LDS LDS Jesus Could Have Lost His Godhood

Daniel Marsh

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8. Heb. 1:8. The rendering, “God is your throne,” is nonsense—God is not a throne, he is the one who sits on the throne! Also, “God is your throne,” if taken to mean God is the source of one’s rule, could be said about any angelic ruler—but Hebrews 1 is arguing that Jesus is superior to the angels.

9. 2 Pet. 1:1. The same construction is used here as in Titus 2:13; see the parallel passages in 2 Pet. 1:11; 2:20; 3:2, 18. See comments above on Titus 2:13.

10. 1 John 5:20. Admittedly, biblical scholars are split on whether the “true God” in this text is the Father or the Son. Three considerations favor the Son. First, the closest antecedent for “this one” is Jesus Christ (“in his Son Jesus Christ. This one…”). Second, in 1:2 the “eternal life” is Jesus Christ (who was “with the Father”), an apparent example of inclusio (repetition of a theme or idea at the beginning and end of a text). Third, the confession form “This one is …” (houtos estin) strongly favors Jesus Christ, rather than the Father, as the subject, since John uses this language repeatedly with regard to Christ (John 1:30, 33, 34; 4:29, 42; 6:14, 42, 50, 58; 7:18, 25, 26, 40, 41; 1 John 5:6; of the man born blind, John 9:8, 9, 19, 20; of the disciple, John 21:24; of the anti-Christ, 1 John 2:22; 2 John 1:7), but not once for the Father. John has just used this formula for Christ earlier in the same chapter (1 John 5:6).

B. Jesus is Jehovah/Yahweh (the Lord)

1. Rom. 10:9-13: Note the repeated “for” (gar), which links these verses closely together. The “Lord” of 10:13 (where kurios, “Lord,” translates the HebrewYahweh) must be the “Lord” of 10:9, 12.

2. Phil. 2:9-11. In context, the “name that is above every name” is “Lord” (vs. 11), i.e., Jehovah.

3. Heb. 1:10: Here God the Father addresses the Son as “Lord,” in a quotation from Ps. 102:25 (cf. 102:24, where the person addressed is called “God”). Since here the Father addresses the Son as “Lord,” this cannot be explained away as a text in which a creature addresses Christ as God/Lord in a merely representational sense.

4. 1 Pet. 2:3-4: This verse is nearly an exact quotation of Ps. 34:8a, where “Lord” is Jehovah. From 1 Pet. 2:4-8 it is also clear that “the Lord” in v. 3 is Jesus.

5. 1 Pet. 3:13-15: these verses are a clear reference to Is. 8:12-13, where the one who is to be regarded as holy is Jehovah.

6. Texts where Jesus is spoken of as the “one Lord” (cf. Deut. 6:4; Mark 12:29): 1 Cor. 8:6; Eph. 4:5; cf. Rom. 10:12; 1 Cor. 12:5.

7. Many other texts that call Jesus “Lord” do so in ways that equate him with Yahweh: Matt. 3:3, Mark 1:3, and Luke 3:4 (cf. Is. 40:3); Matt. 7:21-22 and Luke 6:46; Matt. 8:25 and 14:30 (cf. Ps. 118:25); Acts 1:24 (addressing the Lord Jesus [cf. v. 21] in prayer and attributing to him divine knowledge); 2:21 (cf. Joel 2:32), 36; 7:59-60; 8:25; 1 Cor. 1:2 (calling on the Lord), 8 (the day of the Lord) [etc.], 31 (cf. Jer. 9:23-24); 2:16 (cf. Is. 40:13); 4:4-5; 5:4 (gathering in the name of the Lord); 6:11; 7:17, 32-35 (devotion to the Lord); 10:21-22; etc.

C. Jesus has many other names or titles of God

1. Titles belonging only to God

a. The First and the Last (Beginning and End, Alpha and Omega): Rev. 1:7-8, 17b-18; 2:8; 22:13; cf. Is. 41:4; 44:6; 48:12; Rev. 21:6

b. King of kings and Lord of lords: Rev. 17:14; 19:16; cf. Dan. 4:37; 1 Tim. 6:15

2. Titles belonging in the ultimate sense only to God

a. Savior: Luke 2:11; John 4:42; Phil. 3:20; 2 Tim. 1:10; Titus 2:13, cf. v. 10; 2 Pet. 1:11; 2:20; 3:2, 18; 1 John 4:14; cf. Is. 43:11; 45:21-22; 1 Tim. 4:10; on Jesus becoming the source of salvation; Heb. 5:9, cf. Ex. 15:2; Ps. 118:14, 21

b. Shepherd: John 10:11; Heb. 13:20; cf. Ps. 23:1; Is. 40:11

c. Bridegroom/Husband: Matt. 22:2; 25:1-13; Mark 2:19; John 3:29; 2 Cor. 11:2; Eph. 5:25-27; Rev. 19:7-9; 21:2, 9; cf. Is. 54:5; 62:5; Jer. 31:32

d. Rock: 1 Cor. 10:4; cf. Is. 44:8

3. Jesus’ self-declarations—his “I am” sayings

a. Jesus’ “I am” (egô eimi) sayings with a predicate declare his divine functions: “I am the bread of life” (John 6:35, 48; cf. 6:41, 51), “I am the light of the world” (John 8:12), “I am the gate” of the sheep (John 10:7, 9), “I am the good shepherd” (10:11, 14), “I am the resurrection and the life” (John 11:25), “I am the way and the truth and the life” (John 14:6), “I am the [true] vine” (John 15:1, 5). In these sayings Jesus essentially claims to be everything his people need for eternal life.

b. Jesus’ “I am” (egô eimi) sayings without a predicate declare his divine identity as the divine Son come to be the Messiah: “I am [he]; do not fear” (Matt. 14:27; Mark 6:50; John 6:20; cf. Is. 43:2, 5); “I am [he]” (Mark 14:62); “I am [he], the one speaking to you” (John 4:26, cf. Is. 52:6); “unless you believe that I am [he] you will die in your sins…then you will know that I am [he]” (John 8:24, 28, cf. Is. 43:10-11); “before Abraham came into being, I am” or “I am [he]” (John 8:58, note v. 59); “I know the ones I have chosen…you will believe that I am [he]” (John 13:18-19, cf. Is. 43:10); “I am [he]” (John 18:5, cf. vv. 6-8). Note the many parallels to the “I am” sayings of God in Isaiah, which virtually all biblical scholars agree are echoed by Jesus’ “I am” sayings in John. Some scholars also see at least an indirect connection to God’s declaration “I am who I am” in Ex. 3:14 (especially for John 8:58).

