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Series Code: IIWC
Program Code: IIWC201720A
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01:36 >> Dear friend, thank you so much for watching 01:39 "It Is Written Canada." We are in the midst of a series 01:43 trying to understand the Biblical doctrine 01:46 of the Trinity, the oneness of God, yet those 01:50 three distinct persons. Once again, I'm joined by 01:54 special guest Dr. John Peckham. Dr. Peckham, welcome again, 01:58 to "It Is Written Canada." >> Thank you for having me, 02:01 Chris. >> Dr. Peckham, you, of course, 02:03 are a professor at the theological seminary 02:05 at Andrews University. You've written several books. 02:07 Why don't you tell us a little bit about those books that you 02:10 have written? >> Yeah. I've written a book 02:12 called "The Love of God: A Canonical Model." 02:14 Another book on theological method and scripture 02:18 as the basis for that called "Canonical Theology," 02:21 and this fall, in October or November, another book is coming 02:24 out with Baker Academic called "Theodicy of Love: Cosmic 02:27 Conflict and the Problem of Evil," and that's dealing with 02:30 why is there so much evil in the world if God is good and 02:33 all-powerful? >> And, of course, those books 02:35 you can find at Amazon, and so we're thrilled. 02:39 For those of you watching today, I want to invite you also 02:42 to go to our YouTube channel, youtube.com/iiwcanada. 02:47 Dr. Peckham and myself did a complete series of programs 02:52 on the love of God. Now, Dr. Peckham, we've been covering the Trinity. 02:57 We've established some very clear foundational principles as we've studied. 03:03 First, we have seen clearly that both the Old and New Testament teach that God is one, 03:11 but we've also seen that the Old and New Testaments teach that God is three persons. 03:18 >> Mm-hmm. >> And then we, on the last program, asked the question 03:24 about the divinity of Christ and the humanity of Christ. Maybe take a few moments to just 03:32 review, and then launch us right into our topic as we continue to explore this 03:38 humanity and divinity of Christ. >> Yeah. So the basic concept of the Trinity is that there is one 03:43 and only one God in three distinct persons -- the Father, the Son, and the Holy Spirit. 03:49 The Father is God, the Son is God, and the Spirit is God, and yet 03:53 the Father is not the Son, and the Son is not the Spirit, and the Spirit is not the Father 03:57 or the Son. So we've just been getting into the Biblical texts that prove 04:02 that Jesus is fully God. No one doubts that he is a person. 04:07 He became a human. In later episodes, we'll see that the Spirit is fully God 04:11 and also a person which grounds the Trinity doctrine. So we saw many texts 04:16 that show that Christ is God. John 1 says, "In the beginning was the word, and the word was 04:22 with God, and the word was God." >> Yes. >> And that all things came into 04:25 being through him. There was nothing made that was not made through him, which 04:29 shows that he cannot have been made. He could not have come into 04:32 existence at any time. He is fully God. Colossians 2:9, we saw, among 04:37 other texts, that teach that in him dwells all the fullness of the godhead bodily. 04:43 >> Yes. >> So he's fully divine. Many, many texts teach this. 04:46 >> Okay, so the humanity of Christ we see in John 1:14. We talked about that the last 04:52 time, that Jesus was really human. Any other -- and there are 04:56 not -- I mean, and I have rarely read people arguing about whether Jesus was not human, 05:01 but there are some who, in history, have taught that Jesus is this divine entity 05:06 that kind of wrapped himself in humanity but didn't really become human. 05:11 What are some other texts that teach us that Jesus, in fact, was not only fully God, but 05:16 fully human at the same time? >> Yeah. Let's go over to John 4. 05:20 In John 4, we have the story of Jesus encountering a Samaritan woman, which is just a beautiful 05:27 story in its own right, but what we see there shows, attributes something of Jesus, 05:33 that wouldn't be attributed to God outside of becoming a human, right? 05:39 >> Yes. >> So John 4:6, it says, "Now Jacob's well was there. 05:46 Jesus, therefore, being wearied from his journey say thus by the well: 05:51 It was about the sixth hour." So Jesus is weary, he's tired. But the Bible tells us 05:56 God does not get tired. >> Yes. >> That doesn't mean that Jesus 06:00 wasn't God. It means that he took on a human form. 06:02 He took on humanity, became human, so that he could become weary. 