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101G
Well-Known Member
Yes, the "name" (JEHOVAH), as a family name is singular, just as My Dad and I and my Uncle all share the same family Name (usually last name, like "Smith"). Yet, My Dad and I and my Uncle are three individual persons. When my Dad and I and my Uncle all get together, and work together on a project we are united together in that project, as we are united in a unified family (ex. "Smith").
The Father and Son and so also the Holy Ghost/Spirit, share the same family name and character, even as the Bible says. They are never at war with one another.
So:
“... The unity that exists between Christ and His disciples does not destroy the personality [personhood] of either. They are one in purpose, in mind, in character, but not in person. ...”
This may be seen in the Gospel of Matthew, very clearly:
Matthew 28:19 KJB - Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Matthew 28:19 GNT - πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ῾Αγίου Πνεύματος,
Matthew 28:19 GNT - πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ῾Αγίου Πνεύματος,
The very name [singular], being the character and Glory of God, JEHOVAH, is shared amongst the persons [multiplicity] of the Father, the Son and the Holy Spirit/Ghost.
[the singular name]
[KJB] “... in the name ...”
[GNT] “... εἰς τὸ ὄνομα ...”
[GNT] “... εἰς τὸ ὄνομα ...”
This is singular and definite [article], yet there is seen plurality of persons which all share/have it. Three distinct definite [article] persons to be specific, each joined by the “and” [“kai”] construct:
[1st “person”]
[KJB] “... of the Father, ...”,
[GNT] “... του πατρος ...”
[KJB] “... and ...”,
[GNT] “... και ...”
[GNT] “... του πατρος ...”
[KJB] “... and ...”,
[GNT] “... και ...”
[2nd “person”]
[KJB] “... of the Son, ...”,
[GNT] “... του υιου ...”
[KJB] “... and ...”,
[GNT] “... και ...”
[GNT] “... του υιου ...”
[KJB] “... and ...”,
[GNT] “... και ...”
[3rd “person”]
[KJB] “... of the Holy Ghost ...”,
[GNT] “... του αγιου πνευματος ...”
This is John restating the same:[GNT] “... του αγιου πνευματος ...”
1Jn 5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
1Jn 5:8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.
1Jn 5:8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.
Did you see the Bible's definition of "are one", in that it means "agree in one"? Just like there are many books in the Bible, but the Bible is a unified matter, just as there are 4 Gospels, but they all "agree in one" and thus "are one".
What does "Jesus" mean?
Mat 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
It (Jesus) means JEHOVAH is my salvation. See also the Hebrew, H3444.
Exo 14:13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.
Exo 14:13 waYomer mosheh el-hääm al-Tiyräû hit'yatz'vû ûr'û et-y'shûat y'hwäh ásher-yaáseh läkhem haYôm Kiy ásher r'iytem et-mitz'rayim haYôm lo tošiyfû lir'otäm ôd ad-ôläm
Exo 14:13 waYomer mosheh el-hääm al-Tiyräû hit'yatz'vû ûr'û et-y'shûat y'hwäh ásher-yaáseh läkhem haYôm Kiy ásher r'iytem et-mitz'rayim haYôm lo tošiyfû lir'otäm ôd ad-ôläm
Thus to baptize in that name is to acknowledge that it requires the Persons/Beings of the Father, the Son and the Holy Ghost/Spirit for salvation. For as it is written:
Isa_48:16 Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me.
Joh 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
He (Jesus) carries by nature the Father's name:Joh 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Exo_23:21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.
Joh 14:1 Let not your heart be troubled: ye believe in God, believe also in me.
Joh 14:2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
Joh 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
Joh 14:4 And whither I go ye know, and the way ye know.
Joh 14:5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Joh 14:7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
Joh 14:8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
Joh 14:9 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, Shew us the Father?
Joh 14:10 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.
Joh 14:11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
Joh 14:12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
Joh 14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
Joh 14:14 If ye shall ask any thing in my name, I will do it.
Joh 14:1 Let not your heart be troubled: ye believe in God, believe also in me.
Joh 14:2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
Joh 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
Joh 14:4 And whither I go ye know, and the way ye know.
Joh 14:5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
Joh 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Joh 14:7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
Joh 14:8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
Joh 14:9 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, Shew us the Father?
Joh 14:10 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.
Joh 14:11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
Joh 14:12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
Joh 14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
Joh 14:14 If ye shall ask any thing in my name, I will do it.
