Thursday, March 16, 2017

My Other Blogs:


Remembered Music

My Comments on other Blogs
[or here: Page Two; Page One]

The Most Important Blogposts in This Blog


This blogpost lists what I (subjectively) believe to be the most important blogposts in this blog. There are three sections. The first section is on the Deity of Christ. The second section is on the Trinity or the Plurality of God. The third section is on the Deity of the Holy Spirit. Each section has links to blogposts where the most important links (as I perceive it) are above, and with the lesser links below. For example, in the section on The Deity of Christ my blog "Identifying Jesus with Yahweh/Jehovah" (which is nearer the top) is much more important than my blogpost "The Spirit of Jesus" (which is near the bottom of the section).

Here's my main Resources in Defense of Trinitarianism

Here's a link to my blogpost where I've collected links to outside blogs where I've commented and interacted with others on the topic of the Trinity: Blog Comments on the Trinity



The Deity of Christ

Markan Christology

The Jewish Trinity: How the Old Testament Reveals the Christian Godhead by Dr. Michael Heiser

Identifying Jesus with Yahweh/Jehovah

Jesus as Yahweh/Jehovah Resources

 The Angel of the LORD by E.W. Hengstenberg

The Angel of the Lord; or Manifestations of Christ in the Old Testament by W. Pakenham Walsh

"Why Do You Call Me Good?" — Did Jesus Deny Being God in Mark 10:17-18

Jesus' Claim to be the Temple of God Proves His Full Deity

Jesus as God by Murray J. Harris

The Names of Jesus by Elmer L. Towns

 Pre-Existence of Jesus in the Synoptic Gospels

The Requirement to Love Jesus Is Evidence of Jesus' Divinity

The Tempting/Testing of Christ Is Evidence of Christ's Full Deity

The "Cup and Table of the Lord" As Evidence for Christ's Full Deity

Concerning 1 John 5:20 ( from The Trinity: Evidences and Issues)

Romans 9:5 and Christ's Full Deity

Regarding Mark 14:62 and Daniel 7:13; Jesus Coming With the Clouds

Doxologies to Christ

The Wings of Christ Are God's Wings

Jesus the True and Proper SON of God

The Meaning of the Term "Son of Man"

Jesus' "Breaking" the Sabbath as Evidence of His Equality with the Father

Jesus Lord of the Sabbath

John 20:28 And Its Proximity To John 20:30-31 

God in the Midst

Lord [Jesus Christ] Willing? God's Will and Christ's Will

The Reverence for Jesus is the Fear of Jehovah

 Trust in Jesus Is Apparently Trust in Jehovah 

The Spirit of Jesus

The Trinity and the Deity of the Messiah From a Messianic Perspective

Matthew 1:23 and "ho theos"

Concerning the Magnificent and August Names and Titles of the Messiah in the Old Testament by John Gill

Revelation 22:12-13 and the Deity of Christ

Worshipping a Merely Human Jesus Is Wrong No Matter How Exalted

 God, gods and Jesus in John 10:30-39

Jesus' Omniscience

Interactions with Well Known Unitarian and Philosopher Dale Tuggy 

 

The Trinity or Plurality of God

The Jewish Trinity: How the Old Testament Reveals the Christian Godhead by Dr. Michael Heiser

Old Testament Passages Implying Plurality in God

Proving That There Is A Plurality In The Godhead

Quotes from "Of A Plurality In The Godhead" by John Gill

Edward Henry Bickersteth's Books In Defense of the Trinity

All Three Persons of the Trinity Mentioned In Scripture (Directly or Indirectly)

Omniscience of the Persons of the Trinity

The Aaronic Blessing Is Highly Suggestive of the Doctrine of the Trinity

Regarding Jewish Professor Dr. Sommer's Comments About the Trinity

Quotations from the Jewish New Testament Commentary by David H. Stern

The Great Mystery; or, How Can Three Be One? [The Trinity in Early Judaism]

Comments and Blog Posts on the Trinity

Do Rocks Dream of Ceramic Sheep? OR Jade Runner

F[L]air-minded Reinvention of the Wheel

The Most Plausible Anti-Trinitarian Complaint

Speculative Arguments In Defense of the Trinity

Miscellaneous Speculative and/or Suggestive Arguments In Defense of the Trinity

Problematic Passages Used In Defense of the Trinity

The Trinity and the Deity of the Messiah From a Messianic Perspective

A Formulation and Defense of the Doctrine of the Trinity by William Lane Craig

The Trinity At the Beginning of Creation

Interactions with Mike Gantt

Part One:  F[L]air-minded Reinvention of the Wheel

Part Two:  Do Rocks Dream of Ceramic Sheep? OR Jade Runner


 

