J
TRINITY IS A FALSE TEACHING.
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J
jimmydiggs
Guest
@ tamayo does this make sense to you, i'm just talking from the scripture you posted from proverbs but here it is, some might disagree with me but it makes sense and adds up
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
4 In him was life; and the life was the light of men.
[h=3]John 1:1-4[/h]
now we later realise that that word was made flesh later down in this chapter and the word was Jesus, now in the beginning was the word, beginning means the starting of something correct? so it would have to be the first word, lets take a look at what that word was
1 In the beginning God created the heaven and the earth.
2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
3 And God said, Let there be light: and there was light.
[h=3]Genesis 1:1-3[/h]
do you see? in the beginning was the word, and the very first word God said was let there be light, and Jesus is the light of the world, does this make sense to any of you?
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
4 In him was life; and the life was the light of men.
[h=3]John 1:1-4[/h]
now we later realise that that word was made flesh later down in this chapter and the word was Jesus, now in the beginning was the word, beginning means the starting of something correct? so it would have to be the first word, lets take a look at what that word was
1 In the beginning God created the heaven and the earth.
2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
3 And God said, Let there be light: and there was light.
[h=3]Genesis 1:1-3[/h]
do you see? in the beginning was the word, and the very first word God said was let there be light, and Jesus is the light of the world, does this make sense to any of you?
J
jimmydiggs
Guest
Jesus is God, and as God exists eternally from everlasting to everlasting. I would hope you would not throw yourself in with a Jehovah Witness. Surely you know better than to join a cult.
You have no scriptures to prove it for Jesus never claimed to be God. Only people claimed that Jesus is God but not Jesus. You are the one that needs to repent.
your a unique one aren't you just throwing darts all over the place, first you condemned me and told me to repent because i didn't believe in the trinity? now your accusing me of being in a jehovah witness cult? your a very unique person indeed, that is why i won't acknowledge you or try to prove any points to you by the scriptures, your too proud in your own conceit that will be your downfall
Jimmy ask you foolish preacher to show you how, if he teaches Jesus is God, a dead God resurrected himself given the fact that the dead know not anything and all thoughts perish at death. Bring me back his answer.
Josh I just noticed Jimmy is only 21. He doesn't know anything yet, he's too young. Forgive him for he does not know what he's talking about.
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That's your opinion. But that is not the truth. If you think is true prove it with the scriptures but since the trinity is one of Satan's lies you can not prove it.
How can you such a mean thing about me. You don't know my intentions because only God knows man's heart. You made a false judgment against me. You owe me an apology. I posted it because so many believe in it due to lack of understanding. Im trying to help not cause a war. I did it with scriptures to boot, not my own opinion. I deserve an apology. I guess I was foolishly thinking man wanted to know the truth as is taught in the bible.
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Jesus is God
The Father is God
The Spirit is God
There is one God who exists as three distinct persons.
When will you submit to God? When will you repent of your wickedness and vile rebellion against God? You feel the conviction but you refuse to heed it.
It appears that Satan is helping you to draw the trinity.
ok i will prove it, 11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
16 They are not of the world, even as I am not of the world.
17 Sanctify them through thy truth: thy word is truth.
18 As thou hast sent me into the world, even so have I also sent them into the world.
19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.
20 Neither pray I for these alone, but for them also which shall believe on me through their word;
21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
[h=3]John 17:11-21[/h]
Jesus was the fullness of God inside of him God expressed himself through Jesus,
8 Philip saith unto him, Lord, show us the Father, and it sufficeth us.
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?
10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
I figure you must have quoted the wrong verse here or you have made some other error. Proverbs 8 is about wisdom.
8 Does not wisdom call out?
Does not understanding raise her voice?
[SUP]2 [/SUP]At the highest point along the way,
where the paths meet, she takes her stand;
[SUP]3 [/SUP]beside the gate leading into the city,
at the entrance, she cries aloud:
[SUP]4 [/SUP]“To you, O people, I call out;
I raise my voice to all mankind.
[SUP]5 [/SUP]You who are simple, gain prudence;
you who are foolish, set your hearts on it.[SUP][a][/SUP]
[SUP]6 [/SUP]Listen, for I have trustworthy things to say;
I open my lips to speak what is right.
[SUP]7 [/SUP]My mouth speaks what is true,
for my lips detest wickedness.