4. The NT gives an extraordinary emphasis on Jesus’ “name,” stating that it is the highest of all names, Eph. 1:21; Phil. 2:9-11; referring to it as “the Name,” Acts 5:41; 3 John 7; glorifying his name, Acts 19:13-18, cf. Ps. 20:7. Christians call on his name for salvation; they get baptized and receive forgiveness of sins and eternal life in his name; they cast out demons in his name; they suffer and risk their lives for his name; they do everything in his name: Matt. 7:22; 10:22; 19:29; 24:9; Mark 9:38-39; 13:13; Luke 10:17; 21:12, 17; John 1:12; 15:21; 20:31; Acts 2:21, 36, 38; 3:6, 16; 4:7, 10, 12, 17-18; 30; 5:28; 8:16; 9:14, 21, 27-28; 10:43, 48; 15:26; 16:18; 19: 5; 21:13; 22:16; Rom. 10:12-13; 1 Cor. 1:13-15; 6:11; Col. 3:17; 1 Pet. 4:14; 1 John 2:12; 1 John 3:23; 5:13; Rev. 2:3, 13; 3:8.

D. Jesus received the honors due to God alone

1. Honor: John 5:23; Heb. 3:3-4

2. Love: Matt. 10:37; Luke 14:26; John 14:15, 21; 15:10; Eph. 6:24

3. Prayer: John 14:14 (the word “me” in the text is debated, but in any case it is Jesus who answers the prayer); Acts 1:24-25; 7:59-60 (cf. Luke 23:34, 46); 9:14; 22:16; Rom. 10:12-13; 1 Cor. 1:2; 16:22; 2 Cor. 12:8-10 (where “the Lord” must be Jesus, cf. v. 9); 2 Thess. 2:16-17; Rev. 22:20-21

4. Worship (proskuneô): Matt. 2:2, 11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9, 17 (cf. Matt. 4:9-10); Phil. 2:10-11 (cf. Is. 45:23); Heb. 1:6 (cf. Ps. 97:7); Rev. 1:17; 5:14 (cf. Rev. 19:10; 22:8-9)

5. Religious or sacred service (latreuô): Dan. 7:14; Rev. 22:1-3

6. Doxological praise: 2 Tim. 4:18; Heb. 13:20-21; 1 Pet. 4:11; 2 Pet. 3:18; Rev. 1:5-6; 5:13

7. Song: Eph. 5:19; Rev. 5:9-10; cf. Ps. 92:1; 95:1; 96:2; etc.

8. Fear/reverence: 2 Cor. 5:10-11; Eph. 5:21; 6:7-8; Col. 3:22-25; 1 Pet. 3:14-16; cf. Deut. 6:13; 10:20; Prov. 1:7; 2:5; 9:10; etc.; Is. 8:12-13

9. Faith: Matt. 9:28; John 1:12; 3:15-18, 36; 6:35, 40; 7:37-39; 8:24; 11:25-26; 14:1; 20:31; Acts 3:16; 10:43; 16:31; 20:21; 22:19; 24:24; 26:18; Rom. 9:33; 10:11; Gal. 3:26; 1 Pet. 2:6; 1 John 3:23; 5:1, 10, 13
 
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Daniel Marsh

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E. Jesus does the works of God

1. Creation: John 1:3, 10; 1 Cor. 8:6; Col. 1:16; Heb. 1:2, 10; Rev. 3:14 (where archê probably means ruler or head); on “through” and “in” Christ, cf. Rom. 11:36; Heb. 2:10; Acts 17:28; cf. also Is. 44:24

2. Sustains the universe: Col. 1:17; Heb. 1:3, 11-12

3. Demonstrating divine sovereignty over nature: Matt. 8:23-27 par.; Matt. 14:13-33 par.; Matt. 15:32-39; Matt. 17:24-27; Mark 5:19-20; Luke 5:1-11; 7:11-16; John 2:1-11; John 21:1-14

4. Speaking with divine authority: Matt. 5:20-22, etc.; 7:24-29; 24:35; Mark 1:22; 13:31; Luke 4:32; John 4:26; 7:46; cf. “Amen I say to you” (74 times in the Gospels); “the word of the Lord,” Acts 8:25; 13:44, 48-49; 15:35-36; 16:32; 19:10, 20; 1 Thess. 4:15

5. Salvation:

a. In general: See C.2.a. above

b. Forgives sins: Matt. 9:1-8; Mark 2:1-12; Luke 5:17-26; note that Jesus forgives sins not committed against him.

c. Sends the Spirit and his gifts: Matt. 3:11; Luke 24:49; John 1:33; 4:10, 15; 7:37-39; 15:26; 16:7-14; 20:22; Acts 2:33; Rom. 8:9; 1 Cor. 12:5; Eph. 4:8-11

d. All spiritual blessings (with the Father): Eph. 1:2-3; 2 Thess. 2:16-17; 1 Tim. 1:2; 2 Tim. 1:2; 2 John 3; Rev. 1:4; etc.

