Shalom.
I do not know why people have attempted to turn me off to the idea that a plural is a plural of majesty. I believe that God is one.
Shalom.
Jacob
Please help me with what the Deity of Christ means
- Thread starter Jacob
- Start date
I do not know why people have attempted to turn me off to the idea that a plural is a plural of majesty. I believe that God is one.
Shalom.
Jacob
I believe God is one too. God is one in character, motives, and action. Three can be one in that way and still be three individuals. It's much how Moses said a man and a woman would become one. Jesus said the Comforter would speak of Him and draw men to Him. He cannot be referring to Himself, for He said the Comforter would not speak of Himself, so therefore if Jesus were the Comforter He would not speak to us about Jesus. He could not lead us to Jesus, according to Jesus' own words. The Comforter also cannot be His Father for whenever Jesus speaks of His Father He mentions Him by Name. Therefore there has to be a third individual that is God.
You're sort of playing word games with elohiym. The word majesty is found 29 times in the OT. Of those 29 instances there are exactly 0 times that the Hebrew word it is translated from is elohiym. The word elohiym is found 2249 times in the Hewbrew OT. I have yet to find a single instance where it is found to be translated as anything other than God. Granted, I am accepting the word of Strong's Hebrew Concordance on that, but I doubt very much if it is lying to me about the situation.
You want to study? Then let's study, and not play word games.
Shalom.
I am not Trinitarian and I do not believe that God is Triune. The plural of majesty is not about the word majesty. It is an explanation for why the word elohiym is plural or has a plural ending. It has to do with majesty. Maybe when in the presence of majesty, or would it be royalty (I am a citizen of the United States of America. We have no King here). Meaning, it is an explanation for why elohiym is plural by saying He is God, King, or Majestic or something like that. I really do not understand it. But I have seen shamayim as heaven rather than heavens.
Let's study. Let's study together.
Shalom.
Jacob
6days
New member
True. Christ always existed with the Most High.
"He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made." (John 1: 2-3)
All things were made through him. Christ was the builder, not the architect.
First off... You have a issue with your question... Your term the deity of Jesus Messiah (Christ) has no bearing with the statement... Son of God in Hebrew understanding! There is no deity associated with the term Son of God out side the idea of Agency!
You must first understand what the term Son of God means!
Son of God - This title for Jesus has been given meanings and attributes that were never intended. People have erroneously used the human father-son relationship to describe this title of Jesus’. They have thought that since a human son has the actual essence (made of the same matter) of his father, that therefore, this title implies that Jesus being the Son of God is of the same essence of God. This conclusion will lead you right into the Doctrine of the Trinity. This is the formula they adopted at the Council of Nicaea in 325 AD when they said:
"The Son is of the same substance as the Father."
It was at this council that Jesus was first made God. The Holy Spirit interestingly enough was not included in the formula. It was included fifty-six years later at another council. Let’s see what this title really means:
Son of God - In the Old Testament Israel is described as God’s first-born (Exodus 4:22) and is called His son. There is therefore precedence for calling the Messiah "Son of God" for he is Israel’s representative par excellence (ZEB, vol.4, pg.203-204).
"Son of God" denotes an intimate relationship with the Father. It is obvious that sonship must not be understood in a crude pagan way. This bears out Dalman’s contention that the Hebrew concept of "son" does not denote an extensive circle of relationships" (ZEB, vol.4, pg. 205). Adam was called the "son of God" (Luke 3:38), God calls King Solomon His "son" in 1 Chronicles 28:6.
For Paul, "Son of God" is essentially a Christological description expressing "the Son’s solidarity with God" (ZEB, vol.4, pg.204). Closeness to the Father is the basic meaning of "Son of God"(Ibid). This closeness was a relationship that was shared by God’s anointed kings of Israel. Since Jesus is the ideal king of Israel, he is naturally the ideal Son of God. This is how the term came to be synonymous with Messiah and king of Israel. They are all different ways of saying the same thing.
