Logos and Rhema

 In Greek ; Logos and Rhema

What's the Difference?

Logos and Rhema are two Greek terms used in biblical studies to describe different aspects of God's Word. Logos refers to the written Word of God, such as the Scriptures, which are considered to be the inspired and authoritative revelation of God's truth. It encompasses the overall message and principles found in the Bible. On the other hand, Rhema refers to the spoken Word of God, which is a specific and personal message that God communicates to individuals in a particular situation or moment. While Logos provides a foundation of truth and guidance for all believers, Rhema brings a timely and specific application of that truth to individuals. Both Logos and Rhema are essential in understanding and applying God's Word in our lives.

Comparison

Attribute	Logos	Rhema
Definition	The divine, eternal, and unchanging Word of God.	The spoken or revealed word of God.
Meaning	Refers to the overall message, logic, and reasoning behind God's Word.	Refers to specific, individual words or phrases spoken by God.
Usage	Used to describe the entire Bible or God's overall revelation.	Used to describe specific verses, prophecies, or personal messages from God.
Context	Often used in theological discussions and understanding the nature of God's Word.	Often used in personal encounters, spiritual experiences, or prophetic revelations.
Interpretation	Requires careful study, analysis, and understanding of the Scriptures.	Requires discernment, personal revelation, and understanding of the Holy Spirit.
Examples	John 1:1 - "In the beginning was the Word, and the Word was with God, and the Word was God."	Matthew 4:4 - "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God."

Further Detail

Introduction

When exploring the realm of theology and biblical studies, one often encounters the terms "Logos" and "Rhema." These Greek words hold significant importance in understanding the nature of God's Word and its application in our lives. While both terms refer to the Word of God, they possess distinct attributes and implications. In this article, we will delve into the characteristics of Logos and Rhema, highlighting their differences and similarities.

Understanding Logos

Logos, derived from the Greek term λόγος (logos), is a concept deeply rooted in ancient Greek philosophy and later adopted by Christian theology. In its broadest sense, Logos refers to the divine, eternal, and unchanging Word of God. It represents the totality of God's revelation, encompassing His wisdom, purpose, and plan for creation.

Logos is often associated with the written Word of God, as found in the Holy Scriptures. It encompasses the entirety of the Bible, from Genesis to Revelation, and is considered the ultimate authority for Christian faith and practice. Logos is characterized by its permanence, universality, and timeless nature, providing a solid foundation for believers to understand God's character and His redemptive work throughout history.

Furthermore, Logos is seen as the divine reason and logic behind the universe, reflecting God's wisdom and order. It is the source of truth, guiding believers in their pursuit of knowledge and understanding. Logos is objective and unchanging, providing a reliable framework for interpreting the world and discerning God's will.

In summary, Logos represents the comprehensive and unchanging Word of God, encompassing the written Scriptures, divine wisdom, and the logical foundation of the universe.

Exploring Rhema

Rhema, on the other hand, is a Greek term ρήμα (ríma) that refers to the spoken or revealed Word of God. Unlike Logos, which represents the eternal and unchanging nature of God's Word, Rhema emphasizes the specific, timely, and personal application of God's Word in a given situation.

Rhema is often associated with the Holy Spirit's illumination and guidance, enabling believers to receive a direct message from God. It can manifest through various means, such as a specific Bible verse, a prophetic utterance, or a personal revelation. Rhema is dynamic and responsive, addressing the immediate needs and circumstances of individuals or communities.

While Logos provides the foundational truth, Rhema brings that truth to life in a personal and transformative way. It is the living Word of God, quickened by the Holy Spirit, and tailored to meet the specific needs of believers. Rhema is characterized by its relevance, timeliness, and application, empowering individuals to walk in obedience and experience the power of God's Word in their lives.

It is important to note that Rhema should always align with the principles and teachings of Logos. While Rhema may provide specific guidance or revelation, it should never contradict the broader truths revealed in the written Word of God. The discernment of Rhema requires a deep understanding of Logos and a reliance on the Holy Spirit's guidance.

Comparing Logos and Rhema

While Logos and Rhema have distinct attributes, they are not mutually exclusive. In fact, they complement and reinforce each other, forming a cohesive understanding of God's Word. Let us explore some key points of comparison:

1. Nature

Logos represents the eternal and unchanging nature of God's Word, while Rhema emphasizes the dynamic and personal application of that Word. Logos provides the foundation, while Rhema brings it to life in specific situations.

2. Authority

Logos is the ultimate authority for Christian faith and practice, serving as the objective and unchanging truth. Rhema, on the other hand, carries authority in the sense that it is a direct message from God for a specific situation or individual.

3. Relevance

Logos is universally relevant, providing timeless principles and truths. Rhema, however, is contextually relevant, addressing the immediate needs and circumstances of individuals or communities.

4. Application

Logos provides a comprehensive framework for understanding God's will and His redemptive work. Rhema, on the other hand, guides believers in the practical application of God's Word in their daily lives, enabling them to walk in obedience and experience transformation.

5. Source

Logos finds its source in the written Word of God, the Scriptures. Rhema, on the other hand, originates from the Holy Spirit's illumination and guidance, providing specific messages or revelations.

Conclusion

In conclusion, Logos and Rhema are two essential concepts in understanding the nature and application of God's Word. While Logos represents the eternal and unchanging truth, Rhema brings that truth to life in personal and transformative ways. Logos provides the foundation, while Rhema addresses the specific needs and circumstances of individuals or communities. Both Logos and Rhema are vital for believers, as they work together to guide, instruct, and empower them in their journey of faith.

By studying and embracing both Logos and Rhema, believers can develop a comprehensive understanding of God's Word and experience its transformative power in their lives. It is through Logos that we gain a solid foundation, and through Rhema that we receive timely and personal guidance. May we continually seek to grow in our knowledge and application of both Logos and Rhema, allowing God's Word to shape and direct every aspect of our lives.

Many meaningful names of God

 What are the different names of God, and what do they mean?

Each of the many names of God describes a different aspect of His many-faceted character. Here are some of the better-known names of God in the Bible:

#1

EL, ELOAH [el, el-oh-ah]: God "mighty, strong, prominent" (Nehemiah 9:17; Psalm 139:19) – etymologically, El appears to mean “power” and “might” (Genesis 31:29). El is associated with other qualities, such as integrity (Numbers 23:19), jealousy (Deuteronomy 5:9), and compassion (Nehemiah 9:31), but the root idea of “might” remains.

[Nehemiah 9:17, And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not.]

; 

Psalm 139:19

#2

ELOHIM [el-oh-heem]: God “Creator, Mighty and Strong” (Genesis 17:7; Jeremiah 31:33) – the plural form of Eloah. From the Bible’s first sentence, the superlative nature of God’s power is evident as God (Elohim) speaks the world into existence (Genesis 1:1). {Think with God's imagination, visualization, and actualization. Logos, rhema, and manifestation.}

#3

EL SHADDAI [el-shah-dahy]: “God Almighty,” “The Mighty One of Jacob” (Genesis 17:1; Exodus 6:3; Ruth 1:20) – speaks to God’s ultimate power over all.

#4

ADONAI [ˌædɒˈnaɪ; ah-daw-nahy]: “Lord” or "Master" (Genesis 15:2; Judges 6:15) — emphasizes God’s authoritative relationship with humanity and our need to submit in reverence to God. Adonai was often used in place of YHWH, which was thought by the Jews to be too sacred to be uttered by sinful men.

#5

YHWH / YAHWEH / JEHOVAH [yah-way / ji-hoh-veh]: “LORD” (Exodus 3:15; Deuteronomy 6:4; Daniel 9:14) – strictly speaking, the only proper name for God. Translated in English Bibles “LORD” (all capitals) to distinguish it from Adonai, “Lord.” The revelation of the name is given to Moses “I AM WHO I AM” *¹ (Exodus 3:14). This name specifies an immediacy, a presence. Yahweh is present, accessible, near to those who call on Him for deliverance (Psalm 107:13), forgiveness (Psalm 25:11) and guidance (Psalm 31:13).

