Is Jesus God?

KSublett · Apr 7, 2014

Hebrews 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

By the Spirit OF Christ. 1 Peter 1:11; 2 Corinthians 3; Revelation 19:10

Hebrews 1:2 Hath in these last days spoken unto us by his Son,
whom he hath appointed heir of all things, by whom also he made the worlds;

God made all things by His Word, Logos or Regulative Principle or Governing PRINCIPLE.
God's Word is PERSONIFIED when the Father BREATHES (Spirit) and the Son Articulates.

Acts 2:36 Therefore let all the house of Israel know assuredly,
......that God [Theos] hath MADE that same Jesus, whom ye have crucified,
......both Lord [Kurios] and Christ.
1Corinthians 1:30 But of him are ye in Christ Jesus,
who OF God is MADE unto us wisdom, [Sophia or Spirit to the Jews]
...... and righteousness, and sanctification, and redemption:
2Corinthians 5:21 For he hath MADE him to be sin for us, who knew no sin;
......THAT we might be made the righteousness of God in him.

Hebrews 1:3 Who being the brightness of his glory, and the express image of his person, [Confidence]
......and upholding all things by the WORD of his power,
......when he had by himself purged our sins,
.....sat down on the right hand of the Majesty on high;

Isaiah 59:15 Yea, truth faileth; and he that departeth from evil maketh himself a prey:
...... And the LORD saw it, and it displeased him that there was no judgment.
Isaiah 59:16 And he saw that there was no man, and wondered that there was no INTERCESSOR:
...... therefore his ARM brought salvation unto him; and his righteousness, it sustained him.
Isaiah 59:17 For he put on righteousness as a breastplate, and an helmet of salvation upon his head;
...... and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.

When the man Jesus of Nazareth was MADE to be God's Creative power:

Hebrews 1:4 Being made so much better than the angels,
...... as he hath by inheritance obtained a more excellent name than they.
Hebrews 1:5 For unto which of the angels said he at any time,
...... Thou art my Son, this day have I BEGOTTEN thee?
...... And again, I will be TO HIM him a Father, and he shall be TO ME a Son?
Hebrews 1:6 And again, when he bringeth in the FIRST BEGOTTEN into the world, he saith,
...... And let all the angels of God worship him.
Hebrews 1:7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

Hebrews 1:8 But unto the Son he saith, Thy throne, O God,
...... is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

The Throne is GOD'S Throne, the Son was MADE TO BE PRIEST AND KING ON GOD'S THRONE

This was not the throne of Jesus but the throne of God He occupied for a time.

1Corinthians 15:23 But every man in his own order:
...... Christ the firstfruits; afterward they that are Christ’s at his coming.
1Corinthians 15:24 Then cometh the end,
...... when he shall have delivered up the kingdom to God, even the Father;
...... when he shall have put down all rule and all authority and power.
1Corinthians 15:25 For he must reign, till he hath put all enemies under his feet.
1Corinthians 15:26 The last enemy that shall be destroyed is death.
1Corinthians 15:27 For he hath put all things under his feet.
...... But when he saith, all things are put under him,
...... it is manifest that he is excepted, which did put all things under him.
1Corinthians 15:28 And when all things shall be subdued unto him,
...... then shall the Son also himself be subject unto him that put all things
...... under him, hat God may be all in all.

Hebrews 1:9 Thou hast loved righteousness, and hated iniquity;
...... therefore God, even THY God, hath anointed thee with the oil of gladness above thy fellows.
Hebrews 1:10 And, Thou, Lord, in the beginning hast laid the foundation of the earth;
...... and the heavens are the works of thine hands:
Hebrews 1:11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
Hebrews 1:12 And as a vesture shalt thou fold them up, and they shall be changed:
...... but thou art the same, and thy years shall not fail.
Hebrews 1:13 But to which of the angels said he at any time, Sit on my right hand,
...... until I make thine enemies thy footstool?
Hebrews 1:14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

The Throne of GOD was "shared" with the Son for the duration of the Church of Christ seeking out lost spirits.
God sent His Right Hand or Arm as HIS intercessor: it is logical but parabolic that God's RIGHT hand return to the RIGHT of the Magesty on high.

Jesus said that parables are to HIDE the Word from the merchantile class OF THE WORLD from the foundation of the World. God HIDES from the wise or Sophists meaning rhetoricians, singers and players. Jesus called the Scribes and Pharisees, hypocrites: in Ezekiel 33 the Spirit OF Christ named self-speakers for hire, singers, instrument players and their congregatioln.

der · Apr 7, 2014

Jesus is indeed God, and he alone is God. Colossians 2.9 says, In Jesus dwells all the fullness of the Godhead bodily. Colossians 1.16 says all things were created by Jesus, and for him. In Isaiah 44.24 before Jesus put on a body, he said, I stretched forth the heavens ALONE; And I spread abroad the earth BY MYSELF. In John 1.1,14 it says, In the beginning was the Word, and the Word was with God, and the Word was God. And the Word was made flesh. That's Jesus. In verse 3 it says all things were made by him. The Word is God speaking, as in Genesis 1 when God created everything saying, Let there be... So you see Jesus is the God of the Bible. Amen.

Deadtosin · Apr 7, 2014

Ksublett. Earlier you told us that they called Jesus Elohim and they didn't call Him Yehwah.

Originally Posted by KSublett

Lots of people would quibble about that prophecy. He was not called Yehwah but elohim. from the word:

so then I showed you where they called God Elohim and now you are telling me that they never called Jesus Elohim?
I will not keep going in circles sir. I'm done.