The Zondervan Pictorial Encyclopedia of the Bible vol. 4 pg. 204 states:
"The last chapter of the first epistle of John makes every possible emphasis upon the principle that Sonship is the mark of Messiahship. The same is the case with the fourth gospel where the Son of God is synonymous with Messiah and occurs more frequently than any other title. Haenchen maintains that the same equation:
Messiah = Son of God = Son of Man applies to Mark’s gospel. The same can be said of the rest of the New Testament."
Aspects of Monotheism pg.90 states:
"The notion that the Davidic king was the son of God is well established in the Hebrew Bible in 2 Samuel 7:14 and in Psalm 2:7. It was only natural then that the coming messianic king should also be regarded as the Son of God. To say that the king was the son of God, however, does not necessarily imply divinization."
This is the meaning of the title "Son of God." Messiah = Son of God = king of Israel = Son of Man. The Messiah does have the closest and most intimate relationship with the Father. Let’s take a look at some verses to confirm this.
"The kings of the earth rise up, and the princes conspire together against the LORD and His anointed (Messiah)"… "I myself have set up my king on Zion (Israel)"… "The LORD said to me, "You are my son" (Psalm 2:2,6-7).
Here we see God speaking of the Messiah using all three titles; Messiah, king of Zion, and son.
"He first found his own brother and told him, "We have found the Messiah"…"Rabbi, you are the Son of God: you are the King of Israel" (John 1:41& 49).
John cannot be clearer on this title; the Son of God is the King of Israel. This is the Jewish meaning of "Son of God." Any other definition will take away from the true meaning of the title into something that was never intended by its Jewish author.
Hope this helps...
Paul
Last edited:
As you should!
One of the biggest problem for those holding that Holy Spirit is the third member of the Godhead is the Old Testament itself. The Old Testament is the foundation of our Bibles, the first 75% of the book. And an incontrovertible fact is that the Hebrew Bible does not support the idea that the Spirit of God is a distinct member of the Godhead at all. Even committed Trinitarians like George Ladd admit in his book, U]A Theology of the New Testament[/U] “The ruach Yahweh (Spirit of the Lord) in the Old Testament is not a separate, distinct entity; it is God's power-the personal activity in God's will achieving a moral and religious objective. God's ruach is the source of all that is alive, of all physical life. The Spirit of God is the active principle that proceeds from God and gives life to the physical world (Genesis 2:7). It is also the source of religious concerns, raising up charismatic leaders, whether judges, prophets, or kings. The ruach Yahweh (Spirit of God) is a term for the historic creative action of the one God which, though it defies logical analysis, is always God's action.
Dunn, in his book Christology in the Making adds, “The continuity of thought between Hebraic and Christian understanding of the Spirit is generally recognized… There can be little doubt that from the earliest stages of pre-Christian Judaism "spirit” (ruach) denoted power - the awful, mysterious force of the wind (ruach), of the breath (ruach) of life, of ecstatic inspiration (induced by divine ruach)… in particular, "Spirit of God" denotes effective divine power… In other words, on this understanding, Spirit of God is in no sense distinct from God, but is simply the power of God, God himself acting powerfully in nature and upon men.”
It makes a big difference to our Western minds at least - right at the start of the Bible, whether we translate "this Spirit of God was moving over the surface of the waters or "a wind [breath] from God swept over the face of the waters" (Gen 1:2). The first possibility conveys to our modern minds the impression that the Spirit is an individual in “his” own right. Many Trinitarians read it that way. The second possibility suggest that God's energetic and creative presence was active.
Psalms 139 expresses this Hebrew parallelism beautifully: "where can I go from Your Spirit? Or where can I flee from Your presence?" (v.7). Thus, the Spirit of God is a synonym for God's personal presence with us. N.H. Snaith in his book The Distinctive Ideas of the Old Testament explains, “The ruach-adonai [Spirit of the Lord] is the manifestation in human experience of the life-giving, energy-creating power of God. And, The Spirit of the Lord is the medium through which God exerts his controlling power."
A brief look at a few more Old Testament verses will show this Hebrew parallelism, where the Spirit of God (Heb. ruach) can mean the breath, life, Spirit, presence, and most particularly - a word of Yahweh: (Job 26:4) (Job 27:3-4) (Job 32-8) (2Sam.23:2) (Prov.1:23) and, Isa 40:7 The grass withers, the flower fades when the breath of the LORD blows on it; surely the people are grass. 8 The grass withers, the flower fades, but the word of our God will stand forever.
