Leonard Allen: The very truth about Christ--that he is God in the Flesh,
Jesus Christ Man: Holy Spirit Not a God
Keith Stanglin: Jesus was God IN the Flesh
1Tim. 2:5 For there is one God, and one mediator between God and men, the MAN Christ Jesus;
Leonard.Allen.POURED.OUT.The.Spirit.of.God.Empowering.the.Mission.of.God.html
Leonard Allen Participating in God's Life
Christ is defined to us in several terms but never as dissociated from God the Father. This is a quick working paper
Phil 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
Phil 2:2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
Phil 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Phil 2:4 Look not every man on his own things, but every man also on the things of others.
Paul uses the term "Christ Jesus" in retrospect. Jesus of Nazareth did not exist before but the Spirit and Word of God as members of the "trinity" always existed with the One God: God always had His Spirit and Word with Him and when He spoke He breathed and something moved.
Acts 2:36 Therefore let all the house of Israel know assuredly,God gave Jesus all authority as His personified Word, Wisdom, Love, Grace
that God hath made that same Jesus, whom ye have crucified,
both Lord and Christ.
Philippians 2:5 Let this mind be in you, which was also in Christ Jesus:
phron-eō ,
I. have understanding, be wise, prudent, rare in Hom., aristoi . . makhesthai te phroneein te
G5426 phroneo fron-eh'-o From G5424 ; to exercise the mind, that is, entertain or have a sentiment or opinion; by implication to be (mentally) disposed (more or less earnestly in a certain direction); intensively to interest oneself in (with concern or obedience):set the affection on, (be) care (-ful), (be like-, + be of
G4151 pneuma pnyoo'-mah From G4154 ;
a current of air,
that is, breath (blast) or a breeze;
by analogy or figuratively a spirit,
that is, (human) the rational soul,
(by implication) vital principle,
mental disposition, etc.,
or (superhuman) an angel, daemon, or (divine) God,
Christ's spirit, the Holy spirit ghost, life, spirit (-ual, -ually), mind. Compare G5590 .
Philippians 2:6 Who, being in the form of God, thought it not robbery to be equal with God:
John 10 blasphemy
James 3:8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.
James 3:9 Therewith bless we God, even the Father; and therewith curse we men,
which are made after the similitude of God.
James 3:10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
James 3:11 Doth a fountain send forth at the same place sweet water and bitter?
"We know that as early as the age of twelve, Jesus knew exactly who his Father was and that it was his task in life to "be about his Father's business" (Luke 2:49). He was determined to fulfill all of the requirements of his mission as "Emmanuel, which being interpreted is, God with us" (Matthew 1:23).
We are further told concerning Jesus: "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high" (Hebrews 1:3). Both of the key words in this verse, (express and image), are taken from the same Greek word. It is interesting that this word is charakter {khar-ak-tare'}; which means (by implication) engraving, "character", or representation. The emphasis is therefore on his conduct, rather than on his appearance.
Modern trinitarian, but not historic trinitarianism, insist that it was JESUS who was ACTUALLY God.
Romans 1:1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,The Spirit OF Christ was pretty smart: He could have guided Paul into saying that "Jesus Christ" was "God the Son" or one of the members of the God family. Neo-trinitarians as well as the Jehovah's Witnesses and Mormons hold that Jesus existed as the son of God from the beginning. He cannot be a son without being younger.
Romans 1:2 (Which he had promised afore by his prophets in the holy scriptures,)
Romans 1:3 Concerning his Son Jesus Christ our Lord,
which was made of the seed of David according to the flesh;
Romans 1:4 And declared to be the Son of God with power,
according to the spirit of holiness, by the resurrection from the dead:
Romans 1:5 By whom we have received grace and apostleship,
for obedience to the faith among all nations, for his name:
Romans 1:6 Among whom are ye also the called of Jesus Christ:
David did not prophesy of one of the members of a group of gods:
Acts 2:30 Therefore being a prophet, and knowing that God had sworn with an oath to him,We are in the FORM or IMAGE of God but we are not God:
that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
Acts 2:31 He seeing this before spake of the resurrection of Christ,
that his soul was not left in hell,
neither his flesh did see corruption.
