The Trinity - Day 8
VII. The Holy Spirit Is God
1. Equated with God: Acts 5:3-4; 2 Cor. 3:17-18
2. Has the incommunicable attributes of God
- Eternal: Heb. 9:14
- Omnipresent: Psa. 139:7
- Omniscient: 1 Cor. 2:10-11
3. Involved in all the works of God
- Creation: Gen. 1:2; Psa. 104:30
- Incarnation: Matt. 1:18, 1:20; Luke 1:35
- Resurrection: Rom. 1:4; 8:11
- Salvation: Rom. 8:1-27
4. Is a person
- Has a name: Matt. 28:19; note that even though "name" might be used of a nonperson, here, in conjunction with the Father and the Son, it must be used of a person
- Is the "Helper"
- Is another Helper: John 14:16, cf. 1 John 2:1; note also that "Helper" (paraklêtos) was used in Greek always or almost always of persons.
- Is sent in Jesus' name, to teach: John 14:26.
- Will arrive, and then bear witness: John 15:26-27.
- Is sent by Christ to convict of sin, will speak not on his own but on behalf of Christ, will glorify Christ, thus exhibiting humility: John 16:7-14.
- Is the Holy Spirit, in contrast to unholy spirits: Mark 3:22-30, cf. Matt. 12:32; 1 Tim. 4:1; 1 John 3:24-4:6.
- Speaks, is quoted as speaking: John 16:13; Acts 1:16; 8:29; 10:19; 11:12; 13:2; 16:6; 20:23; 21:11; 28:25-27; 1 Tim. 4:1; Heb. 3:7-11; 10:15-17; 1 Pet. 1:11; Rev. 2:7, 2:11, 2:17, 2:29; 3:6, 3:13, 3:22.
- Can be lied to: Acts 5:3
- Can make decisions, judgments: Acts 15:28
- Intercedes for Christians with the Father: Rom. 8:26
5. "Impersonal" language used of the Spirit paralled by language used of other persons
- The Holy Spirit as fire: Matt. 3:11; Luke 3:16; cf. Ex. 3:2-4; Deut. 4:24; 9:3; Heb. 12:29
- The Holy Spirit poured out: Acts 2:17, 2:33; cf. Isa. 53:12; Phil. 2:17; 2 Tim. 4:6
- Being filled with the Holy Spirit: Eph. 5:18, etc.; cf. Eph. 3:17, 3:19; 4:10
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How blessed we are to have Father, Son and Holy Spirit. The Trinity completes us. We are made in His image--we have the image of God the Father, Christ the Son and our spirit of the Holy Spirit. Can you rejoice in that news? A glorious gift of completeness and wholeness is what God has given to us. Let us partake of The Helper as we tread into the world to share our love with each other and with all of God's children. Until tomorrow, Sister Lisa
Monday, March 9, 2009
Sunday, March 8, 2009
The Trinity - Day 7
The Trinity - Day 8
God is God! Wow, His plan is simple but He isn't easy...He is certainly a complex, exciting, magnificent and all knowing God. Thank Him, Beloved, for He carries our universe within Him!
STUDY VERSES:
V. The Father of Jesus Christ Is God
See: John 17:3; 1 Cor. 8:6; . The expression, "the God and Father of our Lord Jesus Christ": 2 Cor. 1:3; Eph. 1:3; 1 Pet. 1:3
VI. Jesus Christ Is God
Verses: Isa. 9:6; note Isa. 10:21. John 1:1, since there is only one God, Jesus is that God. However, the "a god" rendering is incorrect. Other passages using the Greek word for God (theos) in the same construction are always rendered "God": Mark 12:27; Luke 20:38; John 8:54; Phil 2:13; Heb. 11:16. Passages in which a shift occurs from ho theos ("the God") to theos ("God") never imply a shift in meaning: Mark 12:27; Luke 20:37-38; John 3:2; 13:3; Rom. 1:21; 1 Thess. 1:9; Heb. 9:14; 1 Pet. 4:10-11 John 1:18.
The best manuscripts have "the unique God" (monogenês, frequently rendered "only-begotten," actually means "one of a kind," "unique," though in the NT always in the context of a son or daughter). John 20:28. Note that Christ's response indicates that Thomas' acclamation was not wrong. Also note that John 20:17 does show that the Father was Jesus' "God" (due to Jesus becoming a man), but the words "my God" as spoken by Thomas later in the same chapter must mean no less than in John 20:17.
Thus, what the Father is to Jesus in His humanity, Jesus is to Thomas (and therefore to us as well). Acts 20:28: "the church of God which He purchased with His own blood." The variant readings (e.g. "the church of the Lord") show that the original was understood to mean "His own blood," not "the blood of His own [Son]" (since otherwise no one would have thought to change it).
Jesus is Jehovah/Yahweh Rom. 10:9-13. The "Lord" of Rom. 10:13 must be the "Lord" of Rom. 10:9, 10:12.Phil. 2:9-11. In context, the "name that is above every name" is "Lord" (Phil. 2:11), i.e., Jehovah. Heb. 1:10: Here God the Father addresses the Son as "Lord," in a quotation from Psa. 102:25 (cf. Psa. 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.1 Pet. 2:3-4: This verse is nearly an exact quotation of Psa. 34:8 a, where "Lord" is Jehovah.
From 1 Pet. 2:4-8 it is also clear that "the Lord" in 1 Pet. 2:3 is Jesus.1 Pet. 3:14-15: these verses are a clear reference to Isa. 8:12-13, where the one who is to be regarded as holy is Jehovah.
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. Jesus has the titles of God, Titles belonging only to God The first and the last: Rev. 1:17; 22:13; cf. Isa. 44:6King of kings and Lord of lords: 1 Tim. 6:15; Rev. 17:14; 19:16
Titles belonging in the ultimate sense only to God Savior: Luke 2:11; John 4:42; 1 John 4:14; Titus 2:13, cf. Titus 2:10; etc.; cf. Isa. 43:11; 45:21-22; 1 Tim. 4:10; on Jesus becoming the source of salvation; Heb. 5:9, cf. Ex. 15:2; Psa. 118:14, 118:21Shepherd: John 10:11; Heb. 13:20; cf. Psa. 23:1; Isa. 40:11Rock: 1 Cor. 10:4; cf. Isa. 44:8
Jesus received the honors due to God alone Honor: John 5:23Love: Matt. 10:37Prayer: John 14:14; Acts 1:24-25; 7:59-60 (cf. Luke 23:34, 23:46); Rom. 10:12-13; 1 Cor. 1:2; 2 Cor. 12:8-10 (where "the Lord" must be Jesus, cf. 2 Cor. 12:9); 2 Thess. 2:16-17; etc.Worship (proskuneô): Matt. 28:17; Heb. 1:6 (cf. Psa. 97:7); cf. Matt 4:10Religious or sacred service (latreuô): Rev. 22:13Doxological praise: 2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:5-6; 5:13Faith: John 3:16; 14:1; etc.