The Deity of the Holy Spirit

The Full Deity of the Holy Spirit

Praying to and Worshipping the Holy Spirit

The Witness of the Holy Spirit

The Holy Spirit Contradicts the Accidence of Personality

The Holy Spirit in the Old Testament 

The Names of the Holy Spirit by Elmer L. Towns

Do the Father and Son Love the Holy Spirit?

 


 

 Some eye opening articles from the Jews for Jesus website:

Jewishness and the Trinity

The Trinity: Questions and Answers

A Look at the Trinity From a Messianic Jewish Perspective

Kabbalah's Best Kept Secret?

 

 

"Memra" article from the 1906 Jewish Encyclopedia


The following article is copied from the link here:
http://www.jewishencyclopedia.com/articles/10618-memra


MEMRA (= "Ma'amar" or "Dibbur," "Logos"):

"The Word," in the sense of the creative or directive word or speech of God manifesting His power in the world of matter or mind; a term used especially in the Targum as a substitute for "the Lord" when an anthropomorphic expression is to be avoided.
—Biblical Data: 
In Scripture "the word of the Lord" commonly denotes the speech addressed to patriarch or prophet (Gen. xv. 1; Num. xii. 6, xxiii. 5; I Sam. iii. 21; Amos v. 1-8); but frequently it denotes also the creative word: "By the word of the Lord were the heavens made" (Ps. xxxiii. 6; comp. "For He spake, and it was done"; "He sendeth his word, and melteth them [the ice]"; "Fire and hail; snow, and vapors; stormy wind fulfilling his word"; Ps. xxxiii. 9, cxlvii. 18, cxlviii. 8). In this sense it is said, "For ever, O Lord, thy word is settled in heaven" (Ps. cxix. 89). "The Word," heard and announced by the prophet, often became, in the conception of the seer, an efficacious power apart from God, as was the angel or messenger of God: "The Lord sent a word into Jacob, and it hath lighted upon Israel" (Isa. ix. 7 [A. V. 8], lv. 11); "He sent his word, and healed them" (Ps. cvii. 20); and comp. "his word runneth very swiftly" (Ps. cxlvii. 15).
Personification of the Word. 
—In Apocryphal and Rabbinical Literature: While in the Book of Jubilees, xii. 22, the word of God is sent through the angel to Abraham, in other cases it becomes more and more a personified agency: "By the word of God exist His works" (Ecclus. [Sirach] xlii. 15); "The Holy One, blessed be He, created the world by the 'Ma'amar'" (Mek., Beshallaḥ, 10, with reference to Ps. xxxiii. 6). Quite frequent is the expression, especially in the liturgy, "Thou who hast made the universe with Thy word and ordained man through Thy wisdom to rule over the creatures made by Thee" (Wisdom ix. 1; comp. "Who by Thy words causest the evenings to bring darkness, who openest the gates of the sky by Thy wisdom"; . . . "who by His speech created the heavens, and by the breath of His mouth all their hosts"; through whose "words all things were created"; see Singer's "Daily Prayer-Book," pp. 96, 290, 292). So also in IV Esdras vi. 38 ("Lord, Thou spakest on the first day of Creation: 'Let there be heaven and earth,' and Thy word hath accomplished the work"). "Thy word, O Lord, healeth all things" (Wisdom xvi. 12); "Thy word preserveth them that put their trust in Thee" (l.c. xvi. 26). Especially strong is the personification of the word in Wisdom xviii. 15: "Thine Almighty Word leaped down from heaven out of Thy royal throne as a fierce man of war." The Mishnah, with reference to the ten passages in Genesis (ch. i.) beginning with "And God said," speaks of the ten "ma'amarot" (= "speeches") by which the world was created (Abot v. 1; comp. Gen. R. iv. 2: "The upper heavens are held in suspense by the creative Ma'amar"). Out of every speech ["dibbur"] which emanated from God an angel was created (Ḥag. 14a). "The Word ["dibbur"] called none but Moses" (Lev. R. i. 4, 5). "The Word ["dibbur"] went forth from the right hand of God and made a circuit around the camp of Israel" (Cant. R. i. 13).
—In the Targum: In the Targum the Memra figures constantly as the manifestation of the divinepower, or as God's messenger in place of God Himself, wherever the predicate is not in conformity with the dignity or the spirituality of the Deity.