Bowman · Apr 7, 2014

KSublett said:

Heb 1.1

πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις επ εσχατου των ημερων τουτων ελαλησεν ημιν εν υιω

POLYMERŌS kai POLYTROPŌS palai ho theos lalēsas tois patrasin en tois prophētais

By many portions and in various forms, God spoke to the fathers in the prophets;

The Book of Hebrews is aptly named for the OT material of which it contains.

Heb 1.1 immediately informs the reader that the One God of the OT has always revealed Himself ‘by many portions’ (polymeros) and ‘in various forms’ (polytropos).

These two Greek terms are only used this one time/ea in the entirety of the Holy Bible, and lexically are defined as ‘One of the constituent parts of a whole; in a context where the whole and its parts are distinguished.’

A clear signal of the ONE Triune Creator God of the Universe.

KSublett · Apr 7, 2014

der said:

God did not dwell INSIDE a body of flesh. Theotes means that the DIVINE NATURE OF GOD DWELLED in Jesus. Christ commanded baptism which requests A holy spirit or A good conscience and therefore we also have the Divine Nature in us: not in the flesh but in our spirit or mind.

2Peter 1:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature [theios], having escaped the corruption that is in the world through lust.

The Spirit is not ignorant and to be despised; He COULD have said that GOD DWELLS INSIDE OF JESUS. It was the WORD or Regulative Principle which dwelled in the MAN Jesus of Nazareth. The WORD is God because it is God's thought BREATHED (spirit) into the MAN Jesus Christ. Why do theologians want to prove that the Spirit OF Christ (the Mind of God) was really IGNORANT but WE are left to say that GOD BECAME FLESH in place of the WORD(S) of God became Flesh. God sends strong delusions in the form of spiritual DISLEXIA when you corrupt the Word or "sell learning at Wholesale" which word also means prostitution.

Jesus was called the SON of God only after He was baptized. A voice recognized the Logos as a SON of a Father instead of a daughter of a mother. Trinity of Father, mother (spirit, dove) an son is the universal PAGAN trinity. God refutes the trinity by revealing Himself as a SINGULAR HUMAN with the authority of God which in ALL pagan trinities is SPRED among the three. Tritheism in churches of Christ says that only the SPIRIT is capable of ruling HIS dispensation.
.

Tintin · Apr 7, 2014

KSublett said:

Funny how you talk about others corrupting God's Word when you yourself are doing that very thing. Also, the pagan trinity is a corruption of the one true (Truine) God. One God in three persons.

posthuman · Apr 7, 2014

does this prophecy from long before Jesus was born in the flesh not call him both Son and everlasting Father?

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.
Of the increase of his government and peace there shall be no end,
upon the throne of David, and upon his kingdom,
to order it, and to establish it with judgment and with justice
from henceforth even for ever.
The zeal of the Lord of hosts will perform this.
(Isaiah 9:6-7)

is the throne of David a seat of wickedness, Ksubblet? it's the Lord's seat. i feel it's important that we are clear on that point.

secularhermit · Apr 8, 2014

I decided to believe He is "the Son of God". He is divine! He is chosen by God as a spiritual being who incarnated.

I believe GOD used HIM a lot to speak and to do what He did on earth, during His earthly ministry. I believe God dwelt in Jesus´ body and both "died" at the cross, when Jesus faced dead and I stopped believing what others wanted me to believe.

JaumeJ · Apr 8, 2014

Joh 14:20
At that day ye shall know that I am in my Father, and ye in me, and I in you.

I believe the words of Yeshua, Jesus, above, help to shine light on how Jesus is God, though He was not while here with us.

When we receive the Holy Spirit, we are not Yahweh, God, yet we are in Yeshua. So it was with Jesus, Yeshua, while He walked His earth. Thus He may say He knows our experiences here having defeated every temptation known, and unknown, to mankind for us. He knows our every pain, joy, thought, all..........He is Salvation, amen.

MidniteWelder · Apr 9, 2014

oldhermit said:

THE INCARNATION OF THE SECOND POSITION
John 1:1-18

THE LOGOS OF GOD AS A FUNCTION OF DEITY

In John’s prologue, it seems that the Holy Spirit is more interested in dealing with the function of the Second Position than with the question of his identity. This will also be the primary focus of this lesson. Although his identity is well established in the first two verses, it does not seem to be the primary focus. In order for us to maintain the integrity of the text, we must understand that the Bible should not be read as an historical document but as a representational document. This is important to remember if we are to uphold the integrity of the language in this or any other text.

The Bible is not written as merely a catalog of historical events. I certainly do not mean to infer by this that I do not hold the things recorded in it to be historically accurate. I certainly believe them to be. However, the Bible is more than just a catalog of historical events. The Bible is a representational document that reveals the mind of God. The Bible was not written to give us an accurate account of human history. It was written to show us how God has operated in human history. This being the case, it is imperative that we do not allow history to define terms for us. It is not important that we understand how Plato, Philo or any other historian or philosopher of antiquity used the word όLogosor should we concern ourselves with how this word was used in the culture of the time in which John penned this gospel. It is very important however, that we allow the Holy Spirit to elevate the language so that he can explain to us a concept beyond what the words alone can express. This is the nature of all revelation. Remember, the Holy Spirit is the author, not John.

The Logos of John’s prologue is not just some benign abstract of ideas or reason but is the personification of an eternal function of deity. The Logos functions as part of a linguistic triad who links the will of God to the mind of man. Man does not have the capacity to reach beyond the boundaries of the natural world and look into the unseen dimension of God. He must rely upon God to supply him with information. The Logos connects man to an unseen world that transcends the scope of human observation by functioning as the conduit for divine communication. What man will learn about God will come only through the function of the Logos. This is true not just in the incarnation of the Word. It is true in every instance in scripture where God communicates directly with man. All of the Old Testament examples where ‘The Angle of Jehovah’ is in direct contact with man is always Second Position function. Even that which man learns of God from creation is the result of this second position function, which initially brought all mater into existence and placed within it the evidences of God, Psalms 19:1-4 and 97:6. The Logos is the avenue of communication between two parties in two dimensions. That which will be communicated is of course the will of God. The incarnation collapses the distance between the two worlds and brings man into direct contact with God in a very personal way. Man is now confronted face-to-face and in the flesh with this LogosThis is truly a remarkable thing.