1Corinthians 11:7 For a man indeed ought not to cover his head,Jesus was given all of the POWERS of God: He could have forced His will or even accepted the gift of Satan to become the RULER of the Kosmos or his own domain. However, Jesus submitted Himself to the abuse and punishment heaped on anyone who speaks the Word of God and brings down the wrath of Satan's agents.
forasmuch as he is the image and glory of God: but the woman is the glory of the man.
Matthew 4:1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
Matthew 4:8 Again, the devil taketh him up into an exceeding high mountain,
and sheweth him all the kingdoms of the world,
and the glory of them;
Kosmos , ho, A. generally, of things, natural order, this present world, i.e. earth, opp. heaven, regarded as the kingdom of evilworld-order, universe, first in Pythagoras
metaph., of ornaments of speech, such as epithets, Id.9.9 (pl.), Arist.Rh.1408a14, Po.1457b2, 1458a33; hadumelē k. keladein to sing sweet songs of praise, Pi.O.11 (10).13 (s.v.l.).
Kosmo-kratōr [a^, oros, ho, A. lord of the world, epith. of ouranos, Orph.H.4.3; Zeus Mitras Hēlios k.
3. Astrol., ruler of the kosmos, i.e. planet, Id.in Cat.Cod.Astr.6.68, Vett.Val.171.6; hoi hepta k. Dam.Pr.131; hoi k. tou skotous toutou the cosmic rulers of this sinful world, Ep.Eph.6.12; hoi k. hoi ta hupo selēnēn stoikheia dioikountes IKosm-ikos , ē, on, (kosmos IV) s.v. Orpheus: Astrol., k. kentra (goad) skhēma
hēlios , o(, Ep. ēelios ,
II. as pr. n., Helios, the sun-god, Od.8.271, etc.; nē ton Hē. Men.Sam. 108; hupo Dia Gēn Hēlion, in manumission-formula, [Hēlios doulous eleutherous poiei Artem.2.36;2. Hēliou astēr, of the planet Saturn, v.l. in Pl.Epin.987c, cf. D.S.2.30, abelios, Lith. sαulė, Lat. sōl.）
identified with Apollo [Abaddon, Apollyon], Carm.Pop.12, E.Fr.781.11;
with Dionysus, D.Chr.31.11, etc.
"Speculation on number and proportion led to an intuitive feeling of the harmonia ("fitting together") of the kosmos ("the beautiful order of things"); and the application of the tetraktys to the theory of music revealed a hidden order in the range of sound. Pythagoras may have referred, vaguely, to the "music of the heavens," which he alone seemed able to hear; and later Pythagoreans seem to have assumed that the distances of the heavenly bodies from the Earth somehow correspond to musical intervals--a theory that, under the influence of Platonic conceptions, resulted in the famous idea of the "harmony of the spheres." Britannica Online
"By laying stress on certain inner experiences and intuitive truths revealed only to the initiated,
Pythagoreanism seems to have represented a soul-directed subjectivism alien to the mainstream of Pre-Socratic Greek thought centring on the Ionian coast of Asia Minor (Thales, Anaximander, Anaxagoras, and others), which was preoccupied with determining what the basic cosmic substance is.
"In contrast with such Ionian naturalism, Pythagoreanism was akin to trends seen in mystery religions and emotional movements, such as Orphism, which often claimed to achieve through intoxication a spiritual insight into the divine origin and nature of the soul.
Yet there are also aspects of it that appear to have owed much to the more sober, "Homeric" philosophy of the Ionians. The Pythagoreans, for example, displayed an interest in metaphysics (the nature of Being), as did their naturalistic predecessors, though they claimed to find its key in mathematical form rather than in any substance. Britannica Online
Pythagorean communities
The school apparently founded by Pythagoras at Croton in southern Italy seems to have been primarily a religious brotherhood centred around Pythagoras and the cults of Apollo and of the Muses, ancient patron goddesses of poetry and culture. It became perhaps successively institutionalized and received different classes of esoteric members and exoteric sympathizers. The rigorism of the ritual and ethical observances demanded of the members is unparalleled in early Greece; in addition to the rules of life mentioned above, it is fairly well attested that secrecy and a long silence during the novitiate were required. The exoteric associates, however, were politically active and established a Crotonian hegemony in southern Italy. About 500 bce a coup by a rival party caused Pythagoras to take refuge in Metapontum, where he died.