Jesus does the works of God Creation: John 1:3; 1 Cor. 8:6; Col. 1:16-17; Heb. 1:2; Rev. 3:14 (where archê probably means ruler); on "through" and "in" cf. Rom. 11:36; Heb. 2:10; Acts 17:28; cf. also Isa. 44:24Sustains the universe: Col. 1:17; Heb. 1:3, 1:11-12
Salvation: Forgives sins: Matt. 9:1-8; Mark 2:1-12; Luke 5:17-26; note that Jesus forgives sins not committed against Him. All of them: John 5:17-29 (including judgment, cf. Matt. 25:31-46; 2 Cor. 5:10)
Jesus has all the incommunicable attributes of God All of them: John 1:1; Phil. 2:6; Col. 1:15; 2:9; Heb. 1:3 Self-existent: John 5:26 Unchangeable: Heb. 1:10-12 (in the same sense as YHWH); Heb. 13:8Eternal: John 1:1; 8:58; 17:5; Col. 1:17; Heb. 1:2
Omnipresent: Matt. 18:20; 28:20; John 3:13; Eph. 1:23; 4:10; Col. 3:11
Omniscient: John 16:30; 21:17; cf. John 2:23-24
Incomprehensible: Matt. 11:25-27 Jesus is "equal with God" John 5:18: Although John is relating what the Jews understood Jesus to be claiming, the context shows they were basically right: In John 5:17 claimed to be exempt from the Sabbath along with His Father, and in John 5:19-29 Jesus claimed to do all of the work of the Father and to deserve the same honor as the Father 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 (Phil. 2:7-11) Jesus is the Son of God "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).Usually when "son of" is used in relation to a person (son of man, son of Abraham, son of David, etc.) the son possesses the nature of his father.
Jesus is clearly not the literal Son of God, i.e., He was not physically procreated by God.On the other hand, Jesus is clearly the Son of God in a unique sense (cf. "only-begotten son," John 1:14; 3:16, 3:18; 1 John 4:9) and in a preeminent sense (i.e. the term is more fitting for Him than for anyone else).
Scripture is explicit that the Son possesses God's essence or nature.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.
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.).
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Beloved, we walk by faith and not by sight! Those of us who have taken on faith that Jesus is Lord, that He is God, that He is Jehovah---that is a good thing. However, when battling the powers of darkness and the prince of the air we must be prepared to refute our belief with scripture. Memorizing just one of these scriptures will be a gift to your salvation. For me, John 1:1-5 are the verses that ripped the veil from my eyes and allowed my heart to open to Jesus. Those scriptures alone contain the mystery and the truth of the Trinity! My faith walk is built on the foundation of those scriptures. It is worth us storing some of these in our heart for the needle that satan wants to push into our heels--put on those shoes, the gospel of Peace that will protect you against the ways of the enemy.
Tomorrow we'll examine the Holy Spirit and His relation to Jesus and God and then we conclude this portion of the study in the Trinity. Our next study is open for suggestions or comments--feel free to send me an email: seeinggodsbeauty@yahoo.com if you would like. God is merciful, He is wonderful, He is perfect in His timing. Did you skip ahead that hour? Well, don't deny the most holy day and make your way to fellowship this evening if you missed the morning. Enjoy the wondrous birds, flora, fauna and animals all peeking out for Spring. I did my 3 miles today and it was a time for singing to the Lord. He gives us opportunity to see and talk to Him each step of our journey. God bless, beloved, Sister Lisa
God is God! Wow, His plan is simple but He isn't easy...He is certainly a complex, exciting, magnificent and all knowing God. Thank Him, Beloved, for He carries our universe within Him!
STUDY VERSES:
V. The Father of Jesus Christ Is God
See: John 17:3; 1 Cor. 8:6; . The expression, "the God and Father of our Lord Jesus Christ": 2 Cor. 1:3; Eph. 1:3; 1 Pet. 1:3
VI. Jesus Christ Is God
Verses: Isa. 9:6; note Isa. 10:21. John 1:1, since there is only one God, Jesus is that God. However, the "a god" rendering is incorrect. Other passages using the Greek word for God (theos) in the same construction are always rendered "God": Mark 12:27; Luke 20:38; John 8:54; Phil 2:13; Heb. 11:16. Passages in which a shift occurs from ho theos ("the God") to theos ("God") never imply a shift in meaning: Mark 12:27; Luke 20:37-38; John 3:2; 13:3; Rom. 1:21; 1 Thess. 1:9; Heb. 9:14; 1 Pet. 4:10-11 John 1:18.
The best manuscripts have "the unique God" (monogenês, frequently rendered "only-begotten," actually means "one of a kind," "unique," though in the NT always in the context of a son or daughter). John 20:28. Note that Christ's response indicates that Thomas' acclamation was not wrong. Also note that John 20:17 does show that the Father was Jesus' "God" (due to Jesus becoming a man), but the words "my God" as spoken by Thomas later in the same chapter must mean no less than in John 20:17.
Thus, what the Father is to Jesus in His humanity, Jesus is to Thomas (and therefore to us as well). Acts 20:28: "the church of God which He purchased with His own blood." The variant readings (e.g. "the church of the Lord") show that the original was understood to mean "His own blood," not "the blood of His own [Son]" (since otherwise no one would have thought to change it).
Jesus is Jehovah/Yahweh Rom. 10:9-13. The "Lord" of Rom. 10:13 must be the "Lord" of Rom. 10:9, 10:12.Phil. 2:9-11. In context, the "name that is above every name" is "Lord" (Phil. 2:11), i.e., Jehovah. Heb. 1:10: Here God the Father addresses the Son as "Lord," in a quotation from Psa. 102:25 (cf. Psa. 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.1 Pet. 2:3-4: This verse is nearly an exact quotation of Psa. 34:8 a, where "Lord" is Jehovah.
From 1 Pet. 2:4-8 it is also clear that "the Lord" in 1 Pet. 2:3 is Jesus.1 Pet. 3:14-15: these verses are a clear reference to Isa. 8:12-13, where the one who is to be regarded as holy is Jehovah.