6. Raising the dead: John 2:19-22; 5:28-29; 6:40, 54; 10:17-18, 27-28 (cf. Deut. 32:39); 11:25-26; Acts 2:24

7. Judgment: Matt. 25:31-46; John 5:22-23; Acts 10:42; 17:31; Rom. 2:16; 1 Cor. 4:4-5; 2 Cor. 5:10; 2 Thess. 1:7-8; 2 Tim. 4:1; Rev. 2:23

8. All of them: John 5:19

F. Jesus has all the attributes of God

1. All of them: John 1:1; 12:45; 14:7-10; Rom. 8:29; 2 Cor. 4:4; Phil. 2:6; Col. 1:13, 15, 19; 2:9; Heb. 1:3

2. Self-existent: John 5:26

3. Unchangeable: Heb. 1:10-12 (in the same sense as YHWH); 13:8

4. Eternal: John 1:1-3; 8:56-59; 17:5; Col. 1:16-17; Heb. 1:2, 10-12; 7:3

5. Omnipresent: Matt. 8:5-13; 18:20; 28:20; Mark 7:24-30; Luke 7:1-10; John 1:47-49; 3:13; 4:46-54; Eph. 1:23; 4:10-11; Col. 3:11

6. Omniscient: Matt. 9:4; 11:21-23; 12:25; Mark 2:6-8; 8:31-32 (etc.); Luke 6:8; 10:13-15; 21:20-24; John 2:23-24; 4:16-18; 11:11-15; 13:10-11, 21-29, 36-38 par.; 16:30-31; 21:17; Acts 1:24; 1 Cor. 4:5; Rev. 2:23; cf. Mark 13:30-32

7. Omnipotent: Matt. 28:18; John 2:19-22; 10:17-18; 1 Cor. 1:23-24; 2 Cor. 12:9; Eph. 1:19-21; Col. 2:10; 1 Pet. 3:22

8. Loving (in a preeminent, unlimited way): John 13:34; 15:9, 12-13; Rom. 8:35-39; Gal. 2:20; Eph. 3:19; 5:2; Rev. 1:4; cf. Rom. 5:8

9. Incomprehensible: Matt. 11:25-27
 
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Daniel Marsh

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G. Jesus is “equal with God”

1. John 5:18: Although John is relating what the Jews understood Jesus to be claiming, the context shows they were basically right: In v. 17 Jesus claimed to be exempt from the Sabbath along with His Father, and in 5:19-29 he claimed to do all of the works of the Father and to deserve the same honor as the Father.

2. Phil. 2:6: Jesus did not attempt to seize recognition by the world as being equal with God, but attained that recognition by humbling himself and being exalted by the Father (vv. 7-11).

H. Jesus holds God’s position

1. Jesus sits on God’s throne, occupying the highest position possible: Ps. 110:1; Matt. 22:44; 25:31; 26:64; Mark 12:36; 14:62; Luke 20:42-43; 22:69; Acts 2:33-35; 5:31; 7:55-56; Rom. 8:34; 1 Cor. 15:25; 2 Cor. 5:10; Eph. 1:20; 2:6; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12-13; 12:2; 1 Pet. 3:22; Rev. 3:21; 7:17; 22:1, 3

2. Jesus rules over all things: Matt. 11:25-27; 28:18; Luke 10:21-22; John 3:35; 13:3; 16:15; Acts 10:36; 1 Cor. 15:27-28; Eph. 1:22; Phil. 2:10; 3:21; Heb. 1:2; 2:8; Rev. 5:13

3. Jesus rules in this position forever: Luke 1:33; Eph. 1:19b-21; Heb. 1:8; Rev. 11:15; cf. Eph. 5:5; Rev. 22:1, 3

I. Jesus is the Son of God

1. “Son” in Scripture can mean simply one possessing the nature of something, whether literal or figurative (e.g. “son of man,” “sons of thunder,” “sons of disobedience,” cf. Mark 3:7; Eph. 2:1).

2. Usually when “son of” is used in relation to a person (son of Abraham, son of David, etc.) the son possesses the nature of his father.

3. Jesus is clearly not the literal Son of God, i.e., he was not physically procreated by God.

4. On the other hand, Jesus is clearly the Son of God in a unique sense (cf. “only-begotten son,” John 1:14; 3:16, 18; 1 John 4:9) and in a preeminent sense (i.e. the term is more fitting for him than for anyone else, e.g., Heb. 1:4-5).

5. Scripture is explicit that the Son possesses God’s essence or nature (cf. F. above).

6. Jesus’ repeated claim to be the Son of God was consistently understood by the Jewish leaders as a blasphemous claim to equality with God, an understanding Jesus never denied: John 5:17-23; 8:58-59; 10:30-39; 19:7; Matt. 26:63-65.

7. Jesus is therefore by nature God’s Son, not God’s creation or God’s servant; Jesus is God’s Son who became a servant for our sake and for the Father’s glory (John 13:13-15; 17:4; Phil. 2:6-11; Heb. 1:4-13; 3:1-6; 5:8; etc.).

J. Objections

1. Prov. 8:22: This text is not a literal description of Christ, but a poetic personification of wisdom (cf. all of Prov. 1-9, esp. 8:12-21; 9:1-6), poetically saying that God “got” his wisdom before he did anything—i.e., that God has always had wisdom.

2. Col. 1:15: Does not mean that Christ is the first creature, since he is here presented as the Son and principal heir of the Father (cf. vv. 12-14); thus “firstborn” here means “heir” (cf. esp. Ps. 89:27; see also Gen. 43:33; 48:14-20; Ex. 4:22; 1 Chron. 5:1-3; Jer. 31:9); note that v. 16 speaks of the Son as the Creator, not as a creature (cf. E.1. above).

