The Gospel Saves Podcast

The Divine Lordship of Jesus: Old Testament Roots and New Testament Revelation

The Lordship of Jesus Christ is a central theme throughout the Bible, highlighting His authority and divine nature. The New Testament calls Jesus "Lord" hundreds of times. This title shows who He is. Zacharias, the father of John the Baptist, said his son would prepare the way for the Lord (Luke 1:76-77). An angel told shepherds about a Savior who is Christ the Lord (Luke 2:11). Even two blind men called out to Jesus, asking for mercy, addressing Him as "Lord, Son of David" (Matthew 20:30). When many disciples left after a difficult teaching, Peter affirmed, "Lord, to whom shall we go? You have the words of eternal life" (John 6:68). Jesus Himself accepted this title, telling His disciples, "You call me Teacher and Lord, and you are right, for so I am" (John 13:13). Even the thief on the cross recognized His authority, asking, "Lord, remember me when You come into Your kingdom" (Luke 23:42). These instances show that people understood Jesus's unique identity. During the week before His crucifixion, Jesus challenged the Pharisees with a question about David. He asked how David, in the Spirit, could call his descendant, the Christ, "Lord" (Matthew 22:41-45). This confused them because descendants were thought to be less than their ancestors. The answer reveals that the Christ had to be more than just David's son; He had to be divine. In the Old Testament, the word "Lord" (often in all capital letters) often represents God's holy name, YHWH. Jews used "Adonai" or "Lord" to avoid misusing God's name. So, when the New Testament calls Jesus "Lord," it acknowledges His divinity. It means Jesus is God. Even though Jesus is God, He submitted Himself to God the Father. Jesus often said His Father was greater than Him. He told the rich young ruler, "No one is good except God alone" (Mark 10:18). He also said, "My Father is greater than I" (John 14:28). Jesus never acted on His own. He said, "The Son can do nothing of His own accord, but only what He sees the Father doing" (John 5:19). He consistently sought the Father's will (John 5:30). This willing submission, as described in Philippians 2:6-8, shows that Jesus, though existing as God, chose to humble Himself and become a man, even to the point of death on a cross. This incredible act of humility was for our salvation. Finally, God declared Jesus to be Lord upon His resurrection. Because Jesus was obedient to death, God highly exalted Him (Philippians 2:9-11). Peter said that God made Jesus, whom they crucified, both Lord and Christ (Acts 2:36). God put all things under Jesus's feet, giving Him all authority in heaven and on earth (Ephesians 1:19-23). The Lordship of Jesus Christ is complete and universal.

Stop Lying, Control Anger, Work Honestly | Ephesians 4 Christian Living Guide

This segment focuses on Ephesians 4:22-24 [https://www.biblegateway.com/passage/?search=Ephesians+4%3A22-24&version=ESV], where Paul instructs believers to "put off concerning your former conduct the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God in true righteousness and holiness." Paul elaborates on the "old man"—our pre-Christian self—characterized by corruption fueled by "deceitful lusts." Sin deceives by promising fulfillment it cannot deliver and minimizing its consequences. This former way of life, influenced by worldly patterns and Satan (as mentioned in Ephesians 2), leads to increasing corruption. Crucially, Paul presents Christian transformation as a two-part process. It's not enough to simply "put off" the old, sinful ways (resisting temptation). Believers must also actively "put on the new man"—embracing righteous living. Simply ceasing sinful actions without pursuing righteousness is incomplete. Jesus illustrated this concept in Matthew 7:13-14 [https://www.biblegateway.com/passage/?search=Matthew+7%3A13-14&version=ESV] with the imagery of two paths: the broad way leading to destruction and the narrow, difficult way leading to life. Leaving the broad path necessitates actively walking the narrow one. Central to this transformation is being "renewed in the spirit of your mind." Christian living originates internally; righteous behavior flows from righteous thinking and feeling. This inner renewal is not solely a human effort but is empowered by the Holy Spirit, as Paul prayed in Ephesians 3:16 for believers to be strengthened "with might through His Spirit in the inner man." God works with us in our transformation (Philippians 2:12-13). Paul then provides practical examples of this "putting off" and "putting on": 1. Lying vs. Truthfulness (v. 25): Believers must stop lying and instead speak truth with their neighbors. The reason transcends simple morality; it's because "we are members of one another." Truthfulness fosters trust, accountability, transparency, conflict resolution, and mutual support within the church body, helping everyone mature in Christ. 2. Anger Management (v. 26-27): "Be angry, and do not sin: do not let the sun go down on your wrath, nor give place to the devil." Anger itself is an emotion, often an involuntary physiological response (adrenaline, cortisol, increased heart rate). While we can't always control feeling angry, we can control our response. Jesus exemplified righteous anger without sinning (Mark 3:5). Paul advises dealing with anger promptly ("do not let the sun go down") to prevent unresolved issues from festering, which increases stress, strains relationships, leads to poor decisions, and gives Satan an opportunity ("place") to tempt us further. 3. Stealing vs. Working & Generosity (v. 28): "Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need." Again, the pattern is clear: put off stealing, put on honest labor. Paul elevates this further: the purpose of working isn't just self-sufficiency but also generosity. Stealing is often rooted in selfishness (except perhaps in dire need), whereas Christianity calls for self-denial and service. Working hard to provide for oneself and to share with others actively combats the selfish impulse behind theft and cultivates a Christ-like, generous spirit. This process of putting off the old self and putting on the new, renewed in mind and empowered by the Spirit, is the path to practical holiness and transformation outlined by Paul in Ephesians. Join us @TheGospelSaves for more discussion about Christianity. Or visit https://www.thegospelsaves.me [https://www.thegospelsaves.me/] for hundreds of blogs, articles, podcasts, and Bible studies covering the Christian faith. And don't forget to subscribe to this channel to receive the latest updates.