Instead of the Scriptural "You have not believed in the Lord," Targ. Deut. i. 32 has "You have not believed in the word of the Lord"; instead of "I shall require it [vengeance] from him," Targ. Deut. xviii. 19 has "My word shall require it." "The Memra," instead of "the Lord," is "the consuming fire" (Targ. Deut. ix. 3; comp. Targ. Isa. xxx. 27). The Memra "plagued the people" (Targ. Yer. to Ex. xxxii. 35). "The Memra smote him" (II Sam. vi. 7; comp. Targ. I Kings xviii. 24; Hos. xiii. 14; et al.). Not "God," but "the Memra," is met with in Targ. Ex. xix. 17 (Targ. Yer. "the Shekinah"; comp. Targ. Ex. xxv. 22: "I will order My Memra to be there"). "I will cover thee with My Memra," instead of "My hand" (Targ. Ex. xxxiii. 22). Instead of "My soul," "My Memra shall reject you" (Targ. Lev. xxvi. 30; comp. Isa. i. 14, xlii. 1; Jer. vi. 8; Ezek. xxiii. 18). "The voice of the Memra," instead of "God," is heard (Gen. iii. 8; Deut. iv. 33, 36; v. 21; Isa. vi. 8; et al.). Where Moses says, "I stood between the Lord and you" (Deut. v. 5), the Targum has, "between the Memra of the Lord and you"; and the "sign between Me and you" becomes a "sign between My Memra and you" (Ex. xxxi. 13, 17; comp. Lev. xxvi. 46; Gen. ix. 12; xvii. 2, 7, 10; Ezek. xx. 12). Instead of God, the Memra comes to Abimelek (Gen. xx. 3), and to Balaam (Num. xxiii. 4). His Memra aids and accompanies Israel, performing wonders for them (Targ. Num. xxiii. 21; Deut. i. 30, xxxiii. 3; Targ. Isa. lxiii. 14; Jer. xxxi. 1; Hos. ix. 10 [comp. xi. 3, "the messenger-angel"]). The Memra goes before Cyrus (Isa. xlv. 12). The Lord swears by His Memra (Gen. xxi. 23, xxii. 16, xxiv. 3; Ex. xxxii. 13; Num. xiv. 30; Isa. xlv. 23; Ezek. xx. 5; et al.). It is His Memra that repents (Targ. Gen. vi. 6, viii. 21; I Sam. xv. 11, 35). Not His "hand," but His "Memra has laid the foundation of the earth" (Targ. Isa. xlviii. 13); for His Memra's or Name's sake does He act (l.c. xlviii. 11; II Kings xix. 34). Through the Memra God turns to His people (Targ. Lev. xxvi. 90; II Kings xiii. 23), becomes the shield of Abraham (Gen. xv. 1), and is with Moses (Ex. iii. 12; iv. 12, 15) and with Israel (Targ. Yer. to Num. x. 35, 36; Isa. lxiii. 14). It is the Memra, not God Himself, against whom man offends (Ex. xvi. 8; Num. xiv. 5; I Kings viii. 50; II Kings xix. 28; Isa. i. 2, 16; xlv. 3, 20; Hos. v. 7, vi. 7; Targ. Yer. to Lev. v. 21, vi. 2; Deut. v. 11); through His Memra Israel shall be justified (Targ. Isa. xlv. 25); with the Memra Israel stands in communion (Targ. Josh. xxii. 24, 27); in the Memra man puts his trust (Targ. Gen. xv. 6; Targ. Yer. to Ex. xiv. 31; Jer. xxxix. 18, xlix. 11).