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. Jesus has the titles of God, Titles belonging only to God The first and the last: Rev. 1:17; 22:13; cf. Isa. 44:6King of kings and Lord of lords: 1 Tim. 6:15; Rev. 17:14; 19:16
Titles belonging in the ultimate sense only to God Savior: Luke 2:11; John 4:42; 1 John 4:14; Titus 2:13, cf. Titus 2:10; etc.; cf. Isa. 43:11; 45:21-22; 1 Tim. 4:10; on Jesus becoming the source of salvation; Heb. 5:9, cf. Ex. 15:2; Psa. 118:14, 118:21Shepherd: John 10:11; Heb. 13:20; cf. Psa. 23:1; Isa. 40:11Rock: 1 Cor. 10:4; cf. Isa. 44:8
Jesus received the honors due to God alone Honor: John 5:23Love: Matt. 10:37Prayer: John 14:14; Acts 1:24-25; 7:59-60 (cf. Luke 23:34, 23:46); Rom. 10:12-13; 1 Cor. 1:2; 2 Cor. 12:8-10 (where "the Lord" must be Jesus, cf. 2 Cor. 12:9); 2 Thess. 2:16-17; etc.Worship (proskuneô): Matt. 28:17; Heb. 1:6 (cf. Psa. 97:7); cf. Matt 4:10Religious or sacred service (latreuô): Rev. 22:13Doxological praise: 2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:5-6; 5:13Faith: John 3:16; 14:1; etc.
Jesus does the works of God Creation: John 1:3; 1 Cor. 8:6; Col. 1:16-17; Heb. 1:2; Rev. 3:14 (where archê probably means ruler); on "through" and "in" cf. Rom. 11:36; Heb. 2:10; Acts 17:28; cf. also Isa. 44:24Sustains the universe: Col. 1:17; Heb. 1:3, 1:11-12
Salvation: Forgives sins: Matt. 9:1-8; Mark 2:1-12; Luke 5:17-26; note that Jesus forgives sins not committed against Him. All of them: John 5:17-29 (including judgment, cf. Matt. 25:31-46; 2 Cor. 5:10)
Jesus has all the incommunicable attributes of God All of them: John 1:1; Phil. 2:6; Col. 1:15; 2:9; Heb. 1:3 Self-existent: John 5:26 Unchangeable: Heb. 1:10-12 (in the same sense as YHWH); Heb. 13:8Eternal: John 1:1; 8:58; 17:5; Col. 1:17; Heb. 1:2
Omnipresent: Matt. 18:20; 28:20; John 3:13; Eph. 1:23; 4:10; Col. 3:11
Omniscient: John 16:30; 21:17; cf. John 2:23-24
Incomprehensible: Matt. 11:25-27 Jesus is "equal with God" John 5:18: Although John is relating what the Jews understood Jesus to be claiming, the context shows they were basically right: In John 5:17 claimed to be exempt from the Sabbath along with His Father, and in John 5:19-29 Jesus claimed to do all of the work of the Father and to deserve the same honor as the Father 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 (Phil. 2:7-11) Jesus is the Son of God "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).Usually when "son of" is used in relation to a person (son of man, son of Abraham, son of David, etc.) the son possesses the nature of his father.
Jesus is clearly not the literal Son of God, i.e., He was not physically procreated by God.On the other hand, Jesus is clearly the Son of God in a unique sense (cf. "only-begotten son," John 1:14; 3:16, 3:18; 1 John 4:9) and in a preeminent sense (i.e. the term is more fitting for Him than for anyone else).
Scripture is explicit that the Son possesses God's essence or nature.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.
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.).
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Beloved, we walk by faith and not by sight! Those of us who have taken on faith that Jesus is Lord, that He is God, that He is Jehovah---that is a good thing. However, when battling the powers of darkness and the prince of the air we must be prepared to refute our belief with scripture. Memorizing just one of these scriptures will be a gift to your salvation. For me, John 1:1-5 are the verses that ripped the veil from my eyes and allowed my heart to open to Jesus. Those scriptures alone contain the mystery and the truth of the Trinity! My faith walk is built on the foundation of those scriptures. It is worth us storing some of these in our heart for the needle that satan wants to push into our heels--put on those shoes, the gospel of Peace that will protect you against the ways of the enemy.
Tomorrow we'll examine the Holy Spirit and His relation to Jesus and God and then we conclude this portion of the study in the Trinity. Our next study is open for suggestions or comments--feel free to send me an email: seeinggodsbeauty@yahoo.com if you would like. God is merciful, He is wonderful, He is perfect in His timing. Did you skip ahead that hour? Well, don't deny the most holy day and make your way to fellowship this evening if you missed the morning. Enjoy the wondrous birds, flora, fauna and animals all peeking out for Spring. I did my 3 miles today and it was a time for singing to the Lord. He gives us opportunity to see and talk to Him each step of our journey. God bless, beloved, Sister Lisa
Saturday, March 7, 2009
The Trinity - Day 6
The Trinity - Day 6
IV. Is God One Person?
B. However, the Bible never says that God is "one person"
a. Heb. 1:3 KJV speaks of God's "person," but the word used here, hupostasis, is translated "substance" in Heb. 11:1 KJV; also in Heb. 1:3 "God" refers specifically to the Father
b. Gal. 3:20 speaks of God as one party in the covenant between God and man, not as one person
c. Job 13:8 KJV speaks of God's "person," but ironically the Hebrew literally means "his faces"
b. Gal. 3:20 speaks of God as one party in the covenant between God and man, not as one person
c. Job 13:8 KJV speaks of God's "person," but ironically the Hebrew literally means "his faces"
C. The use of singular and plural pronouns for God
1. Over 7000 times God speaks or is spoken of with singular pronouns (I, He, etc.); but this is proper because God is a single individual being; thus these singular forms do not disprove that God exists as three "persons" as long as these persons are not separate beings
2. At least three times God speaks of or to himself using plural pronouns (Gen. 1:26; 3:22; 11:7), and nontrinitarian interpretation cannot account for these occurrences.
a. A plural reference to God and the angels is possible in Isa. 6:8, but not in the Genesis texts: in Gen 1:26 "our image" is explained in Gen 1:27, "in God's image"; in Gen 3:22 "like one of us" refers back to Gen 3:5, "like God."
b. The "literary plural" (possibly, though never clearly, attested in Paul) is irrelevant to texts in which God is speaking, not writing.
c. The "plural of deliberation" (as in "Let's see now…") is apparently unattested in biblical writings, and cannot explain Gen. 3:22 ("like one of us").