It is vital not to rush over this. Many other Old Testament examples could be cited to show that spirit and breath are interchangeable. The fact that the ‘spirit’ and ‘breath’ are translations of the same Hebrew and Greek words points to the root meaning of spirit as God's creative power, the energy behind his utterance.
Another world-renowned known Anglican, J.I. Packer in his book Keep in Step with the Spirit (also a committed believer in the Trinity) acknowledges that the doctrine of the Holy Spirit's “distinct personhood is not expressed by the Old Testament writers.”
So then, by what reason then do these learned commentators come to the conclusion that the Holy Spirit is the third person of the Godhead? They admit that they stepped outside the boundaries of the Old Testament. They would have us believe that it is a doctrine newly revealed only in the New Testament. The New Testament does not alter the Hebrew concept of “spirit” as we will now see. The distinguished Bible scholar N. H. Snaith states that: “The New Testament pneuma (spirit) is used in all the ways in which the Hebrew ruach( breath, wind, spirit) is used. It is used of the wind (John 3:8), of human breath, both ordinarily
(2 Thessalonians 2:8) and of the breath which means life (Rev. 11:11). It is used of the vital principle in man (Luke 8:55, etc.), as opposed to ‘flesh.’”
Luke writes concerning the Ministry of John the Baptist that: "It is he who will go as a forerunner before him and the Spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous; so as to make ready a people prepared for Lord" (Luke 1:17). The Virgin Mary is told that "[the] Holy Spirit will come upon you and the power of the Most High will overshadowed you" (Luke 1:35). And concerning the promise of the coming of the Holy Spirit the risen Jesus predicts that the disciples are to wait in Jerusalem where they "shall receive power when the Holy Spirit has come upon you" (Acts 1:18). In these three Lukan passages we observe the interplay of the concepts of "power" and "spirit" precisely as found in the Old Testament.
This Hebrew concept is further seen in the famous passage where the apostle Paul burst out in praise to God. He does this by quoting from Elijah 40:13: “Oh, the depths of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and unfathomable His ways! [Now his Old Testament quotation] For who has known the mind of the Lord, or who became his counselor?” (Rom.11:33-34)
But when we compare his source in Isaiah we note that Paul has changed it slightly. Isaiah actually wrote, "Who has directed the spirit of the Lord, or as His counselor has informed him?"
What we see here is a typical Hebrew understanding: To have the mind of the Lord is to be directed by the Spirit. There are many New Testament examples of this interplay between “mind” and “spirit.” In Philippians 2, Paul wants the Christian to be "of the same mind," which is to be "united in spirit, intent on one purpose"(v.2). On a personal level, how may I know that I am filled with the Holy Spirit? The answer is when I have the mind of God, the attitude that He has, the values that his word and espouses and above all the truth which it teaches!
Another passage of interest in this vein is 1 Corinthians 2:10-12.
1Co 2:10 these things God has revealed to us through the Spirit. For the Spirit searches
everything, even the depths of God. For who knows a person's thoughts except the spirit of
that person, which is in him? So also no one comprehends the thoughts of God except the Spirit
of God. Now we have received not the spirit of the world, but the Spirit who [Greek neuter
“which”] is from God, that we might understand the things freely given us by God.
Here "the spirit of the man which is in him" is paralleled with "the Spirit of God" which is from God. It is quite clear that a person's spirit is not a separate person from himself, but is rather his/her own mind and inner thoughts. Just so, "the Spirit of God" refers to God's inner and personal centre, His mind and word, even His self-consciousness.
Spirit = Power = Mind = Presence = Breath = Wind = Word
It is quite evident that in the apostle's mind to be filled with the spirit is precisely the samething as letting the word (teaching, message) of Christ direct our lives. This is simply to say that in John chapters 14 to 16, "the Spirit" that will come to help the apostles will be the post-resurrection revelation of Christ's message directed by the risen Christ to the world through the apostles.