The Logos is the source of enlightenment - something is lacking on the part of man; something is not understood. In order for man to expand his understanding of God, he must first be given access to the mind of God. The function of the Logosis to link the mind of man to the mind of God so that man might be able to think the way God thinks: to reason the way God reasons. (Bearing in mind of course, this is only after a limited fashion. After all, man is still a finite creature). What will be needed on the part of man is the realization that his thinking and reasoning processes are veiled in the darkness of intellectual blindness; not just about God, but about his own place within the eternal continuum, and even his relationship to the natural world of which he is a part. In verse 18, John says, “no man has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.” The word ἑώthat is translated here as ‘seen’ in most of the English translations is third person singular of ὁά which, according to Thayer, has three basic definitions. First, it means to see with the eyes. Secondly, it means to see with the mind, to know, to perceive. Thirdly, it means to become acquainted with throughpragmaticexperience (The 1981 New Thayer’s Greek English Lexicon, p 451).

If John is arguing from the first definition, this needs to be understood in the light of pragmatic Old Testament examples. We know from the many examples of theophonic manifestations in the Old Testament that God has repeatedly presented himself to man in a number of ways. At times, God availed himself only to man’s auditory senses. He spoke to Adam, to Cain, to Noah, to the Hebrew patriarchs, to Moses, to the prophets, and to others. Sometimes he visited himself upon man in the form of dreams or visions as to the prophet Isaiah in Isaiah chapter six. Other times, he appears as objects such as the cloud or the pillar of fire that went before Israel in the wilderness. Still, there are other times when he visited man in human form. There are some eight accounts of this type of theophany found in the Old Testament.

The word ‘theophany’ is derived from two Greek words, ὸmeaning God and ήmeaning sound or voice. A theophany then is a hearing of the voice of God. Theophonic experiences in scripture assume many forms, yet all seem to have a singular function. They communicate the will of God to man. They provide man with a point of reference that man can comprehend. In so doing, God is demonstrating compassion for the limitations of the human mind to understand things that are beyond his ability to comprehend. In some theophonic experiences, God will accommodate only man’s sense of hearing. One only heard the voice of God. God speaking to Noah in Genesis 6 is just such an example. Another is Genesis 12 where God spoke to Abraham. Sometimes, these theophanies would be accompanied by some type of material phenomenon such as fire, wind, or earthquake as in the cases of Moses in Exodus 3, the nation of Israel in Exodus 13 and Elijah in 1Kings 19. Each of these accompanying natural phenomena would appeal to a broader range of physical senses as God sometimes chose to speak in these things. Still, at other times, God chose to assume an anthropomorphic form as in Genesis 18 when he appeared to Abraham in the company of two angels, all in human form. For further reference, one might examine these examples of anthropomorphic theophanies. What appears in each of these is the repeated phrase “The Angel of Jehovah” 22:15-18; 31:11-13; 48:15-16, Joshua 5:13-15, Judges 6:11-24, and Judges 13:15-23.

In each example where the phrase “The Angel of Jehovah” is used, God is represented as the messenger of Jehovah. The phrase “The Angel of Jehovah” is only used to describe the spokesman of deity. This term is never applied to anyone else in scripture. He is always functioning as the spokesman of the divine triad. In each case, this is deity appearing in human form. In every example, those to whom The Angel of Jehovah appeared always understood, at some point, that he was God and they honored him as such. The Angel of Jehovah will always assume divine authority in each of these Old Testament exemplars. He will always be seen serving as the agent of communication, hence the term “The Angel of Jehovah.” He is angelic not in nature but in function. In nature, he is God. In function, he is the messenger in the triadic unity.

The apostle Paul points out in 1Corinthians 10:1-4 that Jesus was the Rock who followed Israel through the desert. Therefore, scripture shows us that man has after a limited fashion, experienced God in varying degrees at the sensory level. He has seen and heard God. However, if what John is talking about in verse eighteen is experiencing the essence of God, it is certainly true that man has never looked upon the unshielded essence of the Almighty. Of all men, Moses seems to have been granted the most intimate privilege of experiencing the presence of God in his essence. In Exodus chapters 33 and 34, God allows all of his goodness to pass before Moses while shielding him in a rock and covering him with his hand. After God had passed by and declared the name of Jehovah, he then removed his hand and the text says that Moses was allowed to see his back or hind parts. Perhaps more properly, he saw what was behind him. The LXX translation of this text reads καὶότεὄψειὰὀπίσωμου – “and then you see the back, behind, or after me.” The ὀπίσωdoes not refer to anything anthropomorphic but suggests the element of time. Moses would see only where God had been after he had passed by.

If ἑώis understood as an intellectual limitation, this would seem to fit better with the closing statement of this prologue. “He has explained him.” The Greek word ἐή is third person singular aorist first indicative active of ἐέ meaning to detail, to set forth in language, to make known or to reveal (George V. Wagram’s Analytical Greek Lexicon of the New Testament, 1983). This is the etymology of our word to ‘exegete’. In other words, “No man has understood or comprehended God at any time. The only begotten Son who is in the bosom of the Father, he has EXPLAINED him.” The Logos presents God to the mind of man through the medium of human language in such a way that man is now able to understand something of the nature and character of God that he could never know from his observation of the natural world. Only the one who came out of the very presence of God could have done this.