#6

YAHWEH-JIREH [yah-way-ji-reh]: "The Lord Will Provide" (Genesis 22:14) – the name memorialized by Abraham when God provided the ram to be sacrificed in place of Isaac.

#7

YAHWEH-RAPHA [yah-way-raw-faw]: "The Lord Who Heals" (Exodus 15:26) – “I am the Lord who heals you” both in body and soul. In body, by preserving from and curing diseases, and in soul, by pardoning iniquities.

#8

YAHWEH-NISSI [yah-way-nee-see]: "The Lord Our Banner" (Exodus 17:15), where banner is understood to be a rallying place. This name commemorates the desert victory over the Amalekites in Exodus 17.

#9

YAHWEH-M'KADDESH [yah-way-meh-kad-esh]: "The Lord Who Sanctifies, Makes Holy" (Leviticus 20:8; Ezekiel 37:28) – God makes it clear that He alone, not the law, can cleanse His people and make them holy.

#10

YAHWEH-SHALOM [yah-way-shah-lohm]: "The Lord Our Peace" (Judges 6:24) – the name given by Gideon to the altar he built after the Angel of the Lord assured him he would not die as he thought he would after seeing Him.

#11

YAHWEH-ELOHIM [yah-way-el-oh-him]: "LORD God" (Genesis 2:4; Psalm 59:5) – a combination of God’s unique name YHWH and the generic word for “God” signifying that He is the Lord who is God.

#12

YAHWEH-TSIDKENU [yah-way-tzid-kay-noo]: "The Lord Our Righteousness” (Jeremiah 33:16) – As with YHWH-M’Kaddesh, it is God alone who provides righteousness (from the Hebrew word tsidkenu) to man, ultimately in the person of His Son, Jesus Christ, who became sin for us “that in him we might become the righteousness of God” (2 Corinthians 5:21).

#13

YAHWEH-ROHI [yah-way-roh-hee]: "The Lord Our Shepherd" (Psalm 23:1) – David knew what it was to be a shepherd to his sheep, and he declared, “The Lord is my shepherd [Yahweh-Rohi]; I shall not want* ” (Psalm 23:1, ESV). {* King James English meaning lack anything }

#14

YAHWEH-SHAMMAH [yah-way-sham-mahw]: "The Lord Is There” (Ezekiel 48:35) – the name ascribed to Jerusalem and the temple there, indicating that the once-departed glory of the Lord (Ezekiel 8—11) had returned (Ezekiel 44:1–4).

#15

YAHWEH-SABAOTH [yah-way-sah-bah-ohth]: "The Lord of Hosts" (Isaiah 1:24; Psalm 46:7) – Hosts means “hordes,” both of angels and of men. He is Lord of the host of heaven and of the inhabitants of the earth, of Jews and Gentiles, of rich and poor, master and slave. The name is expressive of the majesty, power, and authority of God and shows that He is able to accomplish what He determines to do.

#16

EL ELYON [el-el-yohn]: “Most High" (Genesis 14:18–22; Deuteronomy 32:8; Psalm 7:17; 57:2; 97:9) – derived from the Hebrew root for “go up” or “ascend,” so the implication is of that which is the very highest. El Elyon denotes exaltation and speaks of absolute right to lordship.

#17

EL ROI [el-roh-ee]: "God of Seeing" (Genesis 16:13) – the name ascribed to God by Hagar, alone and desperate in the wilderness after being driven out by Sarah (Genesis 16:1–14). When Hagar met the Angel of the Lord, she realized she had seen God Himself in a theophany. She also realized that El Roi saw her in her distress and testified that He is a God who lives and sees all.

#18

EL-OLAM [el-oh-lahm]: "Everlasting God" (Psalm 90:1-3) – God’s nature is without beginning or end, free from all constraints of time, and He contains within Himself the very cause of time itself. “From everlasting to everlasting you are God” (Psalm 90:2).

#19

EL-GIBHOR [el-ghee-bohr]: “Mighty God” (Isaiah 9:6) – the name describing the Messiah, Christ Jesus, in this prophetic portion of Isaiah. As a powerful and mighty warrior, the Messiah, the Mighty God, will accomplish the destruction of God’s enemies and rule with a rod of iron (Revelation 19:15).

Notes: 

*¹What is the meaning of I AM WHO I AM in Exodus 3:14?

I AM WHO I AM, Exodus 3:14

Answer:

God appeared to Moses in the burning bush and told him to go to Egypt to lead the Israelites out of slavery. In response, Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” (Exodus 3:13).

God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14).

The phrase translated “I am who I am” in Hebrew is ehyeh asher ehyeh. The word ehyeh is the first person common singular of the verb to be. It would be used in any number of normal situations: “I am watching the sheep,” “I am walking on the road,” or “I am his father.” However, when used as a stand-alone description, I AM is the ultimate statement of self-sufficiency, self-existence, and immediate presence. God’s existence is not contingent upon anyone else. His plans are not contingent upon any circumstances. He promises that He will be what He will be; that is, He will be the eternally constant God. He stands, ever-present and unchangeable, completely sufficient in Himself to do what He wills to do and to accomplish what He wills to accomplish.

When God identified Himself as I AM WHO I AM, He stated that, no matter when or where, He is there. It is similar to the New Testament expression in Revelation 1:8, “‘I am the Alpha and the Omega,’ says the Lord God, ‘who is, and who was, and who is to come, the Almighty.’” This is true of Him for all time, but it would have been especially appropriate for a message in Moses’ day to a people in slavery and who could see no way out. I AM was promising to free them, and they could count on Him!

Moses and Aaron delivered the message to Pharaoh: “This is what the LORD, the God of Israel, says: ‘Let my people go, so that they may hold a festival to me in the wilderness.’” Pharaoh replied, “Who is the LORD, that I should obey him and let Israel go? I do not know the LORD and I will not let Israel go” (Exodus 5:1–2).

Pharaoh stood in opposition to the LORD. Pharaoh was not willing to concede that there was a power higher than himself. He was not willing to yield his plans to the One who was all-powerful and all-sufficient. In essence, Pharaoh was saying “I am who I am, and therefore I will not yield to another.” This seems to be the besetting sin of humanity. God is “The Great I AM,” but we continually want to be our own “I AM.” We make plans and determine that we will fulfill them no matter what. Even evidence to the contrary does not readily convince us of our weakness and contingency.

One of Frank Sinatra’s signature songs was “I Did It My Way.” The final lines of the song, written by Paul Anka, express a common refrain of mankind: 

For what is a man, what has he got?

If not himself, then he has naught

To say the things he truly feels

And not the words of one who kneels

The record shows I took the blows

And did it my way.

{ Watch YouTube here }

Likewise, the final stanza of the poem “Invictus” by William Ernest Henley expresses much the same sentiment:

It matters not how strait the gate,

   How charged with punishments the scroll,

I am the master of my fate,

   I am the captain of my soul.

{"Invictus" is a short poem by English poet William Ernest Henley. Henley wrote it in 1875, and in 1888 he published it in his first volume of poems, Book of Verses, in the section titled "Life and Death". The title "Invictus" translates to "unconquered" in Latin, reflecting the poem's themes of resilience and self-mastery.

Structure and Themes

Structure

Stanzas: 4

Lines: 16

Meter: Each line contains 8 syllables

Key Themes

Willpower: The poem emphasizes inner strength and determination in the face of adversity.

Self-Mastery: Henley asserts that individuals are the masters of their own fate, as expressed in the famous lines, "I am the master of my fate, I am the captain of my soul."

Resilience: The poem reflects Henley's personal struggles with illness and his refusal to succumb to despair.