The acid test as to whether I have "Jesus in my heart" is whether I have his words informing and empowering my life. If his Gospel-word is the motivating principle in my life, then I have the Spirit of God dwelling in me. Indeed, I have the Father and the Son. Hence Paul’s vigorous warning that if anyone fails to demonstrate the presence of the words of Christ in his life, he is devoid of understanding (1 Tim 6:3).
I am firmly convinced that the Scriptures are harmonious concerning the Spirit of God as being a power and word and mind of God in action. The Trinitarian assertion that the Holy Spirit is God himself is surely impossible to maintain when we note that nowhere in the Scripture is the Holy Spirit prayed to or worshiped.
At the end of the last book of the Bible when the redeemed saints are in the presence of God and of Jesus Christ in glory it is not a strange omission that the third member of the Godhead has no seat of authority on the final throne?
Scripture teaches us....
I came upon the phrase "the finger of God." I was aware that the same phrase was used in the book of Luke regarding the method Jesus uses to cast out demons. I decided to do a phrase study using e-Sword. The following information is from my research.
Exo 8:19 Then the magicians said to Pharaoh, "This is the finger of God." But Pharaoh's heart was hardened, and he would not listen to them, as the LORD had said.
Exo 31:18 And he gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God.
Luk 11:14 Now he was casting out a demon that was mute. When the demon had gone out, the mute man spoke, and the people marveled. 15 But some of them said, "He casts out demons by Beelzebul, the prince of demons," 16 while others, to test him, kept seeking from him a sign from heaven…
Luk 11:20 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.
I had also come upon Scriptures that says Jesus cast out demons by the Spirit of God. This would strongly lead to the conclusion that the finger of God is the Spirit of God the Father.
Mat 12:22 Then a demon-oppressed man who was blind and mute was brought to him, and he healed him, so that the man spoke and saw. 23 And all the people were amazed, and said, "Can this be the Son of David?" 24 But when the Pharisees heard it, they said, "It is only by Beelzebul, the prince of demons, that this man casts out demons."
Mat 12:28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.
When you connect Luke 11:20 with Matthew 12:28 then you get the understanding of what the finger of God is.
Luk 11:20 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.
Mat 12:28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.
Now the same is true with the Holy Spirit. We also have in the Bible two parallel teachings of the same subject one Matthew and one in Luke.
Luk 12:11 And when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you should defend yourself or what you should say, 12 for the Holy Spirit will teach you in that very hour what you ought to say."
Mat 10:19 When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. 20 For it is not you who speak, but the Spirit of your Father speaking through you.
Likewise, when you connect to Matthew 10:20 with Luke 12:12 you get an understanding of what the Holy Spirit is. It is the Spirit of the Father. There is no separate being called the Holy Spirit. Again that's why the Holy Spirit is never worshiped, prayed to, or has a seat on a throne.
Hope this helps...
:sherlock:
oly:Paul
I remember your saying something like this before.
This is difficult to read or understand.As you should!
One of the biggest problem for those holding that Holy Spirit is the third member of the Godhead is the Old Testament itself. The Old Testament is the foundation of our Bibles, the first 75% of the book. And an incontrovertible fact is that the Hebrew Bible does not support the idea that the Spirit of God is a distinct member of the Godhead at all. Even committed Trinitarians like George Ladd admit in his book, U]A Theology of the New Testament[/U] “The ruach Yahweh (Spirit of the Lord) in the Old Testament is not a separate, distinct entity; it is God's power-the personal activity in God's will achieving a moral and religious objective. God's ruach is the source of all that is alive, of all physical life. The Spirit of God is the active principle that proceeds from God and gives life to the physical world (Genesis 2:7). It is also the source of religious concerns, raising up charismatic leaders, whether judges, prophets, or kings. The ruach Yahweh (Spirit of God) is a term for the historic creative action of the one God which, though it defies logical analysis, is always God's action.
Dunn, in his book Christology in the Making adds, “The continuity of thought between Hebraic and Christian understanding of the Spirit is generally recognized… There can be little doubt that from the earliest stages of pre-Christian Judaism "spirit” (ruach) denoted power - the awful, mysterious force of the wind (ruach), of the breath (ruach) of life, of ecstatic inspiration (induced by divine ruach)… in particular, "Spirit of God" denotes effective divine power… In other words, on this understanding, Spirit of God is in no sense distinct from God, but is simply the power of God, God himself acting powerfully in nature and upon men.”
