present, OK? There's a distinction. So divine simplicity in God is that the one being has one will, because he's the one being. The members or the persons of the Trinity exist in a perichordic relationship. Perichoresis is the mutual indwelling, but of course that's the case, because God is one being.

He's one thing. He reveals himself to us as three persons. This is mystery. It's paradox, but it's not antinomy. It's not impossible.

It's not logically impossible. So what we're seeing is that the one will of God. Now, yet inside of that, it says the Father sent the Son before the foundation of the world. Or excuse me, I should say this, that in Ephesians 1.4, the Father chose us in Christ before the foundation of the world. So there's a choosing of us in someone else, but the someone else is person, not being, not God, not another God out there. So we see this distinguishing. When the word, the second person of the Trinity, becomes flesh, then we have a new kind of a situation. We have the one person who exists as both divine and human. That divine quality essence is still Trinitarian in nature. This is why Jesus says in John 5, I'm going to go to it.

I'm going to read John 5.19, and I'll go to John 5.30. He says, the Son can do nothing of himself unless it is something he sees, present tense, sees the Father doing. This is called inseparable operations, that what the Father does, the Son sees and does. He says he can only do something he sees the Father doing. So Jesus is doing what he sees the Father doing.

This is really interesting stuff. In John 5.30, I can do nothing of my own initiative, because I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of him who sent me. Now we're going to shift into the issue of the Incarnation. So Jesus is one person with two natures. However, each of those natures has a will, because there's a human nature, and part of the necessity of defining a human is to have a will, and otherwise it's not human. The same goes with God and the person of the Trinitarian essence. So the divine will and the human will exist inside of the person of Christ.

We call this dietheletism, from the Greek theleo, to will, to wish, to desire. So die meaning two. So he has dietheletism, which means that within him, the two natures exist, the hypostatic union, which is in the one person or two distinct natures. However, there's another doctrine called the communicatio idiomatum, the communication of the properties, and this says that the attributes of both natures are ascribed to the single person. So the one person, Jesus is one person, not two.

One person would say, I am thirsty, I think it's John 19, 28, I think, or in John 19, 30, excuse me, and I am thirsty, and in Matthew 20, he says, I'll be with you always, even to the end of the earth. So Jesus, the one person, is claiming the attributes of humanity as well as divinity as the one person. By definition, one person has one will. How is it possible that with dietheletism, that a will of each of the natures is ascribed to the one person and the one person has one will?

We don't know how that happens. It's just beyond us, but this is what the scriptures teach. And so what we say is, Jesus has the attributes of both, but he is one person by definition. So now what we're seeing is that Jesus, when he's on earth, has a will as a person. We see a distinction between that will and the will of, let's just say, God. Because remember, being under the law, Galatians 4, four, being made for little while more than the angels, Hebrews 2, nine, means that Jesus obligated to follow the law as a man, and he does, and part of the law says to worship God.

That's Deuteronomy 6, four, six, five. And so you're to worship God and have no one else, and that's what it says in Exodus 20 in 10 Commandments, serve God and no one else. So Jesus is obligated to fulfill that law and keep that law, so as to pray to someone that he would call God, and hence John 17, 30, the only true God, he'd talk about that and other stuff. But what we're seeing in Luke 22, 42, is we're seeing that Jesus has not my will but your will be done. So what he's doing here is he's establishing his own will as the person, the God-man person, made under the law, walking through stuff, sweating, going to the bathroom, eating, getting tired, you know, all this stuff as a real man would do and be and have to experience.

And he did not want to go through the crucifixion because it's terrifying, it's horrible. Yet he says, not my will but yours, distinguishing the wills of himself with the will of, and we can say this in a sense, it's the Father, because he was always praying to the Father. So then what we're seeing is a distinction between the two wills, the will of God, the Father, and the will of the man Christ Jesus.

I don't want to say just the man, but the person of Jesus Christ, who's exemplifying the attributes of both natures. But as a man, he doesn't want to go through this. He doesn't want to. As the person, he'll experience all the tragedy, all the pain and suffering. And so there was a distinction of wills, but yet he says, not mine, but your will be done. So he's voluntarily and purposely submitting his will to the will of the Father who sent him from all eternity. As the Father who sent me, he says in John 6, 37, all that the Father gives me will come to me. This is my will, this is the will of him who sent me, that all he's given me I lose not.

In John 6, 37 and 38, does that help? Lot fair, did I lose him? Oh, I did, I lost him. Ah, he's gone. Wow, so I was focusing. I wasn't paying attention to the board, to the screen board there. So anyway, hope that was helpful to a lot of people.

Give me some feedback on that. So there you go, all right, there you go. Wow, that's okay, I enjoyed teaching it anyway.

