The first three sermons showed that Jesus is God through the writings of John. The fourth examined Paul’s witness to Christ’s divinity. The fifth drew from the book of Hebrews. The sixth sermon was from the letters of Peter. The seventh sermon highlighted the divinity of Christ as seen in the writings of Isaiah, the prophet. This eighth sermon will proclaim that Christ is God based on the prophecies of Micah, Daniel, and Malachi.

The first three sermons showed that Jesus is God through the writings of John. The fourth examined Paul’s witness to Christ’s divinity. The fifth drew from the book of Hebrews. The sixth sermon was from the letters of Peter. This seventh sermon highlights the divinity of Christ as seen in the writings of Isaiah, the prophet. The spotlight will be on the Messiah to come and the attributes of YHWH. The apostles would use these attributes of YHWH to Christ, emphatically stating that Christ is God. 

The first three sermons showed that Jesus is God through the writings of John. The fourth examined Paul’s witness to Christ’s divinity. The fifth drew from the book of Hebrews. This sixth sermon turns to Peter. Like Paul, Peter calls Christ God and Savior. He affirms Christ’s divinity by applying Old Testament texts about YHWH directly to Jesus.

The first three sermons in this series established that Jesus Christ is God based on the writings of John. Cited passages came from John’s Gospel, the epistles, and Revelation. The fourth sermon focused on the writings of Paul. This fifth sermon will explain the divinity of Christ in the epistle to the Hebrews. The author of Hebrews reveals that Christ is the exact representation of God the Father, yet shows that they are distinct persons.

The first three sermons in this series established that Jesus Christ is God based on the writings of John. Cited passages came from John’s Gospel, the epistles, and Revelation. The fourth sermon will focus on the writings of Paul. The theme is the same: the divinity of Christ. Like John, Paul believed in the divinity of Christ and that He is the creator and sustainer of all things. Paul stated that Christ is the creator and that before creation, He already existed. 

The first two sermons in this series established that Jesus Christ is God. This third sermon continues that same theme. The first sermon focused on the prologue of John’s Gospel. The second sermon examined three key dialogues within John’s Gospel. This third sermon will explore one additional dialogue from John’s Gospel, a passage from one of his letters, and passages from the book of Revelation to demonstrate further that Jesus Christ is truly God. John’s documents reveal the consistency of his message. It is clear what John, the apostle, believed in. 

The last sermon highlighted Jesus' deity as revealed in the prologue of John’s Gospel Account. That truth is not limited to the opening chapter but runs throughout John's writing. Time and again, the Gospel records dialogues where Jesus speaks plainly about His divine identity. The Jews clearly understood what He was claiming — that He was making Himself equal with God. Their reaction was consistent: they picked up stones to kill Him for what they saw as blasphemy. This study will look closely at three passages where the Lord made assertions of His divinity. The response of the Jews was consistent; they wanted to kill Him. 

One of the major themes in the Book of John is the deity of God’s only Son. By deity, we mean divinity. From the beginning up to the end, in the book’s prologue and embedded in dialogues, John wrote about Christ’s divine nature, even though in physical (human) stature.1 The author claimed to be an eyewitness who personally knew other witnesses. This showed credibility in all that he confessed. He began with the Word as God, and near the book's end, Thomas said, “My Lord and My God.” In John’s prologue, one could see the pre-existent nature of the Word of God, the incarnation, and the Word as God who revealed the Father. It is difficult not to see in John’s writings that the Lord Jesus Christ is both God and the expression of the Father’s grace.

Paul reminded the Corinthians of the gospel he preached—the message that saves if they hold fast to it. It is of first importance: Christ died for our sins, was buried, and rose again on the third day according to the Scriptures. The Law, Psalms, and Prophets all pointed to this. But more than prophecy, there were eyewitnesses—Cephas, the Twelve, over five hundred at once, James, all the apostles, and finally Paul himself. The resurrection is not just doctrine; it is historical and essential. Without it, there is no gospel, no salvation, no faith. 

Church discipline is often misunderstood, but it is a biblical command rooted in love and holiness. The Apostle Paul teaches the church how to respond when someone refuses to obey apostolic instruction. In today’s context, apostolic instruction is the NT. Is the OT included? Yes, since the Law, the Prophets, and the Psalms proclaimed Christ either in shadow or prophecy. 

Yet, one must study the OT through the apostolic lens, the NT. The goal of Church discipline is not rejection but restoration. It has OT roots, but it is applied in the church. The method is not hostility but withdrawal. The text cited commands the church to disengage from the unrepentant, maintain a posture of love, and guard the unity and purity of the body through faithful obedience to Christ’s command.