d. The "plural of amplitude" or of "fullness" (which probably does explain the use of the plural form elohim in the singular sense of "God") is irrelevant to the use of plural pronouns, and again cannot explain Gen. 3:22.
e. The "plural of majesty" is possibly attested in 1 Kgs. 12:9; 2 Chron. 10:9; more likely Ezra 4:18; but none of these are certain; and again, it cannot explain Gen. 3:22; also nothing in the context of the Genesis texts suggests that God is being presented particularly as King.
a. A plural reference to God and the angels is possible in Isa. 6:8, but not in the Genesis texts: in Gen 1:26 "our image" is explained in Gen 1:27, "in God's image"; in Gen 3:22 "like one of us" refers back to Gen 3:5, "like God."
b. The "literary plural" (possibly, though never clearly, attested in Paul) is irrelevant to texts in which God is speaking, not writing.
c. The "plural of deliberation" (as in "Let's see now…") is apparently unattested in biblical writings, and cannot explain Gen. 3:22 ("like one of us").
d. The "plural of amplitude" or of "fullness" (which probably does explain the use of the plural form elohim in the singular sense of "God") is irrelevant to the use of plural pronouns, and again cannot explain Gen. 3:22.
e. The "plural of majesty" is possibly attested in 1 Kgs. 12:9; 2 Chron. 10:9; more likely Ezra 4:18; but none of these are certain; and again, it cannot explain Gen. 3:22; also nothing in the context of the Genesis texts suggests that God is being presented particularly as King.
D. The uniqueness of God should prepare us for the possibility that the one divine Being exists uniquely as a plurality of persons.
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STUDY QUESTIONS:
1. After reading these verses, do you feel more equipped to understand and refer to the Trinity? Why or why not?
2. Do you feel more comfortable that God is higher than us, His thoughts and Ways are higher than ours?
3. Do you imagine, visualize, how God could be one but exist in three distinct entities?
4. God refers to Himself both singularly and pluraly--how does this make you feel about God?
5. If you look at the symbol of the Trinity on the blog, you'll see the triangle but with distinct definitions. Check it out if you have time to go to the blog. After looking at that symbol, does this give you more context and confidence in God's Word?
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Phew.....God is AWESOME, Beloved! How wonderful if you are free to Him and to let all of Him run this world and universe. He certainly shows Himself mighty when we get to know Him. How precious to us to allow us into His Majesty and give us revelation, wisdom and knowledge to understand more about Him. Just like getting to know your true love, time reveals more intimate and interesting things that draw us closer to each other.
I know our Heavenly Father wants to know us better and wants us to love, trust and know Him better. Take the time to work on this relationship for it is the one true and lasting love we take with us to eternity. We meet up with family, friends and love from this world again as brothers and sisters--but the Christ, Our Messiah, will be our Groom. How lovely to court with Him while we are here to prepare ourselves as a lovely Bride at the Wedding Feast. Dream, Hope, Love Beloveds, Sister, Lisa
Friday, March 6, 2009
The Trinity - Day 5
The Trinity - Day 5
II. This One God Is Known in the OT as "Jehovah/Yahweh" ("The Lord")
A. Texts where Jehovah is said to be elohim or el: Deut. 4:35, 4:39; Psa. 100:3;
B. Texts where the compound name "Jehovah God" (Yahweh Elohim) is used: Gen. 2:3; 9:26; 24:3; Ex. 3:15-18; 4:4; 2 Sam. 7:22, 7:25; etc.
C. Only one Yahweh/Jehovah: Deut. 6:4; Mark 12:29
D. Conclusion: Jehovah is the only God, the only El or Elohim
III. God Is a Unique, Incomprehensible Being
A. Only one God, thus unique, None are even like God
God cannot be fully comprehended: 1 Cor. 8:2-3
B. God can only be known insofar as the Son reveals Him: Matt. 11:25-27; John 1:18
Analogical language needed to describe God: Ezek. 1:26-28; Rev. 1:13-16
C. God is transcendent, entirely distinct from and different than the universe, as the carpenter is distinct from the bench
Separate from the world: Isa. 40:22; Acts 17:24
Contrasted with the world: Psa. 102:25-27; 1 John 2:15-17
Created the world: Gen. 1:1; Psa. 33:6; 102:25; Isa. 42:5; 44:24; John 1:3; Rom. 11:36; Heb. 1:2; 11:3
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STUDY QUESTIONS:
1. Does knowing that God is not fully comprehensible help you accept the truth of the triune God?
2. Does knowing the "elohim" is a plural form of "el" give light to your understanding?
3. Jehovah is His Name, "El" is who He is; the great I AM. Remember pondering God as a verb? What do you think about that now?
4. Since God is Creator of All, doesn't it make sense that His "being" is beyond our comprehension or ability to fully visualize?
5. Does this make you understand the phrase "to reverence" or "fear" the Lord? What does that mean to you?
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Beloved, the more we open our hearts and learn of Him isn't it true the more we realize our place in this universe? I think it no accident that as He becomes larger we become smaller. The smallness is not to degrade our value but to illuminate the true value we have in God's universe.
Can you imagine the grains of sand on the beach? Reaching out and capturing just one of these grains, pulling it towards you, looking at it and seeing the richness and beauty? Knowing how to see and feel about this one grain? Holding it to your heart, protecting it, making a way for it, comforting it? I find that difficult to visualize but I believe that it is how our Elohim sees each one of us, no grain bigger or better than the other.
No grain more or less valued but each having a special place on the beach being drenched from the Son and washed with the Water-the Holy Spirit and loved by Our Father. What a beautiful picture to realize that smallness is not to be abhorred but a place of honor in our Father's Kingdom.
We need all of God, the full three persons to receive and experience the Grace, Love, Mercy that He has bestowed on us. The trinity of Grace is Faith, Love and Hope. Faith in the past, what God has done for us; Love in the present, how Jesus walks among us; Hope for the future, what the Holy Spirit reveals to our hearts of the kingdom to come. Hallelujah and praise Him, Beloved. What an awesome God we serve. Sister, Lisa
II. This One God Is Known in the OT as "Jehovah/Yahweh" ("The Lord")
A. Texts where Jehovah is said to be elohim or el: Deut. 4:35, 4:39; Psa. 100:3;
B. Texts where the compound name "Jehovah God" (Yahweh Elohim) is used: Gen. 2:3; 9:26; 24:3; Ex. 3:15-18; 4:4; 2 Sam. 7:22, 7:25; etc.