Thus to see the Son, and all that He says and does, is as if you are seeing them done and said by the Father. This is why Jesus is called the "presence" of the Father:
Exo_33:14 And he said, My presence shall go with thee, and I will give thee rest.
Where ever Jesus (the Son; Michael) goes, it is as His Father's Representative, the Highest Messenger (Arch Angel), as He is the "Apostle" (Hebrews 3:1) of the Father.
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If you are reduced to this level of disingenuous activity, and refuse to include all that I stated, such as:
Then what can be said for the rest? Is it the same level of 'integrity'?
The question,
Was to you. I even cited:
and:
I know perfectly well what "Jesus" means, and I know Jesus. If you think otherwise, well that is your prerogative, not mine, your burden, not mine.
101G
Well-Known Member
first thanks for the reply. three separate person, just as the trinity states, so nothing new here, your doctrine is the same as the trinity...
a slide of words only to try to deceive, but it want work here... you're a three person, polytheistic god worshipper also. it's amazining how many are delusional, but the scriptures are correct, 2 Thessalonians 2:11 "And for this cause God shall send them strong delusion, that they should believe a lie:" when one is lost in the wilderness like this, then they are truly lost. see ya.........
PICJAG
101G
Well-Known Member
GINOLJC, to all. yes, in God's name.... JESUS and not the false name of "Jehovah which was never God personal name. Acts 4:11 "This is the stone which was set at nought of you builders, which is become the head of the corner."
Acts 4:12 "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
there is no salvation in the name Jehovah, nor Yahweh, or any other variation of any other name.
only in the Hebrew, Yeshua, or in the English, JESUS.
PICJAG.
What about the Latin, the German, the Italian, the French, the Spanish, the Gothic, the Samoan, the Sahidic, the Bohairic, the Syriack, the Arabic, the &c?
Actually, when read deep enough, the "trinity" doctrine, doesn't actually teach "three separate person" (sic). It teaches something totally false, notice:
The Roman Catholic Definition of the word “Trinity”:
Online Roman Catholic Library; Credo of the People of God; Promulgated by Pope Paul VI on June 30, 1968 - CATHOLIC LIBRARY: The Credo of the People of God (1968)
“We believe then in the Father who eternally begets the Son, in the Son, the Word of God, who is eternally begotten; in the Holy Spirit, the uncreated Person who proceeds from the Father and the Son as their eternal love. Thus in the Three Divine Persons, coaeternae sibi et coaequales,[8] the life and beatitude of God perfectly one superabound and are consummated in the supreme excellence and glory proper to uncreated being, and always "there should be venerated unity in the Trinity and Trinity in the unity."[9]”
Online Roman Catholic Encyclopedia, Holy Spirit; sections throughout - CATHOLIC ENCYCLOPEDIA: Holy Ghost
“... that the Paraclete "is not to be considered as unconnected with the Father and the Son, for He is with Them one in substance and divinity"...
... Proceeding both from the Father and the Son, the Holy Ghost, nevertheless, proceeds from Them as from a single principle. ... Hence it follows, indeed, that the Holy Ghost proceeds from the two other Persons, not in so far as They are distinct, but inasmuch as Their Divine perfection is numerically one. Besides, such is the explicit teaching of ecclesiastical tradition, which is concisely put by St. Augustine (On the Holy Trinity V.14): "As the Father and the Son are only one God and, relatively to the creature, only one Creator and one Lord, so, relatively to the Holy Ghost, They are only one principle." This doctrine was definded in the following words by the Second Ecumenical Council of Lyons [Denzinger, "Enchiridion" (1908), n. 460]: "We confess that the Holy Ghost proceeds eternally from the Father and the Son, not as from two principles, but as from one principle, not by two spirations, but by one single spiration." The teaching was again laid down by the Council of Florence (ibid., n. 691), and by Eugene IV in his Bull "Cantate Domino" (ibid., n. 703 sq.). ...
..."the Holy Ghost comes from the Father and from the Son not made, not created, not generated, but proceeding" ...”
