True Faith
Active Member
Let's face it.. I have just about every bible translation on my book shelf... which one would you like me to quote from because none of them state that Jesus is or was a "Full Fledged God"
Here's some data on John 10:33
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" I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins." (John 8.24)
"67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:
68 And if I also ask you, ye will not answer me, nor let me go.
69 Hereafter shall the Son of man sit on the right hand of the power of God.
70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
71 And they said, What need we any further witness? for we ourselves have heard of his own mouth." (Luke 22.67-71)
True Faith
Active Member
you are right there isn't any verse where he claims to be God but they will use John 8:58 "Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am." as their claim that Jesus claimed to be God... they ignore the fact thatJesus was answering a question he was askedn... and they further ignore that God tells him what he should so.... so, how he got his information was because "I AM " told him what he should say.... John 12:49 "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak."
True Faith
Active Member
Being the Son of God does not make him God or even a god... seriously did you not read what you just wrote???
Grailhunter
Well-Known Member
Because God is not monotheistic!
1. Yahweh, God the Father, a full-fledged God, God Supreme, Creator of Heaven and Earth and Adam and Eve.
2. Yeshua, God the Son, the Son of Yeshua, a full-fledged God. Messiah and Savior.
3. The Holy Spirit, the un-named God, a full-fledged God. teacher, guide and strengthener there is a whole list I could put here.
Can you count 1-2-3 LOL
I believe in the Trinity as in Tri-unity, not triune. And I have plenty of proof...
Beyond that the belief of one god having three aspects is strictly Pagan.
And as far as you people being on this forum....as far as heretics go....historically you people are the most vile.
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True Faith
Active Member
Lol... you are comical...THERE IS BUT ONE GOD!!!.. Monotheism.... 1 Corinthians 8:6 "But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him."
Monotheism-the doctrine or belief that there is only one God.
Polytheism-the belief or worship of more than one God.
Try again... Christianity is Monotheistic not Polytheistic....
Grailhunter
Well-Known Member
I feel defiled even addressing you. So lets cut this short.
True Faith
Active Member
I will say this much at least you don't hide your lies nor your claims.... that much is truth for sure... because none of what you have claimed thus far even makes the claim of a polytheistic God...
True Faith
Active Member
you should because only a child of satan would run from the truth but a child of God will stand and face Satan head on...
Grailhunter
Well-Known Member
True Faith
Active Member
Wrangler
Well-Known Member
Not only did Jesus never claim to be God, in John 8:54, he explicitly said nothing he says counts to glorify himself!
This is just another verse that supports the conclusion that the Gospel of John is the most anti-trinitarian book of the Bible. And another way trinitarians call Jesus a liar.
Jesus says his words don’t count toward his glory. Trinitarians say you must interpret Jesus words as giving himself THE HIGHEST GLORY, claiming himself to be a deity. Sad but true.
Numbers 23:19
God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?
Titus 1:2
in the hope of eternal life, which God, who does not lie, promised before the beginning of time,
Hebrews 6:18
God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be greatly encouraged.
I do remember somewhere God sent a spirit of deception maybe to false prophets.
True Faith
Active Member
So what you are saying is that God cannot lie only when it comes to His Promise??? I mean a lie is a lie... so, when it says "It is impossible for God to lie" then it doesn't encompass all ability to lie??? ... lol... or do you not understand the concept???? Just wanting to be clear is all...
Neither lied, Jesus is the second person of the godhead.
Colossians 2:9
For in him dwelleth all the fulness of the Godhead bodily.
Colossians 1:15-20
Authorized (King James) Version
15 who is the image of the invisible God, the firstborn of every creature: 16 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: 17 and he is before all things, and by him all things consist. 18 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. 19 For it pleased the Father that in him should all fulness dwell; 20 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.