In the 1980 printing of The Expositors Greek Testament on the gospel of John p 692, the expositor makes an interesting observation in contrast to Meyer. He says that ἐήrefers to the “work” which Christ accomplished while he was on earth. This emphasizes a particular function of the Second Position. Having come from this eternal intimate relationship with the Father, he is thus “equipped” to translate the mind of God to the mind of man. The linking of these two minds is intended to create an isomorphic state of thinking. As we see in verses 10-12, this response on the part of man would be both positive and negative. As man begins the process of learning to think and reason as God, he will learn to re-symbolize his relationship both to God and to the natural world. He will have to learn to think differently, to speak differently, and to behave differently. Reality will take on a new definition. This would not be met favorably among the majority of humanity, not in that generation nor in this one.

Overview of Credentials

The Holy Spirit gives us a catalog of five distinct divine attributes that serve as credentials of the Logos as the absolute spokesman of deity and legitimize his message. 1) The Logos himself is God - ὸἧ ὁ ό 2) He is eternal. 3) He is the Creator (Estranged Creator, verse 10). 4) He is the giver and the sustainer of life. 5) He is the source of grace and truth. Truth represents the mind of God as the ultimate reality. Grace is the channel for divine acceptance. As the revealer of God, he explained God to us. These credentials stand in contrast to all others who through history have spoken of behalf of God. While they were only men, this spokesman is God. With such a resume as this, it would behoove us to do as the Hebrew writer commands and “give the more earnest heed…to the things we have heard” Hebrews 2:1, NKJV.

Affirmative,
there is one mediator between God and man who allows us to understand him as well as his will.
And none other can provide that direct link of communication.

I'm listening, You may continue.

Bowman · Apr 9, 2014

KSublett said:

God did not dwell INSIDE a body of flesh. Theotes means that the DIVINE NATURE OF GOD DWELLED in Jesus. Christ commanded baptism which requests A holy spirit or A good conscience and therefore we also have the Divine Nature in us: not in the flesh but in our spirit or mind.

2Peter 1:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature [theios], having escaped the corruption that is in the world through lust.

The Spirit is not ignorant and to be despised; He COULD have said that GOD DWELLS INSIDE OF JESUS. It was the WORD or Regulative Principle which dwelled in the MAN Jesus of Nazareth. The WORD is God because it is God's thought BREATHED (spirit) into the MAN Jesus Christ. Why do theologians want to prove that the Spirit OF Christ (the Mind of God) was really IGNORANT but WE are left to say that GOD BECAME FLESH in place of the WORD(S) of God became Flesh. God sends strong delusions in the form of spiritual DISLEXIA when you corrupt the Word or "sell learning at Wholesale" which word also means prostitution.

Jesus was called the SON of God only after He was baptized. A voice recognized the Logos as a SON of a Father instead of a daughter of a mother. Trinity of Father, mother (spirit, dove) an son is the universal PAGAN trinity. God refutes the trinity by revealing Himself as a SINGULAR HUMAN with the authority of God which in ALL pagan trinities is SPRED among the three. Tritheism in churches of Christ says that only the SPIRIT is capable of ruling HIS dispensation.
.

Show us a 'pagan trinity' which simultaneously has each Person as the One God.

Good luck...

Bowman · Apr 9, 2014

posthuman said:

does this prophecy from long before Jesus was born in the flesh not call him both Son and everlasting Father?

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.
Of the increase of his government and peace there shall be no end,
upon the throne of David, and upon his kingdom,
to order it, and to establish it with judgment and with justice
from henceforth even for ever.
The zeal of the Lord of hosts will perform this.
(Isaiah 9:6-7)

is the throne of David a seat of wickedness, Ksubblet? it's the Lord's seat. i feel it's important that we are clear on that point.

As we know...they are not each other both each has the same one name...

oldhermit · Apr 9, 2014

MidniteWelder said:

THE EMPTYING OF GODLY FORM AND EQUALITY
Philippians 2

In Philippians 2:6, the apostle Paul begins with the acknowledgment that Jesus is God and provides us with a revealed analysis of his redemptive function. Paul does not begin his discussion of Jesus from the vantage point of the incarnation but from that of eternity. What Paul stresses in the first part of this chapter is the example of humility that Jesus modeled for us in his willingness to divest himself of this form for a time on our behalf. This of course does not suggest that he ceased be God. He does not strip himself of deity. I am quite sure that we will never fully understand all that is involved in Jesus’ emptying himself of divine form and equality. All we can rely on is the language of the text. “ἐέ” is third person singular aorist first indicative of “ό” which means to empty or to lay aside. How do we explain that even in the flesh he is still God yet remains so without retaining anything that defines divine nature? Perhaps ‘to lay aside’ offers the best explanation. He lays it aside as one would a garment and in Hebrews chapter one (which we will study in the next lesson) where we will see him take it up again.

Emptying of Form

Empty is the verb that defines the action. Equal is an adjective that defines his nature. Equality is a noun that tells what was emptied out.

In order for Jesus to fulfill his redemptive mission, he must assume a fleshly posture. We can find at least four reasons for this in scripture. 1) Divine essence cannot die. As man he will die. 2) The requirements of the Law of Moses required a sacrifice of flesh and blood. Divine essence is not made of flesh and blood. 3) His heritage must come from a specific fleshly linage. As God, he has no linage. 4) The demands of the Law were imposed upon man and it required that man fulfill them. The Law required not only that man fulfill its demands but that only a man of the seed of Abraham to whom the Law was given. Thus, a Gentile could never have satisfied the Law, Romans 1:1-5.

