“What Child Is This?” by Romans
https://www.youtube.com/watch?v=ZUnDKD1NMH4
Youtube Video: https://www.youtube.com/watch?v=ZUnDKD1NMH4
Tonight, with just days before Christmas, we are going to take a break from our “What Is A Christian?” Series. Christians will be celebrating the birth of the Messiah in Bethlehem, some 2,000 years ago. But what can we learn from the Word of God about this baby? There are too many people who cannot defend from the Bible what Christians are supposed to believe about Him. Let's take a deep dive into God's Word, and answer that question so that you can know beyond any doubt.
I am a member of several Bible Discussion Groups on Facebook. Every now and then, a doubter of Jesus' Divinity who is an atheist, an agnostic, a Jew, a Muslim or a critic of Christianity will pose the question, “In the New Testament, did Jesus ever say that He was God?” When I see that question, I respond to it with a statement, followed by a question of my own:
Christianity has been accused of being a religion that was invented by the disciples of a religious leader who was crucified. Once he was out of the picture, and rather than return to their former lives of fishing and tax collecting, they allegedly invented the Resurrection of their executed leader so that they could continue as religious leaders themselves.
They recorded accounts of the life, death and resurrection of their leader, along with many quotations they attributed to him. If the critics are correct, and the New Testament is merely a wholesale fabrication, then it is meaningless if the main character in their fictional accounts claims to be God.
First, the answer to their question is: Yes. Jesus did say He was God in the New Testament, on several occasions and in several ways: First, in Matthew 14:27, when the disciples were terrified when they saw Jesus walking on the water, He said, as we read in the King James Version, “Be of good cheer; it is I; be not afraid.”
How, you might ask is this an example of Jesus declaring Himself to be God? Consider: The phrase, “It is I” in Greek is literally “I am”, which is the same name that God revealed to Moses in Exodus 3:14. Notice how Jesus' words are translated in the Aramaic Bible in Plain English: “Take heart; I AM THE LIVING GOD. Do not be afraid.”
In the next verse, in the KJV, Peter responded, “Lord, if it be thou, bid me come unto thee on the water.” But there are two issues with this translation: First, the word translated “bid” is the Greek word “keleou” which is, in every other case in the New Testament translated “command” and not “bid.”
So that means that Peter was saying, not “If it is You, Jesus, bid me” but, rather, “If it is You the Living God, command me to come unto Thee on the water.” The Aramaic Bible in Plain English uses “command” not “bid” for Peter's words, showing that his thought was if Almighty God commanded him to come to Him, then there would be no way that he, Peter, would not be successful in walking on the water. And all of that is completely missed by the King James translators.
The other verses I use to show to the Facebook critics where Jesus identifies Himself as God are in Mark 2:7-11, Luke 13:34 and John 8:56 and 58. But far better than asking, “Did Jesus ever say He was God in the New Testament?” I ask them, “Did God, in the Old Testament, ever say He would take on flesh, and live as a man on the earth?” If we can verify that intention on God's part from the pages of the Old Testament, then New Testament quotations made by Jesus would carry far more weight.
Tonight, we are going to do just that. I am going to review and analyze those verses in the Old Testament which prophesy, either symbolically, or by First Person quotations made by the Creator God, of His incarnation, and His coming to the earth as a human being to live and die for the sins of man, His creation made in His Image and Likeness.
First, right after Adam and Eve ate of the forbidden fruit, and still in the Garden, God proclaimed the virgin birth of the One who would be born as a man, and defeat the works of the devil. To the serpent God said, “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15).
Notice first that God speaks of here, and nowhere else in the Old Testament, of the seed of the woman. In every other case, a man is physiologically credited with being involved with ~ begetting~ a baby. Notice how the first chapter of the first book of the New Testament lists Jesus' genealogy.
It reads, “The book of the generation of Jesus Christ, the son of David, the son of Abraham. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram...” etc., etc. (Matthew 1:1-3).
But Jesus is referred to as being “her seed,” or, a man being born without the physiological participation of a man. And this is certainly in keeping with both Old and New Testament prophecies and accounts of Jesus being born of a virgin, and Mary not having “known a man” when Gabriel visited and spoke with her about giving birth (Luke 1:34).
First, in Isaiah 7:14, we read a prophecy of God, Himself, coming to earth and being born as a man: “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isaiah 7:14). And, of course, we learn from the New Testament that the name “Immanuel” means “God with us.”