How Can God Be Three-in-One? A Biblical Look at the Trinity

To understand the Trinity, we first need to define "God" according to Scripture. The Bible presents God as eternal, the self-existent "I AM" (Exodus 3:14 [https://www.biblegateway.com/passage/?search=Exodus+3%3A14&version=ESV]), existing from everlasting to everlasting (Psalm 90:2 [https://www.biblegateway.com/passage/?search=Psalm+90%3A2&version=ESV]), the first and the last (Isaiah 41:4 [https://www.biblegateway.com/passage/?search=Isaiah+41%3A4&version=ESV]). He is the Creator, not created. Secondly, God is immutable, meaning He is unchanging. While creation is in constant flux, God remains the same (Psalm 102:25-27 [https://www.biblegateway.com/passage/?search=Psalm+102%3A25-27&version=ESV]), with "no variation or shadow of turning" (James 1:17 [https://www.biblegateway.com/passage/?search=James+1%3A17&version=ESV]). This unchangeableness provides a firm foundation for faith. Furthermore, God is omnipotent – all-powerful and sovereign. As Job acknowledged (Job 42:2 [https://www.biblegateway.com/passage/?search=Job+42%3A2&version=ESV]) and the angel Gabriel declared, "with God nothing will be impossible" (Luke 1:37). While His nature imposes certain logical limits (e.g., God cannot lie), His power is absolute within His character. God is also omnipresent, present everywhere simultaneously. The Psalmist marveled that wherever one might go, from heaven to the depths, God is there (Psalm 139:7-10 [https://www.biblegateway.com/passage/?search=Psalm+139%3A7-10&version=ESV]). Paul affirmed God is "not far from each one of us" (Acts 17:27 [https://www.biblegateway.com/passage/?search=Acts+17%3A26-27&version=ESV]). Finally, God is omniscient – all-knowing and all-seeing. He knows the end from the beginning (Isaiah 46:9-10 [https://www.biblegateway.com/passage/?search=Isaiah+46%3A9-10&version=ESV]) and is the source of all wisdom and knowledge (Isaiah 40:13-14 [https://www.biblegateway.com/passage/?search=Isaiah+40%3A13-14&version=ESV]). With this understanding of God's nature, we approach the concept of the Trinity – the idea that God is triune, or tripartite. This means God exists as three separate and distinct persons (Father, Son/Word, and Holy Spirit) who work together as one God. Hints of this appear even in the Old Testament. Genesis 1:1-3 [https://www.biblegateway.com/passage/?search=Genesis+1%3A1-3&version=ESV] shows God (the Father), the Spirit of God, and God's spoken Word involved in creation. Genesis 1:26 [https://www.biblegateway.com/passage/?search=Genesis+1%3A26&version=ESV]has God saying, "Let us make man in our image," implying plurality. Isaiah 42:1-4 [https://www.biblegateway.com/passage/?search=Isaiah+42%3A1-4&version=ESV], speaking prophetically of Jesus, also suggests the distinct persons of the Godhead. The New Testament provides clearer examples. At Jesus' baptism (Matthew 3:16-17), the Son (Jesus) is baptized, the Spirit descends like a dove, and the Father speaks from heaven. Paul groups them together in Ephesians 4:4-6, mentioning "one Spirit," "one Lord" (Jesus), and "one God and Father of all." All three persons are presented as eternal and involved in creation. They are one God in substance, yet distinct persons. This raises the central question: How can God be both three and one, especially when the Bible strongly emphasizes monotheism (Deuteronomy 6:4 - the Shema)? An imperfect analogy from science is the "triple point" in thermodynamics, where a substance like water (H2O) can exist simultaneously as solid, liquid, and gas under specific conditions – one substance, three phases. This helps conceptualize unity in diversity. The meaning of "one" in Scripture also needs consideration. It often emphasizes that Jehovah is the only true God, in contrast to false idols (Isaiah 44:8, 45:5, 18, 22). "One" can also signify compound unity or unity in plurality. In Exodus 24:3, the multitude of Israel answers with "one voice" – many voices speaking in perfect agreement. Similarly, humans are considered one person, yet composed of spirit, soul, and body. Thus, the biblical declaration of "one God" might refer to His unique status as the sole deity or His perfect unity within the three persons of the Father, Son, and Holy Spirit. In summary, the Bible defines God by His attributes: eternal, immutable, omnipotent, omnipresent, and omniscient. It presents Him as a Triune being – Father, Son, and Holy Spirit – one in divine essence but distinct in personhood. Understanding the concept of "one" as potentially signifying uniqueness or compound unity helps reconcile the idea of three distinct persons existing eternally as the one true God. Join us @TheGospelSaves for more discussion about Christianity. Or visit https://www.thegospelsaves.me [https://www.thegospelsaves.me/] for hundreds of blogs, articles, podcasts, and Bible studies covering the Christian faith. And don't forget to subscribe to this channel to receive the latest updates.