Fulfilling the function of a sacrifice required that he assume the form of a sacrifice. In this metamorphosis, he poured out of himself every expression of deity. Divine essence is now submitted to limitations. As God, these characteristics of essence are, by their very nature, without boundaries or limitations, but as man, he will be subject to all of the same sets of determined relations that limit all men. Divine character is now submitted to vulnerability. As God, he cannot be tempted, but as man, he yields his divine character to the onslaught of Satan. He becomes the second Adam. He exposes his own moral integrity to the same temptations that are common to all men, Hebrews 2:18, 4:15, and 5:2. Yet, unlike Adam, he maintains his integrity all the way to the cross, Hebrews 4:15 and 2:9. He succeeds where Adam failed. He simply never sinned.

Emptying of Equality

The word “ἴ” is nominative and accusative plural neuter of “ἴ” which suggests equality in quantity or quality, Thayer's p 307. This is the same language used by Jesus in Matthew 20:12. Here, Jesus relates the parable of the workers in the vineyard. The accusation by those who had labored all day was that the Master was unjust because in giving equal wages to those who had worked fewer hours than they had worked he had granted them “ ἴ”equal status. Paul now uses this same word to express the nature of Jesus’ divine status. He is equal to God. “ἁὸ” is the act of seizing, robbery, Thayer's p 74. Note beneit is his equality with God that Jesus did not regard as robbery to possess. He did not gain his divine equality by an act of seizure or robbery. This equality is his by right of divine essence.

The Form of a Servant

Taking the form of a servant is an exchange of ῇ/ nature. He exchanged the essence of God for the essence of man. Spirit clothes itself with flesh, John 1:1-2, Hebrews 2:14 and 10:5-10. This is much more than just a transformation from spirit to flesh. Every attribute that defined him as God will either be submitted to limitations or subjected to vulnerability. Omnipotence yields itself to dependency. The all-sufficient one now becomes fully dependent, Isaiah 12:2, John 5:30 and Matthew 4:1-10. How can we envision the Creator of the universe emptying himself of all power and submitting as an infant into the care of frail, week, virtually helpless man? How can man care for God? To do this would require an absolute dependency upon God for his safekeeping as he grows to manhood. He became subject to all of the same sets of determined relations that are part of all human existence. Omniscience gives way to revelation. He must learn God’s will as a man and submit to it, Hebrews 10:7, Deuteronomy 18:18-19, John 12:49-50 and 17-4. Omnipresence confines itself to the limitations of time and space. His Eternal nature is surrendered for mortality - he became subject to death. The transcendent One became an equal among his fleshly brethren, Hebrews 2:17. The unified One became the cursed of God, Mark 15:34, Galatians 3:13 and 2Corinthians 5:21. The unchanging One became subject to change. He not only changes form but his fleshly form will also be subject to all of the changes of natural biological processes.

THE ATTRIBUTES OF ύs
Philippians 2:3-7

In keeping with the posture of a ύs - servant / slave, Paul says that he did nothing through selfishness; that he did not seek his own glory but regarded others more important than himself. He placed the needs of others above his own. He emptied himself. The servant reserves nothing of himself. He stands stripped of all personal will. All has become completely subjected. This is total surrender of control. Now, he is in the likeness of man. In the beginning, God, this God, created man in his own image, according to his own likeness. Now, this same God steps out of eternity into time to be made in the image of his creation - man. The Creator becomes the creature. The Lord of all becomes the servant of all. The Governor of the universe becomes subordinate to another and all of this by his own will.

A Cloak of Humility, Philippians 2:8

Humility is not foreign to the character of man but rather intrinsic to it. Humility is demonstrated by obedience that characterized the life and ministry of the Lord. He “became obedient to the point of death, even death on a cross.” ‘Became’ suggests a change of status. Before assuming the posture of a man, he is not subject to deity as a subordinate creature or even as a lesser member of the triadic unity. This is a process of character development as a man, Matthew 26:52-54. He must learn obedience to the will of God as a man, completely subject to the will of the Father, Hebrews 5:8-9. He did not allow his status as Son of God to exempt him from the obligation of obedience.

1. He learned its duty - Even though he was a son - This is the duty of sonship.
2. He learned its necessity - The cup cannot pass unless he drinks it.
3. He learned its demand - All that I am and all that I have – This is total consecration.
4. He learned its cost - For a time, it cost him even heaven itself. In the end, even his human life.
5. He learned its integrity - He kept the law of God all the way to the cross.
6. He learned its honor - He became the author of eternal salvation to all who obey.
7. He learned its reward - He was highly exalted and given a name that is above every name. Because he learned all these things, he is now able to lay hold of he reward of obedience.
8. “Even death on the cross.” This is the last, greatest act of humility. It is the culmination of everything in the purpose of God to redeem man back to himself. This is the last full measure of devotion for loves sake. He does not even consider equality with man a thing to hold on to. He even pours himself out to become the cursed of the cursed, Galatians 3:13 and Deuteronomy 21:23.

Enthroned and Glorified, Philippians 2:9-11

A. “Therefore” (because he humbled himself) God highly exalted him, 9.
1. 1Peter 3:22 - “Gone into heaven...” Acts 2:34
2. Ephesians 1:20 - “Seated at God’s right hand in the heavenly places”
3. Hebrews 1:3 - “Sat down at the right hand of the Majesty on high.”
4. Daniel 7:13-14 - “Ascended to the Ancient of Days.”

B. “Given a name that is above every name, that at the name of Jesus every knee shall bow,” 9-10 and Romans 14:11 - “Every knee shall bow and confess that Jesus is Lord / Jehovah,” Isaiah45:23.