C. Only one Yahweh/Jehovah: Deut. 6:4; Mark 12:29
D. Conclusion: Jehovah is the only God, the only El or Elohim
III. God Is a Unique, Incomprehensible Being
A. Only one God, thus unique, None are even like God
God cannot be fully comprehended: 1 Cor. 8:2-3
B. God can only be known insofar as the Son reveals Him: Matt. 11:25-27; John 1:18
Analogical language needed to describe God: Ezek. 1:26-28; Rev. 1:13-16
C. God is transcendent, entirely distinct from and different than the universe, as the carpenter is distinct from the bench
Separate from the world: Isa. 40:22; Acts 17:24
Contrasted with the world: Psa. 102:25-27; 1 John 2:15-17
Created the world: Gen. 1:1; Psa. 33:6; 102:25; Isa. 42:5; 44:24; John 1:3; Rom. 11:36; Heb. 1:2; 11:3
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STUDY QUESTIONS:
1. Does knowing that God is not fully comprehensible help you accept the truth of the triune God?
2. Does knowing the "elohim" is a plural form of "el" give light to your understanding?
3. Jehovah is His Name, "El" is who He is; the great I AM. Remember pondering God as a verb? What do you think about that now?
4. Since God is Creator of All, doesn't it make sense that His "being" is beyond our comprehension or ability to fully visualize?
5. Does this make you understand the phrase "to reverence" or "fear" the Lord? What does that mean to you?
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Beloved, the more we open our hearts and learn of Him isn't it true the more we realize our place in this universe? I think it no accident that as He becomes larger we become smaller. The smallness is not to degrade our value but to illuminate the true value we have in God's universe.
Can you imagine the grains of sand on the beach? Reaching out and capturing just one of these grains, pulling it towards you, looking at it and seeing the richness and beauty? Knowing how to see and feel about this one grain? Holding it to your heart, protecting it, making a way for it, comforting it? I find that difficult to visualize but I believe that it is how our Elohim sees each one of us, no grain bigger or better than the other.
No grain more or less valued but each having a special place on the beach being drenched from the Son and washed with the Water-the Holy Spirit and loved by Our Father. What a beautiful picture to realize that smallness is not to be abhorred but a place of honor in our Father's Kingdom.
We need all of God, the full three persons to receive and experience the Grace, Love, Mercy that He has bestowed on us. The trinity of Grace is Faith, Love and Hope. Faith in the past, what God has done for us; Love in the present, how Jesus walks among us; Hope for the future, what the Holy Spirit reveals to our hearts of the kingdom to come. Hallelujah and praise Him, Beloved. What an awesome God we serve. Sister, Lisa
Thursday, March 5, 2009
The Trinity - Day 4
The Trinity - Day 4Is There Only One God or Three?
This Study is Excerpted from the Blue Letter Bible's Commentary by Robert Bowman
An Outline of The Whole Study
1. There Is One God - Day 4
1. There Is One God - Day 4
2. This God is Known In The OT As Jehovah/Yahweh ("The Lord")
3. God Is A Unique, Incomprehensible Being
4. Is God One Person?
5. The Father Of Jesus Christ Is God
6. Jesus Christ Is God
7. The Holy Spirit Is God
8. The Father, Son, And Holy Spirit Are Distinct Persons
9. Conclusion
10. What Difference Does The Doctrine Of The Trinity Make?
It is often alleged that the doctrine of the Trinity is not a biblical doctrine. While the word Trinity is not in the Bible, the substance of the doctrine is definitely biblical.
A proper evaluation of the biblical evidence for the doctrine of the Trinity will depend on the faithful application of sound principles of biblical interpretation. Here I will mention just two principles which, if followed, would prevent almost all interpretive errors on this subject.
The first is to interpret the implicit in light of the explicit. That is, texts that explicitly state that such-and-such is true are to govern our understanding of passages that do not address the issue directly. For example, many passages of the Bible state explicitly that God is omniscient, that is, that he knows all things, including the thoughts of men and all future events (1 Sam. 16:7; 1 Chron. 28:9, 17; Job 37:16; Psa. 139:1-4; Isa. 41:22-23; 42:9; 44:7; Jer. 17:10a). These texts must govern our understanding of passages which might seem to imply, but which do not assert, that God did not know something (e.g., Gen. 3:9-13; 4:9; 18:9, 20-21).
The other principle is that we interpret logically but not rationalistically. Using the same illustration, if God knows everything ahead of time, then logically He must have known that Adam and Eve would fall into sin. However, to argue that if God knew Adam and Eve would sin then they would not be responsible for their choosing to sin is not "logical," is rationalistic. It may be difficult to understand how persons could be responsible for their sinful actions if God knew ahead of time that they would sin, but it is not illogical (not self-contradictory) to say so.
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PART 1. There is One God
A. One God: Explicit Statements
Old Testament: Deut. 4:35; 4:39; 32:39; 2 Sam. 22:32; Isa. 37:20: 43:10; 44:6-8; 45:5; 45:14; 45:21-22; 46:9
New Testament: John 5:44; Rom. 3:30; 16:27; 1 Cor. 8:4-6; Gal. 3:20; Eph. 4:6; 1 Tim. 1:17; 1 Tim. 2:5; James 2:19; Jude 25
B. None like God (in his essence)
Explicit statements: Ex. 8:10; 9:14; 15:11; 2 Sam. 7:22; 1 Kgs. 8:23; 1 Chr. 17:20; Psa. 86:8; Isa. 40:18, 40:25: 44:7; 46:5, 46:9; Jer. 10:6-7; Micah 7:18
a. Being like God a Satanic lie: Gen. 3:5; Isa. 14:14; John 8:44
b. Fallen man become "like God" only in that he took upon himself to know good and evil, not that he acquired godhood: Gen. 3:22
c. Only one true God: 2 Chr. 15:3; Jer. 10:10; John 17:3; 1 Thess. 1:9; 1 John 5:20-21
d. All other "gods" are therefore false gods (idols), not gods at all: Deut. 32:21; 1 Sam. 12:21; Psa. 96:5; Isa. 37:19; 41:23-24, 41:29; Jer. 2:11; 5:7; 16:20; 1 Cor. 8:4; 10:19-20
e. Demons, not gods, are the power behind false worship: Deut. 32:17; Psa. 106:37; 1 Cor. 10:20; Gal. 4:8
C. How human beings are meant to be "like God"
The image of God indicates that man is to represent God and share his moral character, not that man can be metaphysically like God: Gen. 1:26-27; 5:1; 1 Cor. 11:7; Eph. 4:24; Col. 3:10
The goal of being like Christ has the following aspects only:
a. Sharing His moral character: 1 John 3:2; Rom. 8:29
b. Being raised with glorified, immortal bodies like His: Phil. 3:21; 1 Cor. 15:49
c. Becoming partakers of the divine nature refers again to moral nature ("having escaped the corruption that is in the world by lust"), not metaphysical nature: 2 Pet. 1:4; see also Heb. 12:10; on the meaning of "partakers," See 1 Cor. 10:18, 10:20; 2 Cor. 1:17; 1 Pet. 5:1