Now, there are, admittedly, a many other people listed in Scripture whose names incorporated a reference to God within their name: For example, Israel means “He prevails with God,” Ishmael means, “God who hears.” Zechariah means, “Remembered by the Lord.” Both of the only two named angels of God have God incorporated into their names: Gabriel means, “God is my strength,” and Michael means, “Who is like to God?”
But the name “Immanuel” meaning “God with us” takes on the added personal identification that this individual actually is God, and not merely the idea that God is with us. This is confirmed in Isaiah 9:6 where the birth of Jesus is also prophecied:
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6).
I would like to zero in on one of the names assigned to this child who is born, namely, The Mighty God. Matthew Henry writes, “ … He is the mighty God - God, the mighty One. As he has wisdom, so he has strength, to go through with his undertaking: he is able to save to the utmost; and such is the work of the Mediator that no less a power than that of the mighty God could accomplish it...
But who, where, is he that shall undertake and accomplish these great things for the church? The prophet tells us (Isaiah_9:6-7) they shall be done by the Messiah, Immanuel, that son of a virgin whose birth he had foretold (Isaiah_7:14), and now speaks of, in the prophetic style, as a thing already done:
the child is born, not only because it was as certain, and he was as certain of it as if it had been done already, but because the church before his incarnation reaped great benefit and advantage by his undertaking in virtue of that first promise concerning the seed of the woman, Genesis_3:15.
As he was the Lamb slain, so he was the child born, from the foundation of the world, Revelation_13:8. All the great things that God did for the Old Testament church were done by him as the eternal Word, and for his sake as the Mediator. He was the Anointed, to whom God had respect (Psalm_84:9), and it was for the Lord's sake, for the Lord Christ's sake, that God caused his face to shine upon his sanctuary, Daniel 9:17.
The Jewish nation, and particularly the house of David, were preserved many a time from imminent ruin only because that blessing was in them. What greater security therefore could be given to the church of God then that it should be preserved, and be the special care of the divine Providence, than this, that God had so great a mercy in reserve for it?”
There was a twice-confirmed symbolic prophecy of the coming of God as a human being Who was the Lamb of God Who taketh away the sin of the world, as John the Baptist first identified Him in John 1:29. Most people I believe are familiar with, but then read right over this twin prophecy. It is found in the account of Abraham being commanded to sacrifice his son Isaac.
The first prophecy is when Issac notices the fire and wood but no sacrifice, he asks his father, “Behold the fire and the wood: but where is the lamb for a burnt offering? And Abraham said, My son, God will provide himself a lamb for a burnt offering:” (Genesis 22:7-8a). God will provide Himself a lamb. And that is exactly what He did Himself, becoming that sacrifice to be offered.
The second prophecy in this account occurs after God stops Abraham from plunging the knife in to Isaac to sacrifice him as commanded. Both Jesus' sacrifice and God's will that He be sacrificed are prophetically symbolized when the ram caught in the thicket by its horns served as the sacrifice in Isaac's place (Genesis 22:13).
The Expositor's Bible tells us, “Not till the last moment did God interpose with the gladdening words, "Lay not thine hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from Me."
The significance of this was so obvious that it passed into a proverb: "In the mount of the Lord it shall be provided." It was there, and not at any earlier point, Abraham saw the provision that had been made for an offering. Up to the moment when he lifted the knife over all he lived for, it was not seen that other provision was made.
Up to the moment when it was indubitable that both he and Isaac were obedient unto death, and when in will and feeling they had sacrificed themselves, no substitute was visible, but no sooner was the sacrifice complete in spirit than God’s provision was disclosed. It was the spirit of sacrifice, not the blood of Isaac, that God desired.
It was the noble generosity of Abraham that God delighted in, not the fatherly grief that would have followed the actual death of Isaac. It was the heroic submission of father and son that God saw with delight, rejoicing that men were found capable of the utmost of heroism, of patient and unflinching adherence to duty.
At any point short of the consummation, interposition would have come too soon, and would have prevented this educative and elevating display of the capacity of men for the utmost that life can require of them. Had the provision of God been made known one minute before the hand of Abraham was raised to strike, it would have remained doubtful whether in the critical moment one or other of the parties might not have failed.
But when the sacrifice was complete, when already the bitterness of death was past, when all the agonizing conflict was over, the anguish of the father mastered, and the dismay of the son subdued to perfect conformity with the supreme will, then the full reward of victorious conflict was given, and God’s meaning flashed through the darkness, and His provision was seen.”