MidniteWelder · Apr 10, 2014

oldhermit said:

THE EMPTYING OF GODLY FORM AND EQUALITY
Philippians 2

In Philippians 2:6, the apostle Paul begins with the acknowledgment that Jesus is God and provides us with a revealed analysis of his redemptive function. Paul does not begin his discussion of Jesus from the vantage point of the incarnation but from that of eternity. What Paul stresses in the first part of this chapter is the example of humility that Jesus modeled for us in his willingness to divest himself of this form for a time on our behalf. This of course does not suggest that he ceased be God. He does not strip himself of deity. I am quite sure that we will never fully understand all that is involved in Jesus’ emptying himself of divine form and equality. All we can rely on is the language of the text. “ἐέ” is third person singular aorist first indicative of “ό” which means to empty or to lay aside. How do we explain that even in the flesh he is still God yet remains so without retaining anything that defines divine nature? Perhaps ‘to lay aside’ offers the best explanation. He lays it aside as one would a garment and in Hebrews chapter one (which we will study in the next lesson) where we will see him take it up again.

Emptying of Form

Empty is the verb that defines the action. Equal is an adjective that defines his nature. Equality is a noun that tells what was emptied out.

In order for Jesus to fulfill his redemptive mission, he must assume a fleshly posture. We can find at least four reasons for this in scripture. 1) Divine essence cannot die. As man he will die. 2) The requirements of the Law of Moses required a sacrifice of flesh and blood. Divine essence is not made of flesh and blood. 3) His heritage must come from a specific fleshly linage. As God, he has no linage. 4) The demands of the Law were imposed upon man and it required that man fulfill them. The Law required not only that man fulfill its demands but that only a man of the seed of Abraham to whom the Law was given. Thus, a Gentile could never have satisfied the Law, Romans 1:1-5.

Fulfilling the function of a sacrifice required that he assume the form of a sacrifice. In this metamorphosis, he poured out of himself every expression of deity. Divine essence is now submitted to limitations. As God, these characteristics of essence are, by their very nature, without boundaries or limitations, but as man, he will be subject to all of the same sets of determined relations that limit all men. Divine character is now submitted to vulnerability. As God, he cannot be tempted, but as man, he yields his divine character to the onslaught of Satan. He becomes the second Adam. He exposes his own moral integrity to the same temptations that are common to all men, Hebrews 2:18, 4:15, and 5:2. Yet, unlike Adam, he maintains his integrity all the way to the cross, Hebrews 4:15 and 2:9. He succeeds where Adam failed. He simply never sinned.

Emptying of Equality

The word “ἴ” is nominative and accusative plural neuter of “ἴ” which suggests equality in quantity or quality, Thayer's p 307. This is the same language used by Jesus in Matthew 20:12. Here, Jesus relates the parable of the workers in the vineyard. The accusation by those who had labored all day was that the Master was unjust because in giving equal wages to those who had worked fewer hours than they had worked he had granted them “ ἴ”equal status. Paul now uses this same word to express the nature of Jesus’ divine status. He is equal to God. “ἁὸ” is the act of seizing, robbery, Thayer's p 74. Note beneit is his equality with God that Jesus did not regard as robbery to possess. He did not gain his divine equality by an act of seizure or robbery. This equality is his by right of divine essence.

The Form of a Servant

Taking the form of a servant is an exchange of ῇ/ nature.

Yet not at the expense of diminishing his authority, the very same as a husband will care and provide for his wife, but he is still in authority over her head, leading and guiding.
Anytime someone told Jesus to jump or tried to play him or trick him he threw it right back in their face, either calling them out in their hypocrisy or wittingly causing them to think twice about what they were doing. But if they came to him humbly, ......a different outcome resulted.
A servant yes, as an example to those who needed one, helping those whom would appreciate, but giving nothing to those who would take him for granted in their motives.
Even his own mother gave the best advice at the wedding banquet..."Do whatever he tells you."
Yet to Herod, and the courts, he didn't even dignify their questions with a response.
Who's in charge?...the one who serves God with all his heart mind body strength and soul.

He exchanged the essence of God for the essence of man. Spirit clothes itself with flesh, John 1:1-2, Hebrews 2:14 and 10:5-10. This is much more than just a transformation from spirit to flesh. Every attribute that defined him as God will either be submitted to limitations or subjected to vulnerability. Omnipotence yields itself to dependency. The all-sufficient one now becomes fully dependent, Isaiah 12:2, John 5:30 and Matthew 4:1-10. How can we envision the Creator of the universe emptying himself of all power and submitting as an infant into the care of frail, week, virtually helpless man? How can man care for God? To do this would require an absolute dependency upon God for his safekeeping as he grows to manhood. He became subject to all of the same sets of determined relations that are part of all human existence. Omniscience gives way to revelation. He must learn God’s will as a man and submit to it, Hebrews 10:7, Deuteronomy 18:18-19, John 12:49-50 and 17-4. Omnipresence confines itself to the limitations of time and space. His Eternal nature is surrendered for mortality - he became subject to death. The transcendent One became an equal among his fleshly brethren, Hebrews 2:17. The unified One became the cursed of God, Mark 15:34, Galatians 3:13 and 2Corinthians 5:21. The unchanging One became subject to change. He not only changes form but his fleshly form will also be subject to all of the changes of natural biological processes.

THE ATTRIBUTES OF ύs
Philippians 2:3-7

In keeping with the posture of a ύs - servant / slave, Paul says that he did nothing through selfishness; that he did not seek his own glory but regarded others more important than himself. He placed the needs of others above his own. He emptied himself. The servant reserves nothing of himself. He stands stripped of all personal will. All has become completely subjected. This is total surrender of control. Now, he is in the likeness of man. In the beginning, God, this God, created man in his own image, according to his own likeness. Now, this same God steps out of eternity into time to be made in the image of his creation - man. The Creator becomes the creature. The Lord of all becomes the servant of all. The Governor of the universe becomes subordinate to another and all of this by his own will.