3. Rev. 3:14: “Beginning” (archê) in Rev. as a title means source or one who begins, i.e. Creator (cf. Rev. 1:8; 21:6; 22:13); elsewhere Christ is called thearchê in the sense of “ruler,” Col. 1:18, cf. plural archai, “rulers,” in Col. 1:16; 2:10, 15, also Luke 12:11; Rom. 8:38; Eph. 3:10; 6:12; Tit. 3:1; cf. Luke 20:20; Jude 6; 1 Cor. 15:24; Eph. 1:21. An alternative view is that archê in Rev. 3:14 refers to Christ’s position as head of the new creation.

4. 1 Cor. 11:3; 15:28: Christ is still subordinate to God, but as the incarnate Son to the Father; i.e., they are equal in nature, but the Son is subordinate relationally to God, especially due to the fact that he has permanently assumed human nature. (It may also be that the Son is in some sense eternally “subordinate” to the Father, though if so only in a functional sense; Christians who affirm the Trinity hold different views on this question.)

5. John 20:17; Rom. 15:6; 1 Cor. 15:24; 2 Cor. 1:3; Rev. 1:6; 3:12: Jesus calls the Father “my God” because he is still man as well as God; note the distinction between “my God” and “your God” in John 20:17 (i.e., Jesus never speaks of “our God” including himself with the disciples).

6. Mark 13:32: Jesus’ statement that he did not know the time of his return is to be explained by his voluntary acceptance of the humble form and likeness of a man (Phil. 2:7); in fact Jesus, as God, did know all things (John 16:30), and after his resurrection he does not including himself as not knowing (Acts 1:6-7).

7. Mark 10:17-18: Jesus does not deny being God, but simply tells the man that he has no business calling anyone “good” in an unqualified sense except God. Those who acknowledge that Christ is perfectly good but deny that he is God have a problem at this point.

8. Heb. 4:15: Jesus was tempted, cf. James 1:13; but note that Jesus could not sin, John 5:19. God, in his divine nature, cannot be tempted, but if he incarnated himself (John 1:1, 14), then in his human nature he could genuinely experience temptation.

9. John 1:18: No one has seen God, but people have seen Jesus, e.g. 1 John 1:1-2; but note that no man can see the glorified Jesus either, 1 Tim. 6:16, and to see Jesus is to see the Father, John 14:9.

10. 1 Tim. 1:17: God cannot die, but Jesus did, e.g. Phil. 2:8; but of course the point of 1 Tim. 1:17 is that God’s divine nature is immortal, not that God could not assume mortal human nature. Note that no one could take Jesus’ life from him, he could not remain dead, and he raised himself: John 10:18; Acts 2:24; John 2:19-22.

11. 1 Cor. 8:6: Father called God, Jesus called Lord: but here “God” and “Lord” are synonymous (cf. v. 5; cf. also Rom. 14:3-12 for a good example of “God” and “Lord” as interchangeable); moreover, this text no more denies that Jesus is God than it does that the Father is Lord (Matt. 11:25); cf. Jude 4, where Jesus is the only Lord.

12. 1 Tim. 2:5: Jesus here supposedly distinct from God; but Jesus is also distinct from (fallen) men, yet is himself a man; likewise Jesus is distinct from God (the Father), but is also God.

13. Deut. 4:12, 15-25; God not appear in a human form to Israel, lest they fall into idolatry; but this does not rule out his appearing in human form later after they had learned to abhor idolatry.

14. In many texts Jesus is distinguished from God: He is the Son of God, was sent by God, etc.; in all these texts “God” is used as a name for the person most commonly called God, i.e., the Father.
 
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He is the way

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Luke 1:35 Good News Translation (GNT)
35 The angel answered, “The Holy Spirit will come on you, and God's power will rest upon you. For this reason the holy child will be called the Son of God.

Hebrews 4:15 Easy-to-Read Version (ERV)
15 Jesus, our high priest, is able to understand our weaknesses. When Jesus lived on earth, he was tempted in every way. He was tempted in the same ways we are tempted, but he never sinned.

2 Corinthians 5:21 Easy-to-Read Version (ERV)
21 Christ had no sin, but God made him become sin[a] so that in Christ we could be right with God.

1 Peter 2:22 Easy-to-Read Version (ERV)
22 “He never sinned,
and he never told a lie.”

1 John 3:5 Easy-to-Read Version (ERV)
5 You know that Christ came to take away people’s sins. There is no sin in Christ.

Jesus also had to be perfected:

(New Testament | Luke 13:31 - 32)

31 ¶ The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

(New Testament | Philippians 2:5 - 6)

5 Let this mind be in you, which was also in Christ Jesus:
6 Who, being in the form of God, thought it not robbery to be equal with God:

(New Testament | Hebrews 5:9)

9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
 
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(New Testament | Philippians 2:7 - 9)

7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

Philippians 2 Easy-to-Read Version (ERV)
Be United and Care for Each Other
2 Think about what we have in Christ: the encouragement he has brought us, the comfort of his love, our sharing in his Spirit, and the mercy and kindness he has shown us. If you enjoy these blessings, 2 then do what will make my joy complete: Agree with each other, and show your love for each other. Be united in your goals and in the way you think. 3 In whatever you do, don’t let selfishness or pride be your guide. Be humble, and honor others more than yourselves. 4 Don’t be interested only in your own life, but care about the lives of others too.

Learn From Christ to Be Unselfish
5 In your life together, think the way Christ Jesus thought.

6 He was like God in every way,
but he did not think that his being equal with God was something to use for his own benefit.
7 Instead, he gave up everything, even his place with God.
He accepted the role of a servant, appearing in human form.
During his life as a man,
8 he humbled himself by being fully obedient to God,
even when that caused his death—death on a cross.
9 So God raised him up to the most important place
and gave him the name that is greater than any other name.
10 God did this so that every person will bow down to honor the name of Jesus.
Everyone in heaven, on earth, and under the earth will bow.
11 They will all confess, “Jesus Christ is Lord,”
and this will bring glory to God the Father.