Now the false translation:
He is the image of the invisible God,o the firstborn of all creation;p 16 because by means of him all other things were created in the heavens and on the earth, the things visible and the things invisible,q whether they are thrones or lordships or governments or authorities. All other things have been created through himr and for him. 17 Also, he is before all other things,s and by means of him all other things were made to exist, 18 and he is the head of the body, the congregation.t He is the beginning, the firstborn from the dead,u so that he might become the one who is first in all things; 19 because God was pleased to have all fullness to dwell in him,v 20 and through him to reconcile to himself all other thingsw by making peace through the bloodx he shed on the torture stake, whether the things on the earth or the things in the heavens.
The word "other" is not in any Greek Manuscript, nor does the Greek Grammar allow it.
"
Verse 15
The image (εικων). In predicate and no article. On εικων, see 2 Corinthians 4:4; 2 Corinthians 3:18; Romans 8:29; Colossians 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (John 17:5) and is now (Philippians 2:5-11; Hebrews 1:3).
Of the invisible God (του θεου του αορατου). But the one who sees Jesus has seen God (John 14:9). See this verbal adjective (α privative and οραω) in Romans 1:20.
The first born (πρωτοτοκος). Predicate adjective again and anarthrous. This passage is parallel to the Λογος passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philippians 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luke 2:7 and Aleph for Matthew 1:25; Romans 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (πασης κτισεως, by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; Revelation 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like εικων we find πρωτοτοκος in the Alexandrian vocabulary of the Λογος teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων (Image) and to the universe as πρωτοτοκος (First-born).
Verse 15
The image (εικων). In predicate and no article. On εικων, see 2 Corinthians 4:4; 2 Corinthians 3:18; Romans 8:29; Colossians 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (John 17:5) and is now (Philippians 2:5-11; Hebrews 1:3).
Of the invisible God (του θεου του αορατου). But the one who sees Jesus has seen God (John 14:9). See this verbal adjective (α privative and οραω) in Romans 1:20.
The first born (πρωτοτοκος). Predicate adjective again and anarthrous. This passage is parallel to the Λογος passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philippians 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luke 2:7 and Aleph for Matthew 1:25; Romans 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (πασης κτισεως, by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; Revelation 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like εικων we find πρωτοτοκος in the Alexandrian vocabulary of the Λογος teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων (Image) and to the universe as πρωτοτοκος (First-born).
Verse 16
All things (τα παντα). The universe as in Romans 11:35, a well-known philosophical phrase. It is repeated at the end of the verse.
In him were created (εν αυτω εκτισθη). Paul now gives the reason (οτ, for) for the primacy of Christ in the work of creation (Colossians 1:16). It is the constative aorist passive indicative εκτισθη (from κτιζω, old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included.
Have been created (εκτιστα). Perfect passive indicative of κτιζω, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe.
Through him (δι' αυτου). As the intermediate and sustaining agent. He had already used εν αυτω (in him) as the sphere of activity.
And unto him (κα εις αυτον). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See Ephesians 1:10 for similar use of εν αυτω of Christ and in Colossians 1:19; Colossians 1:20 again we have εν αυτωι, δι' αυτου, εις αυτον used of Christ. See Hebrews 2:10 for δι' ον (because of whom) and δι' ου (by means of whom) applied to God concerning the universe (τα παντα). In Romans 11:35 we find εξ αυτου κα δι' αυτου κα εις αυτον τα παντα referring to God. But Paul does not use εξ in this connection of Christ, but only εν, δια, and εις. See the same distinction preserved in 1 Corinthians 8:6 (εξ of God, δια, of Christ).
Verse 17
Before all things (προ παντων). Προ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in John 8:58; John 17:5. See also Revelation 23:13 where Christ calls himself the Alpha and the Omega, the Beginning (αρχη) and the End (τελος). Paul states it also in 2 Corinthians 8:9; Philippians 2:6.
Consist (συνεστηκεν). Perfect active indicative (intransitive) of συνιστημ, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse Colossians 1:16, especially that in the form εκτιστα. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.