... Proceeding both from the Father and the Son, the Holy Ghost, nevertheless, proceeds from Them as from a single principle. ... Hence it follows, indeed, that the Holy Ghost proceeds from the two other Persons, not in so far as They are distinct, but inasmuch as Their Divine perfection is numerically one. Besides, such is the explicit teaching of ecclesiastical tradition, which is concisely put by St. Augustine (On the Holy Trinity V.14): "As the Father and the Son are only one God and, relatively to the creature, only one Creator and one Lord, so, relatively to the Holy Ghost, They are only one principle." This doctrine was definded in the following words by the Second Ecumenical Council of Lyons [Denzinger, "Enchiridion" (1908), n. 460]: "We confess that the Holy Ghost proceeds eternally from the Father and the Son, not as from two principles, but as from one principle, not by two spirations, but by one single spiration." The teaching was again laid down by the Council of Florence (ibid., n. 691), and by Eugene IV in his Bull "Cantate Domino" (ibid., n. 703 sq.). ...
..."the Holy Ghost comes from the Father and from the Son not made, not created, not generated, but proceeding" ...”
The Council of Florence (A.D. 1438-1445) From Cantate Domino — Papal Bull of Pope Eugene IV by Pope Eugene IV - The Council of Florence (A.D. 1438-1445) From Cantate Domino — Papal Bull of Pope Eugene IV
“The sacrosanct Roman Church, founded by the voice of our Lord and Savior, firmly believes, professes, and preaches one true God omnipotent, unchangeable, and eternal, Father, Son, and Holy Ghost; one in essence, three in persons; Father unborn, Son born of the Father, Holy Spirit proceeding from Father and Son; that the Father is not Son or Holy Spirit, that Son is not Father or Holy Spirit; that Holy Spirit is not Father or Son; but Father alone is Father, Son alone is Son, Holy Spirit alone is Holy Spirit. The Father alone begot the Son of His own substance; the Son alone was begotten of the Father alone; the Holy Spirit alone proceeds at the same time from the Father and Son.
These three persons are one God, and not three gods, because the three have one substance, one essence, one nature, one divinity, one immensity, one eternity, where no opposition of relationship interferes.
“Because of this unity the Father is entire in the Son, entire in the Holy Spirit; the Son is entire in the Father, entire in the Holy Spirit, the Holy Spirit is entire in the Father, entire in the Son. No one either excels another in eternity, or exceeds in magnitude, or is superior in power. For the fact that the Son is of the Father is eternal and without beginning; and that the Holy Spirit proceeds from the Father and the Son is eternal and without beginning.” Whatever the Father is or has, He does not have from another, but from Himself; and He is the principle without principle. Whatever the Son is or has, He has from the Father, and is the principle from a principle. Whatever the Holy Spirit is or has, He has simultaneously from the Father and the Son. But the Father and the Son are not two principles of the Holy Spirit, but one principle, just as the Father and the Son and the Holy Spirit are not three principles of the creature, but one principle. ...”
These three persons are one God, and not three gods, because the three have one substance, one essence, one nature, one divinity, one immensity, one eternity, where no opposition of relationship interferes.
“Because of this unity the Father is entire in the Son, entire in the Holy Spirit; the Son is entire in the Father, entire in the Holy Spirit, the Holy Spirit is entire in the Father, entire in the Son. No one either excels another in eternity, or exceeds in magnitude, or is superior in power. For the fact that the Son is of the Father is eternal and without beginning; and that the Holy Spirit proceeds from the Father and the Son is eternal and without beginning.” Whatever the Father is or has, He does not have from another, but from Himself; and He is the principle without principle. Whatever the Son is or has, He has from the Father, and is the principle from a principle. Whatever the Holy Spirit is or has, He has simultaneously from the Father and the Son. But the Father and the Son are not two principles of the Holy Spirit, but one principle, just as the Father and the Son and the Holy Spirit are not three principles of the creature, but one principle. ...”
I do not believe the Roman Catholic definition of the word “trinity”, and neither should you. It's heresy. Deadly at that. Example:
“... If it be said that the Spirit of the Father, and the Son, and the Holy Ghost is one Spirit, with this we all agree. But if it be said that the Father, and the Son, and the Holy Ghost are three persons in one person, making in all one God without body or parts, with an idea so inconsistent we cannot agree. ARSH March 12, 1857, p. 146.18
The oneness of Christ with the Father may be plainly seen by any one who will refer to John 17:22. “That they (that believe) may be one, even as we are one.” Who could believe that Christ prayed that his disciples should be one disciple? Yet this would be no more inconsistent than the idea of some that Christ and his Father are one person. ARSH March 12, 1857, p. 146.19
In accordance with the doctrine that three very and eternal Gods are but one God, how may we reconcile Matthew 3:16, 17. Jesus was baptized, Spirit of God descended like a dove, and the Father’s voice heard from heaven, saying, This is my beloved Son, etc. The Father in heaven, the Son on earth, the Spirit of God descending from one to the other. Who could ever suppose for a moment that these three were one person without body or parts, unless it was by early training. See other texts which appear equally absurd, if such doctrine be true. Matthew 28:18; Acts 10:38. “How God anointed Jesus with the Holy Ghost,” etc. First person takes the third person and anoints the second person with a person being at the same time one with himself. ARSH March 12, 1857, p. 146.20
That three are one, and one are three,
Is an idea that puzzles me;
By many a learned sage ‘tis said
That three are one in the Godhead. ARSH March 12, 1857, p. 146.21
The Father then may be the Son,
For both together make but one;
The Son may likewise be the Father,
Without the smallest change of either. ARSH March 12, 1857, p. 146.22
Yea, and the blessed Spirit be
The Father, Son and trinity;
This is the creed of Christian folks,
Who style themselves true orthodox,
All which against plain common sense,
We must believe or give offense.”
