In this episode of the LBM Podcast we have a guest (Carl Albert) associated with the Israel Doctrine (loosely affiliated with the Hebrew Israelite movement), join us for a discussion on the ontology of the God of the Bible. Jason defends the orthodox Christian view of the Trinity and Carl promotes his self proclaimed henotheistic view of the Godhead. Carl’s view might more accurately be described as ditheism instead of henotheism as he believes that there are two ontologically identical yet separate beings of God that are worthy of worship. He believes the Bible teaches there are two Gods. The discussion goes into the Biblical texts and into the distinction between being and person. The deity of the Holy Spirit is then discussed, Jason takes the position that the Holy Spirit is the 3rd person within the one being of God and Carl takes the position that the Holy Spirit is a created being specifically the angel Gabriel.
In this episode Jason covers Christology, the Biblical view of the incarnation. A proper Christology is fundamental to the true Gospel. Jason then goes into the various Christological heresies (Docetism, Monophysitism, Eutychianism, Nestorianism, Adoptionism, Arianism, Monothelitism). The presentation is provided in PDF form.
In this episode Jason goes into a question from a listener “If “once saved, always saved”, then could you explain the blotting-out of names from God’s “book of life”?” Jason discusses the Lamb’s Book of Life and what it means to be blotted out. After that the discussion goes into Young Earth Creationism and the Biblical foundations for YEC. A future episode will cover the scientific evidence that confirms what Scripture says about Creation and the age of the earth.
In this episode Jason first addresses a portion of last week’s episode with Christopher Maute. Secondly he addresses the Realistic Nihilist’s supposed Omnipotence Paradox and his claim that this renders the Christian view of God incoherent. After that there is a discussion of the different Trinitarian Heresies and a defense of the orthodox Trinitarian view.
In this episode of the LBM Podcast Jason discusses the Five Solas of the Reformation. (Sola Fide – Faith Alone, Sola Scriptura – Scripture Alone, Solus Christus – Christ Alone, Sola Gratia – Grace Alone, Soli Deo Gloria – Glory to God Alone.) Jason goes into the history of the Five Solas and the Biblical foundation for each of these doctrines.
“In the long run the answer to all those who object to the doctrine of hell is itself a question: “What are you asking God to do?” To wipe out their past sins and, at all costs, to give them a fresh start, smoothing every difficulty and offering every miraculous help? But He has done so, on Calvary. To forgive them? They will not be forgiven. To leave them alone? Alas, I am afraid that is what He does” 1
Why would a loving God who loves by nature send anyone to Hell? If everyone will not be saved, then Christ died in vain and there was no victory at the Cross. Surely it is a failure if an all-powerful God cannot save all. God is a gracious and merciful God, therefore, He will save everybody. It would be unjust if God condemned some to eternal damnation. How could we saints in Heaven celebrate if someone we knew and loved was being tortured forever and ever? I cannot serve a God like that.
These objections have become a norm in today’s culture where contemporary thinking has tainted Orthodoxy, challenging God’s authority with man’s opinions. Truth can be difficult to swallow, even by committed followers of Christ. When confronted with the doctrine of eternal damnation, C.S. Lewis said, “There is no doctrine which I would more willingly remove from Christianity than this, if it lay in my power.” 2 Likewise John Frame states, “If I were free to invent my own religion, I can assure you that the eternal punishment would not be a part of it” 3 Eternal damnation causes even the devoted to shutter. However, shuttering and remaining faithful to the truth is one thing; modifying the truth so as to cause us less trembling is another.
In this episode Jason goes over the discussion of women in positions of authority and teaching in the assembled people of God. Can a woman Biblically be a pastor? The scriptures on this topic are examined and Jason goes over multiple arguments he has encountered from those who claim women can be pastors.
In this episode Jason goes over an article he recently wrote on A Biblical Response to “50 Reasons Why I Don’t Drink”. Jason discusses this article for a bit and then goes into the topic of what the Bible says about self-defense. We discuss the importance of the Old Testament and Jesus and the apostles use of the Old Testament Scripture.
Is that great doctrine of the Trinity only found in the New Testament and the creeds of the early church? Let us take a moment to examine the Old Testament for shadows and hints to the multipersonal nature of the one being of the God in the Hebrew Scriptures. Interestingly enough beginning in the very first chapter of Genesis we start to see signs of this.
If the first verse of the Bible it says “In the beginning, God created the heavens and the earth.” The word translated into English here as “God” is the Hebrew word “elohiym” (אֱלֹהִים). The word “elohiym” is the generic word in Hebrew for “god” and it is a masculine plural noun. It is used in Hebrew in much the same way as the word “god” is used in English. It can be used to represent the one and true “God” or it can also be used to refer to a false “god”. It’s usage is determined by it’s context in exactly the same way we use the word “god” in English. The thing that is interesting is the word “elohiym” here is the plural form of the masculine singuar noun “elowahh” (אֱלוֹהַּ). This is because the noun “elohiym” ends in the letters “Yod” and “Mem” (י and ם). The letters “Yod” and “Mem” ending a word make singular masculine nouns plural in the same way as “s” and “es” make singular nouns plural in English. The singular noun form of “”elowahh” is used in poetry and in later Hebrew (i.e. Deut 32:15,17) but most of the time the plural form “elohiym” is used when referring to “God”. This is interesting because the very first verse of the Bible already hints at a plurality.