It makes a big difference to our Western minds at least - right at the start of the Bible, whether we translate "this Spirit of God was moving over the surface of the waters or "a wind [breath] from God swept over the face of the waters" (Gen 1:2). The first possibility conveys to our modern minds the impression that the Spirit is an individual in “his” own right. Many Trinitarians read it that way. The second possibility suggest that God's energetic and creative presence was active.
Psalms 139 expresses this Hebrew parallelism beautifully: "where can I go from Your Spirit? Or where can I flee from Your presence?" (v.7). Thus, the Spirit of God is a synonym for God's personal presence with us. N.H. Snaith in his book The Distinctive Ideas of the Old Testament explains, “The ruach-adonai [Spirit of the Lord] is the manifestation in human experience of the life-giving, energy-creating power of God. And, The Spirit of the Lord is the medium through which God exerts his controlling power."
A brief look at a few more Old Testament verses will show this Hebrew parallelism, where the Spirit of God (Heb. ruach) can mean the breath, life, Spirit, presence, and most particularly - a word of Yahweh: (Job 26:4) (Job 27:3-4) (Job 32-8) (2Sam.23:2) (Prov.1:23) and, Isa 40:7 The grass withers, the flower fades when the breath of the LORD blows on it; surely the people are grass. 8 The grass withers, the flower fades, but the word of our God will stand forever.
It is vital not to rush over this. Many other Old Testament examples could be cited to show that spirit and breath are interchangeable. The fact that the ‘spirit’ and ‘breath’ are translations of the same Hebrew and Greek words points to the root meaning of spirit as God's creative power, the energy behind his utterance.
Another world-renowned known Anglican, J.I. Packer in his book Keep in Step with the Spirit (also a committed believer in the Trinity) acknowledges that the doctrine of the Holy Spirit's “distinct personhood is not expressed by the Old Testament writers.”
So then, by what reason then do these learned commentators come to the conclusion that the Holy Spirit is the third person of the Godhead? They admit that they stepped outside the boundaries of the Old Testament. They would have us believe that it is a doctrine newly revealed only in the New Testament. The New Testament does not alter the Hebrew concept of “spirit” as we will now see. The distinguished Bible scholar N. H. Snaith states that: “The New Testament pneuma (spirit) is used in all the ways in which the Hebrew ruach( breath, wind, spirit) is used. It is used of the wind (John 3:8), of human breath, both ordinarily
(2 Thessalonians 2:8) and of the breath which means life (Rev. 11:11). It is used of the vital principle in man (Luke 8:55, etc.), as opposed to ‘flesh.’”
Luke writes concerning the Ministry of John the Baptist that: "It is he who will go as a forerunner before him and the Spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous; so as to make ready a people prepared for Lord" (Luke 1:17). The Virgin Mary is told that "[the] Holy Spirit will come upon you and the power of the Most High will overshadowed you" (Luke 1:35). And concerning the promise of the coming of the Holy Spirit the risen Jesus predicts that the disciples are to wait in Jerusalem where they "shall receive power when the Holy Spirit has come upon you" (Acts 1:18). In these three Lukan passages we observe the interplay of the concepts of "power" and "spirit" precisely as found in the Old Testament.
This Hebrew concept is further seen in the famous passage where the apostle Paul burst out in praise to God. He does this by quoting from Elijah 40:13: “Oh, the depths of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and unfathomable His ways! [Now his Old Testament quotation] For who has known the mind of the Lord, or who became his counselor?” (Rom.11:33-34)
But when we compare his source in Isaiah we note that Paul has changed it slightly. Isaiah actually wrote, "Who has directed the spirit of the Lord, or as His counselor has informed him?"
What we see here is a typical Hebrew understanding: To have the mind of the Lord is to be directed by the Spirit. There are many New Testament examples of this interplay between “mind” and “spirit.” In Philippians 2, Paul wants the Christian to be "of the same mind," which is to be "united in spirit, intent on one purpose"(v.2). On a personal level, how may I know that I am filled with the Holy Spirit? The answer is when I have the mind of God, the attitude that He has, the values that his word and espouses and above all the truth which it teaches!