[SUP]8 [/SUP]All the words of my mouth are just;
none of them is crooked or perverse.
[SUP]9 [/SUP]To the discerning all of them are right;
they are upright to those who have found knowledge.
[SUP]10 [/SUP]Choose my instruction instead of silver,
knowledge rather than choice gold,
[SUP]11 [/SUP]for wisdom is more precious than rubies,
and nothing you desire can compare with her.[SUP]12 [/SUP]“I, wisdom, dwell together with prudence;
I possess knowledge and discretion.
[SUP]13 [/SUP]To fear the Lord is to hate evil;
I hate pride and arrogance,
evil behavior and perverse speech.
[SUP]14 [/SUP]Counsel and sound judgment are mine;
I have insight, I have power.
[SUP]15 [/SUP]By me kings reign
and rulers issue decrees that are just;
[SUP]16 [/SUP]by me princes govern,
and nobles—all who rule on earth.[SUP][b][/SUP]
[SUP]17 [/SUP]I love those who love me,
and those who seek me find me.
[SUP]18 [/SUP]With me are riches and honor,
enduring wealth and prosperity.
[SUP]19 [/SUP]My fruit is better than fine gold;
what I yield surpasses choice silver.
[SUP]20 [/SUP]I walk in the way of righteousness,
along the paths of justice,
[SUP]21 [/SUP]bestowing a rich inheritance on those who love me
and making their treasuries full.
[SUP]22 [/SUP]“The Lord brought me forth as the first of his works,[SUP][c][/SUP][SUP][d][/SUP]
before his deeds of old;
[SUP]23 [/SUP]I was formed long ages ago,
at the very beginning, when the world came to be.
[SUP]24 [/SUP]When there were no watery depths, I was given birth,
when there were no springs overflowing with water;
[SUP]25 [/SUP]before the mountains were settled in place,
before the hills, I was given birth,
[SUP]26 [/SUP]before he made the world or its fields
or any of the dust of the earth.
[SUP]27 [/SUP]I was there when he set the heavens in place,
when he marked out the horizon on the face of the deep,
[SUP]28 [/SUP]when he established the clouds above
and fixed securely the fountains of the deep,
[SUP]29 [/SUP]when he gave the sea its boundary
so the waters would not overstep his command,
and when he marked out the foundations of the earth.
[SUP]30 [/SUP] Then I was constantly[SUP][e][/SUP] at his side.
I was filled with delight day after day,
rejoicing always in his presence,
[SUP]31 [/SUP]rejoicing in his whole world
and delighting in mankind.
[SUP]32 [/SUP]“Now then, my children, listen to me;
blessed are those who keep my ways.
[SUP]33 [/SUP]Listen to my instruction and be wise;
do not disregard it.
[SUP]34 [/SUP]Blessed are those who listen to me,
watching daily at my doors,
waiting at my doorway.
[SUP]35 [/SUP]For those who find me find life
and receive favor from the Lord.
[SUP]36 [/SUP]But those who fail to find me harm themselves;
all who hate me love death.”
If we look at the first verse: "Does not wisdom call out? Does not understanding raise her voice?"
And then verse 12: [SUP] [/SUP]“I, wisdom, dwell together with prudence; I possess knowledge and discretion."
It should be clear that the proverb is written as though wisdom is the first person. IF we are to understand this we should ask questions. IF we move forward from verse twelve in verse 13 we see this statement: I hate pride and arrogance, evil behavior and perverse speech. Then ask this question. Who does the "I" in this statement represent. There are many "i's" and "me's" after verse 12 and it is wisdom being personified who is speaking.
IN order to use these verses in this argument the way they are represented here we take them out of context and completely pervert the meaning.
Does the Bible agree with those who teach that the Father and the Son are not separate and distinct individuals? NO
Matt. 26:39, RS: “Going a little farther he [Jesus Christ] fell on his face and prayed, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt.’” (If the Father and the Son were not distinct individuals, such a prayer would have been meaningless. Jesus would have been praying to himself, and his will would of necessity have been the Father’s will.)
John 8:17, 18, RS: “[Jesus answered the Jewish Pharisees:] In your law it is written that the testimony of two men is true; I bear witness to myself, and the Father who sent me bears witness to me.” (So, Jesus definitely spoke of himself as being an individual separate and distinct from the Father.)