Verse 18
The head of the body (η κεφαλη του σωματος). Jesus is first also in the spiritual realm as he is in nature (verses Colossians 1:18-20). Paul is fond of the metaphor of the body (σωμα) for believers of which body Christ is the head (κεφαλη) as seen already in 1 Corinthians 11:3; 1 Corinthians 12:12; 1 Corinthians 12:27; Romans 12:5. See further Colossians 1:24; Ephesians 1:22; Ephesians 4:2; Ephesians 4:15; Ephesians 5:30.
The church (της εκκλησιας) Genitive case in explanatory apposition with του σωματος. This is the general sense of εκκλησια, not of a local body, assembly, or organization. Here the contrast is between the realm of nature (τα παντα) in verses Colossians 1:15-17 and the realm of spirit or grace in verses Colossians 1:18-20. A like general sense of εκκλησια occurs in Ephesians 1:22; Ephesians 5:24-32; Hebrews 12:23. In Ephesians 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth πολιτεια, verse Colossians 1:12, one new man εις ενα καινον ανθρωπον, verse Colossians 1:15, one body εν εν σωματ, verse Colossians 1:16, family of God οικειο του θεου, verse Colossians 1:19, building or temple οικοδομη and ναος, verses Colossians 1:20-22).
Who (ος). Causal use of the relative, "in that he is."
The beginning (η αρχη). It is uncertain if the article (η) is genuine. It is absolute without it. Christ has priority in time and in power. See Revelation 3:14 for his relation as αρχη to creation and 1 Corinthians 15:20; 1 Corinthians 15:23 for απαρχη used of Christ and the resurrection and Acts 3:14 for αρχηγος used of him as the author of life and Hebrews 2:10 of Jesus and salvation and Colossians 1:12-2 of Jesus as the pioneer of faith.
That in all things he might have the preeminence (ινα γενητα εν πασιν αυτος πρωτευων). Purpose clause with ινα and the second aorist middle subjunctive of γινομα, "that he himself in all things (material and spiritual) may come to (γενητα, not η, be) hold the first place" (πρωτευων, present active participle of πρωτευω, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See Revelation 1:5 for this same use of πρωτοτοκος with των νεκρων (the dead).
Verse 19
For it was the good pleasure of the Father (οτ ευδοκησεν). No word in the Greek for "the Father," though the verb calls for either ο θεος or ο πατηρ as the subject. This verb ευδοκεω is common in the N.T. for God's will and pleasure (Matthew 3:17; 1 Corinthians 10:5).
All the fulness (παν το πληρωμα). The same idea as in Colossians 2:9 παν το πληρωμα της θεοτητος (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from πληροω, to fill full, used in various senses as in Mark 8:20 of the baskets, Galatians 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ.
Should dwell (κατοικησα). First aorist active infinitive of κατοικεω, to make abode or home. All the divine attributes are at home in Christ (εν αυτω).
Verse 20
Through him (δι' αυτου). As the sufficient and chosen agent in the work of reconciliation (αποκαταλλαξα, first aorist active infinitive of αποκαταλλασσω, further addition to ευδοκησεν, was pleased). This double compound (απο, κατα with αλλασσω) occurs only here, verse Colossians 1:22; Ephesians 2:16, and nowhere else so far as known. Paul's usual word for "reconcile" is καταλλασσω (2 Corinthians 5:18-20; Romans 5:10), though διαλλασσω (Matthew 5:24) is more common in Attic. The addition of απο here is clearly for the idea of complete reconciliation. See on 2 Corinthians 5:18-20 for discussion of καταλλασσω, Paul's great word. The use of τα παντα (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Romans 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.
Unto himself (εις αυτον). Unto God, though αυτον is not reflexive unless written αυτον.