Background of the Poet

William Ernest Henley faced significant health challenges throughout his life, including the amputation of his left leg due to tuberculosis. His experiences in hospitals inspired much of his poetry, including "Invictus," which captures the spirit of perseverance and defiance against life's hardships.

Cultural Impact

"Invictus" has had a lasting influence, inspiring figures like Nelson Mandela, who recited it during his imprisonment. The poem is often referenced in various cultural contexts, including sports and literature, symbolizing strength and resilience.}

[ "Invictus" poem in full: 

Out of the night that covers me,

      Black as the pit from pole to pole,

I thank whatever gods may be

      For my unconquerable soul.

In the fell clutch of circumstance

      I have not winced nor cried aloud.

Under the bludgeonings of chance

      My head is bloody, but unbowed.

Beyond this place of wrath and tears

      Looms but the Horror of the shade,

And yet the menace of the years

      Finds and shall find me unafraid.

It matters not how strait the gate,

      How charged with punishments the scroll,

I am the master of my fate,

      I am the captain of my soul. ]

God is the only One who can accurately describe Himself as “I AM.” Jesus claimed the title I AM for Himself in John 8:58. For the rest of us, “I am” is a false claim to self-sufficiency. We are not eternally constant or ever-present. Our only hope is to abandon claims of our own sovereignty and sufficiency and cast ourselves upon the mercy of I AM.

God's Promises and Faithfulness, forever

 

◄ How is Genesis 13:14-17 reconciled? ► In Genesis 13:14-17, God promises Abram that his descendants will inherit the land “forever”; how can this be reconciled with later biblical or historical events suggesting otherwise? 1. The Text of Genesis 13:14-17 “After Lot had departed, the LORD said to Abram, ‘Now lift up your eyes from the place where you are, and look to the north and south and east and west. For all the land that you see, I will give to you and your offspring forever. I will make your offspring like the dust of the earth, so that if one could count the dust of the earth, then your offspring could be counted. Get up and walk around the land, through its length and breadth, for I will give it to you.’” (Genesis 13:14-17) These verses describe a promise uniquely given to Abram (later Abraham) and his descendants. The word “forever” in this covenant has elicited various questions, primarily because subsequent biblical accounts show Israel’s exiles and disruptions. This entry explores how the seemingly perpetual promise can be reconciled with historical events, highlighting the context of these passages and related scriptural, textual, and external evidence. 2. Understanding the Nature of God’s Covenant Promises Biblical covenants often contain both conditional and unconditional elements. In Genesis 13:14-17, God speaks unilaterally, stating His promise without immediate conditions. Yet elsewhere, Scripture indicates that maintaining covenant blessings involves faithfulness (e.g., Deuteronomy 28:1-2). Despite apparent contradictions, these passages clarify that while the divine promise of territory is everlasting in God’s plan, human experience of that promise can be affected by obedience or disobedience. The term “forever” (Hebrew: לְעוֹלָם, lə-‘ōlām) is also employed in covenant-related contexts throughout the Old Testament, such as the Davidic covenant (2 Samuel 7:13-16) and temple worship (Exodus 12:14). These references consistently emphasize the unending nature of God’s commitment, even if Israel’s possession at any given point in history might fluctuate. 3. The Concept of “Forever” in Biblical Usage In the Hebrew language, the term often rendered “forever” can indicate permanent function, unending commitment, or a long age. • In 1 Chronicles 16:15-17, God’s covenant with Abraham and Israel is termed “an everlasting covenant.” • In Exodus 31:16-17, the Sabbath is described as a sign “forever.” Such usage builds a pattern: “forever” underscores God’s enduring promise. Even if human circumstances (such as exile) interrupt the visible realization of that promise, it does not negate its ultimate fulfillment. 4. The Relationship Between Covenant Ownership and Historical Exile Biblical history testifies that Israel was exiled from the land on multiple occasions (e.g., 2 Kings 17:6; 2 Kings 25:21). This has prompted confusion about whether God’s promise was revoked. Both Scripture and historical accounts affirm, however, that exile occurred due to Israel’s repeated covenant breaches-yet the covenant promise persisted in God’s plan: • The Babylonian Exile (6th century BC) was not a termination of God’s promise but a disciplinary measure (Jeremiah 29:10-14). • The Return from Exile under Cyrus of Persia (Ezra 1:1-4) illustrates the covenant’s ongoing nature, as a remnant returned to the land. Thus, “forever” ultimately rests on the divine side of the covenant rather than human merit. Although the people could forfeit the present enjoyment of the land, the underlying grant remains part of God’s unwavering plan. 5. Restoration Promises in Scripture The prophetic writings consistently point to restoration after exile, underlining that the land was indeed given perpetually, even if not continuously possessed by every generation: • Ezekiel 36:24-28 anticipates the return of the people to the land and a renewed relationship with God. • Jeremiah 31:35-37 underscores that as long as the ordinances of creation stand, Israel will not cease to be a nation before God. These passages reaffirm that although Israel’s disobedience led to dispersions, God’s overarching plan included gathering them back, hinting that the land promise remains in effect across eras. 6. Messianic Fulfillment and Ultimate Inheritance Several strands of Old Testament prophecy converge in pointing to a culminating fulfillment through the Messiah. Passages in the New Testament interpret the inheritance of the land and the blessing of Abraham as inclusive of broader spiritual realities (Romans 4:13; Galatians 3:29). • The promise of the land “forever” finds its ultimate expression when the scope extends to the restored creation (Revelation 21:1). • The abiding significance of Abraham’s covenant is confirmed in Luke 1:68-73 and Acts 3:25, demonstrating that the gospel and the land promise both flow from God’s steadfast covenant faithfulness. Thus, ownership under the covenant does not vanish over time; rather, it is ultimately confirmed and expanded in the fullness of God’s plan. 7. Archeological and Historical Corroborations Numerous archaeological and textual discoveries affirm biblical details related to the patriarchs, Israel’s settlement, exiles, and subsequent returns, lending weight to the consistency of Scripture’s narrative and covenant framework: • Tel Dan Stele (9th century BC): References the “House of David,” corroborating the existence and lineage of Israel’s kings consistent with biblical accounts. • Mesha Stele (Moabite Stone): Describes conflicts between Moab and Israel. Israel’s presence in the land supports Genesis’ record of a distinct people group descended from Abraham. • Dead Sea Scrolls (3rd century BC - 1st century AD): Include copies and fragments of Old Testament books that match the Masoretic Text closely, attesting to the remarkable preservation of the covenant promises, including those in Genesis. • Elephantine Papyri (5th century BC): Document a Jewish community in Egypt during the Persian period, reflecting that even while exiled, Jewish identity and covenant consciousness about the land persisted. Aside from these, historians such as Flavius Josephus (1st century AD) relay that the Jewish people firmly held onto the hope of ultimately remaining in the Promised Land, underscoring that the promise was never annulled, only interrupted by historical circumstances. 8. Balancing the Physical and Spiritual Dimensions While the physical land promise is at the heart of Genesis 13:14-17, many interpreters highlight its deeper purpose. Abraham’s call was ultimately to bless all nations (Genesis 12:3), signifying a broader mission wherein spiritual inheritance and redemption play a role. Even so, the actual land remains a key feature of Scripture’s storyline. Biblical theology holds that God’s plan transcends purely human timelines: • Romans 11:1-2 reaffirms that God has not rejected His people. • Hebrews 11:9-10 notes that Abraham looked forward to an enduring city “whose architect and builder is God.” These passages suggest that while the land belongs perpetually to Abraham’s descendants, full realization lies partly in God’s future recreation and restoration. 9. Modern Reflections and Theological Implications For those grappling with the apparent contradiction of “forever” vs. historical exiles, several points are helpful: • Discipline vs. Revocation: Scripture shows that the covenant was never revoked. Exile reflected discipline or consequences of rebellion (Leviticus 26:32-35; 2 Chronicles 36:15-21) rather than cancellation of the promise. • Ongoing Prophetic Expectation: Both Old and New Testament authors consistently look toward a final resolution of the land promise (Amos 9:14-15; Acts 1:6). • God’s Sovereignty: The covenant’s permanence rests in God’s nature. He is faithful to His word (Numbers 23:19). This promise’s durability also underlines broader theological truths about divine faithfulness. Believers see in these texts an urging to trust that promises from God, though delayed or obscured by human failure, are firmly rooted in His unchanging character (Hebrews 6:17-18). 10. Conclusion Genesis 13:14-17 declares that Abram’s descendants will inherit the land “forever.” Later biblical and historical events, including exiles and captivities, do not invalidate this everlasting covenant. Instead, Scripture consistently describes how human disobedience leads to temporary loss of occupation but does not undo God’s foundational promise. Prophetic assurances of restoration, the continuation of the covenant through generations, and the broadening of the promise in the New Testament all confirm that “forever” stands, grounded in God’s immovable commitment. Archaeological finds-such as the Tel Dan Stele and Dead Sea Scrolls-corroborate the biblical narrative, illustrating that even in times of upheaval, the identity of Israel and the memory of the land promise endured. Ultimately, this promise is both physical and spiritual, culminating in the larger biblical story of a new creation and redemption. The assurance of God’s faithfulness remains central, uniting every phase of biblical history and affirming the testimony of Genesis 13:14-17 for all time.

