For those who think Jesus is God - Why is that important?

[bbyrd009]

are yall just agreeing with each other in raised voices?

 

[Wrangler]

You are missing the understanding of truth which requires dualities.

Scripture please. Nowhere is the trinitarian doctrine in Scripture. To avoid the inevitable Appeal to Strawman, there simply is no verse that reads something like The nature of God is a trinity - consisting of the Father, Son & Holy Spirit who are co-equal, co-substantial and co-eternal - and if you do not believe this, you cannot be saved but are damned to hell forever.

Nowhere in Scripture is the requirement one must accept mysticism and duality. Jesus’ own explicit statements that he has a God (John 20:17), and Jesus’ God is the only true God (John 17:3). That's good enough for me.

 

[Keiw]

The brightness of his glory (ἀπαύγασμα τῆς δόξης αὐτοῦ)
Of God's glory. For brightness rend. effulgence. Ἀπαύγασμα, N.T.o. lxx, only Wisd. 7:26. oClass. It is an Alexandrian word, and occurs in Philo. Interpretation is divided between effulgence and reflection. Effulgence or outraying accords better with the thought of the passage; for the writer is treating of the preincarnate Son; and, as Alford justly remarks, “the Son of God is, in this his essential majesty, the expression and the sole expression of the divine light; not, as in his incarnation, its reflection.”

The consensus of the Greek fathers to this effect is of great weight. The meaning then is, that the Son is the outraying of the divine glory, exhibiting in himself the glory and majesty of the divine Being. “God lets his glory issue from himself, so that there arises thereby a light-being like himself” (Weiss).

Δόξα glory is the expression of the divine attributes collectively. It is the unfolded fullness of the divine perfections, differing from μορφὴ θεοῦ form of God (Php_2:6), in that μορφὴ is the immediate, proper, personal investiture of the divine essence. Δόξα is attached to deity. μορφὴ is identified with the inmost being of deity Δόξα is used of various visible displays of divine light and splendor, as Exo_24:17; Deu_5:24; Exo_40:34; Num_14:10; Num_16:19, Num_16:42; Eze_10:4; Eze_43:4, Eze_43:5; Eze_1:28, Eze_3:23; Lev_9:23, etc. We come nearer to the sense of the word in this passage in the story of Moses's vision of the divine glory, Exo_33:18-23; Exo_34:5, Exo_34:7.


The express image of his person (χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ)
Rend the very image (or impress) of his substance The primary sense of ὑπόστασις substance is something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N.T., 2Co_9:4; 2Co_11:17, Heb_3:14; Heb_11:1, signifying in every instance ground of confidence or confidence In lxx, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1Sa_13:21. In Rth_1:12, Psa_37:8, Eze_19:5, it means ground of hope: in Jdg_6:4, Wisd. 16:21, sustenance in Psa_38:5; Psa_136:15, the substance or material of the human frame: in 1Sa_13:23; Eze_26:11, an outpost or garrison:

in Deu_11:6; Job_22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν to engrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N.T.o. lxx, Lev_13:28; 2 Macc. 4:10; 4 Macc. 15:4. The kindred χάραγμα mark, Act_17:29; Rev_13:16, Rev_13:17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character.


Being (ōn). Absolute and timeless existence (present active participle of eimi) in contrast with genomenos in Heb_1:4 like ēn in Joh_1:1 (in contrast with egeneto in Joh_1:14) and like huparchōn and genomenos in Php_2:6.
The effulgence of his glory (apaugasma tēs doxēs). The word apaugasma, late substantive from apaugazō, to emit brightness (augē, augazō in 2Co_4:4), here only in the N.T., but in Wisdom 7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold.

Both senses are true of Christ in his relation to God as Jesus shows in plain language in Joh_12:45; Joh_14:9. “The writer is using metaphors which had already been applied to Wisdom and the Logos” (Moffatt). The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (Joh_1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2Co_4:6.

The very image of his substance (charaktēr tēs hupostaseōs). Charaktēr is an old word from charassō, to cut, to scratch, to mark. It first was the agent (note ending = tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by charagma (Act_17:29; Rev_13:16.). Menander had already used (Moffatt) charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Heb_11:1 hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Heb_1:1-4 in his controversy with Arius. Paul in Php_2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul’s simpler phrase morphē theou (the form of God) has difficulties of its own. The use of Logos in John 1:1-18 is parallel to Heb_1:1-4.

@Keiw THIS VERY VERSE PROVES THAT MESSIAH IS NONE OTHER THAN GOD, GOD WITH/PROS GOD, A SHAME, REALLY, THAT NO ONE ARE INTERESTED IN 'VISITING MANY GOOD BOOKS' AS SPURGEON QUOTES AND FEW, VERY FEW, WILL ACTUALLY READ WHAT IS POSTED.
j.

One can listen to the mislead or to Jesus who clearly teaches at John 17:1-6,26--He calls the one who sent him= Father-THE ONLY TRUE GOD--verse 6= YHWH(Jehovah) verse 26 = YHWH(Jehovah) -- Jesus didnt lie. teaching any other God as the true God is actually calling Jesus the liar, but we all know its not him in error.
Jesuswarns all about the false gods they serve, then told all how to properly serve the true God-John 4:22-24.
Paul did the same at 1 Cor 8:5-6--warns about false gods, then tells all There is ONE God to all-The Father.

Your translations are filled with errors. By the will of satan to mislead.

 

[theefaith]

You must not understand what it means to mediate between 2 things; it necessarily means you are not one of those 2 things.

so not only is Jesus not God now he is not man either??? Scratching my head!

 

[theefaith]

Where does Scripture say Jesus is God and if you do not believe this you cannot be saved?

Jude 1:4
For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

One Lord eph 4:5 so Christ is God!


According as his divine power!

“his divine power”!!!


2 Peter 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,

3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

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





Acts 16:17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.

Paul was a servant of Jesus Christ who is God! Acts 9:16


Daniel 7:18
But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.

Acts 9:13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:

thy saints? Saint of Jesus Christ the most high God!


His angels? Only God has angels!

Matt 24:31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.


Lk 2:11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

Lk 1:47 And my spirit hath rejoiced in God my Savior!

Jesus is God!

 

[theefaith]

Can a mere man say this???

Matthew 24:35
Heaven and earth shall pass away, but my words shall not pass away.