Be the People God Wants You to Be
12 My dear friends, you always obeyed what you were taught. Just as you obeyed when I was with you, it is even more important for you to obey now that I am not there. So you must continue to live in a way that gives meaning to your salvation. Do this with fear and respect for God. 13 Yes, it is God who is working in you. He helps you want to do what pleases him, and he gives you the power to do it.

The form of a servant (morphn doulou). He took the characteristic attributes (morphn as in verse Revelation 6 ) of a slave. His humanity was as real as his deity. In the likeness of men (en omoiwmati anqrwpwn). It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between uparcwn (eternal existence in the morph of God) and genomeno (second aorist middle participle of ginomai, becoming, definite entrance in time upon his humanity).
Philippians 2:7 Commentary - Robertson's Word Pictures of the New Testament

"2. The people of God, then, in this Psalm says, O God, who shall be like You? Psalm 82:1. Which I suppose to be more fitly taken of Christ, because, being made in the likeness of men, Philippians 2:7 He was thought by those by whom He was despised to be comparable to other men: for He was even reckoned among the unrighteous, Isaiah 53:12 but for this purpose, that He might be judged. But when He shall come to judge, then shall be done what is here said, O God, who is like You? For if the Psalms did not use to speak to the Lord Christ, that too would not be spoken which not one of the faithful can doubt was spoken unto Christ. Your throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of Your kingdom. To him therefore also now it is said, O God, who shall be like You? For unto many You vouchsafed to be likened in Your humiliation, even so far as to the robbers that were crucified with You: but when in glory You shall come, who shall be like You?..." CHURCH FATHERS: Exposition on Psalm 83 (Augustine)
 
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Arius confesses indeed the Son, but only in word; he says that He is a creature, and much inferior to the Father. And others say that He has not a soul. Do you see the chariots standing? See then their fall, how he overthrows them all together, and with a single stroke. How? Have the same mind in you, he says, which was in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God. And Paul of Samosata has fallen, and Marcellus, and Sabellius. For he says, Being in the form of God. If in the form how do you say, O wicked one, that He took His origin from Mary, and was not before? And how do you say that He was an energy? For it is written, The form of God took the form of a servant. The form of a servant, is it the energy of a servant, or the nature of a servant? By all means, I fancy, the nature of a servant. Thus too the form of God, is the nature of God, and therefore not an energy. Behold also Marcellus of Galatia, Sophronius and Photinus have fallen.CHURCH FATHERS: Homily 6 on Philippians (Chrysostom)
 
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2. On the Godhead
Since certainly grace and truth came by Jesus Christ, John 1:17 whence also by grace we are saved, according to that word of the apostle, and that not of yourselves, nor of works, Jest any man should boast; Ephesians 2:8-9 by the will of God, the Word was made flesh, and was found in fashion as a man. Philippians 2:7 But yet He was not left without His divinity. For neither though He was rich did He become poor 2 Corinthians 8:9 that He might absolutely be separated from His power and glory, but that He might Himself endure death for us sinners, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit; and afterwards other things. Whence the evangelist also asserts the truth when he says, The Word was made flesh, and dwelt among us; then indeed, from the time when the angel had saluted the virgin, saying, Hail, you that are highly favoured, the Lord is with you. Now when Gabriel said, The Lord is with you, he meant God the Word is with you. For he shows that He was conceived in the womb, and was to become flesh; as it is written, The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you shall be called the Son of God; Luke 1:35 and afterwards other things. Now God the Word, in the absence of a man, by the will of God, who easily effects everything, was made flesh in the womb of the virgin, not requiring the operation of the presence of a man. For more efficacious than a man was the power of God overshadowing the virgin, together with the Holy Ghost also who came upon her.

3. On the Advent of Our Saviour
Bible Gateway passage: Philippians 2 - Easy-to-Read Version
 
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Yes---that is what I said---but He was still God the Son, God the Creator of all--veiled and set aside---still God.
Colossians 1:17 Evangelical Heritage Version (EHV)
17 He is before all things, and all things hold together in him.
 
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I am relying on what I believe here, not totally on what is written. Like I have said before, no two people believe the exact same thing about the everything, and that is okay. That being said the most important thing is that people repent of their sins and thereafter keep the commandments. That is the whole duty of man:

(Old Testament | Ecclesiastes 12:13 - 14)

13 ¶ Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.
14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
Romans 13:10 The Message (MSG)
8-10 Don’t run up debts, except for the huge debt of love you owe each other. When you love others, you complete what the law has been after all along. The law code—don’t sleep with another person’s spouse, don’t take someone’s life, don’t take what isn’t yours, don’t always be wanting what you don’t have, and any other “don’t” you can think of—finally adds up to this: Love other people as well as you do yourself. You can’t go wrong when you love others. When you add up everything in the law code, the sum total is love.
 
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Romans 8 King James Version (KJV)
8 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

6 For to be carnally minded is death; but to be spiritually minded is life and peace.

7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

8 So then they that are in the flesh cannot please God.

9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

14 For as many as are led by the Spirit of God, they are the sons of God.

15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

16 The Spirit itself beareth witness with our spirit, that we are the children of God:

17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

22 For we know that the whole creation groaneth and travaileth in pain together until now.

23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

25 But if we hope for that we see not, then do we with patience wait for it.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

31 What shall we then say to these things? If God be for us, who can be against us?

32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.