Godhead study

The Doctrine of the Oneness of the Godhead

In the beginning, God….” In this brief manner, the Bible introduces God to mankind. It does not explain justify or prove God’s existence. It merely assumes as an incontrovertible fact that He is. From that premise begins the long narrative of God’s relationship with the world and with mankind. Throughout the biblical era and into our own time controversy has raged among men as to who God is, how or in what form He exists, and whether He is one or many. The Bible speaks for itself clearly on this subject, and we must not allow either history or tradition to distort its message.

The Godhead: A Mystery Revealed

The contemplation of God is an awesome undertaking. Given the finite human mind, it is indeed humbling to reflect on the Godhead in an effort to capture the divine essence in a proper definition. “And without controversy great is the mystery of godliness. . . ” (I Timothy 3:16). Here Scripture acknowledges that the matter is mysterious, but does not leave it as such. The verse continues on to reveal the mystery: “. . .God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. ”

This passage does not purport to explain mechanics of the Incarnation. Nevertheless, the Bible does set forth with clarity and divine inspiration, that the Godhead is a glorious truth which the mind of man is meant to receive. “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Romans 1:20).

Who is Jesus?

Not only is it possible to understand the Godhead, the pursuit of this knowledge is critical to discipleship. In fact, the paramount question of the New Testament concerns the identity of the Lord Jesus Christ, as the following verses illustrate:

“Whom do men say that I the Son of man am?. . .But whom say ye that I am?” (Matthew 16:13, 15).

“All the city was moved, saying, Who is this ?” (Matthew 21:10).

“What think ye of Christ?” (Matthew 22:42).

“What sayest thou of him?” (John 9:17).

The import of these questions cannot be ignored. John devoted his entire gospel account to this all-important matter. It was the manifest purpose of every miracle, healing, act of forgiveness and demonstration of Christ’s power and glory from Bethlehem to Bethany. It was the recurrent theme of His controversy with the Pharisees. It was the very reason behind His crucifixion. “For which of those works do ye stone me?” Jesus asked of His eventual murderers (John 10:32). They replied, “For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God ” (John 10:33).

Old Testament Foundation

Since the New Testament is an outgrowth of the Old Testament, any concept we have about God must agree with the Old Testament teaching. Jesus expressed complete confidence in the law and prophets. He quoted them extensively and often. By His own word we know He came not to destroy the law but to fulfill it. It is therefore of vital importance when we discover that the absolute oneness of God is the bedrock concept of Old Testament theology.

“Hear, O Israel: The LORD our God is one LORD” (Deuteronomy 6:4). If a Hebrew child, from young Moses or Miriam to one of their twentieth-century descendants, knows nothing else about their religion, they have learned this: there is but one God./ “Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears” (II Samuel 7:22). Other passages of Scripture, notably in Isaiah 41-45, echo this axiom of faith. Mono theism, without hint or taint of plurality, has been the hallmark of Jewish identity throughout the centuries.

God’s oneness, therefore, is firmly established as the absolute doctrine of the Old Testament. Jehovah, as He is known in the Old Testament, possesses every attribute and office of deity. Here is a representative list from the abundant evidence of the Scriptures that testify of His Godhead. Any one of these appellations would qualify Him for worship as the Almighty:

He is omnipresent (I Kings 8:27).

He is omnipotent (Jeremiah 32:17).

He is omniscient (Psalm 147:5).

He is self-existent (Exodus 3:14).

He is the pardoner of sins (Psalm 78:38).

He is absolute in truth (Psalm 33:4).

He is the giver and source of life (Isaiah 44:24).

He is the seat of authority (Psalm 119:89).

He is the Creator (Genesis 1:1; Isaiah 45:12).

He is the King (Isaiah 44:6).

He is the Savior (Isaiah 45:21).

He is the Redeemer (Psalm 130:8).

He is the Judge (Psalm 50:6).

Given the strict monotheism of the Old Testament, it is easy to imagine the reaction of the Pharisees, students of the law and prophets who knew only Jehovah of the Old Testament, when Jesus advanced the truth of His own deity. Their theology would not allow the Godhead to be pluralized. God’s glory could not be shared. Never could they brook such an idolatrous blasphemy. There were only two possible alternatives: either Jesus was an imposter– whether mad, crafty, ambitious or ingenious–or He was the visible, personal manifestation of the Lord God Jehovah Himself. He could be no other, else the integrity of the Old Testament would collapse into shambles.

Jesus is Jehovah

With this in mind, let us venture into the New Testament to explore the qualities and characteristics of the Lord Jesus Christ. It is both amazing and exciting to discover that the same attributes and offices attributed to Jehovah God also hold true for Jesus Christ!

He is omnipresent (Matthew 18:20).

He is omnipotent (Matthew 28:18).

He is omniscient (John 2:24-25).

He is self-existent (John 8:58).

He is the pardoner of sins (Matthew 9:2).

He is absolute in truth (John 14:6).

He is the giver and source of life (John 11:25).

He is the seat of authority (Matthew 5:18).

He is the Creator (John 1:3; Colossians 1:16).

He is the King (I Timothy 6:15).

He is the Savior (Matthew 1:21).

He is the Redeemer (Titus 2:14).

He is the Judge (Acts 17:31).

The inevitable answer to the inescapable question, of Christ’s identity then, is this: Jesus Christ must be the self same Jehovah of the Old Testament! For this reason, Jesus could claim, “I and my rather are one” (John 10:30). When Philip said, “Lord, shew us the Father, and it sufficeth us, ” Jesus replied, “Have I been so long time with you, and yet hast thou not known me, Philip ? he that hath seen me hath seen the Father” (John 14:8-9). In an earlier discourse with the Jews, Jesus stated, “Before Abraham was, I am” (John 8:58).

Perhaps nowhere is the lofty revelation of Christ stated more succinctly than in Colossians 2:9-10: “For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him which is the head of all principality and power. ” Titus 2:13 ascribes to Christ the title, “The great God and our Saviour, Jesus Christ.”