Having made peace (ειρηνοποιησας). Late and rare compound (Proverbs 10:10 and here only in N.T.) from ειρηνοποιος, peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have ποιων ειρηνην (separate words)
making peace . Not the masculine gender, though agreeing with the idea of Christ involved even if πληρωμα be taken as the subject of ευδοκησεν, a participial anacoluthon (construction according to sense as in Colossians 2:19). If θεος be taken as the subject of ευδοκησεν the participle ειρηνοποιησας refers to Christ, not to θεος (God).
Through the blood of his cross (δια του αιματος του σταυρου αυτου). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.
Or things in the heavens (ειτε τα εν τοις ουρανοις). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott)."
Colossians 1 - Robertson's Word Pictures in the New Testament - Bible Commentaries - StudyLight.org
All things (τα παντα). The universe as in Romans 11:35, a well-known philosophical phrase. It is repeated at the end of the verse.
In him were created (εν αυτω εκτισθη). Paul now gives the reason (οτ, for) for the primacy of Christ in the work of creation (Colossians 1:16). It is the constative aorist passive indicative εκτισθη (from κτιζω, old verb, to found, to create (Romans 1:25). This central activity of Christ in the work of creation is presented also in John 1:3; Hebrews 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included.
Have been created (εκτιστα). Perfect passive indicative of κτιζω, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe.
Through him (δι' αυτου). As the intermediate and sustaining agent. He had already used εν αυτω (in him) as the sphere of activity.
And unto him (κα εις αυτον). This is the only remaining step to take and Paul takes it (1 Corinthians 15:28) See Ephesians 1:10 for similar use of εν αυτω of Christ and in Colossians 1:19; Colossians 1:20 again we have εν αυτωι, δι' αυτου, εις αυτον used of Christ. See Hebrews 2:10 for δι' ον (because of whom) and δι' ου (by means of whom) applied to God concerning the universe (τα παντα). In Romans 11:35 we find εξ αυτου κα δι' αυτου κα εις αυτον τα παντα referring to God. But Paul does not use εξ in this connection of Christ, but only εν, δια, and εις. See the same distinction preserved in 1 Corinthians 8:6 (εξ of God, δια, of Christ).
Verse 17
Before all things (προ παντων). Προ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in John 8:58; John 17:5. See also Revelation 23:13 where Christ calls himself the Alpha and the Omega, the Beginning (αρχη) and the End (τελος). Paul states it also in 2 Corinthians 8:9; Philippians 2:6.
Consist (συνεστηκεν). Perfect active indicative (intransitive) of συνιστημ, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse Colossians 1:16, especially that in the form εκτιστα. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.
Verse 18
The head of the body (η κεφαλη του σωματος). Jesus is first also in the spiritual realm as he is in nature (verses Colossians 1:18-20). Paul is fond of the metaphor of the body (σωμα) for believers of which body Christ is the head (κεφαλη) as seen already in 1 Corinthians 11:3; 1 Corinthians 12:12; 1 Corinthians 12:27; Romans 12:5. See further Colossians 1:24; Ephesians 1:22; Ephesians 4:2; Ephesians 4:15; Ephesians 5:30.
The church (της εκκλησιας) Genitive case in explanatory apposition with του σωματος. This is the general sense of εκκλησια, not of a local body, assembly, or organization. Here the contrast is between the realm of nature (τα παντα) in verses Colossians 1:15-17 and the realm of spirit or grace in verses Colossians 1:18-20. A like general sense of εκκλησια occurs in Ephesians 1:22; Ephesians 5:24-32; Hebrews 12:23. In Ephesians 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth πολιτεια, verse Colossians 1:12, one new man εις ενα καινον ανθρωπον, verse Colossians 1:15, one body εν εν σωματ, verse Colossians 1:16, family of God οικειο του θεου, verse Colossians 1:19, building or temple οικοδομη and ναος, verses Colossians 1:20-22).
Who (ος). Causal use of the relative, "in that he is."