06:08 He needed to eat, and the New Testament tells us that he ate, he drank, he slept, all the 06:14 kinds of things that God, if he did not take on humanity, would not do. 06:19 So these are human characteristics that Jesus is experiencing. 06:23 He's fully human, explicitly described as human throughout the New Testament, 06:27 yet also fully God. Now, we see this also in Philippians 2. 06:31 We see both aspects of Christ being fully divine and lowering himself 06:38 to become human without ceasing to be fully divine. >> Yes. 06:45 Which is an amazing thing as we look at Philippians chapter 2, that the second person of the 06:52 godhead, Jesus, fully divine, chose to become fully human. >> Yeah. It is amazing. 07:01 Philippians 2, and I'll start reading in verse 5 so we don't have a break of sentence there. 07:05 "Let this mind be in you which was also in Christ Jesus: Who, being in the form of God, 07:12 did not consider it robbery to be equal with God, but made himself of no reputation, taking 07:19 the form of a bond servant and coming in the likeness of men and being found in appearance 07:25 as a man, he humbled himself and became obedient to the point of death, even the death of the 07:31 cross. Therefore, God also has highly exalted him and given him the 07:36 name which is above every name: That at the name of Jesus, every knee should bow of those 07:42 in heaven and of those on Earth and of those under the earth; and that every tongue should 07:47 confess that Jesus Christ is Lord to the glory of the Father." 07:53 >> Mm-hmm. >> So we see that he's in the form of God, very God himself. 07:57 He lowers himself and becomes human, even humbling himself to the point of death. 08:01 >> Yes. >> Then he is re-elevated to his original status, 08:06 with the one who has the name of all names and receives worship and glory and honor. 08:11 So you have this fully divine God who lowers himself, becomes human, is even willing to die 08:17 for us, which is just an amazing picture of the gospel, but also shows us that he is 08:22 both fully God and fully human. >> Now, we have read things from the Apostle John. 08:28 We have read things from the Apostle Paul, and we have seen various things about Jesus, but, 08:37 Dr. Peckham, here's the fundamental question. Did Jesus himself make claims 08:43 to being God? >> Absolutely. Sometimes he makes the claims 08:47 rather explicitly. Sometimes he makes them more subtly, probably because he did 08:52 not want to cut his ministry short, because claiming to be God was the reason why they 08:58 wanted to stone him over and over again. Sometimes he says it subtly, 09:02 sometimes more explicitly, but if you just read through the gospels, and we'll see some 09:06 examples together -- If a person was walking around doing and saying the kinds of things 09:10 that Jesus said and did... >> Yes. >> ...and wasn't God, we would 09:14 say either they are some kind of a pathological liar, or they're crazy, right? 09:19 This is actually one of the examples that famous Christian C.S. Lewis used, that he's 09:24 either crazy or he was a liar or he really was God just based on the things he says about 09:31 himself. Now, he wasn't crazy. >> No. 09:34 >> A crazy person wouldn't speak the way he spoke and do the kinds of things that he did. 09:38 He clearly is not a liar. He's willing to die for everyone. 09:42 So the logical conclusion is that he really is God. So what kind of things does he 09:47 say about himself? We won't go to all of the texts, but over and over again, 09:50 he refers to, "My angels," right, which would be blasphemous if he wasn't God. 09:56 >> Right. >> He talks about, "My kingdom being not of this world," right? 10:01 The first, "My angels" is in Matthew 13:41. >> Yes. 10:05 >> "My kingdom is not of this world" is in John 18. Then I want to take us over to 10:08 Mark 2 together. >> Okay. >> Mark chapter 2, 10:13 and Mark chapter 2... beginning in verse 5. So you have this story in Mark 2 10:23 where Jesus forgives and heals a paralytic. >> Yes. 10:26 >> Okay? And verse 5, "When Jesus saw their faith, he said to the 10:32 paralytic, 'Son, your sins are forgiven you.'" Verse 6, "And some of the 10:39 scribes were sitting there and reasoning in their hearts. 'Why does this man speak 10:43 blasphemies like this? Who can forgive sins but God alone?' 10:51 But immediately when Jesus perceived in his spirit that they reasoned thus within 10:54 themselves, he said to them, 'Why do you reason about these things in your hearts? 