34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

37 Nay, in all these things we are more than conquerors through him that loved us.

38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
 
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(New Testament | Matthew 16:19)

19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

(New Testament | 1 Corinthians 15:29)

29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

(New Testament | 1 Corinthians 15:47)

47 The first man is of the earth, earthy: the second man is the Lord from heaven.
However, I think the plain meaning of the text is more simple than that. First, since this was written before the establishment of what we commonly refer to as "the church" (subsequent to Peter's Pentecost sermon in Acts 2), we can assume that the "church" Jesus referred to was the local synagogue congregation, which usually had one or more rabbis (teachers), a minimum of 12 Jewish adult males, and a maximum of about 200 members. These synagogue "churches" served their local neighborhoods (in a metropolitan setting such as Jerusalem) or local community (in smaller towns, villages, and rural areas). They were places of worship, teaching of the scriptures (the Old Testament at that time), fellowship among believing members, regulation of Jewish religious life, and as courts of arbitration in local civil disputes. As a matter of fact, this basic structure was carried over into the Jewish Christian congregations and Jewish/Gentile Christian congregations in the first and second century. We still see remnants of it in the order of service in liturgical churches such as the Lutheran Church (Missouri Synod).

So -- the issue Jesus addresses is apparently a civil or personal dispute between two members of the same synagogue "church." As such, the synagogue church represented the people of God in much the same way Israel did among nations before God. We can take this as good advice for the Christian church as well.

Second, according to the law given by God through Moses, both criminal and civil disputes were settled using the principle that a party can prevail only if there are "two or three witnesses" to the offense (Deut. 17:6; 19:15). Jesus himself commended this practice, noting in John 5:31 that "If I bear witness of Myself, My witness is not true," not because the Son of God is a liar, but because no one should believe someone who claims he is the Son of God merely based on his claim, but on multiple unequivocal "witnesses" or evidences. He continues, saying, "There is another who bears witness of Me, and I know that the witness which He witnesses of Me is true" (v. 32), further noting that John the Baptist (v. 33), Jesus' miracles (v. 36), the Father's voice (v. 37), and the scriptures (v. 39). He returns to this them in John 8:14, paradoxically announcing that "Even if I bear witness of Myself, My witness is true" [since he has proven by other witnesses that he is the Son of God]. Immediately following, he refers to the rules of witnesses (8:16-18).

Later in Christianity, the apostle Paul commended the Bereans for testing his teachings (Acts 17:11), and warned the Galatians not to believe false witnesses, even if the witness is an angel or Paul himself (Gal. 1:6-10).

So -- what does this have to do with Matt. 18?

In the context of correcting the sinning brother, the person sinned against has an obligation to go to that person privately to try to resolve it. If he unable, then he is to take "one or two more, that 'by the mouth of two or three witnesses every word may be established'" (Matt. 18:16). If the brother still refuses to repent, then it is the obligation of the congregation (the "church") to act as Christ's representative is holding the sinning brother accountable, and then expelling him from the church if he remains unrepentant (vv. 17-19).

The Lutheran teaching flows from this understanding and places great responsibility on the local congregation for ensuring that its members are treated fairly and that unrepentant sin is inexcusable. When the church (more than merely the "two or three" witnesses required) judges someone guilty or restored, it is acting as Christ instructed it to act, and as God commanded both in the Old Testament synagogue churches and in the New Testament and historical Christians churches after Christ's coming.

Lutherans are careful to distinguish that the "keys" -- the power to "forgive" and "retain" sins is a derivative or reflective power of announcing forgiveness or judgment according to God's standards.

Now, there are other aspects of the "keys of the kingdom" mentioned here and in Is. 22:22, Matt. 16:19, and Rev. 1:18. (There is additionally ananalogous passage about the "key of knowledge" in Luke 11:52).

The passage in Is. 22:22 makes a Messianic reference to a general custom in Israel and surrounding nations during the first millennium B.C. The custom was that the king, governor, prince, master, or head of household could give someone the power to act in his place in his absence or for certain duties. This "prime minister" or "right hand man" was given a ceremonial robe, belt, and key to signify his authority under the leader. When the individual with the "key" (and other items) made a judgment over his master's property and/or people, it communicated and represented the master's will.

The apostle John's reference to Christ with the keys in Rev. 1:18 would have been immediately understood by his first century A.D. readers as a reference to Is. 22:22.

Likewise, when Jesus used the term in Matt. 16 and 18, his disciples understood that they were to act in his behalf and communicate his will through their own actions and words. In this sense, all Christians have the responsibility to communicate God's will and God's plan of salvation to those who don't know it. We are God's representatives, and individual congregations are represented by their pastors.

The passage in Matt. 16 refers specifically to Peter, and by inference to all Christians. We see from the book of Acts that Peter, representing both Christ and the church, "used" the keys of the kingdom in first proclaiming the gospel to the Jews (Acts 2), then confirming that the gospel was meant also for the Samaritans (Acts 8:14-25), and finally confirming the universal nature of the gospel, including the Gentiles (Acts 10). This is the pattern Jesus commanded in Matt. 28:19.

Of course, any _mis_representation that churches or Christians make are invalid since they contradict the will of the Master (Jesus Christ). We are told to represent Jesus, but not that we can act with authority outside his will. We are commissioned to announce God's forgiveness and judgment, not to determine God's forgiveness and judgment.

I hope this is helpful to you.

Blessings!

Gretchen Passantino

Answers In Action
 
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It is true that God told the apostles that a bishop had to be the husband of one wife. Is that because some good men had more than 1 wife at that time?

You knew it was culturally OK for a Jew at that time to have more than 1 wife? Right? It was written in their law.

However, Jesus was creating a whole new testament and he re-instigated , the law of men being married to 1 wife. So from the time of Moses to the time of Jesus it was institutionally and culturally OK to have more than 1 wife. But from the time of Jesus to JS it was institutionally and a cultural norm for men to be married to 1 wife.