The beginning (η αρχη). It is uncertain if the article (η) is genuine. It is absolute without it. Christ has priority in time and in power. See Revelation 3:14 for his relation as αρχη to creation and 1 Corinthians 15:20; 1 Corinthians 15:23 for απαρχη used of Christ and the resurrection and Acts 3:14 for αρχηγος used of him as the author of life and Hebrews 2:10 of Jesus and salvation and Colossians 1:12-2 of Jesus as the pioneer of faith.
That in all things he might have the preeminence (ινα γενητα εν πασιν αυτος πρωτευων). Purpose clause with ινα and the second aorist middle subjunctive of γινομα, "that he himself in all things (material and spiritual) may come to (γενητα, not η, be) hold the first place" (πρωτευων, present active participle of πρωτευω, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See Revelation 1:5 for this same use of πρωτοτοκος with των νεκρων (the dead).
Verse 19
For it was the good pleasure of the Father (οτ ευδοκησεν). No word in the Greek for "the Father," though the verb calls for either ο θεος or ο πατηρ as the subject. This verb ευδοκεω is common in the N.T. for God's will and pleasure (Matthew 3:17; 1 Corinthians 10:5).
All the fulness (παν το πληρωμα). The same idea as in Colossians 2:9 παν το πληρωμα της θεοτητος (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from πληροω, to fill full, used in various senses as in Mark 8:20 of the baskets, Galatians 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ.
Should dwell (κατοικησα). First aorist active infinitive of κατοικεω, to make abode or home. All the divine attributes are at home in Christ (εν αυτω).
Verse 20
Through him (δι' αυτου). As the sufficient and chosen agent in the work of reconciliation (αποκαταλλαξα, first aorist active infinitive of αποκαταλλασσω, further addition to ευδοκησεν, was pleased). This double compound (απο, κατα with αλλασσω) occurs only here, verse Colossians 1:22; Ephesians 2:16, and nowhere else so far as known. Paul's usual word for "reconcile" is καταλλασσω (2 Corinthians 5:18-20; Romans 5:10), though διαλλασσω (Matthew 5:24) is more common in Attic. The addition of απο here is clearly for the idea of complete reconciliation. See on 2 Corinthians 5:18-20 for discussion of καταλλασσω, Paul's great word. The use of τα παντα (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Romans 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.
Unto himself (εις αυτον). Unto God, though αυτον is not reflexive unless written αυτον.
Having made peace (ειρηνοποιησας). Late and rare compound (Proverbs 10:10 and here only in N.T.) from ειρηνοποιος, peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have ποιων ειρηνην (separate words)
making peace . Not the masculine gender, though agreeing with the idea of Christ involved even if πληρωμα be taken as the subject of ευδοκησεν, a participial anacoluthon (construction according to sense as in Colossians 2:19). If θεος be taken as the subject of ευδοκησεν the participle ειρηνοποιησας refers to Christ, not to θεος (God).
Through the blood of his cross (δια του αιματος του σταυρου αυτου). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.
Or things in the heavens (ειτε τα εν τοις ουρανοις). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott)."
Colossians 1 - Robertson's Word Pictures in the New Testament - Bible Commentaries - StudyLight.org
Oh you think you are a God?
Are you indwelled with the Holy Spirit?
Here is an outline of the Trinity in the Bible, friend.
https://www.calvarychapelboston.com/Biblical Basis Trinity Bowman.pdf
True Faith
Active Member
Decided to quote just a portion of your bad interpretation of scripture...
First and fore most.. in order for you to prove that Jesus is/was God or even a second person of God, you must first prove that it is possible for God to lie... which you cannot... Remember it is impossible for God to lie...
John 6:38 "For I have come down from heaven not to do mine own will but the will of him that sent me."
now according to the doctrine of the trinity... Jesus is the second person that makes up the triune God... so there is no way , even using scripture, you can prove your point without making God out to be a liar... Whose will did God Himself come down to do, if not his own?... answer that without removing Jesus from being God or even the second person of the God head...
Remember, He came down from heaven not to do his own will... and as the second person of the God Head the will of all 3 are the exact same will and each will is their own will but in unison...
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