Jesus was accurately pictured by that ram that was provided by God to be sacrificed, and was caught in the thicket, and trying to free himself from that fate. In great agony of spirit, Jesus appealed to His Father in the Garden of Gethsemane on, what looks like three appeals to not require Him to die that death:
First we read in Matthew_26:39: “And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.”
Next, Jesus makes a second appeal in Matthew_26:42, where we read, “He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
Finally, because there is a different phrasing, I see Mark 14:36 as a third appeal: “And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.”
Jesus was symbolized as that ram caught by his horns in the thicket, and trying to free Himself. He had, in His life, almost assuredly witnessed the merciless brutality of a scourging and crucifixion. He knew what His fate was on that coming day. And I can certainly understand His appeal to be spared that fate. But we should never forget when He understood what His Father's Will was, and that He would be sacrificed for us, His final determination was, “Not my will, but what Thou wilt.”
The scourging and crucifixion were pictured many centuries in advance of the actual events. Seven hundred years before Jesus was born, besides prophesying His virgin birth, Isaiah also prophesied Jesus' sacrifice for our sins. He wrote, “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities:
the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.”
One thousand years before the actual event, Jesus' scourging, mockery, and crucifixion are all recorded by King David as an eyewitness account in Psalm 22 in which verse 1 asks a startling question with which we are all familiar, “My God, my God, why hast thou forsaken me?” This, of course, is the question Jesus asked from the cross.
David goes on to describe the ordeal Jesus suffered that day: “All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him (Psalm 22:7-8), and
“For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture” (Psalm 22:16-18).
We read of Jesus being stricken, smitten, afflicted and bruised, but was His death prophesied. In addition to the ram caught in the thicket, in the Book of Genesis, in response to Adam and Eve's sin, we read, “Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them” (Genesis 3:21).
If it were a matter of merely clothing Adam and Eve, God could have clothed their nakedness and covered their sin and shame using cotton or wool. Instead, God made coats of skins picturing for the first time in Scripture, the idea of an innocent being sacrificed and shedding its blood in order to cover sin. This was an undeniable picture of Christ.
Jesus' sacrifice was pictured in the killing of the Passover Lamb whose blood was applied to the doorposts of all who wanted to be protected from the Death Angel in Exodus 12:7. Many are unaware that while Jesus was bleeding out on the cross, dying for our sons, His fellow-Israelites were killing the Passover Lambs for that Evening's Passover Meal. The Apostle Paul links those two events in no uncertain terms in 1 Corinthians 5:7, where he wrote, “Christ our passover is sacrificed for us:”
I also need to defend the idea that Jesus' Resurrection was also prophesied. The Apostle Peter was aware of this prophecy when he refers to what David wrote in Psalm 16:10, saying, “He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption” (Acts 2:31).
Allow me to take what may look like a rabbit trail. I assure you that it is not. In the New Testament, we read, “Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment” (Matthew 22:35-38).
The original Greek term Jesus used for “Lord” in the phrase “Lord thy God” is the Greek term, “kurios.” This same Greek term was used twice when Mary, who was six-months pregnant with Jesus at the time, visited her cousin Elizabeth. We read of that visit in Luke 1: “And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth...
And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord (Greek, “kurios”) should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy” (Luke 1:39-44).
Elizabeth used the same Greek word “kurios” for Lord to describe Who Mary was the mother of that Jesus used when He said we are to “love the Lord thy God.” And then Mary responded saying, “My soul doth magnify the Lord (Greek, “kurios”)” (Luke 1:46). Again, “kurios” is used to describe Mary's unborn child Who would become the Messiah.
Now, I recognize that a critic or a skeptic could easily say, “Well, either Elizabeth or Mary, or both of them, might have just been exaggerating about Mary's baby. That doesn't mean that we can use their opinions that Mary's baby was actually the Lord God.” And I will agree with that reservation. Not every word that everyone speaks in Scripture should be quoted as Divine Truth or proof of anything.
Scripture merely accurately quotes their words without any seal of approval that their words should b regarded as Truth. assign all of the words that are spoken as truth. Here is an example: We can find Jesus being accused of being a deceiver (Matthew 27:63), being demon-possessed (John 7:20), and being a Sabbath-breaker (John 5:16). So Mary and Elizabeth being quoted as calling the unborn Jesus “Lord” (Greek, “kurios”) can be written off merely as their opinion.