3. God Is A Unique, Incomprehensible Being
4. Is God One Person?
5. The Father Of Jesus Christ Is God
6. Jesus Christ Is God
7. The Holy Spirit Is God
8. The Father, Son, And Holy Spirit Are Distinct Persons
9. Conclusion
10. What Difference Does The Doctrine Of The Trinity Make?
It is often alleged that the doctrine of the Trinity is not a biblical doctrine. While the word Trinity is not in the Bible, the substance of the doctrine is definitely biblical.
A proper evaluation of the biblical evidence for the doctrine of the Trinity will depend on the faithful application of sound principles of biblical interpretation. Here I will mention just two principles which, if followed, would prevent almost all interpretive errors on this subject.
The first is to interpret the implicit in light of the explicit. That is, texts that explicitly state that such-and-such is true are to govern our understanding of passages that do not address the issue directly. For example, many passages of the Bible state explicitly that God is omniscient, that is, that he knows all things, including the thoughts of men and all future events (1 Sam. 16:7; 1 Chron. 28:9, 17; Job 37:16; Psa. 139:1-4; Isa. 41:22-23; 42:9; 44:7; Jer. 17:10a). These texts must govern our understanding of passages which might seem to imply, but which do not assert, that God did not know something (e.g., Gen. 3:9-13; 4:9; 18:9, 20-21).
The other principle is that we interpret logically but not rationalistically. Using the same illustration, if God knows everything ahead of time, then logically He must have known that Adam and Eve would fall into sin. However, to argue that if God knew Adam and Eve would sin then they would not be responsible for their choosing to sin is not "logical," is rationalistic. It may be difficult to understand how persons could be responsible for their sinful actions if God knew ahead of time that they would sin, but it is not illogical (not self-contradictory) to say so.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
PART 1. There is One God
A. One God: Explicit Statements
Old Testament: Deut. 4:35; 4:39; 32:39; 2 Sam. 22:32; Isa. 37:20: 43:10; 44:6-8; 45:5; 45:14; 45:21-22; 46:9
New Testament: John 5:44; Rom. 3:30; 16:27; 1 Cor. 8:4-6; Gal. 3:20; Eph. 4:6; 1 Tim. 1:17; 1 Tim. 2:5; James 2:19; Jude 25
B. None like God (in his essence)
Explicit statements: Ex. 8:10; 9:14; 15:11; 2 Sam. 7:22; 1 Kgs. 8:23; 1 Chr. 17:20; Psa. 86:8; Isa. 40:18, 40:25: 44:7; 46:5, 46:9; Jer. 10:6-7; Micah 7:18
a. Being like God a Satanic lie: Gen. 3:5; Isa. 14:14; John 8:44
b. Fallen man become "like God" only in that he took upon himself to know good and evil, not that he acquired godhood: Gen. 3:22
c. Only one true God: 2 Chr. 15:3; Jer. 10:10; John 17:3; 1 Thess. 1:9; 1 John 5:20-21
d. All other "gods" are therefore false gods (idols), not gods at all: Deut. 32:21; 1 Sam. 12:21; Psa. 96:5; Isa. 37:19; 41:23-24, 41:29; Jer. 2:11; 5:7; 16:20; 1 Cor. 8:4; 10:19-20
e. Demons, not gods, are the power behind false worship: Deut. 32:17; Psa. 106:37; 1 Cor. 10:20; Gal. 4:8
C. How human beings are meant to be "like God"
The image of God indicates that man is to represent God and share his moral character, not that man can be metaphysically like God: Gen. 1:26-27; 5:1; 1 Cor. 11:7; Eph. 4:24; Col. 3:10
The goal of being like Christ has the following aspects only:
a. Sharing His moral character: 1 John 3:2; Rom. 8:29
b. Being raised with glorified, immortal bodies like His: Phil. 3:21; 1 Cor. 15:49
c. Becoming partakers of the divine nature refers again to moral nature ("having escaped the corruption that is in the world by lust"), not metaphysical nature: 2 Pet. 1:4; see also Heb. 12:10; on the meaning of "partakers," See 1 Cor. 10:18, 10:20; 2 Cor. 1:17; 1 Pet. 5:1
D. Are mighty or exalted men gods?
Scripture never says explicitly that men are gods
a. Powerful, mighty men are explicitly said not to be gods: Ezek. 28:2, 28:9; Isa. 31:3; 2 Thess. 2:4
b. Men and God are opposite, exclusive categories: Num. 23:19; Isa. 31:3; Ezek. 28:2; Hosea 11:9; Matt. 19:26; John 10:33; Acts 12:22; 1 Cor. 14:2
c. Moses was "as God," not really a god: Ex. 4:16; 7:1
d. Ezek. 32:21 speaks of warriors or soldiers as "mighty gods," but in context they are so regarded by their pagan nations, not by God or Israel; cf. Ezek. 28:2, 28:9
e. The elohim before whom accused stood in Exodus was God Himself, not judges, as many translations incorrectly render: Ex. 22:8-9, 22:28; compare Deut. 19:17
f. The use of elohim in Psalm 82:1, probably in reference to wicked judges, as cited by Jesus in John 10:34-36, does not mean that men really can be gods.
g. It is Asaph, not the Lord, who calls the judges elohim in Psa. 82:1, 82:6. This is important, even though we agree that Psa. 82 is inspired.
