I and the father are one.

[101G]

There is no such thing as a Godhead

personal opinion? ........ (smile) .... TRASH CAN

YHWH, the Father, the one true God, was pleased that in Jesus the fullness of His spirit should dwell.

that include him as Father... (smile),,,, Oh dear.

Do you believe Jesus was already filled with the Spirit of God before Jesus was filled with the spirit of God?

lol, lol, lol, Oh How IGNORANT can one be? listen and Learn, Philippians 2:6 "Who, being in the form of God, thought it not robbery to be equal with God". the term "being" is present tense... meaning he is God the Spirit.... hello

Do you believe that Jesus was ‘Christ’ before the anointing at the river Jordan?

now watch my words..... the Lord Jesus was the Christ to come before the world was even created.... (smile)

101G.

 

[Soapy]

personal opinion? ........ (smile) .... TRASH CAN

You are saying that the scriptures are my personal opinion?

that include him as Father... (smile),,,, Oh dear.

You couldn’t find anything to defeat the statement I made do you made a nonsense cheap shot reply??!!

lol, lol, lol, Oh How IGNORANT can one be? listen and Learn, Philippians 2:6 "Who, being in the form of God, thought it not robbery to be equal with God". the term "being" is present tense... meaning he is God the Spirit.... hello

Jesus being ‘in the form of God’ just means what has been said over and over: ‘Jesus was filled with the power and spirit of God’.

It is true that Jesus could do what God could do but that’s because whatGod does is by His power - the spirit of God (Holy spirit, to many people!)

But Jesus never uses the power GRANTED to him except that he first prays the Father to use it. Jesus tells us this in the moments before he raises Lazarus from the dead. Jesus told them that if was NOT HE, BUT GOD who carried out the act. But you Jesus lied because it was Jesus who is God. Yet Jesus DENIES being God, telling the Jews: “I did not call myself ‘God’; I only said I am the SON OF GOD!”

That’s a conundrum, a contradiction towards what you claim!
101G, how can Jesus be EQUAL to God if he IS GOD?

The context of the verse in Phillipians is concerning Jesus AFTER he was anointed with Holy Spirit and power BY GOD.

now watch my words..... the Lord Jesus was the Christ to come before the world was even created.... (smile)

101G.

101G, What does ‘Messiah’ / ‘Christ’ mean…?

101G, When was Jesus BECOME ‘Christ’?

101G, Who anointed Jesus (Did Jesus anointed himself)

101G, What was the spirit that Jesus was anointed with?

101G, What was the spirit that the apostles were anointed with at Pentecost?

 

[101G]

You couldn’t find anything to defeat the statement I made do you made a nonsense cheap shot reply??!!

U can sit down somewhere.

Jesus being ‘in the form of God’ just means what has been said over and over: ‘Jesus was filled with the power and spirit of God’.

ERROR... LOL< LOL< LOL< don't be silly.... Oh dear. listen and Learn, Philippians 2:6 "Who, being in the form of God, thought it not robbery to be equal with God:" (now listen carefully) Philippians 2:7 "But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:"

and u do know what no reputation means .... right. .... (smile)..... lol, lol, lol,

101G.

 

[Soapy]

U can sit down somewhere.

ERROR... LOL< LOL< LOL< don't be silly.... Oh dear. listen and Learn, Philippians 2:6 "Who, being in the form of God, thought it not robbery to be equal with God:" (now listen carefully) Philippians 2:7 "But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:"

and u do know what no reputation means .... right. .... (smile)..... lol, lol, lol,

101G.

Did you not read the context:

• 3Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves. 4Each of you should look not only to your own interests, but also to the interests of others.5Let this mind be in you which was also in Christ Jesus:

That context is that ‘Though you, apostles, have been endowed with the glorious spirit of God such that you can heal the sick, open the eyes of the blind, raise the dead, preach the gospel, teach truth and righteousness, understand and speak strange tongues…in all this, do not do so boastfully, do not declare God, of Jesus Christ, or carry out deeds in the power of the Holy Spirit … boastfully, to gain preferences, to asset yourself above others - BUT RATHER… BECOME LIKE SERVANTS, put the welfare of others before your own welfare, don’t use the spirit endowed in you to benefit yourself but only to serve others’

Though you have the power of God, do not grasp at being equal to God - but rather, humble yourselves and become like servants - even if it means being insulted, disparaged, cursed by man, beaten, scourged, … put to death!