Is Your Conscience Seared? How Sin Blinds Us (Ephesians 4:17-21)

In Ephesians 4:15-16, Paul revisits the metaphor of the church as a body with Christ as the head. Just as every part of a physical body has a function, every Christian has a role within the church. This counters the common tendency to attend church merely to receive; instead, Paul emphasizes that believers should aim to give and contribute, doing their share. This mutual service knits the body together in unity and love. This unity fulfills God's plan, revealed in Christ, to break down the dividing wall between Jews and Gentiles, forming one new body. The Spirit initiated this unity, and believers are urged to maintain it through peace. Even with diverse backgrounds, believers are growing together in Christ toward unity in faith and knowledge. Serving one another deepens these bonds, allowing the church to edify—build itself up—in love. Love is the essential building material, grounded on the foundation of Christ, the apostles, and prophets. Crucially, this love must be coupled with truth; as Paul stated, we must speak the truth in love (v. 15), recognizing that while knowledge can inflate, love builds up (1 Cor. 8:1). Presenting truth lovingly helps others receive it. Transitioning in verse 17, Paul returns to an earlier theme: the call to live differently. He exhorts believers, "You should no longer walk as the rest of the Gentiles walk." This contrasts the new life in Christ with the former life described in Ephesians 2 – being dead in sin, following the world's course, and led by fleshly desires. God, through His grace and Christ's sacrifice, has raised believers and seated them with Christ, bestowing every spiritual blessing. Therefore, Christians are called to live consistently with this new identity. Paul describes the Gentile way of life as marked by "futility of their mind"—focusing on meaningless, temporary things. Their understanding is "darkened," tainted by sin, leading to alienation from God's life. Ignorance and "blindness of their heart" prevent them from perceiving God's ways. Christians have left this behind. Verse 19 deepens the analysis, stating the world is "past feeling." This signifies a corrupted, seared conscience. The conscience, our faculty for discerning right from wrong, can be deadened by habitual sin, becoming inoperable like branded flesh (1 Tim. 4:2). Consequently, they "have given themselves over to lewdness, to work all uncleanness with greediness." Paul highlights the pervasive sexual immorality ("lewdness," "uncleanness") prevalent in first-century pagan culture, often embedded within their religions, warning the Ephesians not to return to it. Why leave these ways? Because, as Paul states in verses 20-21, "you have not so learned Christ." The teachings of Jesus stand in direct opposition to such practices. Jesus taught that sins like sexual immorality originate from the heart (Matt. 15:19) and defile a person. He defined marriage as between one man and one woman (Matt. 19:1-9) and condemned all sexual activity outside this bond. Central to Jesus' message was repentance—turning away from sin and toward righteousness (Luke 5:31-32; Luke 13:1-5; John 8:11). Therefore, claiming to be a Christian while willingly continuing in sin without striving to change is self-deception. While Jesus loves sinners, His love calls for repentance. Relying on His love as an excuse for ongoing sin is clinging to false hope. True love for Jesus manifests in obedience to His command to repent. He died for our sins so we might live for righteousness. The call is clear: stop sinning, stop living for self, and start living fully for Jesus. Join us @TheGospelSaves for more discussion about Christianity. Or visit https://www.thegospelsaves.me [https://www.thegospelsaves.me/] for hundreds of blogs, articles, podcasts, and Bible studies covering the Christian faith. And don't forget to subscribe to this channel to receive the latest updates.