J. B. F. ARSH March 12, 1857, p. 146.23 ...” - Advent Review, and Sabbath Herald, vol. 9 March 12, 1857, page 146 par. 20 (under Uriah Smith)
The oneness of Christ with the Father may be plainly seen by any one who will refer to John 17:22. “That they (that believe) may be one, even as we are one.” Who could believe that Christ prayed that his disciples should be one disciple? Yet this would be no more inconsistent than the idea of some that Christ and his Father are one person. ARSH March 12, 1857, p. 146.19
In accordance with the doctrine that three very and eternal Gods are but one God, how may we reconcile Matthew 3:16, 17. Jesus was baptized, Spirit of God descended like a dove, and the Father’s voice heard from heaven, saying, This is my beloved Son, etc. The Father in heaven, the Son on earth, the Spirit of God descending from one to the other. Who could ever suppose for a moment that these three were one person without body or parts, unless it was by early training. See other texts which appear equally absurd, if such doctrine be true. Matthew 28:18; Acts 10:38. “How God anointed Jesus with the Holy Ghost,” etc. First person takes the third person and anoints the second person with a person being at the same time one with himself. ARSH March 12, 1857, p. 146.20
That three are one, and one are three,
Is an idea that puzzles me;
By many a learned sage ‘tis said
That three are one in the Godhead. ARSH March 12, 1857, p. 146.21
The Father then may be the Son,
For both together make but one;
The Son may likewise be the Father,
Without the smallest change of either. ARSH March 12, 1857, p. 146.22
Yea, and the blessed Spirit be
The Father, Son and trinity;
This is the creed of Christian folks,
Who style themselves true orthodox,
All which against plain common sense,
We must believe or give offense.”
J. B. F. ARSH March 12, 1857, p. 146.23 ...” - Advent Review, and Sabbath Herald, vol. 9 March 12, 1857, page 146 par. 20 (under Uriah Smith)
101G
Well-Known Member
What about em? don't you believe God can speak evey language? YESHUA, is transliterated JESUS in English and in Latin, Iesus, German, and Spanish, and french Jésus, ect... Just go to the google search site and type in Jesus in Spanish for example and see and hear the translation and or the transliterat of JESUS for yourself....
PICJAG.
101G
Well-Known Member
"read deep enough?" the very first sign of you don't have a clue of what you about to say ... lol.
yep, here come the DEEP confusion... (smile). I can care less what the Roman Catholic Definition of the word “Trinity", or the baptist, Luthern... ect.....the Godhead as one God in three persons: Father, Son, and Holy Spirit. you can google it.
The Council of Florence?. they lied.
well believing that the Godhead is a family is just as Deadly as what you're aganist. for God have no biological son ... (smile). for the Lord Jesus as one of your definitions states, the son is eternal, so how is he begotten? apperantly not in the sense of biology begotten. and another thing, if all three are ETERNAL as some of your definition states, then you have three Gods plain and simple. I have only one God who is one Person who is ETERNAL
if one have have three separate person and one Spirit then each person nature is eternal separate from each other, (because the Father is not the Son, or the son the Holy Spirit), else one or two of them cannot claim eterinity. because Essence: "is the intrinsic nature or indispensable quality of something, especially something abstract, that determines its character". here God's character is "HOLY". NOW, intrinsic: "belonging naturally; essential". and belonging: is one's movable possessions. if all three are movable possessions, and yet seperate and distinct then one have "THREE" movable possession, that's if they are separate and distinct, meaning you have three Gods. because Distinct means, "recognizably different in nature from something else of a similar type", so if all have the same one "Spirit", .. (TYPE), but yet, belonging to each other, and is separate, then one have three Gods, plain and simple. for if all are eternal but yet separate and distinct from one another, then one no longer can say the Father is NOT the Son or the Son is NOT the Holy Ghost, for if you do then you have have three separate and distinct GODS.