Another passage of interest in this vein is 1 Corinthians 2:10-12.
1Co 2:10 these things God has revealed to us through the Spirit. For the Spirit searches
everything, even the depths of God. For who knows a person's thoughts except the spirit of
that person, which is in him? So also no one comprehends the thoughts of God except the Spirit
of God. Now we have received not the spirit of the world, but the Spirit who [Greek neuter
“which”] is from God, that we might understand the things freely given us by God.
Here "the spirit of the man which is in him" is paralleled with "the Spirit of God" which is from God. It is quite clear that a person's spirit is not a separate person from himself, but is rather his/her own mind and inner thoughts. Just so, "the Spirit of God" refers to God's inner and personal centre, His mind and word, even His self-consciousness.
Spirit = Power = Mind = Presence = Breath = Wind = Word
It is quite evident that in the apostle's mind to be filled with the spirit is precisely the samething as letting the word (teaching, message) of Christ direct our lives. This is simply to say that in John chapters 14 to 16, "the Spirit" that will come to help the apostles will be the post-resurrection revelation of Christ's message directed by the risen Christ to the world through the apostles.
The acid test as to whether I have "Jesus in my heart" is whether I have his words informing and empowering my life. If his Gospel-word is the motivating principle in my life, then I have the Spirit of God dwelling in me. Indeed, I have the Father and the Son. Hence Paul’s vigorous warning that if anyone fails to demonstrate the presence of the words of Christ in his life, he is devoid of understanding (1 Tim 6:3).
I am firmly convinced that the Scriptures are harmonious concerning the Spirit of God as being a power and word and mind of God in action. The Trinitarian assertion that the Holy Spirit is God himself is surely impossible to maintain when we note that nowhere in the Scripture is the Holy Spirit prayed to or worshiped.
At the end of the last book of the Bible when the redeemed saints are in the presence of God and of Jesus Christ in glory it is not a strange omission that the third member of the Godhead has no seat of authority on the final throne?
Scripture teaches us....
I came upon the phrase "the finger of God." I was aware that the same phrase was used in the book of Luke regarding the method Jesus uses to cast out demons. I decided to do a phrase study using e-Sword. The following information is from my research.
Exo 8:19 Then the magicians said to Pharaoh, "This is the finger of God." But Pharaoh's heart was hardened, and he would not listen to them, as the LORD had said.
Exo 31:18 And he gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God.
Luk 11:14 Now he was casting out a demon that was mute. When the demon had gone out, the mute man spoke, and the people marveled. 15 But some of them said, "He casts out demons by Beelzebul, the prince of demons," 16 while others, to test him, kept seeking from him a sign from heaven…
Luk 11:20 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.
I had also come upon Scriptures that says Jesus cast out demons by the Spirit of God. This would strongly lead to the conclusion that the finger of God is the Spirit of God the Father.
Mat 12:22 Then a demon-oppressed man who was blind and mute was brought to him, and he healed him, so that the man spoke and saw. 23 And all the people were amazed, and said, "Can this be the Son of David?" 24 But when the Pharisees heard it, they said, "It is only by Beelzebul, the prince of demons, that this man casts out demons."
Mat 12:28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.
When you connect Luke 11:20 with Matthew 12:28 then you get the understanding of what the finger of God is.
Luk 11:20 But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.
Mat 12:28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.
Now the same is true with the Holy Spirit. We also have in the Bible two parallel teachings of the same subject one Matthew and one in Luke.
Luk 12:11 And when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you should defend yourself or what you should say, 12 for the Holy Spirit will teach you in that very hour what you ought to say."
Mat 10:19 When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. 20 For it is not you who speak, but the Spirit of your Father speaking through you.
Likewise, when you connect to Matthew 10:20 with Luke 12:12 you get an understanding of what the Holy Spirit is. It is the Spirit of the Father. There is no separate being called the Holy Spirit. Again that's why the Holy Spirit is never worshiped, prayed to, or has a seat on a throne.
Hope this helps...