"In the Timaeus, which is an exposition of his theory of the universe, Plato also developed his theory of the soul. The earth is surrounded by the spheres of the seven planets; the eighth sphere is that of the fixed stars. Beyond the eighth sphere is the realm of the divine. The sphere of the fixed stars, moved by the divine, continuously turns to the right at an even speed. This clockwise rotation affects the spheres of the planets, although they have their proper movement, which runs to the left, or counterclockwise.
The sphere of mortality begins with the planets. The original home of each soul is in one of the fixed stars.
As a result of the movement of the spheres, the soul falls through the planetary spheres to earth, where it is united with the body.
The soul must then try to liberate itself from the body and ascend to the fixed star from which it fell. In later generations this picture was vividly worked out.
The soul, in the course of its fall through the planetary spheres, was thought to acquire the qualities of the planets: sloth from Saturn, combativeness from Mars, lust for power from Jupiter, voluptuousness from Venus, greed from Mercury.[Hermes]
After death, when the soul returned to the fixed star, it discarded these qualities, just as the mystes, in certain initiations, discarded his everyday garment before entering the sacred place. (See cosmology, "Timaeus".)
"Many other traditional religious images were taken over by Plato, including the music of the spheres, the migration of the soul, the soul's remembrance of its celestial origin, and the idea of rewards for the righteous and punishment for the wicked. Later mystery associations adopted these concepts, which Plato had expressed so beautifully, and were deeply influenced by Plato's explanations. Britannica Online
Matthew 4:9 And saith unto him, All these things will I give thee,
if thou wilt fall down and worship me.
Matthew 4:10 Then saith Jesus unto him, Get thee hence, Satan:
for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
Matthew 4:11 Then the devil leaveth him,
and, behold, angels came and ministered unto him.
The Form is in Greek.
In the beginning was the Word
Morph-ē A.form, shape, twice in Hom. (not in Hes.), soi d' epi men morphē epeōn thou hast comeliness of words,
Epos generally, that which is uttered in words, speechMorphe continued:
4. word of a deity, oracle, Od.12.266, Hdt.1.13, etc.
1Peter 4:11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
Jesus was made to be the PERSONIFIED WORD of God: The Word or what God speaks was with Him in the Beginning.
John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:2 The same was in the beginning with God.
John 1:3 All things were made by him;
and without him was not any thing made that was made.
John 1:4 In him was life; and the life was the light of men.
Od.11.367 alla theos morphēn epesi stephei God adds a crown of shapeliness to his words, Od.8.170: freq. later, morphas duo onomazein LXX To.1.13,
Outward form, opp. eidos, hekaterō tō eideos pollai m. Philol.5; allattonta to hautou eidos eis pollas morphas Pl.R.380d; m. theōn X.Mem.4.3.13, cf. Ep.Phil.2.6
3. kind, sort, E. Ion 382, 1068 (lyr.),
3. A model after which any thing is made, a pattern, stamp
Mark 16:11 And they, when they had heard that he was alive, and had been seen of her, believed not.
Mark 16:12 After that he appeared in another form unto two of them, as they walked, and went into the country.
GRASPED: A prize to be GRASPED rather than held onto.TOBIT 1:13 - Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions.
Forma , 3. A model after which any thing is made, a pattern, stamp, last (of a shoemaker), etc.: utendum plane sermone, ut numo, cui publica forma est, Quint. 1, 6, 3:
2. An outline, plan, design (of an architect, etc.): cum formam videro, quale aedificium futurum sit, scire possum,
4. A mould which gives form to something:
b. The grammatical form of a word: utrum in secunda forma verbum
verbum ,
D. In eccl. Lat. as a translation of logos Vulg. Joan. 1, 1; id. 1 Joan. 5, 7; id. Apoc. 19, 13. a. Orally, by word of mouth (opp. scripturā):
ALEXANDER CAMPBELL Christian Baptistt 1827: The Trinitarian System
1st. A word is a sign or representative of a thought or an idea, and is the idea in an audible or visible form. It is the exact image of that invisible thought which is a perfect secret to all the world until it is expressed.