Elsewhere in the New Testament, other writers and references identify Christ as the Supreme Deity. Hebrews 1:8 and I John 5:20 clearly call Him God. Revelation 1:8-13 and 1:17-18 name him as “Alpha and Omega, the beginning and the ending. . .the Almighty. . .the first and the last.” Jesus is worshiped, praised, exalted, and honored throughout the closing book of the Bible. He is crowned “King of Kings, and Lord of Lords ” (Revelation 19:16). The sheer magnitude of such praise reveals His divinity. The Humanity of Christ

Yet, while we acclaim the deity of Jesus, He possessed another dimension that is vital to our understanding of Him. He was also clearly and unquestionably a man. He had a human mother (Isaiah 7:14; Matthew 1:18-25). He experienced normal human development (Luke 2:52). He was subject to His mother Mary and foster father Joseph (Luke 2:51). He felt His need of prayer (Matthew 14:23; Luke 6:12). He hungered (Luke 6:1). He grew weary (Luke 8:23). He was tempted (Hebrews 4:15). He needed divine power (Acts 10:38).

No, Jesus did not merely act like a man. He was a man. He had a body (John 2:21); a soul (Acts 2:27); a spirit (Luke 23:46). In His humanity, He had limitations (Mark 13:32). He was not an angel, acting out a charade, but a true man, embroiled in the same inner human conflicts that affect us all. Hebrews 2:9-18 is a classic discourse on His manhood. The only distinction between Christ’s nature and our nature is that He was free from sin. Otherwise, His thoughts, attitudes, feelings, desires, longings and hopes–toward Himself, others around Him, life in general, and even God-were like ours.

God Prepared a Body

Why was Jesus Christ both God and man? He was true man because the entire humanity of Christ was necessary to His mediatorship. I Timothy 2:5 teaches, “For there is one God, and one mediator between God and men, the man Christ Jesus. ” God’s requirement for the expiation of sin has always been a blood sacrifice. The overarching lesson of the Old Testament is the need of a sacrificial offering to God to atone for sin. The lamb sacrificed had to be the superlative specimen of the flock, perfect and unblemished.

Jesus Christ, in His sinless humanity, became the only acceptable sacrifice for the sins of the world. “For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me. . .By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:4-5, 10). The man Christ Jesus made God approachable. The man Christ Jesus became the touchstone of mankind’s infirmity. Isaiah 53:4-10 ennobles this role of the Man Christ Jesus in majestic prose. He was “a man of sorrows…. We did esteem him stricken, smitten of God, and afflicted” (Isaiah 53:3-4).

God was in Christ

How could Jesus be both God the Father and the Son of God? How could He claim both deity and humanity? How could He be the Father, and yet maintain a relationship of mutual love, communion, and glorification with the Father? Given the language of the Bible, as well as the traditions of men, such questions are legitimate ones.

The key to understanding the relationship between God the Father and the Son of God, is to recognize the dual nature of Christ. The deity of Christ is well documented as to His attributes, His offices, His self appropriated prerogatives, and His mighty acts. Jesus carefully pointed out the identity of His indwelling deity. “Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake” (John 14:10-11). In other words, the flesh, or the Son of God, was not God. But the Spirit that indwelt the flesh was indeed God the Father. Therefore, Jesus was able to say, “I and my Father are one” (John 10:30).

The astounding truth of the matter is simply this: To know Jesus is to know the Father! “If ye had known me, ” Jesus said, “ye should have known my Father also: and from henceforth ye know him, and have seen him” (John 14:7). In His human frame dwelt the Almighty Spirit of God. The Son was the temple; the eternal Father was the occupant enthroned. The Son was the vessel; Jehovah was the indwelling substance. The Son was the visible image; the Supreme God was the invisible power.

In His humanity, Jesus prayed. As God, He answered prayer. In His frailty, Jesus hungered. As God, He multiplied the loaves and fishes. In His weakness, Jesus slept in the hold of a ship. As God, He stood on the bow and commanded the winds and waves to obey Him. In His vulnerability, He suffered and died on the cross. As God, He dispensed with death and rolled away the stone!

Jesus was not half man and half God. He was fully man and fully God! This was His uniqueness. In His full orbed humanity, He loved the Father (the Spirit that indwelt Him), communicated with the Father, submitted His will to the Father, and glorified the Father. In His full-orbed deity, He loved the Son (the sinless, human flesh which He indwelt), communicated with the Son, worked His will through the Son, and glorified the Son with His own self. By analogy, when we as Spirit-filled mortals pray, we understand that God’s Spirit is in us. Similarly, the Father was in the Son. The obvious difference is that the Spirit dwelt in Christ without measure (John 3:34), whereas we are limited as ambassadors for Christ. Jesus was God by nature, identity, and right, whereas we are not deity in any sense.

The Concept Before Bethlehem

Jesus said, “Before Abraham was, I am, ” yet He received His body of flesh and blood at Bethlehem. In what sense did He pre-exist His body? He pre-existed as God Himself, the eternal Spirit. Moreover, the plan of the Incarnation existed in the mind of God from the beginning. “In the beginning was the Word, and the Word was with God, and the Word was God….And the Word was made flesh, and dwelt among us” (John 1:1, 14).

Word is translated from the Greek term Logos and refers to the mind of God, the self-revelation of God. The concept for redemption–the need for a human form and the need for a visible extension of the invisible God into the world of time and humanity–was present in the mind of God before He ever created one atom of physical matter. In fact, Revelation 13:8 shows that Calvary was projected on the screen of time from eternity past: “The Lamb slain from the foundation of the world. ”

Many religious theories of the Godhead have imposed divisions on the divine essence, splitting God into two or three persons, denying Christ the fulness of the Godhead, or relegating Him to an inferior position. Our objections to these dogmas could easily consume the space of several chapters. Instead, let us conclude on a more positive note. Jesus Christ is truly the most magnificent personage of all time. Why? It is not because of His brilliant teaching, His philanthropy, His penetrating intellect, or His martyrdom. Rather, it is because the Incarnation was the agency through which the Almighty Creator God implemented His “amazing grace.” Jesus Christ was God’s “modus operandi.” “To wit, that God was in Christ, reconciling the world unto himself’ (II Corinthians 5:19).

If a person is searching for God, his search must begin and end in the Lord Jesus Christ. All of God we will ever see, need, want, or receive will be found in Jesus!

Jesus in all of the book of Numbers

 This Bible study devotional covers Numbers 1:1-1:46. Here we find the census which famously gives the book its name. But there is so much more happening here than just counting. We are seeing the down payment on the countless descendants God promised Abraham. As always, we are committed to showing you how Jesus fulfills these specific passages. In Numbers 1:1-1:46, we see that Jesus is the one from whom Abraham's countless descendants come.

The book of Numbers isn't about numbers. It is a story. It is a story about ISRAEL TRAVELING THROUGH THE WILDERNESS TO GET TO THE PROMISED LAND. 

One of the most important things is we are constantly remind ourselves in this passage and throughout the book of Numbers , is brought out in the very first verse. NUMBERS 1:1    THE LORD SPOKE TO MOSES IN THE WILDERNESS OF SINAI, IN THE TENT OF MEETING. 

God spoke to Moses in the tent. And the first thing that He told Moses to do is to take a census, count the people. NUMBERS 1:2 "TAKE A CENSUS OF ALL THE CONGREGATION OF THE PEOPLE OF ISRAEL." But he isn't instructed to count all the people, just the men of the age over twenty. See, the reason for this is Israel is about to set out to the land God promised them. But it was an inhabited land. GOD IS PREPARING THESE MEN   OVER 20 FOR WAR. When the counting was done, 

( https://www.bible.com/videos/27232-numbers-1-1-1-46?collection=88 )

Islamic Dilemma

 Understanding Quran's view on the Bible 

If I could change one thing at all in the realm of Christian apologetics, it would be getting Christians and Muslims to understand what the Quran says about the Bible, about the Jewish and Christian scriptures. This would change the course of history and make the world a much better place. And I'm not exaggerating. Your average Muslim has no clue what the Quran says about the Bible. He thinks he knows what the Quran says about the Bible but the Quran actually says the opposite of what he thinks. It says, if he knew what the Quran actually says about the Bible conversations between Christians and Muslims would go very very differently. As things are now you're talking to your Muslim friend, he says he believes in Allah and Muhammad and the Quran. You say you believe that Jesus is Lord, that he died on the cross for sins and rose from the dead. And at some point your Muslim friend is going to have to say, well, you believe that because your Bible's been corrupted. So he asked to declare that the Bible's been corrupted. He says the Bible's been corrupted because that's what he's been told by his  sheikhs (an honorific title in the Arabic language, الشيخ ; alshaykh literally meaning "elder". It commonly designates a tribal chief or a Muslim scholar.) and imams (imam, in a general sense, one who leads Muslim worshippers in prayer. In a global sense, imam is used to refer to the head of the Muslim community (ummah). The title is found in the Qurʾān several times to refer to leaders and to Abraham.)   So the conversation then turns to the preservation of the Bible and textual criticism and stays on the those kinds of issues forever. But if you could show your Muslim friend that according to the Quran he has to believe in the inspiration the preservation and the authority of the Jewish and Christian scriptures, you would have some very interesting common ground to build upon. 