h. Asaph's meaning is not "Although you are gods, you will die like men," but rather "I called you gods, but in fact you will all die like the men that you really are"
i. The Psalmist was no more saying that wicked judges were truly gods than he was saying that they were truly "sons of the Most High" (Psa 82:6 b)
j. Thus, Psa. 82:1 calls the judges elohim in irony. They had quite likely taken their role in judgment (cf. point 5 above) to mean they were elohim, or gods, and Asaph's message is that these so-called gods were mere men who would die under the judgment of the true elohim (vss. Psa. 82:1-2, 82:7-8)
k. Christ's use of this passage in John 10:34-36 does not negate the above interpretation of Psalm 82
l. The words, "The Scripture cannot be broken," means "the Scripture cannot go without having some ultimate fulfillment" (cf. John 7:23; Matt. 5:17). Thus Jesus is saying that what the OT judges were called in irony, He is in reality; He does what they could not do, and is what they could never be (see the Adam-Christ contrasts in Rom. 5:12-21 and 1 Cor. 15:21-22, 15:45 for a similar use of OT Scripture)
m. The clause, "those against whom the word of God came" (John 10:35) shows that this "word" was a word of judgment against the so-called gods; which shows that they were false gods, not really gods at all
n. Finally, these wicked men were certainly not "godlike" or "divine" by nature, so that in any case the use of elohim to refer to them must be seen as figurative, not literal
o. Even if men were gods (which they are not), this would be irrelevant to Jesus, since He was God as a preexistent spirit before creation: John 1:1
Scripture never says explicitly that men are gods
a. Powerful, mighty men are explicitly said not to be gods: Ezek. 28:2, 28:9; Isa. 31:3; 2 Thess. 2:4
b. Men and God are opposite, exclusive categories: Num. 23:19; Isa. 31:3; Ezek. 28:2; Hosea 11:9; Matt. 19:26; John 10:33; Acts 12:22; 1 Cor. 14:2
c. Moses was "as God," not really a god: Ex. 4:16; 7:1
d. Ezek. 32:21 speaks of warriors or soldiers as "mighty gods," but in context they are so regarded by their pagan nations, not by God or Israel; cf. Ezek. 28:2, 28:9
e. The elohim before whom accused stood in Exodus was God Himself, not judges, as many translations incorrectly render: Ex. 22:8-9, 22:28; compare Deut. 19:17
f. The use of elohim in Psalm 82:1, probably in reference to wicked judges, as cited by Jesus in John 10:34-36, does not mean that men really can be gods.
g. It is Asaph, not the Lord, who calls the judges elohim in Psa. 82:1, 82:6. This is important, even though we agree that Psa. 82 is inspired.
h. Asaph's meaning is not "Although you are gods, you will die like men," but rather "I called you gods, but in fact you will all die like the men that you really are"
i. The Psalmist was no more saying that wicked judges were truly gods than he was saying that they were truly "sons of the Most High" (Psa 82:6 b)
j. Thus, Psa. 82:1 calls the judges elohim in irony. They had quite likely taken their role in judgment (cf. point 5 above) to mean they were elohim, or gods, and Asaph's message is that these so-called gods were mere men who would die under the judgment of the true elohim (vss. Psa. 82:1-2, 82:7-8)
k. Christ's use of this passage in John 10:34-36 does not negate the above interpretation of Psalm 82
l. The words, "The Scripture cannot be broken," means "the Scripture cannot go without having some ultimate fulfillment" (cf. John 7:23; Matt. 5:17). Thus Jesus is saying that what the OT judges were called in irony, He is in reality; He does what they could not do, and is what they could never be (see the Adam-Christ contrasts in Rom. 5:12-21 and 1 Cor. 15:21-22, 15:45 for a similar use of OT Scripture)
m. The clause, "those against whom the word of God came" (John 10:35) shows that this "word" was a word of judgment against the so-called gods; which shows that they were false gods, not really gods at all
n. Finally, these wicked men were certainly not "godlike" or "divine" by nature, so that in any case the use of elohim to refer to them must be seen as figurative, not literal
o. Even if men were gods (which they are not), this would be irrelevant to Jesus, since He was God as a preexistent spirit before creation: John 1:1
E. Are angels gods?
a. Scripture never explicitly states that angels are gods
b. Demonic spirits are not gods, 1 Cor. 10:20; Gal. 4:8; thus, being "mighty spirits" does not make angels gods
c. Satan is therefore also a false god: 2 Cor. 4:4
d. Psalm 8:5 does not teach that angels are gods
e. Psa. 8:5 is paraphrased in Heb. 2:7, not quoted literally (cf. Psa. 68:18 with Eph. 4:8). In Psa. 8:5, elohim certainly means God, not angels, since Psa. 8:3-8 parallels Gen. 1:1, 1:8, 1:16, 1:26-28. Note that the Psalmist is speaking of man's exalted place in creation, whereas Hebrews is speaking of the lower place taken by Christ in becoming a man. Thus, Heb. 2:7 may not mean to equate angels with gods at all.
f. Even if Heb. 2:7 does imply that angels are "gods," in the context of Hebrews 1-2 these angels would be those falsely exalted above Christ: Note Heb. 1:6 (which quotes Psa. 97:7, which definitely speaks of "gods" in the sense of false gods); and cf. Col. 2:16 on the problem of the worship of angels.
g. Elsewhere in the Psalms angels, if spoken of as gods (or as "sons of the gods"), are considered false gods: Psa. 29:1; 86:8-10; 89:6; 95:3; 96:4-5; 97:7-9 (note that these false gods are called "angels" in the Septuagint); Psa. 135:5; 136:2; 138:1; cf. Ex. 15:11; 18:11; Deut. 10:17; 1 Chr. 16:25; 2 Chr. 2:5.
h. Even if the angels were gods (which the above shows they are not), that would be irrelevant to Jesus, since He is not an angelic being, but the Son who is worshiped by the angels as their Creator, Lord, and God: Heb. 1:1-13.
a. Scripture never explicitly states that angels are gods
b. Demonic spirits are not gods, 1 Cor. 10:20; Gal. 4:8; thus, being "mighty spirits" does not make angels gods
c. Satan is therefore also a false god: 2 Cor. 4:4
d. Psalm 8:5 does not teach that angels are gods
e. Psa. 8:5 is paraphrased in Heb. 2:7, not quoted literally (cf. Psa. 68:18 with Eph. 4:8). In Psa. 8:5, elohim certainly means God, not angels, since Psa. 8:3-8 parallels Gen. 1:1, 1:8, 1:16, 1:26-28. Note that the Psalmist is speaking of man's exalted place in creation, whereas Hebrews is speaking of the lower place taken by Christ in becoming a man. Thus, Heb. 2:7 may not mean to equate angels with gods at all.
f. Even if Heb. 2:7 does imply that angels are "gods," in the context of Hebrews 1-2 these angels would be those falsely exalted above Christ: Note Heb. 1:6 (which quotes Psa. 97:7, which definitely speaks of "gods" in the sense of false gods); and cf. Col. 2:16 on the problem of the worship of angels.
g. Elsewhere in the Psalms angels, if spoken of as gods (or as "sons of the gods"), are considered false gods: Psa. 29:1; 86:8-10; 89:6; 95:3; 96:4-5; 97:7-9 (note that these false gods are called "angels" in the Septuagint); Psa. 135:5; 136:2; 138:1; cf. Ex. 15:11; 18:11; Deut. 10:17; 1 Chr. 16:25; 2 Chr. 2:5.
h. Even if the angels were gods (which the above shows they are not), that would be irrelevant to Jesus, since He is not an angelic being, but the Son who is worshiped by the angels as their Creator, Lord, and God: Heb. 1:1-13.