That is the context.

 

[101G]

Did you not read the context:

• 3Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves. 4Each of you should look not only to your own interests, but also to the interests of others.5Let this mind be in you which was also in Christ Jesus:

That context is that ‘Though you, apostles, have been endowed with the glorious spirit of God such that you can heal the sick, open the eyes of the blind, raise the dead, preach the gospel, teach truth and righteousness, understand and speak strange tongues…in all this, do not do so boastfully, do not declare God, of Jesus Christ, or carry out deeds in the power of the Holy Spirit … boastfully, to gain preferences, to asset yourself above others - BUT RATHER… BECOME LIKE SERVANTS, put the welfare of others before your own welfare, don’t use the spirit endowed in you to benefit yourself but only to serve others’

Though you have the power of God, do not grasp at being equal to God - but rather, humble yourselves and become like servants - even if it means being insulted, disparaged, cursed by man, beaten, scourged, … put to death!

That is the context.

don't be silly.

101G.

 

[Soapy]

don't be silly.

101G.

I understand you - the truth is abhorrent to you.

Yet it is said, ‘Those who walk in darkness shall see a great light!’

Perhaps it’s this light that you see which has blinded you.

But seriously, what do you see that is ‘Silly’ about what I wrote?

 

[101G]

I understand you - the truth is abhorrent to you.

Yet it is said, ‘Those who walk in darkness shall see a great light!’

Perhaps it’s this light that you see which has blinded you.

there are a lot of blind men, but most are not IGNORANT.

101G.

 

[Soapy]

there are a lot of blind men, but most are not IGNORANT.

101G.

But seriously, what do you see that is ‘Silly’ about what I wrote?

 

[Betho_br]

Genesis 41:25. They were two different dream manifestations, but their essence was one and the same. Genesis 41:25, is part of the biblical story of Joseph in the Old Testament, where Joseph interprets Pharaoh's dreams in Egypt. The two dreams that Pharaoh had were different in terms of specific details, but their underlying message was a singular one.

In the first dream, Pharaoh saw seven fat and healthy cows being devoured by seven lean and starving cows. In the second dream, he saw seven full and healthy ears of corn being devoured by seven thin and withered ears of corn. Joseph interpreted these dreams as a representation of seven years of plenty followed by seven years of severe famine in Egypt.

So, while the details of the dreams were different, the underlying message was the same: Egypt would go through a period of seven years of abundance, followed by seven years of scarcity. This interpretation of the dreams served as a warning for Pharaoh to prepare for the impending famine by storing food during the years of plenty.

Therefore, Genesis 41:25 teaches us that even though dreams may manifest in different ways, they can share a common message or essence, which is what matters in interpretation. In this case, the essence was the prediction of a period of plenty followed by a period of famine, and this common message was what Joseph highlighted for Pharaoh.

When Jesus said "I and the Father are one" in John 10:30, he was expressing a profound unity and connection between himself and God, the Father.

Based on the previous concept of dream interpretation in Genesis 41:25, where the essence is what matters in interpretation, Jesus's declaration about his unity with the Father can be seen as an affirmation of his divine identity and his intrinsic relationship with God. Although Jesus and the Father may be seen as distinct entities, the essence of their unity lies in the shared divine nature.

This unity does not imply that Jesus and God, the Father, are the same person, but rather that they share a common divine essence. This is a fundamental part of the doctrine of the Unity.

So when Jesus said "I and the Father are one," he was emphasizing his unity with God and his divinity, reinforcing the idea that he was Elohim incarnate. This is a fundamental aspect of the Christian belief in the nature of Jesus and his relationship with the Father.

 

[Eli G]

... So when Jesus said "I and the Father are one," he was emphasizing his unity with God and his divinity, reinforcing the idea that he was Elohim incarnate.

One thing does not follow the other. God is not an essence ... God is a person, and He is the Father.

Rev. 3:12 “‘The one who conquers—I will make him a pillar in the temple of my God, and he will by no means go out from it anymore, and I will write upon him the name of my God and the name of the city of my God, the New Jerusalem that descends out of heaven from my God, and my own new name.