Does the Bible teach that all who are said to be part of the Trinity are eternal, none having a beginning? NO
Col. 1:15, 16, RS: “He [Jesus Christ] is the image of the invisible God, the first-born of all creation; for in him all things were created, in heaven and on earth.” In what sense is Jesus Christ “the first-born of all creation”? (1) Trinitarians say that “first-born” here means prime, most excellent, most distinguished; thus Christ would be understood to be, not part of creation, but the most distinguished in relation to those who were created. If that is so, and if the Trinity doctrine is true, why are the Father and the holy spirit not also said to be the firstborn of all creation? But the Bible applies this expression only to the Son. According to the customary meaning of “firstborn,” it indicates that Jesus is the eldest in Jehovah’s family of sons. (2) Before Colossians 1:15, the expression “the firstborn of” occurs upwards of 30 times in the Bible, and in each instance that it is applied to living creatures the same meaning applies—the firstborn is part of the group. “The firstborn of Israel” is one of the sons of Israel; “the firstborn of Pharaoh” is one of Pharaoh’s family; “the firstborn of beast” are themselves animals. What, then, causes some to ascribe a different meaning to it at Colossians 1:15? Is it Bible usage or is it a belief to which they already hold and for which they seek proof? (3) Does Colossians 1:16, 17 (RS) exclude Jesus from having been created, when it says “in him all things were created . . . all things were created through him and for him”? The Greek word here rendered “all things” is pan′ta, an inflected form of pas. At Luke 13:2, RS renders this “all . . . other”; JB reads “any other”; NE says “anyone else.” (See also Luke 21:29 in NE and Philippians 2:21 in JB.) In harmony with everything else that the Bible says regarding the Son, NW assigns the same meaning to pan′ta at Colossians 1:16, 17 so that it reads, in part, “by means of him all other things were created . . . All other things have been created through him and for him.” Thus he is shown to be a created being, part of the creation produced by God.
Rev. 1:1; 3:14, RS: “The revelation of Jesus Christ, which God gave him . . . ‘And to the angel of the church in La-odicea write: “The words of the Amen, the faithful and true witness, the beginning [Greek, ar·khe′] of God’s creation.”’” (KJ, Dy, CC, and NW, as well as others, read similarly.) Is that rendering correct? Some take the view that what is meant is that the Son was ‘the beginner of God’s creation,’ that he was its ‘ultimate source.’ But Liddell and Scott’s Greek-English Lexicon lists “beginning” as its first meaning of ar·khe′. (Oxford, 1968, p. 252) The logical conclusion is that the one being quoted at Revelation 3:14 is a creation, the first of God’s creations, that he had a beginning. Compare Proverbs 8:22, where, as many Bible commentators agree, the Son is referred to as wisdom personified. According to RS, NE, and JB, the one there speaking is said to be “created.”)
Prophetically, with reference to the Messiah, Micah 5:2 (KJ) says his “goings forth have been from of old, from everlasting.” Dy reads: “his going forth is from the beginning, from the days of eternity.” Does that make him the same as God? It is noteworthy that, instead of saying “days of eternity,” RS renders the Hebrew as “ancient days”; JB, “days of old”; NW, “days of time indefinite.” Viewed in the light of Revelation 3:14, discussed above, Micah 5:2 does not prove that Jesus was without a beginning.
Does the Bible teach that none of those who are said to be included in the Trinity is greater or less than another, that all are equal, that all are almighty? no
Mark 13:32, RS: “Of that day or that hour no ones knows, not even the angels in heaven, nor the Son, but only the Father.” (Of course, that would not be the case if Father, Son, and Holy Spirit were coequal, comprising one Godhead. And if, as some suggest, the Son was limited by his human nature from knowing, the question remains, Why did the Holy Spirit not know?)
Matt. 20:20-23, RS: “The mother of the sons of Zebedee . . . said to him [Jesus], ‘Command that these two sons of mine may sit, one at your right hand and one at your left, in your kingdom.’ But Jesus answered, . . . ‘You will drink my cup, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father.’” (How strange, if, as claimed, Jesus is God! Was Jesus here merely answering according to his “human nature”? If, as Trinitarians say, Jesus was truly “God-man”—both God and man, not one or the other—would it truly be consistent to resort to such an explanation? Does not Matthew 20:23 rather show that the Son is not equal to the Father, that the Father has reserved some prerogatives for himself?)