Mediatorship.
Like the Shekinah (comp. Targ. Num. xxiii. 21), the Memra is accordingly the manifestation of God. "The Memra brings Israel nigh unto God and sits on His throne receiving the prayers of Israel" (Targ. Yer. to Deut. iv. 7). It shielded Noah from the flood (Targ. Yer. to Gen. vii. 16) and brought about the dispersion of the seventy nations (l.c. xi. 8); it is the guardian of Jacob (Gen. xxviii. 20-21, xxxv. 3) and of Israel (Targ. Yer. to Ex. xii. 23, 29); it works all the wonders in Egypt (l.c. xiii. 8, xiv. 25); hardens the heart of Pharaoh (l.c. xiii. 15); goes before Israel in the wilderness (Targ. Yer. to Ex. xx. 1); blesses Israel (Targ. Yer. to Num. xxiii. 8); battles for the people (Targ. Josh. iii. 7, x. 14, xxiii. 3). As in ruling over the destiny of man the Memra is the agent of God (Targ. Yer. to Num. xxvii. 16), so also is it in the creation of the earth (Isa. xlv. 12) and in the execution of justice (Targ. Yer. to Num. xxxiii. 4). So, in the future, shall the Memra be the comforter (Targ. Isa. lxvi. 13): "My Shekinah I shall put among you, My Memra shall be unto you for a redeeming deity, and you shall be unto My Name a holy people" (Targ. Yer. to Lev. xxii. 12). "My Memra shall be unto you like a good plowman who takes off the yoke from the shoulder of the oxen"; "the Memra will roar to gather the exiled" (Targ. Hos. xi. 5, 10). The Memra is "the witness" (Targ. Yer. xxix. 23); it will be to Israel like a father (l.c. xxxi. 9) and "will rejoice over them to do them good" (l.c. xxxii. 41). "In the Memra the redemption will be found" (Targ. Zech. xii. 5). "The holy Word" was the subject of the hymns of Job (Test. of Job, xii. 3, ed. Kohler).

The Logos.
It is difficult to say how far the rabbinical concept of the Memra, which is used now as a parallel to the divine Wisdom and again as a parallel to the Shekinah, had come under the influence of the Greek term "Logos," which denotes both word and reason, and, perhaps owing to Egyptian mythological notions, assumed in the philosophical system of Heraclitos, of Plato, and of the Stoa the metaphysical meaning of world-constructive and world-permeating intelligence (see Reizenstein, "Zwei Religionsgeschichtliche Fragen," 1901, pp. 83-111; comp. Aall, "Der Logos," and the Logos literature given by Schürer, "Gesch." i. 3, 542-544). The Memra as a cosmic power furnished Philo the corner-stone upon which he built his peculiar semi-Jewish philosophy. Philo's "divine thought," "the image" and "first-born son" of God, "the archpriest," "intercessor," and "paraclete" of humanity, the "arch type of man" (see Philo), paved the way for the Christian conceptions of the Incarnation ("the Word become flesh") and the Trinity. The Word which "the unoriginated Father created in His own likeness as a manifestation of His own power" appears in the Gnostic system of Marcus (Irenæus, "Adversus Hæreses," i. 14). In the ancient Church liturgy, adopted from the Synagogue, it is especially interesting to notice how often the term "Logos," in the sense of "the Word by which God made the world, or made His Law or Himself known to man," was changed into "Christ" (see "Apostolic Constitutions," vii. 25-26, 34-38, et al.). Possibly on account of the Christian dogma, rabbinic theology, outside of the Targum literature, made little use of the term "Memra." See Logos.

Bibliography:
  • Bousset, Die Religion des Judenthums im Neutestamentlichen Zeitalter, 1903, p. 341;
  • Weber, Jüdische Theologie, 1897, pp. 180-184.

Friday, January 6, 2017

Bart Ehrman's Current Beliefs Regarding Jesus and His Divinity



click the link below:

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Bart Ehrman's Current Beliefs Regarding Jesus and His Divinity

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The Divinity of Jesus in the Gospel of Mark by James White


The following sermons are from the The Phoenix Reformed Baptist Church where James White is an elder. At their website they have links to many of their sermons. See also their channel at SermonAudio HERE. James White has many sermons/lectures related the topic of the Trinity there. The following are just a sample dedicated to Christ's deity in Mark.



The Bookends Of Mark (8/5/2012)
http://www.sermonaudio.com/sermoninfo.asp?sid=85122124292

 

The Divinity Of Jesus In Mark (8/5/2012)
http://www.sermonaudio.com/sermoninfo.asp?SID=85122148334


The Deity of Christ in Mark: Transfiguration (8/8/2012)
http://www.sermonaudio.com/sermoninfo.asp?SID=8912204460


Take Up Your Cross (8/12/2012)
http://www.sermonaudio.com/sermoninfo.asp?sid=812121427586


The Examination Of Jesus Before The Sanhedrin (8/12/2012)
http://www.sermonaudio.com/sermoninfo.asp?SID=812122151543