But... Let's look at the appearance of the angel to announce the birth of Mary's baby, the birth of the Messiah. We read, “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour...”
Let's stop right there. How many Saviours are there? There is only one Saviour. And, according to the Word of God, Who is that One Saviour? Let's read again God's own word about how many other possible Saviours there could be: He said, “I, even I, am the LORD; and beside me there is no saviour” (Isaiah 43:11). And that is not a mere opinion.
Let's return to the angel's announcement to the shepherds: “For unto you is born this day in the city of David a Saviour which is Christ the Lord (“kurios”)” (Luke 2:8-11). If the Christ... the Messiah... the Lamb of God... were not the Lord God, the kurios Whom Jesus said we should love with all of our heart, mind, soul and strength, why would the angel have used the phrase “Christ the Lord”??? He wouldn't! And his identification of Christ being “kurios,” the Lord God in the flesh cannot be written off or explained away as an exaggeration or a mere opinion.
But my declared focus, tonight, is that all of these things that happened to Jesus, happened to our Creator God Who became Jesus, AND that in the Old Testament God said that He would be the One Who would become a human being, become the Messiah, become our Savior, and be sacrificed and then raised from the dead.
Let's think, first, of this: If I were to ask anyone in the English-speaking world, “Who is known as the Savior”? I would dare say that even among unbelievers, atheists, Jews, Muslims, Hindus, and Buddhists, they would all respond “Jesus Christ is known as the Saviour.” They may not personally believe it, but they know that Jesus is known as the Savior.
With that in mind, I would like you to deeply consider these words of our Creator God recorded in the Old Testament. Again, through the pen of the prophet Isaiah, God says, “I, even I, am the LORD; and beside me there is no saviour” (Isaiah 43:11). Do you realize the power and impact of that declaration?!
If Jesus is, across the board, recognized as the Saviour by believer and unbeliever alike, and God says 700 years before Jesus' birth “besides Me there is no Saviour,” Who does Jesus have to be? That exclusive declaration is repeated and intensified in Hosea 13:4 where God says, “Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.”
Of this, Albert Barnes writes, “And beside me there is no Saviour - There is no one who can deliver from oppression, and captivity, and exile, such as the Jews suffered in Babylon; there is no one but he who can save from sin, and from hell. All salvation, therefore, must come from God; and if we obtain deliverance from temporal ills, or from eternal death, we must seek it from him.”
The Preacher's Homiletical adds, “Belief in Him as the only God and Saviour has been spreading ever since. Cured during their exile of their passion for idolatry, the Jews have ever since been His faithful and successful witnesses. The testimony first of those Jews to whom God had revealed Himself in Christ, and then of their converts, consigned to oblivion the gods of Greece and Rome, and has rendered idolatry impossible among the leading races of mankind.”
Next, if it is not already undeniably obvious, and beyond any shadow of a doubt that the Lord God took on flesh, and became the Messiah, and He, Himself, died for our sins, I would like to offer yet another proof where God tells us, and in so many words, that He, Himself, would be coming to the earth.
We find it in the last Book of the Old Testament. In a specific prophecy that Jesus Himself identified as referring to John the Baptist, we read: “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts” (Malachi 3:1).
A messenger would be preparing the way for One Who is promised to come. God is speaking in the above verse. Who, in His words, is coming? “He shall prepare the way before Me...” I am coming to you, says the Lord. He continues just to make sure that everyone reading this know who this “Me” is: “... and the Lord, whom ye seek, shall suddenly come to his temple.” Note: The translation of this verse in the Septuagint translates “Lord” into the Greek word, “kurios”! “... and the kurios, whom ye seek, shall suddenly come to his temple.”
Critics and skeptics could attempt to dismiss the above prophecy and say, “OK. God is coming to the earth. But it doesn't say He would come in the flesh, be born as a baby, and would die for our sins.” In response to that, I say let's look at the prophecy that identified where the Messiah would be born. Matthew only quotes the first half of the prophecy when the scribes told King Herod where the Messiah would be born, in response to the inquiring of the Wise Men.
We read in Matthew 2:6a: “And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.” The Wise Men asked only, “Where is he that is born King of the Jews?” (Matthew 2:2). They didn't ask Who is He Who is born King of the Jews, so Matthew included only that part of the prophecy that answered their question: “Bethlehem.”
Let's look, now, at the entire prophecy that Matthew identifies Bethlehem as the Messiah's birthplace. For reasons that are beyond me, he omitted the second part which identified Who that Ruler would be: “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel;” whose goings forth have been from of old, from everlasting” (Micah 5:2).