10:58 Which is easier, to say to the paralytic your sins are forgiven you or to say arise, 11:03 take up your bed, and walk? But that you may know that the Son of Man has power 11:08 on earth to forgive sins.' He said to the paralytic, 'I say to you, arise, take up 11:13 your bed and go to your house.' Immediately he arose." >> Yes. 11:18 >> So you have this, and this happens in many stories, where Jesus forgives sins, 11:22 but no one can forgive sins except God himself, which is why they're angry with 11:27 Jesus because they know that by forgiving sins he is claiming to be God. 11:33 >> Now, that is amazing. Not only is Jesus implying, but Jesus is actually taking 11:42 an active role doing those things that are only the prerogative of God. 11:47 >> Yes. >> Do you have any other places where Jesus claims to be God? 11:52 >> Yes. In this very same chapter at the end, in verse 28, it says, "Therefore the Son of 11:57 Man is the Lord of the Sabbath." And the Sabbath is instituted at creation. 12:02 On the seventh day, he rests. He is the Lord of the Sabbath. Who can be the Lord of the 12:07 Sabbath but God himself, the creator? >> God himself. 12:10 >> And we've seen texts on earlier programs like John 1 and Colossians 1 that tells us that 12:14 the entire world was created through Jesus. If we turn over to the gospel 12:19 of John together, we see a lot of these kinds of references that Jesus makes 12:25 about himself. Beginning in John 5:22-23, "For the father judges no one, 12:35 but he has committed all judgment to the Son. >> Mm-hmm. 12:39 >> Verse 23, "That all should honor the Son just as they honor the Father." 12:44 >> Yes. >> "He who does not honor the Son does not honor the Father 12:48 who sent him." Now, God also commissions people to be ministers, but we wouldn't 12:53 say you should honor us the way you honor the Father. >> No. 12:56 >> That would be ridiculous because we are not God. But Christ is not only the judge 13:00 of all in the end, but he is to be honored even as the Father. This is extremely significant 13:06 language, and elsewhere we're told that he judges between everyone on the earth in 13:12 Matthew 25. If we turn over to John chapter 9 -- We saw this on an 13:17 earlier program, but just so we don't miss it, John 9:38, we see that a man 13:25 is healed of blindness, and then, in verse 38, "He said, 'Lord, I believe,' 13:29 and he worshipped him." And Jesus would not have accepted worship if he wasn't 13:35 really God, as we saw in Revelation when John fell down at his feet to worship an angel 13:42 who he didn't realize because of his splendor. The angel said, "Get up! 13:45 I'm not God. You should not be worshipping me." 13:47 So he receives worship. If we turn over to John chapter 10 -- John chapter 10, 13:55 Jesus just says explicitly, "I and my Father are one." >> Mm-hmm. 14:02 >> "We are one." This is a very strong statement, and notice what the leaders 14:07 do after that in verse 31. "Then they took up stones again to stone him." 14:11 >> Yes. >> Why? Because they know what he is saying, right? 14:14 >> Yes. >> He wasn't saying that they're one in some sense in the way 14:19 that we can be in union with God as we're merely humans. He's making a stronger claim 14:24 which is why they took up stones to stone him. Then if we turn over to -- 14:29 Actually, going back to John 8:58, again, we saw this last time, but this is 14:38 Jesus' own statement. "Jesus said to them, 'Most assuredly I say to you, before 14:43 Abraham was, I am.'" >> Yes. >> That's an explicit claim 14:46 to pre-existence before there was any Abraham and a claim to divinity. 14:50 "I am who I am," alluding to Exodus 3. John 14:9 is another one 14:57 that is very significant. John 14:9, and this is what it says in John 14:9. 15:04 "Jesus said to him, 'Have I been with you so long, and yet you have not known me, Philip? 15:09 He who has seen me has seen the Father. So how can you say 15:14 show us the Father?'" Again, if I were to stand before an audience, and I was to say, 15:18 "If you've seen me, you've seen God," you would consider that blasphemous, and rightfully so 15:22 because I'm just a man. >> That's right. >> But Jesus can say it 15:26 because he was the Son of God. He was the second person of the Trinity. 15:32 We also saw that Thomas declares him, "My Lord and my God," in John 20. 15:36 >> That's right. >> And one of them, most important, or clearest, in 15:39 addition to John 8:58, is in Revelation. >> Okay. 15:42 >> Revelation chapter 22, and this will be the last one for now. 15:45 Revelation chapter 22, beginning in verse 12. Now, this is Jesus speaking, 15:52 and this is what he says. "And behold, I am coming quickly, and My reward is with 15:58 Me, to give to everyone according to his work. I am the Alpha and the Omega, 16:07 the beginning and the end, the first and the last." >> Mm-hmm. 16:12 >> Which is the same thing that is said in Revelation 1 of the one who was and who is 16:17 and who is to come, the Lord almighty. So Jesus is explicitly 16:21 claiming to be God as he tells us to have confidence that he is coming quickly. 