The TRUTH About Tongues: From Numbers to the Book of Acts

This exploration delves into the biblical understanding of speaking in tongues, examining key passages to determine its purpose and duration. In Numbers chapter 11, God instructs Moses to gather seventy elders of Israel to help bear the burden of leadership. God promises to take some of the Spirit that is upon Moses and place it upon these elders (Numbers 11:16-17 [https://www.biblegateway.com/passage/?search=Numbers+11%3A16-17&version=ESV]). When this occurs, as described in verses 24-25, the Spirit rests upon the seventy elders, and they prophesy. Significantly, the text notes they "never did so again." This incident establishes a principle: the visible, miraculous manifestation (in this case, prophecy) served as a temporary sign confirming that the Spirit had indeed been given to these individuals for their specific role. This principle finds resonance in the New Testament, particularly on the Day of Pentecost described in Acts chapter 2. As the apostles were gathered, the Holy Spirit descended upon them with visible and audible signs (wind, tongues of fire). Crucially, they "were filled with the Holy Spirit and began to speak with other tongues as the Spirit gave them utterance" (Acts 2:4 [https://www.biblegateway.com/passage/?search=Acts+2%3A1-4&version=ESV]). These "tongues" were actual foreign languages understood by the diverse crowd gathered in Jerusalem, languages the Galilean apostles wouldn't naturally know. Peter later explains to the crowd that what they "now see and hear" (Acts 2:33) – the speaking in tongues – is the evidence of the resurrected and ascended Jesus pouring out the promised Holy Spirit. Like the prophecy of the elders in Numbers, the miraculous speaking in tongues at Pentecost served as an undeniable sign that the Spirit had been given. A similar event occurs in Acts 10, during the pivotal moment when the gospel is first formally preached to Gentiles in the household of Cornelius. As Peter speaks, the Holy Spirit falls upon these Gentile listeners (Acts 10:44 [https://www.biblegateway.com/passage/?search=Acts+10%3A44-46&version=ESV]). The Jewish believers accompanying Peter were astonished because they heard the Gentiles "speak with tongues and magnify God" (Acts 10:46). When Peter recounts this event to the church in Jerusalem (Acts 11), this speaking in tongues is presented and accepted as the definitive sign from God that He had granted "repentance to life" (Acts 11:18 [https://www.biblegateway.com/passage/?search=Acts+11%3A18&version=ESV]) to the Gentiles, validating their inclusion in God's plan. Again, tongues functioned as a confirmatory sign of the Spirit's outpouring upon a new group. Further insight comes from Philip's ministry in Samaria (Acts 8). Philip preached, performed miracles, and many Samaritans believed and were baptized. However, Luke explicitly states that the Holy Spirit "had fallen upon none of them" until the apostles Peter and John arrived from Jerusalem and laid their hands on the believers (Acts 8:15-17 [https://www.biblegateway.com/passage/?search=Acts+8%3A15-17&version=ESV]). Simon the Sorcerer observed that it was specifically "through the laying on of the apostles' hands the Holy Spirit was given" (Acts 8:18), implying a visible manifestation occurred, consistent with the pattern of sign gifts. This connection between the apostles' actions and the reception of the Spirit's miraculous gifts is confirmed in Acts 19. Paul finds disciples in Ephesus, ensures they are baptized correctly in Jesus' name, and then "laid his hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied" (Acts 19:6 [https://www.biblegateway.com/passage/?search=Acts+19&version=ESV]). The ability to impart these miraculous gifts, including tongues, is consistently linked to the ministry of the apostles through the laying on of their hands (Acts 8, Acts 19). Nowhere in the New Testament is this specific type of miraculous gift-giving shown to occur apart from the direct presence or action of an apostle. Therefore, given that the foundational role of the apostles was completed in the first century and they are no longer physically present to lay hands in this manner, the conclusion drawn is that the specific, miraculous sign gift of speaking in tongues, as demonstrated in Acts, has ceased along with the apostolic age.