ChildofYahweh wrote:
Yes I understand all your saying that's why I'm asking the questions so other can do their research and undertand also. Plus If we read Jeremiyah 23 our father also states we replaced his name with Baal, now I've researched the meaning of bal, I find the meaning is lord, master, god. As i see all if not most churches teaching this Bal worship. That's my point everything man teaches is opposite our what Our father said. Our father states in Isiah he wants his name glorified, so that with Jeremiyah tell me not to baal worship. I'm new to this research, but from what Ive read our father said we are not to do this .....I believe in our messiah whom the father sent, but I use his Hebrew name instead of the new man made names ......The name Jesus was not put in bibles till after 1916. This is a fact Ive researched. Man has done so much rebellion against our father. As I've studied the name Jesus is translated from greek meaning hail zuess, to latin pronounced he'or de`zuess but spelled Jesus. That's why when you hear latin name their children Jesus the pronounce he' or de`zuess and in my opnion from research that was zuess name deceitful taught to us to call our messiah. No I do not deny our savior. But it says by one name shall man be saved, not all these names man says we should call him. Even if our messiah name was translated in english it should spell Joshua. So what authority did man have to change to Jesus meaning zuess as i have said I only seek the fathers truth not mans. He also tells us to work out our own salvation with fear and tremble. Also to test anyone claiming to be sent to teach. Thats all I'm doing.
Yes I understand all your saying that's why I'm as... (
show quote)
That's fair. So test me.
James wrote the 1st book of the New Testament, in 45 a.d. Paul wrote the 2nd in 48 a.d., and begins tutoring us as to the mysterious "Logos Of God." In fact, it was Paul who said "The Logos Of God" was a mystery from the beginning of creation, hidden from men until revealed to and in the saints. Paul explained it this way...
When a saint submits his life to Jesus, Paul says,(in 48 a.d.) "I am crucified with Christ: nevertheless I live; yet not I, but
Christ liveth in me:..." [Gal 2:20]
Again, Paul told us in that same letter - "My little children, of whom I travail in birth again
until Christ be formed in you," [Gal 4:19]
So Paul introduces a concept to the saints, of "Christ living in you;" but does not make any further defining remarks to the saints in Galatia. Then, in In 55 a.d. paul, writing to the saints in Corinth, said this -"Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that
Jesus Christ is in you, except ye be reprobates?" [II Cor 13:5]
Paul begins to introduce some finer points of definition when in 60 a.d. he said he had "fully preached the Logos Of God" to the whole world, and explained what it is - "If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;"
"Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fully preach
the logos of God ; 26 Even
the mystery which hath been hid from ages and from generations, but
now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of
this mystery among the Gentiles;which is Christ in you, the hope of glory]:" [Col 1:23,25-27]
Paul expresses his exposition of a theme with - "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." [Gal 4:4-7]
But
the personification of the logos of God takes place, according to Paul, everytime some saint or other, so lives his life that he can say "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." [Gal 2:20]
When this saint acknowledges "Christ Jesus" in his life, the logos of God is personified in the life of that saint. And "we behold the glory as of an only begotten son of God" all over again, in that saint, through Christ living in him.
Paul spent a lifetime convincing the saints about this subject of "Jesus Christ living in me" and said, "My little children, of whom I travail in birth again until Christ be formed in you," [Gal 4:19]
And John did not change a thing paul already said.
In 69 a.d., we find a reference to "The logos of God;" but it seems to be in a far different theme or context; it is found in one of the writings of John, in a book called "apokolypse of John" more popularly referenced as "The Revelation of John."
In this book, John speaks to us of a "new name" that Jesus is going to write upon his saints; "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." [Rev 3:12]
The use of the Greek word "kainon" (translated new) tells us this is not a name that has been around since creation and before; nor has it previously been applied to Jesus, or to anyone else as a name; though it has been defined by Paul, at this time,(69 a.d.) for over thirty-three years.