Matt. 12:31, 32, RS: “Every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. And whoever says a word against the Son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” (If the Holy Spirit were a person and were God, this text would flatly contradict the Trinity doctrine, because it would mean that in some way the Holy Spirit was greater than the Son. Instead, what Jesus said shows that the Father, to whom the “Spirit” belonged, is greater than Jesus, the Son of man.)
John 14:28, RS: “[Jesus said:] If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I.”
1 Cor. 11:3, RS: “I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God.” (Clearly, then, Christ is not God, and God is of superior rank to Christ. It should be noted that this was written about 55 C.E., some 22 years after Jesus returned to heaven. So the truth here stated applies to the relationship between God and Christ in heaven.)
1 Cor. 15:27, 28 RS: “‘God has put all things in subjection under his [Jesus’] feet.’ But when it says, ‘All things are put in subjection under him,’ it is plain that he is excepted who put all things under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things under him, that God may be everything to every one.”
The Hebrew word Shad·dai′ and the Greek word Pan·to·kra′tor are both translated “Almighty.” Both original-language words are repeatedly applied to Jehovah, the Father. (Ex. 6:3; Rev. 19:6) Neither expression is ever applied to either the Son or the holy spirit.
Does the Bible teach that each of those said to be part of the Trinity is God? NO
Jesus said in prayer: “Father, . . . this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent.” (John 17:1-3, RS; italics added.) (Most translations here use the expression “the only true God” with reference to the Father. NE reads “who alone art truly God.” He cannot be “the only true God,” the one “who alone [is] truly God,” if there are two others who are God to the same degree as he is, can he? Any others referred to as “gods” must be either false or merely a reflection of the true God.)
1 Cor. 8:5, 6, RS: “Although there may be so-called gods in heaven or on earth—as indeed there are many ‘gods’ and many ‘lords’—yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” (This presents the Father as the “one God” of Christians and as being in a class distinct from Jesus Christ.)
1 Pet. 1:3, RS: “Blessed be the God and Father of our Lord Jesus Christ!” (Repeatedly, even following Jesus’ ascension to heaven, the Scriptures refer to the Father as “the God” of Jesus Christ. At John 20:17, following Jesus’ resurrection, he himself spoke of the Father as “my God.” Later, when in heaven, as recorded at Revelation 3:12, he again used the same expression. But never in the Bible is the Father reported to refer to the Son as “my God,” nor does either the Father or the Son refer to the holy spirit as “my God.”)
For comments on scriptures used by some in an effort to prove that Christ is God, see pages 212-216, under the heading “Jesus Christ.”
In Theological Investigations, Karl Rahner, S.J., admits: “Θεός [God] is still never used of the Spirit,” and: “ὁ θεός [literally, the God] is never used in the New Testament to speak of the πνεῦμα ἅγιον [holy spirit].”—(Baltimore, Md.; 1961), translated from German, Vol. I, pp. 138, 143. Jehovah’s Witnesses—Official Website: jw.org
Matt. 26:39, RS: “Going a little farther he [Jesus Christ] fell on his face and prayed, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt.’” (If the Father and the Son were not distinct individuals, such a prayer would have been meaningless. Jesus would have been praying to himself, and his will would of necessity have been the Father’s will.)
John 8:17, 18, RS: “[Jesus answered the Jewish Pharisees:] In your law it is written that the testimony of two men is true; I bear witness to myself, and the Father who sent me bears witness to me.” (So, Jesus definitely spoke of himself as being an individual separate and distinct from the Father.)