:sherlock:
Paul
ttruscott
Well-known member
To me it refers to His being one of the divine persons of the trinity. A divine person is identified by HIS having the divine characteristics, attributes, the divine dna as a metaphor for spiritual definition. There are three such Divine Beings mentioned by scripture and they are said to be ONE, that is their divine attributes do not make 3 Gods but a Unity of 3 that is best described as a Unity of Singularity.
Our GOD is ONE, 'echad, the same way that two people become one flesh, a fact that cannot be seen or hardly even understood but which is attested to by scripture in more than one place: Genesis 2:24 That is why a man leaves his father and mother and is united to his wife, and they become one / ’e·ḥāḏ, אֶחָֽד flesh.
Shalom.
God is one. Not the members of the Trinity. That would be to read or understand out of context.
Shalom.
Jacob
Jesus is the Son of God
Jesus is the only begotten Son of God
God is the Father of Jesus
God is our Father
All the fullness of Deity dwells in Jesus in bodily form
God is invisible
Jesus is and was visible
The Holy Spirit is God
Did Jesus have the Holy Spirit?
Is Jesus God?
Is Jesus God the Son?
There is a Father, God.
Jesus is the only begotten Son of God
God is the Father of Jesus
God is our Father
All the fullness of Deity dwells in Jesus in bodily form
God is invisible
Jesus is and was visible
The Holy Spirit is God
Did Jesus have the Holy Spirit?
Is Jesus God?
Is Jesus God the Son?
There is a Father, God.
One what?
Jesus is one with the Father and we are one with Jesus.
One what? One family.
A father is the head of his family.
Incorrect. I am speaking from the Shema. Shalom. Jacob
deity (n.)
c. 1300, "divine nature;" late 14c., "a god," from Old French deité, from Late Latin deitatem (nominative deitas) "divine nature," coined by Augustine from Latin deus "god," from PIE *deiwos "god," from root *dyeu- "to shine," in derivatives "sky, heaven, god."
https://www.etymonline.com/word/deity
In other words "the Diety of Christ" refers to His Godness - it refers to His having been more than merely Devine - it refers to the Son of God also being God the Son.
Both of which are expressed in the following exchange...
John 20:24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 20:25 The other disciples therefore said unto him, We have seen the LORD. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. 20:26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 20:27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. 20:28 And Thomas answered and said unto him, My LORD and my God. 20:29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. 20:30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
But these things can be confusing.
Here, download and read this short pdf - see if it sheds some light...
"Is Jesus His Own Father?"
https://docs.wixstatic.com/ugd/d21e04_24fab03b36984c069ed08ed12b3d1d29.pdf
Romans 14:5 towards ya, Jacob; in the spirit of Romans 5:8.
Shalom.
Today is Shishi, 8-21, until candle lighting and sundown. Then it is Shabbat, when we greet people with Shabbat Shalom, Sabbath Peace.
Interesting article. Interesting definition before this. It sounds like these ideas are like being at cross purposes without clear understanding.
Shalom.
Jacob
All you have proven in your post (repeated in the Spoiler below) is that when "The Lord of Glory" took on human form towards representing man on man's behalf before the Godhead that said Lord of Glory was always a member of, He humbled Himself, temporarily setting aside His Own Power or Deity Attributes, to instead fully rely on the Father thru The Spirit.
That is all passages like those you quoted are asserting.
Philippians 2:5 Let this mind be in you, which was also in Christ Jesus: 2:6 Who, being in the form of God, thought it not robbery to be equal with God: 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
His Servanthood example while here, was what those passages you quoted, are pointing to.
Romans 14:5; in the spirit of Romans 5:8 towards you.
That is all passages like those you quoted are asserting.
Philippians 2:5 Let this mind be in you, which was also in Christ Jesus: 2:6 Who, being in the form of God, thought it not robbery to be equal with God: 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
His Servanthood example while here, was what those passages you quoted, are pointing to.
Romans 14:5; in the spirit of Romans 5:8 towards you.
Spoiler
Well, considering how often you confess your having failed to understand the words of one poster or another - your above words might be just one more example of your having failed once more :chuckle:
Nevertheless, Rom. 14:5; in light of Rom. 5:8.
Or this Body member's "Shalom" to you