2d. All men think or form ideas by means of words or images;
so that no man can think without words or symbols of some sort.3d. Hence it follows that the word and the idea which it represents, are co-etaneous, or of the same age or antiquity.
It is true the word may not be uttered or born for years or ages after the idea exists, but still the word is just as old as the idea.
4th. The idea and the word are nevertheless distinct from each other, though the relation between them An idea cannot exist without a word, nor a word without an idea.
5th. He that is acquainted with the word, is acquainted with the idea, for the idea is wholly in the word.
Now let it be most attentively observed and remembered, that these remarks are solely intended to exhibit
the relation which exists between a word and an idea, and that
this relation is of a mental nature,
and more akin to the spiritual system than any relation created, of which we know any thing.It is a relation of the most sublime order; and no doubt the reason why the name Word is adopted by the apostle in this sentence
was because of its superior ability to represent to us the divine relation existing
between God and the Saviour
prior to his becoming the Son of God.By putting together the above remarks on the term word, we have a full view of what John intended to communicate.
As a word is an exact image of an idea,
so is "The Word" an exact image of the invisible God.As a word cannot exist without an idea, nor an idea without a word,
so God never was without "The Word," nor "The Word" without God;or as a word is of equal age, or co-etaneous with its idea,
so "The Word" and God are co-eternal.And as an idea does not create its word nor a word its idea;
so God did not create "The Word," nor the "Word" God.Such a view does the language used by John suggest. And to this do all the scriptures agree.
For "The Word" was made flesh,
and in consequence of becoming incarnate,
He is styled the Son of God, the only Begotten of the Father.
As from eternity God was manifest in and by "The Word,"
so now God is manifest in the flesh.
As God was always with "The Word,"
so when "The Word" becomes flesh, he is Emanuel, God with us
Hebrews 1:3 Who being the brightness of his glory,
and the express image of his person,
kha^raktēr , ēros, ho, (kharassō)
3. metaph., distinctive mark or token impressed (as it were) on a person or thing, by which it is known from others, characteristic, character,
4. type or character (regarded as shared with others) of a thing or person, rarely of an individual nature,
fĭgūra , ae, f. v. fingo
2. Concr., a sketch, figure, drawing (lat. Lat.): figurae quae skhēmata vocant,
hupostaseōs A. as an act, standing under, supporting,
2. metaph. of a narrative, speech, or poem, ground-work, subject-matter, argument,
III. substantial nature, substance,
2. substance, actual existence, reality
so hupostaseis are the substances of which the reflections (hai katoptrikai emphaseis) appear in the mirror,
Substantĭa I. that of which a thing consists, the being, essence, contents, material, substance
and upholding all things by the word of his power,
when he had by himself purged our sins,
sat down on the right hand of the Majesty on high;
Hebrews 1:4 Being made so much better than the angels,
as he hath by inheritance obtained a more excellent name than they.
Therefore, He did not assume an original position as one of the "family" of god.
Hebrews 1:5 For unto which of the angels said he at any time,
Thou art my Son, this day have I begotten thee?
And again, I will be TO him a Father,
and he shall be TO me a Son?
Hebrews 1:6 And again, when he bringeth in the firstbegotten into the world,
he saith, And let all the angels of God worship him.
Prīmōgĕnĭtus As subst.: prīmōgĕnĭta , ōrum, n., the right of the first-born, birthright, Vulg. Gen. 25, 33;
Second Adam
http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/adam-the-second.html
Romans 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
Romans 5:11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
Romans 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
Romans 5:13 (For until the law sin was in the world: but sin is not imputed when there is no law.
Romans 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come.
Romans 5:15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
Hebrews 1:7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
Hebrews 1:8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
We were all cereated in the image (morphe) of God. We were created so that He could serve His people as opposed to most pagan religions where man was created as "labor saving devices" or robots to do the work of the gods so that they could eat, drink and make merry and laugh at the simple humans.