Hope that you all benefited out there. All right, let's get to John from Richmond, Virginia. John, welcome, you're on the air. Yes, thank you, can you hear me okay? Yes, I can, a little muffled, but I can hear you, what do you got, man? Yeah, okay, I'll try to speak up. Yeah, the screen is set, it was a little bit hard to hear me, but I'll try to speak up. Um, it's fascinating the descriptions of the discussion that is, that you're having on the Trinity in Christ. They're almost safe to leave that topic, but I'll have a voice in really trouble, trouble, but... You're really hard to understand, so, sorry, I'm not trying to interrupt you, but you're hard to understand there. Could you ask a question and get to it? No, not really.

That's all right, it happens sometimes, it's okay. I wanted to know your opinion about 1 Timothy 2, 12 and 13. Oh yeah, 1 Timothy 2, 12 and 13. Yeah, it depends on the role of the women in the church.

And the role of women in the church, okay, so 1 Timothy 2, 12 and 13, Paul says, Do not allow a woman to teach or exercise authority over a man, but remain quiet. The word quiet there in Greek is hessokia. The word sagao in Greek means absolute silence, don't utter a peep. You can be more hessokia, you can even be more quiet. That's the word, but to remain quiet, which doesn't mean absolute silence.

Basically it's kind of like keeping it down, being quiet about things, but you can still talk and do stuff. So what he says is, I do not allow a woman to teach or exercise authority over a man, but remain quiet, for it was Adam who was first created and then Eve. So Paul is tying this issue of authority to the created order. They're not to be in a position of authority over men in the church. Now what he says in the next chapter in 1 Timothy 3.15 is that he's specifically giving instructions on how we're to behave in the household of God, the church. So women are not to be in any position of authority, spiritual authority over men in the church. Other than that, they can do anything the same as men, just not that one thing, be in authority.

Whatever that would be designated as being, whether it be an elder or pastor or even a deacon, they're not to be in positions of spiritual authority over men in the church because of that verse right there. Okay? Well, it says both to teach or exercise authority. I'm sorry, what? I'm sorry, bad connection.

It says both to teach or exercise authority. Brother, I just can't understand you. I'm sorry, maybe the producer could type it in for me to read, but if he understands you better, but I'm almost 68. My hearing's not as good as it used to be, too, so I apologize for that. So try it one more time, say it slower.

It says both to teach and exercise authority over men. Yeah, I can't, darn, I can't understand him. Maybe somebody who's listening can type it in, have the younger ears. So you can call back. Well, you have to call back Monday, but I can't understand you, so I can't respond. Okay?

Call back, it's just bad connection, that's all. Call back Monday, because we're off Thursday, Friday. Okay, brother? Sorry about that.

Okay, what do you want? All right, I would love to have talked about that some more. Let's get to Jamal from North Carolina. Jamal, welcome, you're on the air. Amen, it was a pleasure, Brother Slick. Of course, it's a pleasure for me to talk to you. It's okay. Oh, well, thank you, thank you, but the pleasure's all mine, so I'm not going to steal that from you.

I'll have to make it real quick, because I know we're up on time. I saw the movie Bonheart today, I know I called yesterday about it, but I have a review, and it's a great film. It's actually one of my favorites. It's very heavy, I will say that, emotional, but it's very impactful, and also it's very, I guess, applicable to today's time. I urge many people to go watch it.

Bring somebody else with you, and as what Angel Studios does with a lot of their movies, there's a way to purchase tickets, to pay it forward so other people can watch it. Hey, good stuff. All right, appreciate that, brother. Appreciate it. Thank you, and God bless him again after Thanksgiving. You too, brother.

Hey, you come out to Idaho, you got a place to stay, man. Love you, love to meet you sometime, all right? Keep up the good work. I'll hold you to it. Okay, no sweat, man.

I'm not going to do one when I'm over there. No sweat, brother. All right, man. All right, God bless.

Okay. Yeah, he's called a lot, he's a good guy. He's a good guy. Hey, we're about out of time here, so may the Lord bless you. Tomorrow is Thanksgiving, and be thankful for what God has provided for us through this country.

And we know that the enemy wants to destroy it. Pray for our leaders, pray for this country, and that the next few years, things will get better. We certainly hope that'll be the case. May the Lord bless you, and by his grace. Well, back on the air on Monday, remember, we're off Thanksgiving, Thursday and Friday.

We're off the air live. There'll be repeats, and by God's grace, we'll see you next week. Talk to you next week, that is. Have a great evening, have a great Thanksgiving. God bless everybody. See you, bye. Another program powered by the Truth Network.
Whisper: medium.en / 2024-12-03 23:50:33 / 2024-12-04 00:10:43 / 20

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