Micah's prophecy is that the “goings forth” or existence of the Ruler Who would be born in Bethlehem “have been from of old, from everlasting.” Everlasting is synonymous with Eternity! The Ruler, the Messiah born as a baby in Bethlehem, according to the Old Testament, had an Eternal Pre-Existence.
That was not an exaggeration of a mother or her cousin, and not an embellishment allegedly added by overzealous followers centuries later. Who else but the Lord God has an Eternal Existence? No one. Period. Who else but the Lord can be thought of as Saviour? No one. Period.
Further, we read earlier of David's amazing eyewitness account of the crucifixion of Jesus in Psalm 22. I want to zero in on one particular verse that stands out to me above all of the other incredibly accurate prophecies that are listed in that Psalm. It is verse 16, which says, “For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.”
First, let me remind you that this was written 1,000 years before Jesus was crucified, and four centuries before the Persians applied it to whom they executed. For perspective, if we go back 400 years in America to 1622, the Pilgrims had just landed at Plymouth Rock two years earlier. Four hundreds years before the hands and feet of criminals were pierced, David prophesied its being used on an individual who would be a focal point in the History of Israel, and God's Plan Salvation.
David, however, did not identify the individual Who was pierced. He did not say it was the Messiah, and a skeptic could easily deny that David was saying that God would become the Messiah, and, as a human being would be pierced. And I would agree with that reservation, also, but I agree with it because I don't need David's identification of Who was being pierced.
In a verse that I can recall being quoted all of one time in all of the sermons I have ever heard or read, we read God's own words as He is quoted in Zechariah 12:10: “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.”
If God did not take on human flesh and become Jesus the Messiah Whose hands and feet and side were pierced, WHEN I ask you, when and HOW could the inhabitants of Jerusalem have ever otherwise looked upon Him, looked upon God Whom they have pierced???
This is answered in John's account of the crucifixion where he writes, “And again another scripture saith, They shall look on him whom they pierced” (John 19:37). Who is this “Him” in the Scripture John quotes? The actual Scripture does not use the pronoun “Him” in the phrase, “Whom they have pierced.” The verse reads, “... they shall look upon Me whom they have pierced.” Who is the “Me,” here? The Lord God is speaking. The Lord was Whom they pierced!
Matthew Henry writes: “[2.] He {Jesus} is spoken of as one whom we have pierced; it is spoken primarily of the Jews, who persecuted him to death (and we find that those who pierced him are distinguished from the other kindreds of the earth that shall wail because of him, Revelation 1:7); yet it is true of us all as sinners, we have pierced Christ, inasmuch as our sins were the cause of his death, for he was wounded for our transgressions...” All of this was prophesied of the Messiah.
By simply connecting all the dots of the Old Testament to their inescapable New Testament concluding dots, the Eternal Lord God, Creator of Heaven and Earth, set aside His Throne, His Glory and His Majesty, and was born as a baby. God, the only Saviour, took on flesh to become a human being to live with us as Immanuel, and to die for us as the Lamb of God, without spot or blemish, Who taketh away my sin, and your sin, and the sin of the world.
This coming Monday, Christians all over the world will be celebrating His birth. Let us thank God for His unspeakable Gift, His immeasurable love, and His boundless Mercy in proposing and fulfilling His Plan of Salvation, unmatched by any other god and unimagined by every other form of religion and worship.
This Christmas Season, as the birth of Christ is celebrated, let us apply this deeper understanding of Who Jesus was before His Incarnation, and add to it a deeper appreciation and a more heart-felt worship as we come to realize how thoroughly He has been involved with His Creation, and just how dearly and intensely He loves us.
So,,, Who was this child? He is Emmanuel... He is God With Us... He is Almighty God in the flesh... He is Christ, the Lord.
This concludes this Evening's Discussion, “What Child Is This?”
This Discussion was originally presented “live” on December 20th, 2023.
I have designed a website to serve as an Online Book Store for the things I have written and published on Amazon. These are in the form of both Kindle eBooks, and paperback books. Some of you may recall a Series I presented on "The Lord's Prayer" several years ago. My original notes for this and other Bible Studies have been greatly revised and expanded for these publications. For further details on the books that are available, and for ordering information, click the following:
https://arvkbook.wixsite.com/romansbooks
If you purchase and read any of my books, Thank you! I would also greatly appreciate a review on Amazon!