Conclusion: If there is only one God, one true God, all other gods being false gods, neither men nor angels being gods, and none even like God by nature - all of which the Bible says repeatedly and explicitly - then we must conclude that there is indeed only one God.
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QUESTIONS:
1. Do you believe that God is One? If so, how can He be three persons?
2. When we took on the knowledge of good and evil, we thought we became like God. What provision did God make to redeem us?
3. What limitations does the 'knowledge of good and evil' place on man? What does it cause man to do?
4. Read Psalm 82. Now review the commentary above; do you see the difference between Asaph calling the men like God but revealing the truth that they are just men? Pray about it.
5. How do you regard angels? Do you worship or pray to them? Carefully read these passages to give your heart a true understanding of Who we are to worship and where we must place ALL of our faith and trust.
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Day 4 and we are firmly into the meat of God's Word! He promised us if we ask for wisdom and knowledge that He would give it to us. He will open our hearts, minds and souls to understand who He is so pray Beloved.
We spend so much time and effort learning and perfecting so many things in life--whether that be a sport like golf, a course like finance, a work-related study like leadership or a hobby like knitting or painting. Reflect on something that you put your effort, discipline and heart into--doesn't mean you always do it perfectly but you have a plan, you give a concerted effort, you have goals.
So too is the study of God's Word. This should be our highest calling, this should be how we learn of Him, nurture our relationship of Him, talk to Him and trust in Him completely. I challenge you (and myself) to give up at least one hour a week of your hobby, pursuit, TV show and look up these verses, ponder them, pray about them and ask God to reveal Himself to you.
Like all other relationships it takes time, talk, tenderness, touch and temerity to grow and sustain that love. An outgrowth of your love and desire for God is a strenghtening, deepening in your human relationships; let God do exceeding abundantly above all you can ask or think. Let His power work in you, rest in His love, wisdom and knowledge. Until tomorrow my Beloveds, Sister Lisa
Wednesday, March 4, 2009
The Trinity - Day 3
The Trinity - Day 3
How is your heart? Are you pondering the wonder of a triune God? I am, in everything around me and all that I see and hear it seems that the reality of the triune God is in my presence. Here are some more scriptures to move us further in our understanding of the Father, Son and Holy Spirit.
SCRIPTURE
AT CREATION: Gen. 1:26 Let us make man in our image.
AFTER THE FALL: Gen. 3:22 And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever."
QUESTIONS
1. What do you think about these scriptures?
2. Did you ever look and see the trinity in these early scriptures before today?
3. What gloriousness did we have from being in God's image?
4. Why, after the fall, can't we eat from the tree of life? What does that mean?
COMMENTARY
The text does not specify the identity of the “us” mentioned here. Some have suggested that God may be addressing the members of his court, whom the OT elsewhere calls “sons of God” (e.g., Job 1:6) and the NT calls “angels,” but a significant objection is that man is not made in the image of angels, nor is there any indication that angels participated in the creation of human beings. Many Christians and some Jews have taken “us” to be God speaking to himself, since God alone does the making in Gen. 1:27 (cf. 5:1); this would be the first hint of the Trinity in the Bible (cf. 1:2).
How is your heart? Are you pondering the wonder of a triune God? I am, in everything around me and all that I see and hear it seems that the reality of the triune God is in my presence. Here are some more scriptures to move us further in our understanding of the Father, Son and Holy Spirit.
SCRIPTURE
AT CREATION: Gen. 1:26 Let us make man in our image.
AFTER THE FALL: Gen. 3:22 And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever."
QUESTIONS
1. What do you think about these scriptures?
2. Did you ever look and see the trinity in these early scriptures before today?
3. What gloriousness did we have from being in God's image?
4. Why, after the fall, can't we eat from the tree of life? What does that mean?
COMMENTARY
The text does not specify the identity of the “us” mentioned here. Some have suggested that God may be addressing the members of his court, whom the OT elsewhere calls “sons of God” (e.g., Job 1:6) and the NT calls “angels,” but a significant objection is that man is not made in the image of angels, nor is there any indication that angels participated in the creation of human beings. Many Christians and some Jews have taken “us” to be God speaking to himself, since God alone does the making in Gen. 1:27 (cf. 5:1); this would be the first hint of the Trinity in the Bible (cf. 1:2).
Gen. 3:22–24 The couple is expelled from the garden. God begins a sentence in v. 22 and breaks off without finishing it—for the man to live forever (in his sinful condition) is an unbearable thought, and God must waste no time in preventing it (“therefore the Lord God sent him out from the garden”). The tree of life, then, probably served in some way to confirm a person in his or her moral condition (cf. Prov. 3:18; 11:30; 13:12; Rev. 2:7; 22:2, 14, 19).
According to Gen. 2:15, the man was put in the garden to work it and keep or guard it. Outside the garden the man will have to work the ground, but the task of keeping or guarding the garden is given to the cherubim (3:24). By allowing themselves to be manipulated by the serpent, the couple failed to fulfill their priestly duty of guarding the garden. Consequently, their priestly status is removed from them as they are put out of the sanctuary. The placing of cherubim to the east of the garden is reflected in the tabernacle and temple, where cherubim were an important component in the structure and furnishings (see The Ark of the Covenant).
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I think about the image of God as this: God is a Spirit, God is Love, God is Holy, God is Righteous, God is I AM. The Son is Human, the Son is Obedient, the Son has All Power, the Son is Servant and King, the Son is Compassionate, the Son is Forgiving. The Spirit is Wisdom, the Spirit is Courage, the Spirit is Knowledge, the Spirit is Comforter, the Spirit is Teacher. So wrapped up in all these beings, representing the Most High God is all that I was created in!
Meditate on this throughout the day: GOD is a verb! He is NOT a noun, it is not His name it is what He is. He IS the GREAT I AM--that denotes action. Meditate on it and let your heart be led in the ways of the Father, Son and Holy Spirit, Beloved. Sister, Lisa
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