Does the Bible teach that all who are said to be part of the Trinity are eternal, none having a beginning? NO
Col. 1:15, 16, RS: “He [Jesus Christ] is the image of the invisible God, the first-born of all creation; for in him all things were created, in heaven and on earth.” In what sense is Jesus Christ “the first-born of all creation”? (1) Trinitarians say that “first-born” here means prime, most excellent, most distinguished; thus Christ would be understood to be, not part of creation, but the most distinguished in relation to those who were created. If that is so, and if the Trinity doctrine is true, why are the Father and the holy spirit not also said to be the firstborn of all creation? But the Bible applies this expression only to the Son. According to the customary meaning of “firstborn,” it indicates that Jesus is the eldest in Jehovah’s family of sons. (2) Before Colossians 1:15, the expression “the firstborn of” occurs upwards of 30 times in the Bible, and in each instance that it is applied to living creatures the same meaning applies—the firstborn is part of the group. “The firstborn of Israel” is one of the sons of Israel; “the firstborn of Pharaoh” is one of Pharaoh’s family; “the firstborn of beast” are themselves animals. What, then, causes some to ascribe a different meaning to it at Colossians 1:15? Is it Bible usage or is it a belief to which they already hold and for which they seek proof? (3) Does Colossians 1:16, 17 (RS) exclude Jesus from having been created, when it says “in him all things were created . . . all things were created through him and for him”? The Greek word here rendered “all things” is pan′ta, an inflected form of pas. At Luke 13:2, RS renders this “all . . . other”; JB reads “any other”; NE says “anyone else.” (See also Luke 21:29 in NE and Philippians 2:21 in JB.) In harmony with everything else that the Bible says regarding the Son, NW assigns the same meaning to pan′ta at Colossians 1:16, 17 so that it reads, in part, “by means of him all other things were created . . . All other things have been created through him and for him.” Thus he is shown to be a created being, part of the creation produced by God.
Rev. 1:1; 3:14, RS: “The revelation of Jesus Christ, which God gave him . . . ‘And to the angel of the church in La-odicea write: “The words of the Amen, the faithful and true witness, the beginning [Greek, ar·khe′] of God’s creation.”’” (KJ, Dy, CC, and NW, as well as others, read similarly.) Is that rendering correct? Some take the view that what is meant is that the Son was ‘the beginner of God’s creation,’ that he was its ‘ultimate source.’ But Liddell and Scott’s Greek-English Lexicon lists “beginning” as its first meaning of ar·khe′. (Oxford, 1968, p. 252) The logical conclusion is that the one being quoted at Revelation 3:14 is a creation, the first of God’s creations, that he had a beginning. Compare Proverbs 8:22, where, as many Bible commentators agree, the Son is referred to as wisdom personified. According to RS, NE, and JB, the one there speaking is said to be “created.”)
Prophetically, with reference to the Messiah, Micah 5:2 (KJ) says his “goings forth have been from of old, from everlasting.” Dy reads: “his going forth is from the beginning, from the days of eternity.” Does that make him the same as God? It is noteworthy that, instead of saying “days of eternity,” RS renders the Hebrew as “ancient days”; JB, “days of old”; NW, “days of time indefinite.” Viewed in the light of Revelation 3:14, discussed above, Micah 5:2 does not prove that Jesus was without a beginning.
Does the Bible teach that none of those who are said to be included in the Trinity is greater or less than another, that all are equal, that all are almighty? no
Mark 13:32, RS: “Of that day or that hour no ones knows, not even the angels in heaven, nor the Son, but only the Father.” (Of course, that would not be the case if Father, Son, and Holy Spirit were coequal, comprising one Godhead. And if, as some suggest, the Son was limited by his human nature from knowing, the question remains, Why did the Holy Spirit not know?)
Matt. 20:20-23, RS: “The mother of the sons of Zebedee . . . said to him [Jesus], ‘Command that these two sons of mine may sit, one at your right hand and one at your left, in your kingdom.’ But Jesus answered, . . . ‘You will drink my cup, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father.’” (How strange, if, as claimed, Jesus is God! Was Jesus here merely answering according to his “human nature”? If, as Trinitarians say, Jesus was truly “God-man”—both God and man, not one or the other—would it truly be consistent to resort to such an explanation? Does not Matthew 20:23 rather show that the Son is not equal to the Father, that the Father has reserved some prerogatives for himself?)
Matt. 12:31, 32, RS: “Every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. And whoever says a word against the Son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” (If the Holy Spirit were a person and were God, this text would flatly contradict the Trinity doctrine, because it would mean that in some way the Holy Spirit was greater than the Son. Instead, what Jesus said shows that the Father, to whom the “Spirit” belonged, is greater than Jesus, the Son of man.)
John 14:28, RS: “[Jesus said:] If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I.”
1 Cor. 11:3, RS: “I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God.” (Clearly, then, Christ is not God, and God is of superior rank to Christ. It should be noted that this was written about 55 C.E., some 22 years after Jesus returned to heaven. So the truth here stated applies to the relationship between God and Christ in heaven.)
1 Cor. 15:27, 28 RS: “‘God has put all things in subjection under his [Jesus’] feet.’ But when it says, ‘All things are put in subjection under him,’ it is plain that he is excepted who put all things under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things under him, that God may be everything to every one.”
