Bible Talk > Sound doctrine

The doctrine of the Trinity

<< < (14/16) > >>

JB Horn:

--- Quote ---17 As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?" 18 And Jesus said to him, "Why do you call Me good? No one is good except God alone.

18 A ruler questioned Him, saying, "Good Teacher, what shall I do to inherit eternal life?" 19 And Jesus said to him, "Why do you call Me good? No one is good except God alone.
--- End quote ---

Fat, good point and one seldom made, Christ is declaring His deity here.

Fat:
I found this on the Internet and it is not sourced. I don't know who to credit it to, please if you know post the author.


--- Quote ---In the beginning (en arch). Arch is definite, though anarthrous like our at home, in town, and the similar Hebrew be reshith in Genesis 1:1 . But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. Was (hn). Three times in this sentence John uses this imperfect of eimi to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (egeneto, became) appears in verse John 1:14 for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in Genesis 8:58 "before Abraham came (genesqai) I am" (eimi, timeless existence). The Word (o logo). Logo is from legw, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. Logo is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (anima mundi) and Marcus Aurelius used spermatiko logo for the generative principle in nature. The Hebrew memra was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in Proverbs 8:23 . Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (The Origin of the Prologue to St. John, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Logo, but not John's conception of personal pre-existence. The term Logo is applied to Christ only in John 1:1 John 1:14 ; Revelation 19:13 ; 1 John 1:1 "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in Hebrews 4:12 . But the personal pre-existence of Christ is taught by Paul ( 2 Corinthians 8:9 ; Philippians 2:6 ; Colossians 1:17 ) and in Hebrews 1:2 and in John 17:5 . This term suits John's purpose better than sopia (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the aeon Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (sarx egeneto, verse John 14 ) and by this phrase John answered both heresies at once. With God (pro ton qeon). Though existing eternally with God the Logos was in perfect fellowship with God. Pro with the accusative presents a plane of equality and intimacy, face to face with each other. In 1 John 2:1 we have a like use of pro: "We have a Paraclete with the Father" (paraklhton ecomen pro ton patera). See proswpon pro proswpon (face to face, 1 Corinthians 13:12 ), a triple use of pro. There is a papyrus example of pro in this sense to gnwston th pro allhlou sunhqeia, "the knowledge of our intimacy with one another" (M.&M., Vocabulary) which answers the claim of Rendel Harris, Origin of Prologue, p. 8) that the use of pro here and in Mark 6:3 is a mere Aramaism. It is not a classic idiom, but this is Koin, not old Attic. In John 17:5 John has para soi the more common idiom. And the Word was God (kai qeo hn o logo). By exact and careful language John denied Sabellianism by not saying o qeo hn o logo. That would mean that all of God was expressed in o logo and the terms would be interchangeable, each having the article. The subject is made plain by the article (o logo) and the predicate without it (qeo) just as in John 4:24 pneuma o qeo can only mean "God is spirit," not "spirit is God." So in 1 John 4:16 o qeo agaph estin can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, Grammar_, pp. 767f. So in John 1:14 o Logo sarx egeneto, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.
--- End quote ---

Domenic:

--- Quote from: Zant Law on December 23, 2014, 01:44:15 pm ---John 1:14-18
Revelation, Jesus Christ—God’s presence became a human being and revealed the fullness of God’s identity in flesh. The glory of God (Ex 33:22 ) became visible as grace and truth which all people need. He is a greater revelation than Moses’ Law which revealed God’s guidelines for life. He shows those guidelines can really be lived out in human flesh on earth. He is God in flesh letting us see what otherwise was impossible to see.
(DSB)

Merry Christmas

ZLaw
--- End quote ---

Jesus is the son of God...first born of all creation...it was jesus who came in the flesh, not God.

Zant Law:

--- Quote from: Domenic on February 04, 2015, 02:31:12 pm ---Jesus is the son of God...first born of all creation...it was jesus who came in the flesh, not God.

--- End quote ---




--- Quote ---In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. (John‬ 1‬:1-3‬ NASB)
--- End quote ---

So He created Himself?

ZLaw

Domenic:

--- Quote from: Zant Law on February 04, 2015, 02:57:05 pm ---

So He created Himself?

ZLaw
--- End quote ---

Well, lets look at a few things Jesus said, and what God said.

1) "The Father is greater than I."
2) "Why do you call me good? Only the Father is good."
3) “Father, why have you forsaken me?”
4) He prayed to his father all night.
5) God said, “This is my beloved son.”
6) Jesus was the first born of all creation…God was never born, or created.

These are just a few off the top of my head.

Navigation

[0] Message Index

[#] Next page

[*] Previous page