You and your Muslim friend would agree that the Bible is authoritative for you and for him and you could then move on to showing him what the Bible says. And eventually you could show him that since the Quran affirms the inspiration and the preservation and the authority of the Bible. And yet contradicts the Bible on basic doctrines. The Quran self-destructs. And he should leave Islam. Wouldn't that be fun. So why don't we do that. l'II show you how most Muslims again are convinced that according to the... they're convinced that according to the Quran, Jews and Christians corrupted our scriptures. And that, this is one of the main reasons Allah had to send the Quran. The Quran is supposed to correct the false teachings inserted into the Torah and the gospel by Jews and Christians. But this is simply a myth. The Quran never even hints that the Torah and the gospel are no longer reliable. So if the Quran doesn't claim that the Torah and the gospel have been corrupted, what is the Quran's view of the Christian scriptures. In a nutshell, the position of the Quran is that Allah sent prophets into various parts of the world. In fact, everyone had their prophet and he inspired scriptures for different groups of people around the world. These scriptures, these  different scriptures are reliable and authoritative for the groups that they were revealed to. Some members of these groups obey their scriptures and others don't, as of the early 7th Century. Arabs didn't have a revelation in their own language. But these Arabs couldn't simply trust what Jews and Christians were telling them. Couldn't trust what Jews and Christians were just saying about the Torah and the gospel because some Jews and Christians misinterpret and misrepresent what is in the Torah and the gospel. So the Arabs needed a revelation in Arabic. That's why Allah sent Muhammad. Now that Arabs have the Quran, a revealed book that they can understand for themselves in their own language. They're supposed to judge by the Quran. Other groups are supposed to judge by their own books. Jews are to judge by the Torah. Christians are to judge by the gospel and so on. That's the real position of the Quran. And it's very different from what most Muslims believe. But don't take my word for any of this. Let's turn to the Quran, go through the Quran and see if we can put together a true picture of the   actual Islamic perspective on the Christian scriptures. In ver 16 verse 36 of the Quran, Allah says, and certainly we have raised in every nation an apostle saying, serve Allah and shun false gods. An apostle was sent to every nation. The Arabs were the last to receive guidance. So Muhammad was the last of the ...  

[The Quran emphasizes the belief in all revelations from Allah.]

... prophets. Counting Muhammad, the Quran names 25 of them. We find some examples in Surah 3 verse 84 say, "we believe in Allah and in what has been revealed to us and in what was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes. And in what was given to Moses and Jesus and the prophets from their Lord. We do not make any distinction between any of them and to him do we submit." Muslims are required to believe in the revelations given to all of Allah's prophets and Messengers. They are not to make any distinction between any of these Revelations. I can't help but point out that if someone says all of the revelations are corrupted except mine, that's a pretty big distinction. Everyone else's Revelations have been corrupted but not mine. That would be the  distinction of all distinctions. The Quran commands Muslims to make no distinction between these various Revelations around the world. Allah also names some of the books that he revealed, for instance the Quran, affirms the inspiration of the Torah and the gospel in Surah 3: 3 to 4. He Allah has revealed to you the book with truth verifying that which before it and he revealed the Torah and the gospel aforetime ( Aforetime definition: in time past; in a former time; previously) a guidance for mankind. And he revealed the criterian, the Quran. So Allah gave the Torah and the gospel as a guidance for mankind. What happened then. Did the Jews corrupt the Torah and did the Christians corrupt the gospel? Not according to the Quran. The Quran says that Jews and Christians still had the Torah and the gospel in the 7th century when Muhammad was preaching in Arabia. The Quran affirms the preservation of the Torah and the  gospel in a variety of ways. Some of which aren't very clear in Translation,   like right here, even here, in sa 3 verses 3 to 4 where the inspiration of the Torah and the gospel is obviously affirmed. The preservation of these texts is somewhat obscure in the English translation. The Quran is said to verify that which is before it. Does this mean before it in time . 

The Quran only saying that the Torah and the gospel were reliable when they were originally revealed but not necessarily later. Or does it mean something much more significant. Well, the Arabic phrase translated as before it here which literally means is bb and literally means between his hands or between its hands. When it's used as an idiom, BYi means in his presence or in its presence. So the Quran isn't verifying books that came before it, but were corrupted at some point in the past. The Quran is verifying books that were still available as it was being revealed. And since the Quran specifically refers to the Torah and the gospel here, and the gospel still existed and were verified as the word of Allah during the time of Muhammad, let's read the  commentary of Muhammad Assad, was some translator and commentator, just so you don't think I'm making stuff up. His commentary on the phrase B, most of the commentators are of the opinion that Ma Yi literally that which is between its hands denotes here the revelations which came before it I.E before the Quran. This interpretation is not however entirely convincing, although there is not the least doubt that in this context the pronominal ma refers to earlier Revelations and particularly the Bible as is evident from the parallel use of the above expression in other  Quranic passages. The idiomatic phrase ma Yi does not in itself mean that which came before it IE in time but rather that which lies open before   it. Since however ever the pronoun it refer relates here to the Quran, the metaphorical expression between its hands or before it cannot possibly refer to knowledge but must obviously refer to an objective reality with which the Quran is confronted that is something, that was coexistent in time with the revelation of the Quran. So when the Quran refers to the Torah and the gospel before the Quran, it's not saying before the Quran in time, it's saying the Torah and the gospel are there before the Quran as I would say I here I stand before you. Interestingly, Muhammad Assad again dra translator and commentator believed that the Torah and the gospel had been corrupted because he knew that the Torah and the gospel contradict the Quran. But he was forced just based on the language to acknowledge that the Quran is affirming something that was still available as Muhammad was receiving his Revelations.