16:28 >> There is no doubt, as we read the scriptures, Jesus was fully divine 16:33 and is fully divine. Jesus was fully human, so here's the question, Dr. Peckham. 16:39 >> Mm-hmm. >> There are a number of passages that refer to Jesus 16:43 as the firstborn or the only begotten... >> Right. 16:49 >> ...which may lead an individual to come to the conclusion that somehow Jesus is 16:53 a created being. >> Yes. >> What do we do with those 16:56 passages? >> Yes. All of those passages, like every other passage, 16:59 need to be understood in light of the way those words are used in other parts of scripture. 17:03 >> Yes. >> And other parts of scripture demonstrate that both the 17:06 language of being firstborn is referring to a messianic status, and the language of being 17:11 what is translated only begotten is referring to being one of a kind in the sense of the one 17:17 who is uniquely beloved of God, uniquely the one who has the keys to the kingdom, 17:23 the one who is the messiah. So how do we know that? Let's go first to the 17:27 Old Testament. >> Okay. >> Psalm 89:27. 17:32 >> Okay. >> Psalm 89:27, this is about the language of the firstborn, 17:35 and even though the Old Testament is written in Hebrew, it was translated into 17:39 Greek which was the version that is already there when the New Testament was being written, 17:44 and the same word that's used here in the Old Testament, in the Greek version, is what's 17:48 used of Christ in the New Testament as the firstborn, and the reason why they're using 17:53 that word is because they're using it from the Old Testament prophecies like this one. 17:56 So we saw that Christ was called the firstborn in Colossians 1 and other places with the same 18:01 Greek term. >> Yes. >> In Psalm 89:27 it says, 18:06 and this is a Psalm about the Davidic covenant, the covenant with David the King, and Jesus 18:12 was also the Son of David. That's what they called him. He wasn't David's literal son. 18:17 He was a descendant of David, meaning he was the messiah. >> Yes. 18:20 >> Psalm 89:27, "Also I will make him my firstborn, the highest of the kings of the 18:27 earth." Now, this is originally in reference to David, but David 18:31 wasn't born by God. >> No. >> And he wasn't his firstborn. 18:34 This is talking about the messianic status, or the status of the Davidic covenant 18:38 in Psalm 89. This is the same way that it's used in the New Testament of 18:43 Jesus. We can see that, for instance, in Hebrews 12, also, that this 18:47 terminology is not only used of someone who is literally born of God. 18:52 Let's go to Hebrews 12. Actually, on the way to Hebrews, let's go to Colossians 1. 18:56 >> Sure. >> Colossians 1:18, because there's something important 19:00 there. We read Colossians 1 before about... 19:08 >> Colossians 1. >> Colossians 1, we read it before about how everything 19:11 was created by him... >> Yes. >> ...and now we want to 19:14 continue there in that section. We started with verse 15 before, saying "He is the image of the 19:18 invisible God, the firstborn overall creation." Which is talking, again, about 19:23 his status as the messiah. Unless this text is contradicting itself, it's not 19:26 saying he was, himself, born. Because it goes on to say, "By Him, all things were 19:30 created that are in Heaven." And we've seen other texts that say there's nothing before him. 19:34 >> Yes. >> So it can't be meaning he was born at some point in the past, 19:38 right? >> That's right. >> He was only born of Mary... 19:41 >> That's right. >> ...as a son becoming incarnate. 19:44 Drop down to verse 18. "And He is the head of the body, the church, who is the 19:50 beginning, the firstborn from the dead, that in all things He may have preeminence." 19:56 Again, the same word for firstborn is used, but this is not talking about a literal 20:00 birth or being a firstborn. In fact, he wasn't even the first one to rise from the dead. 20:05 >> Yes. >> We know that in Jesus' own ministry he raised Lazarus from 20:08 the dead. >> That's right. >> We know that Moses, 20:11 according to the book of Jude, is risen and in Heaven already. So he's not the only one to have 20:16 been resurrected. He's firstborn in the technical sense of a title... 