Jesus could have been a grand, rich rabbi going around in linen robes and performing the roles of hypocrites (speakers, singers, instrument players). He could have been a Scribe or Pharisees and composed His own songs and sermons: He could then sell long prayers (hyms) by pretending to lead you into the presence of God and eat up the homes or livings of the widows. How, could such an excellent human able to dialog with the rabbi at aged 12 then decide that he would not have "a place to lay his head." He would not accept pay for His teaching or even healing. He could have been a yes-man and affirmed the Jewish Fables about king, kingdom, temple, animal sacrifices and the other folly He knew to be abandonment to worship the starry host (Acts 7). He could tell the truth and speak the Words of God faithfully and become despised and rejected of men. He could take on the role of a slave or else the power of God's Word would be overshadowed by showing favoritism to any man.
Philippians 2:7 But made himself of no reputation,Genesis 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.
Genesis 1.27 et creavit Deus hominem ad imaginem suam ad imaginem Dei creavit illum masculum et feminam creavit eos
Imāgo , ĭnis, f. cf. imitor,I.an imitation, copy of a thing, an image, likeness (i. e. a picture, statue, mask, an apparition
A. In gen., a representation, likeness (usu. of a person), statue, bust, picture:
varia pereuntium forma et omni imagine mortium, Tac. H. 3, 28:
forma , 3. A model after which any thing is made, a pattern, stamp, last (of a shoemaker), etc.: utendum plane sermone, ut numo, cui publica forma est, Quint. 1, 6, 3:
2. An outline, plan, design (of an architect, etc.): cum formam videro, quale aedificium futurum sit, scire possum,
4. A mould which gives form to something:
b. The grammatical form of a word: utrum in secunda forma verbum
Genesis 9:6 Whoso sheddeth mans blood, by man shall his blood be shed: for in the image of God made he man.
and took upon him the form of a servant,
and was made in the likeness of men:
Whatever state the spirit of Christ existed in, Jesus could not have been in the FORM of God on earth: He gave that up.
Morph-ē , hē, 2. [select] generally, form, fashion, appearance, A.Pr.78, S.Tr.699, El.199 (lyr.); outward formSkhēmati, atos, to, (ekhō, skhein) A. [select] form, shape, figurePhilippians 2:8 And being found in fashion as a man,
2. appearance, opp. the reality, ouden allo plēn . . s. a mere outside,
4. fashion, manner, heterō s. zētein Hp.VM2; s. men gar Hellados stolēs huparkhei fashion of dress,
5. character, role, metabalein to II. change what is one's own, m. ta himatia change one's clothes,
he humbled himself, and became obedient unto death,
even the death of the cross.
Philippians 2:9 Wherefore God also hath highly exalted him,
and given him a name which is above every name:
Phil 2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
Phil 2:11 And that every tongue should confess that Jesus Christ is Lord,
to the glory of God the Father.Phil 2:12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Phil 2:13 For it is God which worketh in you both to will and to do of his good pleasure.
Phil 2:14 Do all things without murmurings and disputings:
Phil 2:15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
G4646 skolios skol-ee-os' From the base of G4628 ; warped, that is, winding; figuratively perverse: crooked, froward, untoward.
G1294 diastrepho dee-as-tref'-o From G1223 and G4762 ; to distort, that is, (figuratively) misinterpret, or (morally) corrupt: perverse (-rt), turn away.
Acts 20:30
Phil 2:16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
Phil 2:17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
Phil 2:18 For the same cause also do ye joy, and rejoice with me.
Phil 2:19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
Phil 2:20 For I have no man likeminded, who will naturally care for your state.
Phil 2:21 For all seek their own, not the things which are Jesus Christ's.
Phil 2:22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
Phil 2:23 Him therefore I hope to send presently, so soon as I shall see how it will go with me.
Phil 2:24 But I trust in the Lord that I also myself shall come shortly.
Phil 2:25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
Phil 2:26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
Phil 2:27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
Phil 2:28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
Phil 2:29 Receive him therefore in the Lord with all gladness; and hold such in reputation:
Phil 2:30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
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