this is exactly what's shown in a FAMILY, or TRIO... (smile). three separate and distinct persons who is GODS. see all that mumbo jumbo was for nothing, trying to put down the Roman Catholic when you're just as ... "DEEP" ... in the mud as they are. how can the pot call the kittle black when it's just as black as the kittle. as you said, "It's heresy. Deadly at that", so is your family of TRIO.
PICJAG.
The Son (Jesus) is Eternal, "from everlasting", and has ever been with the Father (John 1:1, Micah 5:2, &c). The word "begotten" in relation to the eternal relationship that the Son has to the Father, deals with His eternal nature as Deity. What the Father is by nature as Deity, so too the Son. It doesn't mean that the Son came into existence at any point in eternity past or was created. It means of the same nature (like as I share the same DNA with my Father). It also deals with Jesus second nature, having taken upon Himself the nature of mankind (fallen sinful human flesh). It also deals with the resurrection and the events thereof.
101G
Well-Known Member
First ERROR of the NIGHT, the Son is to Come... (smile), Romans 5:14b "who is the figure of him that was to come." BINGO.
Second ERROR of the Night, the Son is the Father "shared" in Flesh". it's the SAME one person shared, which was to come. BINGO.
LOL, DNA... oh well, no the Son was only REVEALED in time, supportive scripture, Galatians 4:4 "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law," for all the prop[hets spoke of his "COMING". and who told the prophets that he was coming? lets check record, 1 Peter 1:10 "Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:"
1 Peter 1:11 "Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow."
HOW MANY "SPIRIT" IS THERE?..... "ONE". BINGO, for God is a Spirit, and the Spirit of Christ is GOD. so you're reproved again.
so ReChoired, the Son is the Father "shared" in Flesh, for if not you a. have two eternal Gods, for b. 1 Timothy 6:16 states,"Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen."
only means "ONE" Person who is ETERNAL, so if you have another or second person who is eternal then you just called the bible a lie. it just as simple as that, either Jesus is the Father and the Son, or you have two Gods. ONLY ONE HAVE ETERNA LIFE.... BINGO.
want to try again?
PICJAG.
Adam the first man is a type of Jesus Christ, the second man, the last Adam (1 Corinthians 15:45). What does it have to do with our topic? You might learn more here, if you were so inclined -
Typology Adam - https://archive.org/download/typology-adam/Typology - Adam.pptx
You might also peruse -
Typology Joshua - https://archive.org/download/typology-joshua/Typology - Joshua.pptx
Typology Solomon - https://archive.org/download/typology-solomon/Typology - Solomon.pptx
Typology Solomon - https://archive.org/download/typology-solomon/Typology - Solomon.pptx
etc.
Just as Adam was subject to God his Father (Luke 3:38), so too is Jesus subject to His Father. Differing Persons/Beings. Adam the first was not God (Deity), and neither is the Son (Jesus) the Father (Ancient of Days).
Jesus, the eternal son of the Father, was always and ever "with" the Father, and when "sin" came into the world, The Father promised to send the Son (Genesis 3:15) in the likeness of sinful (fallen) flesh (Romans 8:3). This shows again, two Persons/Beings, The Father sends, and the Son is sent from the bosom of the Father.
Psa_40:7 Then said I, Lo, I come: in the volume of the book it is written of me,
Psa 40:8 I delight to do thy will, O my God: yea, thy law is within my heart.
Heb_10:7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
Heb 10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
Mat_26:42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.'
Luk_22:42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
Two wills. The Son does the "will" of His Father, and not His own "will".Psa 40:8 I delight to do thy will, O my God: yea, thy law is within my heart.
Heb_10:7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
Heb 10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
Mat_26:42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.'
Luk_22:42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
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What? Please produce the scripture where "the Son is the Father "shared" in Flesh". (waits for 1 Timothy 3:16 to be totally ripped from context, along with John 14 & 17)
Scripture is clear that the Son is the "express image" of the Father's own "person" (Hebrews 1:3), and that the Son is His own "person" (2 Corinthians 2:10). That's two "persons", not "one person" as you say.
2Ti_1:18 The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.
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