20:19 >> That's right. >> ...from the dead, and that's the way this term is used. 20:22 It's also used as a title in Hebrews chapter 12, and then we'll go over to the question 20:28 of only begotten language. >> Yes. >> Hebrews 12:23, 20:33 the same language of firstborn, Hebrews 12:23 refers to the general assembly and church of 20:41 the firstborn who are registered in Heaven. There, the same word is used 20:47 of the saints, the ones who are saved. The firstborn there isn't 20:50 referring to Jesus, it's referring to everyone who's saved in the end. 20:53 It's in the plural, which tells you that this is, again, a particular status or group. 20:57 It's not having anything to do with being born or being born first. 21:01 It is a title. Something very similar is true of the language of only 21:06 begotten. To see that very quickly, that when the language of only 21:09 begotten is being used, you can't take it in a strictly literal sense. 21:13 We can just go one chapter before in Hebrews chapter 11, Hebrews chapter 11, 21:18 this wonderful chapter on faith. >> Yes. >> Hebrews 11:17, 21:24 "By faith, Abraham, when he was tested, offered up Isaac, and he who had received the promises 21:31 offered up his only begotten son." The same language is used there 21:39 of what is referred to Christ elsewhere as the only begotten Son of God. 21:43 Now, let's pause for a moment and ask ourselves, "Was Isaac Abraham's only son?" 21:48 >> No. >> No. This is actually referring 21:52 to this passage in Genesis 22 where Abraham is asked to give up his son... 21:57 >> Yes. >> ...the son whom he loves, but he had another son before him 22:01 with Hagar, who was Ishmael. So he's not literally Abraham's only son. 22:04 He's Abraham's son in a unique sense. >> Yes. 22:08 >> His uniquely beloved son. Now, here is where things get a little technical, 22:13 but it's very significant to understand what has happened. >> Yes. 22:18 >> The terminology of only begotten son comes from a Greek word. 22:24 The word is "monogenes." Mono means one. We know that. If you say mono, that's one. 22:29 There's some question about where that second part of the compound term comes from. 22:35 >> Right. >> Does it come from a term that means born, or does it come from 22:39 a term that is the root of where we get our modern term of genetics from? 22:43 >> Yes. >> Almost all New Testament scholars have agreed for some 22:46 time that it is the latter one. It's not talking about literal birth. 22:49 It's talking about a kind, like genetics, being one of a kind. >> Yes. 22:53 >> Now, where that came from is kind of interesting in the Old Testament, going back to 22:56 Abraham. Abraham refers to his son as his son, "The one whom I love." 23:01 There's a Hebrew term, and I'm suggesting your viewers need to remember the terms, 23:05 but I want them to hear this. >> Sure. >> Because everyone, without 23:08 knowing Hebrew, can hear this and understand this. The Hebrew term for a unique son 23:13 or one-of-a-kind son, that is the word that monogenes or only begotten translates in the 23:19 New Testament, is yachid. You hear that? Yachid. 23:22 Okay, that means unique or one of a kind of anything, and in this case, one-of-a-kind son. 23:28 >> Yes. >> There's another term in Hebrew that means beloved. 23:31 It is yadid. You see the similarity? >> Yes. 23:36 >> Yachid and yadid. In the New Testament, these terms are taken over. 23:39 They're translated into Greek in the Old Testament and the New Testament as monogenes and 23:43 as agapetos, and even without knowing Greek, probably everybody already knows what 23:47 agapetos is getting at. >> Yes. >> This is the love of god, 23:50 beloved. Agapetos means beloved. So you have these two terms 23:54 that sound very similar, but in Greek, they're sometimes translated as only beloved. 24:00 Sometimes they're translated as unique one or one of a kind. In both senses, they're 24:05 referring to one who is of a special status. They're not referring to 24:08 anything in reference to a literal birth. We see that in Hebrews -- We 24:13 already see that thought in Hebrews 11:17. We see it in other places. 24:18 I want to go to Hebrews chapter 1. >> Okay. 24:22 >> Hebrews chapter 1, beginning in verse 3. >> Hebrews 1, and we're going 24:28 to go to verse 3, and read a few verses after. >> Now, even if it wasn't the 24:33 case that somebody thought that that language of only begotten wasn't using the Greek term for 24:38 birth, there are other places where the Greek term for literal birth is used in a figurative 24:44 or metaphorical sense, which shows you it can't be taken to mean only a literal birth. 