[Quran confirms the Bible and Torah] 

The Quran uses this phrase Mai between his hands or in its hands or in its presence over and over again to show that it's confirming texts that   were still present in the 7th Century, Surah 6: 92. And this the Quran is a blessed book which we have sent down confirming that which is BYi between its hands or in its presence Surah 10:37. And this Quran is not such as could ever be produced by other than Allah, but it is a confirmation of that which is  B between its hands or in its presence again the these passages are referring to the earlier scriptures sah 35:31 and that which we have revealed to you of the book that is the truth verifying that which is between its hands or in its presence, Surah 46:30 they said "Oh Our People verily we have heard a book the Quran sent down after Moses verifying what is B between its hands or in its presence." ( Details here)  It's as if Allah is saying, how can I make it any clearer to you that I'm talking about texts that are still around, not about texts that were corrupted centuries ago. Not surprisingly since the Quran verifies the Torah and the gospel still in existence in the 7th Century, it also declares that 7th Century Jews and Christians were stil reading the Torah and the gospel. Surah 7 verse 157  ( details here) we read those who follow the messenger the unlettered prophet.  Most Muslims believe this is talking about Muhammad, those who follow the messenger the unlettered prophet whom they find written down with them in the Torah and the gospel, it is they who will prosper. How can we he talking about Jews and Christians who find Muhammad mentioned in our book. How can we find Muhammad in the Torah and the gospel if we don't have the Torah and the gospel. Quran saying that there are parts of the Torah and the gospel that are about Muhammad. These are reliable even though the rest of it has been corrupted. How would you know that the parts about Muhammad weren't also corrupted. Seems like the argument wouldn't work very well. What's the point of appealing to a book to validate your profit, if you're simultaneously claiming that the book you're appealing to as evidence and proof of your Prophet has been corrupted. Contrary to charges of corruption, the Quran asserts that no one can change Allah's words. Surah 6: 114 to 115  ( details here) shall I then seek a judge other than Allah and he it is who has revealed to you the book made plain and those to whom we have given the book know that it is revealed by your Lord with truth therefore you should not be of the disputers and the word of your Lord has been accomplished truly and justly, there is none who can change his words and he is the hearing, the knowing. There is none who can change Allah's words Surah 18: 27, and recite what has been revealed to you of the book of your Lord, there is none who can alter his words and you shall not find any Refuge, besides him there is none. Who can alter his words, who can corrupt Allah's words? Can the Apostle Paul or people at the Council of Nicene, can Christians, can Jews ? Quran says no one. This point, my Muslim friends usually say, well this is just referring to the Quran. No one can corrupt his words in the Quran. Just doesn't say no one can corrupt his words in the Quran. It says no one can alter his words. And as we've seen according to the Quran, the Torah and the gospel are Allah's words. In case anyone's wondering whether I'm interpreting these verses correctly, I should point out that in Islam,   Muhammad is considered the greatest interpreter of the Quran. And Muhammad was certainly in disputably convinced that Jews and Christians still had reliable scriptures. In Said Abu Daud 4449, Muhammad is judging a dispute among the Jews. Here's what happens. They set out a cushion judge would sit on the Judgment cushion. They set out a cushion for the messenger of Allah and he sat on it. Then he said bring me the Torah. It was brought and he took the cushion from beneath him and placed the Torah on it. Notice the imagery. He's setting the Torah on the Judgment cushion as the judge of this dispute. He placed the Torah on it and ... [ Muhammad confirms the accuracy of the Bible and Torah. ] ... said, I believe in you and in the one who revealed you. So the Jews have a copy of the Torah 7th Century Muhammad speaks to it and says I believe in you and in the one who revealed you. This goes far beyond confirming the initial inspiration of the Torah 2,000 years earlier. Muhammad confirms the Torah that the Jew still had in his time but Jews weren't the only ones whose scriptures had been accurately preserved. In Jamia chapter 2653 ( details here) Muhammad's companion Abu reports we were with the prophet when he raised his sight to the sky then he said this is the time when knowledge is to be taken from the people until what remains of it shall not amount to anything, so zad bin laid Al anari said, how will it be taken from us while we recite the Quran words, Muhammad says knowledge is going to be taken away from my community someone objects what are you talking about we recite the Quran how's knowledge going to depart from us so he says how will it be taken away from us while we recite the Quran by Allah we recite it and our women and children recite it he Muhammad said may you be bed of your mother hose yet it's pretty harsh response l used to consider you among the fukah those are Islamic jurists of the people of al-Medina the Torah and the gospel are with the Jews and Christians but what do they avail of them. Zad wants to know how it's possible for knowledge to depart from the Muslim Community when they still have the Quran Muhammad points to the Jews and Christians and says they still have the Torah and the gospel don't they Muhammad's response makes no sense if he thought the Torah and the gospel had been corrupted because he's only bringing them up to show that just because you have reliable scriptures and you teach them and quote them this doesn't mean you're on the right track. So Muhammad certainly didn't believe that the Torah and the gospel had been corrupted. Muslims who maintain that the Christian scriptures have been corrupted are therefore claiming to understand what Allah says in the Quran better than their own Prophet did. That's presumptuous. But the Quran goes even further than defending the inspiration and preservation of the Torah and the gospel. The Quran insists that these texts are still authoritative S 5 verse 43 some Jews come to Muhammad to settle a dispute watch Allah's response this is how Allah responds to them why do they come to you for judgment oh Muhammad when they have the Torah before them wherein is the Judgment of Allah yet they turn back after that and these are not the believers. Why are they coming to you Muhammad. They've got they've got their own Revelation. What are they doing with you, for according to the Quran, do Jews need the Quran. No. They got their own book. According to Muslims today, do Jews need the Quran. According to Muslims today, Jews need the Quran because the Torah has been corrupted. Notice they're saying the exact opposite of what their Quran says what about Christians sah 5 verse 47 this is just a few verses later it's a few verses after Allah tells the Jews they don't need Muhammad. Allah commands Christians Surah 5:47, let the people of the Gospel judge by what Allah hath revealed therein if any do fail to judge by the light of what Allah hath revealed they are no better than those who rebel. According to the Quran should Christians judge by the gospel absolutely we're rebels if we don't according to your Muslim friends  should Christians judge by the gospel of course not it's been corrupted they're say saying the exact opposite of what their God says. See the difference, if the Torah and the gospel have been corrupted, Jews and Christians have nowhere else to turn, because in Surah 5: 68, Allah tells Muhammad to say, oh people of the book, you have no ground to stand upon unless you stand fast by the Torah, the gospel and all the Revelation that has come to you from your Lord. We have no ground to stand upon unless we stand fast by what corrupt scriptures. That wouldn't make any sense. Wouldn't make any sense to say you have no ground to stand upon unless you stand upon corrupt ...

[The Torah and Bible are authoritative even for Muhammad]

... scriptures interestingly the Torah and the gospel were authoritative even for Muhammad. When Muhammad was having doubts about his Revelations and he certainly had some doubts, he was commanded to go to the people of the book, Jews and Christians, for confirmation. So that we would confirm his Revelations, Allah tells Muhammad. Surah 10:94, ( details here) but if you are in doubt as to what we have revealed to you ask those who read the book before you, certainly the truth has come to you from your Lord, therefore you should not be of the disputers. Why would Allah tell Muhammed to verify his Revelations by checking with people who have corrupt Revelations. The only way his Revelations would line up with corrupt Revelations was if his Revelations were also corrupt. So the Torah and the gospel are authoritative not only for Jews and Christians but even for Muhammad himself. Our book (Bible ) is the standard. On whether his book (Quran) is from God, now if the Torah and the gospel are the inspired preserved authoritative word of Allah, why did Allah need to send the Quran. It tells us Surah 46:12 (details here)  and before this Quran was the book of Moses as a guide and a mercy and this book the Quran confirms it in the Arabic language to admonish the unjust and as Glad Tidings to those who do right. The Quran confirms the Torah in Arabic. Why Arabic. So that Muhammad could warn the Arabs surah for 2: 7 (details here) and thus we have revealed to you Muhammad an Arabic Quran that you may warn the mother City Mecca and those around it and that you may give warning of the day of gathering together wherein is no doubt, party shall be in the garden and another party shall be in the burning fire. If Allah hadn't given a revelation in Arabic, the Arabs would have had an excuse on the day of judgment. In other words, if you didn't have a revelation in your own language, you could say, I didn't know what I am supposed to do. Surah 6: 155 to 157 and this Quran is a book we have revealed as a blessing. Therefore follow it and guard against evil so that Mercy may be shown to you, lest you should say the book was only revealed to two parties before us and we were truly unaware of what they read or lest you should say if the book had been revealed to us we would certainly have been better guided than they. So Allah doesn't reveal the Quran because all other Revelations have been corrupted. He reveals the Quran so that Arabs can't complain that they don't have a book in their own language. By the way, my Muslim friends tell me that the Quran is the book for all people, all languages. That the Quran can only be understood in Arabic. But if the point of revealing the Quran in Arabic, according to the Quran itself, was for a particular group of people to have a revelation in their own language so that they could understand it. What sense does it make to say that the Quran is the book for all people when the vast  majority of the world's population can't understand Arabic. What Muslims say over and over again completely contradicts what their own God and their own Prophet say. So the Quran's view both of itself and of the Jewish and Christian  scriptures is quite different from the view held by Muslims today. But how do Muslims respond when we show them that their book (Quran) affirms the inspiration and the preservation and the authority of our book (Bible). We'll quickly go through the four most common things they say. They can say other things but these are the ones I you'll hear over and over again. 