Then John tells us again "His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.13 And he was clothed with a vesture dipped in blood: and his name is called "
The logos of God."[Rev 19:12-13]
Finally It is John's turn to talk about the saints in whom the spirit of Christ has been sent by God to dwell in the saints; (that "Logos Of God" which was introduced by Paul - "
Christ living in me) - John speaks of it this way: "He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the logos was made flesh, and dwelt among us, and we beheld his (the one who received Christ) glory, the glory as of the only begotten of the Father, full of grace and truth." [John 1:11-14]
John does not say "as many as received him, them he made sons of God." No, John says "as many as received him, to them gave he power to become(no article in the Greek) sons of God." John is telling us there is something required beyond believing, to qualify one for being a son of God. And that requirement has been being spelled out by Paul the Apostle since Jesus ascended to the right hand of the Father, so many years ago.
Why does John fail to say "We beheld the glory of the only begotten son?" Instead, he says "We beheld his glory, glory
as of an only begotten son."
'Os' is what is called a "particle of comparison." Why would John be comparing the glory of Jesus to the glory of Jesus? The truth is, he is not. He is comparing The glory of the saint in whom the logos of God is personified, with the glory of the only begotten son of God dwelling in that saint.
Jesus did not "become a man" in John 1:14. The only reason there is even a mention of Jesus at all in John's first chapter, is because in 96 a.d., John tied his gospel to the person of Christ and to "the logos of God" referenced in Rev 3:12 and in 19:12-13 with reference to the new name he is to be given, as "the logos of God."
Jesus was not "the logos of God" in 30 a.d; He was not "The logos of God" in 33 a.d. when he was ascended, and he was not "the Logos of God" when John prophecied about his gift-name, as of 69 a.d. it was still a future event.
In 96 a.d. John is speaking in 1:14 about an event in the life of a saint, a personification, and recalling his remarks he wrote in 69 a.d, about Jesus, here ties the two events together.
Jesus was born, at which time he received a name, "Jesus," which served to identify him while he grew in wisdom and in stature, and in favour with God and men, and when he was fully grown, and had died, had been resurrected, and had ascended by 33 a.d., received a name, "The logos of God" between the time when it was published in 69 a.d., and 96 a.d. when John ties the personification in the saints, to Jesus, who received the name; but it was not who and what he was; it was a name recieved. Jesus was never "the logos of God" but was given the name after he successfully completed his mission and was extolled and made very high [Isa 52:13], and given a name above every name.[Phil 2:9-11][Eph 1:19-23]
People have him already pre-existing as "the logos of God" and recognized as the personification of "the logos of God" at his birth when in fact, the terminology did not even exist until 69 a.d.
When I look at a saint in whom Christ lives, I see the logos of God personified, and "behold the glory as of glory of an only begotten son of God."
When John in his epistles [1st and 2nd John] speaks of "Jesus Christ came in flesh," he is not speaking of the birth of Jesus, he is speaking of "Christ living in me, in my flesh" spoken of by Paul - "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."[Gal 2:20]
There is no way you can find a place to separate Paul's life in the flesh after his conversion to Christ, from Jesus Christ living in Paul.
Furthermore, John himself said "For many deceivers are entered into the world, who confess not that Jesus Christ is come in flesh. This is a deceiver and an antichrist."[II Jn 7]
John did not use the article, and neither should we if we are going to understand exactly what John is saying. He is not speaking of Jesus' own body of his flesh, for then he would have said "Jesus came in the flesh," and everybody would be in agreement. But John did not say that he said "Jesus Christ (is coming) in flesh," which he did when he lived in Paul "in the flesh."
And to show it is no mistake of language, John repeats in II John 7
John does not use either the aorist tense, the perfect, nor the imperfect verbs, which would be necessary if he was speaking of the life of Jesus in his flesh; but John used a perfect active participle when he said - "... Every spirit that confesseth that Jesus Christ is come in flesh is of God:"
The significance of the "perfect active" is that Jesus has accomplished to the fullest, the fact of "com["-ing"] in flesh" as he lives in the lives of the saints. It is not a reference to his having been born "in the flesh."
The present participle in II Jn 7, which if you know anything about Greek participles, they are "-ing" words, and being present tense, means that in 85 - 90 a.d., John is saying Jesus is still com["-ing"] in flesh.
John and Paul tell the same story in different words.