24:48 Let me show you one of those. Hebrews 1, beginning in verse 3 refers to His Son, "Who being 24:56 the brightness of His glory and the express image of His person and upholding all things by the 25:03 word of His power when he had by Himself purged our sins, sat down at the right hand 25:08 of the majesty on high, having become so much better than the angels as He has, by 25:12 inheritance, obtained a more excellent name than they. For to which of the angels did 25:18 he ever say, 'You are my Son. Today I have begotten you'?" >> Mm-hmm. 25:22 >> "And again, I will be to Him a Father and He shall be to Me a Son." 25:26 These are both quotations from the Old Testament, not talking about literal birth. 25:30 We've seen that he didn't come into being, but talking about a particular enthronement or a 25:35 particular coronation or ordination to a particular status as the messiah, which is 25:40 what happened to the Son as incarnate. So these are references to 25:44 Old Testament passages about the messiah, not literally passages of birth, and if we drop down in 25:51 the same chapter, we see that Hebrews 1 is teaching that Christ is fully God because 25:56 in verse 7 and onwards it says, "And of the angels He says, 'Who makes His Angels spirits and His 26:01 ministers a flame of fire.' But to the Son He says, 'Your throne, O God, 26:06 is forever and ever. A scepter of righteousness is the scepter of Your kingdom." 26:11 So the Father says to the Son, "Your throne, O God, is forever and ever." 26:17 So this, one, is taking on a messianic status as the firstborn 26:22 or as the unique one, the unique Son of God. There are other passages that 26:28 show us that we shouldn't take this strictly literally when language of being born is used. 26:32 And whether anyone knows anything about Hebrew or Greek or any such things, you can see 26:37 it just in the English in the book of Philemon. >> Yes. 26:41 >> Philemon, in fact, I won't take the time to read it, but in Philemon 1:10, 26:48 Paul speaks of someone by the name of Onesimus, and he refers to Onesimus 26:54 as one whom he has begotten in his chains. Paul was imprisoned at the time, 27:00 or the time he's referring to. >> Yes. >> And so he says, "Onesimus, 27:03 whom I have begotten in my chains." Now, is he trying to say that 27:07 Onesimus, who was a human man, was born of Paul? >> Right. 27:11 >> Of course not. This is a figurative use of the terminology which is common in 27:15 the Old Testament and in the New Testament to refer to a special relationship or a 27:19 special status, and that's exactly what we see in the New Testament, as well. 27:24 >> So what we have come -- And we are out of time, Dr. Peckham. Amazingly, Jesus fully God, 27:32 fully human. He claimed to be God. >> Yes. 27:36 >> He performed acts that only God could perform, and even in the context of being 27:45 firstborn and begotten, actually identifying the unique stature, 27:51 the one and only unique one... >> Yes. >> ...who is fully God and fully 27:55 man, that fully God, fully man being came to save all of us. 28:03 >> That's right. >> Dr. Peckham, can you pray for us as we end our program today? 28:08 >> Yes. Dear Father in Heaven, we are just in awe 28:13 that you sent your Son, and we are so thankful for Jesus who, though he was and is God, 28:20 was willing to become a human for us and lower himself and even give his life for us. 28:25 Lord, we are not worthy, but we are so thankful, and we pray that you will continue 28:30 to help us understand you better and live more like you. In Jesus' name we pray, amen. 28:36 >> Amen. Dear friend, God became man in Jesus Christ, fully God, 28:45 fully man, with one goal -- to save you. We cannot deny that fact. 28:52 The Bible is quite clear. Today I'd like to offer you the book "The Passion of Love" 28:59 that describes Jesus being fully God, fully man, doing all he can to save you. 29:07 Here's the information you need for today's offer. 29:10 >> To request today's offer, just log on to 29:14 www.itiswrittencanada.ca. If you prefer, you may call 29:19 toll-free at 1-888-CALL-IIW, and thank you for your prayer 29:25 requests and your generous financial support. >> Dr. John Peckham, thank you 29:29 so much for being with us today. >> Thank you for having me, Chris. 29:34 >> Dear friend, God loves you. God has done everything and is doing everything to save you. 29:40 He is united. He is one, yet he is three persons, all actively working 29:47 to bring you closer to him. Friend, thank you so much for joining us today. 29:51 I invite you to be with us next week. Until then, remember, 29:56 it is written. "Man shall not live by bread alone, but by every word that 30:01 proceeds from the mouth of God." ♪♪ 30:11 ♪♪ |
Revised 2018-06-18