The Hebrew word Shad·dai′ and the Greek word Pan·to·kra′tor are both translated “Almighty.” Both original-language words are repeatedly applied to Jehovah, the Father. (Ex. 6:3; Rev. 19:6) Neither expression is ever applied to either the Son or the holy spirit.
Does the Bible teach that each of those said to be part of the Trinity is God? NO
Jesus said in prayer: “Father, . . . this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent.” (John 17:1-3, RS; italics added.) (Most translations here use the expression “the only true God” with reference to the Father. NE reads “who alone art truly God.” He cannot be “the only true God,” the one “who alone [is] truly God,” if there are two others who are God to the same degree as he is, can he? Any others referred to as “gods” must be either false or merely a reflection of the true God.)
1 Cor. 8:5, 6, RS: “Although there may be so-called gods in heaven or on earth—as indeed there are many ‘gods’ and many ‘lords’—yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” (This presents the Father as the “one God” of Christians and as being in a class distinct from Jesus Christ.)
1 Pet. 1:3, RS: “Blessed be the God and Father of our Lord Jesus Christ!” (Repeatedly, even following Jesus’ ascension to heaven, the Scriptures refer to the Father as “the God” of Jesus Christ. At John 20:17, following Jesus’ resurrection, he himself spoke of the Father as “my God.” Later, when in heaven, as recorded at Revelation 3:12, he again used the same expression. But never in the Bible is the Father reported to refer to the Son as “my God,” nor does either the Father or the Son refer to the holy spirit as “my God.”)
For comments on scriptures used by some in an effort to prove that Christ is God, see pages 212-216, under the heading “Jesus Christ.”
In Theological Investigations, Karl Rahner, S.J., admits: “Θεός [God] is still never used of the Spirit,” and: “ὁ θεός [literally, the God] is never used in the New Testament to speak of the πνεῦμα ἅγιον [holy spirit].”—(Baltimore, Md.; 1961), translated from German, Vol. I, pp. 138, 143. Jehovah’s Witnesses—Official Website: jw.org
In verse 22, wisdom says: “Jehovah himself produced me as the beginning of his way, the earliest of his achievements of long ago.” More than just wisdom must be involved here, for that quality never was “produced.” It never began to exist because Jehovah has always existed and he has always been wise. (Psalm 90:2) God’s Son, however, was “the firstborn of all creation.” He was produced, or created; he was the earliest of all of Jehovah’s achievements. (Colossians 1:15) The Son existed before the earth and the heavens, as described in Proverbs. And as the Word, God’s own Spokesman, he was the perfect expression of Jehovah’s wisdom.—John 1:1.
I agree that trinity doctrine is not biblical nor accurate however neither is the doctrine represented in this post. It just isn't that difficult. We are made in God's image. Look in the mirror. I am not three people I am one. I have a body and a soul and a spirit. I also have words...my words represent who I am perfectly. Pay attention. How did anything come into being? God spoke all things into existence. (and God said let there be light...)
John 1:14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.
Think of another thing. How is it that we speak? Hold your breath and try to say a word. inhale and try to speak? oh my. Is it possible? We only speak as we exhale...which is what...our spirit flowing out of us.
[SUP]Matthew 1:18 [/SUP]This is how the birth of Jesus the Messiah came about[SUP] [/SUP]: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.
The Holy Spirit...remember without exhaling we can not speak, all of God's words are spoken through God's spirit hence; the word became flesh.
We must be willing to be wrong about everything or we can learn nothing.
John 1:14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.
Think of another thing. How is it that we speak? Hold your breath and try to say a word. inhale and try to speak? oh my. Is it possible? We only speak as we exhale...which is what...our spirit flowing out of us.
[SUP]Matthew 1:18 [/SUP]This is how the birth of Jesus the Messiah came about[SUP] [/SUP]: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.
The Holy Spirit...remember without exhaling we can not speak, all of God's words are spoken through God's spirit hence; the word became flesh.
We must be willing to be wrong about everything or we can learn nothing.
That is not true. Therefore this scripture, John 8:44, applies to you. "YOU are from YOUR father the Devil, and YOU wish to do the desires of YOUR father. That one was a manslayer when he began, and he did not stand fast in the truth, because truth is not in him. When he speaks the lie, he speaks according to his own disposition, because he is a liar and the father of [the lie]"John 8:44
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