A Cloak of Humility, Philippians 2:8

Humility is not foreign to the character of man but rather intrinsic to it. Humility is demonstrated by obedience that characterized the life and ministry of the Lord. He “became obedient to the point of death, even death on a cross.” ‘Became’ suggests a change of status. Before assuming the posture of a man, he is not subject to deity as a subordinate creature or even as a lesser member of the triadic unity. This is a process of character development as a man, Matthew 26:52-54. He must learn obedience to the will of God as a man, completely subject to the will of the Father, Hebrews 5:8-9. He did not allow his status as Son of God to exempt him from the obligation of obedience.

1. He learned its duty - Even though he was a son - This is the duty of sonship.
2. He learned its necessity - The cup cannot pass unless he drinks it.
3. He learned its demand - All that I am and all that I have – This is total consecration.
4. He learned its cost - For a time, it cost him even heaven itself. In the end, even his human life.
5. He learned its integrity - He kept the law of God all the way to the cross.
6. He learned its honor - He became the author of eternal salvation to all who obey.
7. He learned its reward - He was highly exalted and given a name that is above every name. Because he learned all these things, he is now able to lay hold of he reward of obedience.
8. “Even death on the cross.” This is the last, greatest act of humility. It is the culmination of everything in the purpose of God to redeem man back to himself. This is the last full measure of devotion for loves sake. He does not even consider equality with man a thing to hold on to. He even pours himself out to become the cursed of the cursed, Galatians 3:13 and Deuteronomy 21:23.

Did Jesus have to? We can see he accomplished this task of becoming our sacrifice at one certain appointed and date in time. Why not throughout the previous years of Gods warnings. God destroying Sodom and Gomorrah, why not during the time of Ninevah?
Yes he was our sacrifice but if we look at it we can see this is very selfish of ourselves to force Christ to put himself through this ordeal. Abraham we know was saved not through sacrifice but the very same Faith Christ exemplified with his presence here on earth in the form of man.
Could there be another reason he came as he did, accomplishing many birds with one stone more than just to be a sacrifice for us.
God's plans are precise and well calculated.
And he always wins..doesnt he.

Enthroned and Glorified, Philippians 2:9-11

A. “Therefore” (because he humbled himself) God highly exalted him, 9.
1. 1Peter 3:22 - “Gone into heaven...” Acts 2:34
2. Ephesians 1:20 - “Seated at God’s right hand in the heavenly places”
3. Hebrews 1:3 - “Sat down at the right hand of the Majesty on high.”
4. Daniel 7:13-14 - “Ascended to the Ancient of Days.”

B. “Given a name that is above every name, that at the name of Jesus every knee shall bow,” 9-10 and Romans 14:11 - “Every knee shall bow and confess that Jesus is Lord / Jehovah,” Isaiah45:23.

Keep Going Sir.

oldhermit · Apr 10, 2014

MidniteWelder said:

This will be the final lesson I will post from this study.

THE REINSTATEMENT OF THE SECOND POSITION
Hebrews 1

EIGHT POINTS OF JESUS’ DIVINE REINSTATEMENT

In Hebrews 1, the Hebrew writer will present eight points of divine reinstatement. These will represent a change of status from all of the things we saw Jesus surrender in Philippians 2:6-8. Philippians chapter two saw him from the standpoint of the incarnation. Hebrews chapter one presents him from the standpoint of his resurrection and ascension. The eight points of divine reinstatement will be examined according to the order in which they appear in the text.
1. Divine Right of Possession – He is “Heir of all things,” verse three. The ownership of all things has now passed to him. The uniqueness of this heirship resides in the fact that everything already belonged to him by right of creation from the beginning. He is now heir not only by right of creation, “He made the worlds,” but also by right of redemption “He made purification for sin.” He not only created all things but has now purchased it back.
2. Divine Equality - “Exact representation of His nature,” verse three – The equality of which he emptied himself in Philippians 2:6-7 is the same equality that is expressed by the Hebrew writer as representing God. This includes intrinsic attributes as well as moral character. Not only are the limitations of the natural world lifted that were imposed upon his flesh, but his moral character is no longer subject to vulnerability.
3. Divine Dignity - “Sit at My right hand…,” verse three and Psalms 110:1. This is the place of honor and authority. It is a place reserved exclusively for deity. The Lord is the one who sits at the right hand. This place is occupied only by divine invitation, “The Lord said…Sit at My right hand.” This is the place where relationship is confirmed - it is the Son who sits.
4. Divine Preeminence - “Today, I have begotten Thee.” verse five and Psalms 2:7. This is the installation of heavens’ King. The meaning of “Today” has received a number of speculative interpretations by commentators and expositors. In the third century A.D. Origen said that “today” spoke of “that timeless ever-present, eternal day that Christ inhabits”; A.W. Pink regards the use of “today” as a fixed point in linear time. While he is correct in this, I believe him to be incorrect in his application of the fixed point in time. He believes this to be the virgin birth, Luke 2:11. The apostle Paul gives us the inspired explanation of Psalms 2:7. In Acts 13:31-38, Paul quotes the Psalm and specifically points out that “today” refers to the resurrection of our Lord, “In that He raised Him from the dead.” Thus, the expression “today” does not refer to “that timeless ever-present, eternal day that Christ inhabits.” Nor does he link it to the virgin birth. The Hebrew writer qualifies “today” in four related statements that fix the point in time of this appointment. It was the time when he was “appointed heir,” when he “made purification for sin,” when he “sat down at the right hand,” and when he “inherited a more excellent name than they.” All of these were the result of his resurrection from the dead. “Begotten” - έά-first person singular perfect indicative active of έά- used in reference to men who beget children. It means to engender, to cause to rise. In the Jewish sense, it refers to one who brings others to his way of life. Thus, Jesus is the first in a new order of those who have embraced a new way of life; who share a common relationship with God. These shall also rise from the dead to eternal life, Colossians 1:18, Thayer's p 113.
5. Divine Privilege - “And let all the angels of God worship Him,” verse six. This Quote is found the LXX translation of Deuteronomy 32:43, but is not found in most English translations of the Old Testament. The New American Bible 1971 quotes it as “glorify Him, all you angels of God.” (See also Isaiah 6:1-4 and Revelation 4:15). Receiving worship is a divinely exclusive privilege. Only God justly receives worship.
6. Divine Sovereignty - “Thy God has anointed Thee with the oil of gladness above Thy companions,” verse nine. Who are these companions? I offer three possibilities.