 First, Muslims state the obvious. They'Il say, but the Bible contradicts the Quran and they'll conclude that the Quran can't possibly be affirming a book that it contradicts. Sorry but we know that the Bible contradicts the Quran. That's part of the lslamic dilemma. The Quran affirms a book that contradicts. The fact that the Quran contradicts the Bible doesn't change the fact that the Quran affirms the Bible. If I were to say that I affirm the inspiration and the preservation and the authority of the Quran and then I contradict it that would be a problem for me, thinking would be incoherent on this issue and that's the point. The Quran is incoherent. It is affirming scriptures that contradict it. So that doesn't help. They'll also say when the Quran talks about the gospel it's referring to a book that Jesus ...

[Contradiction in the Quran.] 

... brought. Not to the gospels Christians have today. Very common. They say this because of Surah 5 verse 46 of the Quran which says that Allah gave Jesus the gospel. So they think that Allah gave Jesus a book that Jesus then gave to his followers. And they say that the Quran is only affirming this book that Allah gave to Jesus and not the gospels. But that just doesn't work because the Quran says that Christians still have the gospel. Quran says that Christians were still reading the gospel during the time of Muhammad. The Quran says that Christians have to judge by the gospel and that we're rebels if we don't. The Quran says that Christians have no ground to stand upon if we don't stand upon the gospel. 

So if the Quran is saying all of this about a book that we don't have and that we've never even heard of, then the Quran is even more incoherent than we thought. We don't have a book that was given to Jesus we can't read a book that we don't have, we can't judge by a book that we don't have. The Quran affirms a book that we have. Here's the book that we have, do the math. One third of Muslims will quote Surah 2 verse 79 of the Quran and claim that this verse is about the corruption of the Bible. The verse reads, then woe to those who write the book with their own hands and say this is from Allah, to purchase with it a little price, woe to them for what their hands have written and woe to them for what they earn thereby. See, it's talking about your Bible being corrupted. Nice try. There are literally dozens of problems with this response but there's just no way. This is talking about the corruption of the Bible in context. The Quran is discussing Muhammad's interactions with Jews. According to the Muslim commentary, Surah 2 verse 79 is either about some Jews writing a false prophecy about Muhammad and saying that it's the Torah, or it's about Jews who were writing blessings for non-Jews and saying that it's from the Torah and then selling these Little Blessings.  Either way it can't possibly have anything to do with the Torah being corrupted because we've got the rest of the Quran which constantly affirms the inspiration, the  preservation and the authority of the Torah. But even in the same chapter so I'll just glance at a couple of verses from the exact same chapter. Both before it and after it for context. Surah 2: 40 to 41, oh children of Israel call to mind the special favor which I bestowed upon you and fulfill your Covenant with me as I fulfill my Covenant with you and fear none but me and believe in what I reveal confirming the Revelation which is with you. lt says he's confirming the Revelation that they still had doesn't sound like he thought it was corrupted. Surah 2: 85 Allah rebukes the Jews for violating the commands of the Torah. Look at what he says. Yet you it is who slay your people and turn a party from among you out of their homes backing each other up against them unlawfully and exceeding the limits and if they should come to you as captives you would Ransom them while their very turning out was unlawful for you. Do you then believe in a part of the book Torah, do you then believe in a part of the book and disbelieve the other. What then is the reward for such among you as do this but disgrace in the life of this world and on the day of Resurrection they shall be sent to the most Grievous chastisement and Allah is not Allah is not at all, heedless of what you do did you uh did you catch that Allah condemns them for believing part of the 

Torah and not all of it and he says he'l send them to hell for only believing part of the Torah and not all of it. What do our Muslim friends tell us? They tell us to only believe in the parts of the Torah that line up with Islam and to not believe the rest which Allah says is a one-way ticket to hell, here again. And there are plenty of these. Surah 2 verse 101 and when there cometh unto them a messenger from Allah confirming that which they possess a party of those who have received the scripture, fling the scripture of Allah behind their backs, as if they knew it 29:27 

not notice a messenger from Allah that's Muhammad when Muhammad comes confirming that which they possess talking about their scripture that they have the Quran. Here the Quran condemns Jews, I mean yeah, condemns Jews for rejecting Muhammad when Muhammad confirms that which they possess according to the Quran do Allah ...

Misconception of corruption in the Bible according to Muslims. 

... and Muhammad confirm the Torah that Jews possess absolutely indisputably. According to Muslims today do Allah and Muhammad confirm the Torah that Jews still possess not at all constantly contradict their own God and their own prophet and they just don't realize it. That's why we have to tell them Tas Falls to us and finally here sah 3 ver 78 they quote this to show that the Bible's been corrupted. Fortunately, this just requires the ability to read words off a page to see the problem and lo there was a party of them who distort the scripture with their tongues that you may think that what they say is from the scripture when it is not from the scripture. And they say it is from Allah when it is not from Allah. And they speak a lie concerning Allah, knowingly what's it actually say. Corruption of the Scripture, it says they distort their T they distort the scripture with their tongues he talking about speech talking about misrepresenting what's in the scripture it's about people misrepresenting what the Bible says not about people corrupting the text in the Bible on the contrary since it says at the end there that they distort the scripture with their tongues and that they do it knowingly they would have to still have uncorrupted scripture if they know that they're that they're twisting the scripture with their tongues so these are the main reasons Muslims give when they try to respond to the obvious fact that the Quran affirms our scriptures these are not good responses but there are fortunately Muslims who are starting to admit what the Quran actually says. Here's Dr Abdullah is a professor of Arab and Islamic Studies at the University of Melbourne who writes since the authorized scriptures of Jews and Christians remain very much the same today as they existed in the time of Muhammad. It is difficult to argue that the Quranic references to Torah and Injil, Torah and gospel were only to the pure Torah and Injil as existed at the time of Moses and Jesus respectively. If the texts have remained more or less as they were in the 7th Century CE, the reverence, the Quran has shown them at the time should be retained even today. Many interpreters of the Quran from tabar to razi to IB and even to appear to be inclined to share this view the wholesale dismissive attitude held by many Muslims in the modern period towards the scriptures of Judaism and Christianity do not seem to have the support of either the Quran or the major figures of tapir as the commments our hope is that our Muslim friends will soon come to have the same reverence for the Torah and the gospel that we find in the Quran and in the teachings of Muhammad so just to put everything together got two books here. The Bible, the Quran. Always make sure your Bible is bigger than the Quran that's a psychological impact like oh what's your cute little book say I'm show you what my big book says [Applause] but we we've got this book and this book affirms The Inspiration preservation and authority of this book notice we call it a dilemma because there are only two possibilities here. Either we have the inspired preserve authoritative word of God here or we don't. One or the other. If we have the inspired Preserve authoritative word of God Islam is false because Islam contradicts The Inspired preserved authoritative word of God on basic fundamental doctrines. If on the other hand, we don't have the inspired preserved authoritative word of God here, Islam is false because Islam affirms the inspiration and the preservation and the authority of what we have. So if we have the word of God, Islam is false. If we don't have the word of God, Islam is false. Either way, Islam is false. That's a pretty big problem. And we want our Muslim friends to understand that. So that they leave Islam, and that my friends, is the Islamic dilemma.