Does this mean that now God had boxed himself into a corner, and did not dare to institute plural marriage again? Heavens no, God does not get to be boxed in by you or a bible, or anything. If God wishes to institute plural marriage again for a specific reason and that is wisdom unto him, he gets to without a whimper from anyone that he is going against some norm.

Remember when Peter was shown pieces of unclean meat in a dream and the Lord said to eat? Well, you know the norm in Peters day had been in affect for 1400 years, God had said not to eat certain meats, and so when God said eat, Peter objected. What did God say to him? Do you remember? God said whatever I command you to eat, you eat, even unclean meat is clean to you if I command you to eat it.
This dream was a precursor for baptizing a gentile, which for 1400 years God had said it was taboo to Jews. Now God said they were clean and were to have communion with the Jews and be a part of his new church for Jews and gentiles and anyone that objected or rejected this command would be out of his kingdom. Wow, what a massive change to the norm.

So if God says that it is OK again to practice plural marriage, are you going to object and reject God's work because at one time 2000 years ago he said he wanted men to be married to only 1 wife. You might, but JS after struggling like Peter, did what the Lord commanded and in all of it, God counted his plural marriages as righteousness, and not adulterous, because he had commanded it to be done.

Yes, red flag, but after studying it out, take the red flag down. Since God commanded it, it is good.
Ancient Jewish Marriage | My Jewish Learning
Weddings and Marriage Traditions in Ancient Israel
did jewish people in jesus day have many wives - Google Search
 
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Joseph Smith did not talk or speak like the manuscript of the Book of Mormon. It is proof that The Church Of Jesus Christ Of Latter Day Saints is the true church. No man, not even Joseph Smith, could have written such a manuscript in such a short period of time without the help of God. I know that the Doctrine and Covenants, and the Pearl of Great Price are also from God.

how long did it take him to write the bom?
 
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Jesus also had to be perfected:

(New Testament | Luke 13:31 - 32)

31 ¶ The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

(New Testament | Philippians 2:5 - 6)

5 Let this mind be in you, which was also in Christ Jesus:
6 Who, being in the form of God, thought it not robbery to be equal with God:

(New Testament | Hebrews 5:9)

9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

If you're going to claim Jesus had to be perfected, which the bible does state, yet we cannot guess as to the imperfection do to blasphemy, perhaps it would be prudent to quote the scripture that spells out that imperfection. This way we are not given to speculation.
 
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Jesus also had to be perfected:

(New Testament | Luke 13:31 - 32)

31 ¶ The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

Me: perfected simply means completed, I posted other translations to that effect.

(New Testament | Philippians 2:5 - 6)

5 Let this mind be in you, which was also in Christ Jesus:
6 Who, being in the form of God, thought it not robbery to be equal with God:

Me: this was answered, likely you have not had time to read it yet.


(New Testament | Hebrews 5:9)

9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

Hebrews 5:9 has to do with Jesus becoming the perfect high priest.

Hebrews 5 Easy-to-Read Version (ERV)
5 Every Jewish high priest is chosen from among men. That priest is given the work of helping people with the things they must do for God. He must offer to God gifts and sacrifices for sins. 2 The high priest has his own weaknesses. So he is able to be gentle with those who do wrong out of ignorance. 3 He offers sacrifices for their sins, but he must also offer sacrifices for his own sins.

4 To be a high priest is an honor. But no one chooses himself for this work. That person must be chosen by God just as Aaron was. 5 It is the same with Christ. He did not choose himself to have the honor of becoming a high priest. But God chose him. God said to him,

“You are my Son.
Today I have become your Father.”

6 And in another part of the Scriptures God says,

“You are a priest forever—
the kind of priest Melchizedek was.”

7 While Jesus lived on earth he prayed to God, asking for help from the one who could save him from death. He prayed to God with loud cries and tears. And his prayers were answered because of his great respect for God. 8 Jesus was the Son of God, but he still suffered, and through his sufferings he learned to obey whatever God says. 9 This made him the perfect high priest, who provides the way for everyone who obeys him to be saved forever. 10 God made him high priest, just like Melchizedek.
 
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G. Jesus is “equal with God”

1. John 5:18: Although John is relating what the Jews understood Jesus to be claiming, the context shows they were basically right: In v. 17 Jesus claimed to be exempt from the Sabbath along with His Father, and in 5:19-29 he claimed to do all of the works of the Father and to deserve the same honor as the Father.

2. Phil. 2:6: Jesus did not attempt to seize recognition by the world as being equal with God, but attained that recognition by humbling himself and being exalted by the Father (vv. 7-11).

H. Jesus holds God’s position

1. Jesus sits on God’s throne, occupying the highest position possible: Ps. 110:1; Matt. 22:44; 25:31; 26:64; Mark 12:36; 14:62; Luke 20:42-43; 22:69; Acts 2:33-35; 5:31; 7:55-56; Rom. 8:34; 1 Cor. 15:25; 2 Cor. 5:10; Eph. 1:20; 2:6; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12-13; 12:2; 1 Pet. 3:22; Rev. 3:21; 7:17; 22:1, 3

2. Jesus rules over all things: Matt. 11:25-27; 28:18; Luke 10:21-22; John 3:35; 13:3; 16:15; Acts 10:36; 1 Cor. 15:27-28; Eph. 1:22; Phil. 2:10; 3:21; Heb. 1:2; 2:8; Rev. 5:13

3. Jesus rules in this position forever: Luke 1:33; Eph. 1:19b-21; Heb. 1:8; Rev. 11:15; cf. Eph. 5:5; Rev. 22:1, 3

I. Jesus is the Son of God

1. “Son” in Scripture can mean simply one possessing the nature of something, whether literal or figurative (e.g. “son of man,” “sons of thunder,” “sons of disobedience,” cf. Mark 3:7; Eph. 2:1).