a. It has been suggested that “companions” may refer to the angles of verses four and five but, in relationship to Jesus, angels are not “fellow” anything as they occupy a completely subordinate role.
b. Could it be Christians? Christians are not any part of the context of chapter one.
c. The most fitting candidate contextually would have to be fellow kings - This is far more likely. Notice the inferences.

* “Your throne” as opposed to all other thrones which are temporal and will be left to others.
* “Your scepter” as opposed to all other scepters whose judgments are not always just.
* “Your kingdom” as opposed to all other kingdoms, none of which will stand forever.
* His standard of rule as opposed to all other standards, “You have loved righteousness and hated iniquity...”. Thus, he is appointed above all those who possess thrones, scepters, and kingdoms. He is truly King above all kings and Lord above all lords.

7. Divine Prerogative - “You shalt roll them up,” verse twelve and Psalms 102:26 and Isaiah 34:4. This is a set of contrasts. The nature of creation is temporal and mutable. They shall perish, become old. They shall be rolled up and changed – ἀή. Not changed as in given a new form but changed and replaced with something else. That which is worn out is discarded. What replaces it is a heavenly dwelling place. In contrast to creation, Jesus is immutable, eternal, and external. He laid the foundations of creation. He will be here after he been brings it to an end “You remain.” He is constant, never changing – “You are the same.” He is eternal “Your years shall not end.”
8. Divine Adjudication - “Your enemies a footstool for your feet,” verse thirteen. Notice the indicators of sovereignty in Psalms 110:1-7 from which this quote is taken. All of them have judicial implications.

a. “Sit at My right hand.”
b. “Enemies a footstool for Thy feet”
c. “Stretches forth His scepter.”
d. “Rule in the midst of His enemies”
e. “He will scatter the kings.”
f. “He will judge among the nations.”
g. “He will fill them with corpses.”
h. “He will scatter the chief men.”
i. “He will lift up His head.”
So, the One who surrendered all is now restored as Lord of all. The mission of Second Position function for redemption is complete. Having retained his rightful place on heaven’s throne, he promises all who will attend him will share in his inheritance and he gives us the Third Position of deity – the Holy Spirit as the certainty of that inheritance.

MidniteWelder · Apr 12, 2014

Thank you for taking the time of putting this information together Oldhermit.
There's a lot of research and effort here.
It's interesting to note that within the sacrifice Jesus made for us, in a large way this also allowed him to regain his sovereign leadership over the people by us actually "wanting" to follow him.
Who he has shown us that he is allows us to inwardly "choose to" obediently accept his leadership and rule over us.
This allows us the ability to "choose" to be a servant noting he has every authority in all things.

Christ demonstrates "Because he First loved us."
From the beginning to the end, Alpha and Omega he hasn't changed.
Lord of Lords and King of Kings forever and ever Amen.

Jda016 · Apr 12, 2014

Isaiah 44:6
“Thus says the Lord, the King of Israel,And his Redeemer, the Lord of hosts:
‘I am the First and I am the Last;
Besides Me there is no God.

it is interesting to note that Jesus calls Himself the Alpha and Omega in Revelation.

Jesus is God and he and the Father are One.

newbirth · Apr 20, 2014

Teagan said:

only God can reveal this to you

[h=3]Colossians 1[/h][SUP]10 [/SUP]That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;

[SUP]11 [/SUP]Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;
[SUP]12 [/SUP]Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
[SUP]13 [/SUP]Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:
[SUP]14 [/SUP]In whom we have redemption through his blood, even the forgiveness of sins:
[SUP]15 [/SUP]Who is the image of the invisible God, the firstborn of every creature:

[SUP]16 [/SUP]For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
[SUP]17 [/SUP]And he is before all things, and by him all things consist.

[SUP]18 [/SUP]And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

[SUP]19 [/SUP]For it pleased the Father that in him should all fulness dwell;

[SUP]20 [/SUP]And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

[SUP]21 [/SUP]And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled
[SUP]22 [/SUP]In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
[SUP]23 [/SUP]If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

Col2

[SUP]8 [/SUP]Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
[SUP]9 [/SUP]For in him dwelleth all the fulness of the Godhead bodily.
[SUP]10 [/SUP]And ye are complete in him, which is the head of all principality and power:

2 Cor 5

[SUP]16 [/SUP]Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
[SUP]17 [/SUP]Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
[SUP]18 [/SUP]And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

[SUP]19 [/SUP]To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

[SUP]20 [/SUP]Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
[SUP]21 [/SUP]For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

kcs · Jan 11, 2015

Jesus is God, Jesus is thew One whom God made man in his image and according to His likeness.

Tintin · Jan 11, 2015

In short, Jesus is God, but Jesus is not God the Father.

Is Jesus God?

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