2. Usually when “son of” is used in relation to a person (son of Abraham, son of David, etc.) the son possesses the nature of his father.

3. Jesus is clearly not the literal Son of God, i.e., he was not physically procreated by God.

4. On the other hand, Jesus is clearly the Son of God in a unique sense (cf. “only-begotten son,” John 1:14; 3:16, 18; 1 John 4:9) and in a preeminent sense (i.e. the term is more fitting for him than for anyone else, e.g., Heb. 1:4-5).

5. Scripture is explicit that the Son possesses God’s essence or nature (cf. F. above).

6. Jesus’ repeated claim to be the Son of God was consistently understood by the Jewish leaders as a blasphemous claim to equality with God, an understanding Jesus never denied: John 5:17-23; 8:58-59; 10:30-39; 19:7; Matt. 26:63-65.

7. Jesus is therefore by nature God’s Son, not God’s creation or God’s servant; Jesus is God’s Son who became a servant for our sake and for the Father’s glory (John 13:13-15; 17:4; Phil. 2:6-11; Heb. 1:4-13; 3:1-6; 5:8; etc.).

J. Objections

1. Prov. 8:22: This text is not a literal description of Christ, but a poetic personification of wisdom (cf. all of Prov. 1-9, esp. 8:12-21; 9:1-6), poetically saying that God “got” his wisdom before he did anything—i.e., that God has always had wisdom.

2. Col. 1:15: Does not mean that Christ is the first creature, since he is here presented as the Son and principal heir of the Father (cf. vv. 12-14); thus “firstborn” here means “heir” (cf. esp. Ps. 89:27; see also Gen. 43:33; 48:14-20; Ex. 4:22; 1 Chron. 5:1-3; Jer. 31:9); note that v. 16 speaks of the Son as the Creator, not as a creature (cf. E.1. above).

3. Rev. 3:14: “Beginning” (archê) in Rev. as a title means source or one who begins, i.e. Creator (cf. Rev. 1:8; 21:6; 22:13); elsewhere Christ is called thearchê in the sense of “ruler,” Col. 1:18, cf. plural archai, “rulers,” in Col. 1:16; 2:10, 15, also Luke 12:11; Rom. 8:38; Eph. 3:10; 6:12; Tit. 3:1; cf. Luke 20:20; Jude 6; 1 Cor. 15:24; Eph. 1:21. An alternative view is that archê in Rev. 3:14 refers to Christ’s position as head of the new creation.

4. 1 Cor. 11:3; 15:28: Christ is still subordinate to God, but as the incarnate Son to the Father; i.e., they are equal in nature, but the Son is subordinate relationally to God, especially due to the fact that he has permanently assumed human nature. (It may also be that the Son is in some sense eternally “subordinate” to the Father, though if so only in a functional sense; Christians who affirm the Trinity hold different views on this question.)

5. John 20:17; Rom. 15:6; 1 Cor. 15:24; 2 Cor. 1:3; Rev. 1:6; 3:12: Jesus calls the Father “my God” because he is still man as well as God; note the distinction between “my God” and “your God” in John 20:17 (i.e., Jesus never speaks of “our God” including himself with the disciples).

6. Mark 13:32: Jesus’ statement that he did not know the time of his return is to be explained by his voluntary acceptance of the humble form and likeness of a man (Phil. 2:7); in fact Jesus, as God, did know all things (John 16:30), and after his resurrection he does not including himself as not knowing (Acts 1:6-7).

7. Mark 10:17-18: Jesus does not deny being God, but simply tells the man that he has no business calling anyone “good” in an unqualified sense except God. Those who acknowledge that Christ is perfectly good but deny that he is God have a problem at this point.

8. Heb. 4:15: Jesus was tempted, cf. James 1:13; but note that Jesus could not sin, John 5:19. God, in his divine nature, cannot be tempted, but if he incarnated himself (John 1:1, 14), then in his human nature he could genuinely experience temptation.

9. John 1:18: No one has seen God, but people have seen Jesus, e.g. 1 John 1:1-2; but note that no man can see the glorified Jesus either, 1 Tim. 6:16, and to see Jesus is to see the Father, John 14:9.

10. 1 Tim. 1:17: God cannot die, but Jesus did, e.g. Phil. 2:8; but of course the point of 1 Tim. 1:17 is that God’s divine nature is immortal, not that God could not assume mortal human nature. Note that no one could take Jesus’ life from him, he could not remain dead, and he raised himself: John 10:18; Acts 2:24; John 2:19-22.

11. 1 Cor. 8:6: Father called God, Jesus called Lord: but here “God” and “Lord” are synonymous (cf. v. 5; cf. also Rom. 14:3-12 for a good example of “God” and “Lord” as interchangeable); moreover, this text no more denies that Jesus is God than it does that the Father is Lord (Matt. 11:25); cf. Jude 4, where Jesus is the only Lord.

12. 1 Tim. 2:5: Jesus here supposedly distinct from God; but Jesus is also distinct from (fallen) men, yet is himself a man; likewise Jesus is distinct from God (the Father), but is also God.

13. Deut. 4:12, 15-25; God not appear in a human form to Israel, lest they fall into idolatry; but this does not rule out his appearing in human form later after they had learned to abhor idolatry.

14. In many texts Jesus is distinguished from God: He is the Son of God, was sent by God, etc.; in all these texts “God” is used as a name for the person most commonly called God, i.e., the Father.
Jesus as not equal to God the Father:

(New Testament | John 14:28)

28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

(New Testament | Matthew 19:17)

17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

(New Testament | Luke 18:19)

19 And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.

(New Testament | John 20:17)

17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

(New Testament | Matthew 23:8 - 9)

8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
9 And call no man your father upon the earth: for one is your Father, which is in heaven.
 
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