This is a fundamental aspect of the Christian belief in the nature of Jesus and his relationship with the Father.

Your belief, not all Christians' belief ... not even Jesus' belief:

John 20:17 Jesus said to her: “Stop clinging to me, for I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father and to my God and your God.’”

 

[Betho_br]

"It is the Spirit who speaks to the churches (Verse 13), not Jesus: 'He who overcomes, I will make him a pillar in the temple of my Elohim, and he will not go out from it anymore, and I will write upon him the name of my Elohim, and the name of the city of my Elohim, the new Jerusalem, which comes down out of heaven from my Elohim, and I will write upon him my new name.' No confusion at all, Jesus is Elohim, the Tabernacle of the Divine Logos."

Regarding John 20:17, there is also no confusion. Saint Augustine has already explained: Mary Magdalene, speaking about Jesus in the capacity of the brother of the Father's children, that is, in the role of a man, is also the Son of the Father, and this is the God who generates Him.

 

[Betho_br]

Your belief, not all Christians' belief ... not even Jesus' belief:

Analysis of John 10:30 – The Unity and Name of God.​

The Joanne context 1:

Jesus answered, “I have already told you, and you did not believe me. The proof is the works I do in the name of my Father. But you do not believe me because you are not my sheep. My sheep hear my voice; I know them, and they follow me. I give them eternal life, and they will never perish. No one can snatch them from my hand, for my Father has given them to me, and he is more powerful than all. No one can snatch them from my Father’s hand. The Father and I are one.” Once again, the Jewish leaders picked up stones to stone him. Jesus said, “By my Father’s direction, I have done many good works. For which of these works do you want to stone me?” They replied, “We are not going to stone you for any good work, but for blasphemy. You, a mere man, claim to be God!” New Transforming Version (NVT) © Mundo Cristão – All rights reserved.

If we consider the existence of an ellipsis, the omission of a term in the sentence that is easily understood after the phrase “we are one,” this term must be in accordance with the basic grammatical rules of the Greek language, that is, it will be in the singular and in the neuter gender, and the word “name” is the only word in the context in question that satisfies the concordance requirements.

It will be considered that when analyzing the words of the Lord Jesus in parallel, all other theologies are secondary; the Pauline theology should complement, but without distorting the meaning of Jesus’ words. Thus, the phrase “The Father and I are one” in the Joanne context, the apostolic autograph 2, is crucial for the understanding of the Doctrine of Unity, as already explained. The word “one” in the phrase in question in Greek is in the neuter gender, so they are not one person, and indeed, Jesus did not claim to be the Father, nor are they a “thing.” On this, we will focus on what is already effectively revealed, not on what they may be.

When he says that the Father is in Jesus and Jesus is in the Father 3, as the Son of God 4 in particular 5, in particular, He is God 6, so He is prevented from doing something different from the Father 7, nor can He be less honored 8 and loved 9 than the Father, as well as being fully on the Father’s throne 10. Jesus was the only one, and also the first, who, living in the flesh, was uniquely inside the Father 11; here those who sought 12 and did not achieve being 13 inside the first condition of humanity are excluded. Created within the image of God without corruption 14, including even those who were according to God’s heart, like Kings David and Ezekiel, who had a greater permanence within God 15. A continuation of staying in God was necessary 16, which reached the whole nation 17. The prophetic project was consummated in the Name given to Jesus 18, for when He prophesied that as a Father 19, He would come in the quality of the Spirit, the Holy Spirit, without losing the previous quality of Father in relation to the children, He revealed the Unity20 in the church, and it is through the Name of Jesus that we have Unity with God 21. Therefore, God also exalted Jesus, the one called the Logos of God 22, sovereignly, and gave Him a Name that is above every name, which no one knows except Himself 23, and by this Name of the Father, Jesus and the Father are one 24. So that at the Name given to Jesus, every knee should bow, in heaven, on earth, and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father 25.

The interpretation of a union of purposes for the prayer “we are one” is a forced understanding of the Words of Jesus. He literally said, “I am inside God, and I and the Father are one, we are relatives in particular!” 26 The Jews had no doubt that He was claiming to be God 27. Another similar and significant case is Pharaoh’s dreams 28, which are two, but their substance is one, one metaphysical essence. “One” does not necessarily mean in this context one dream, as indeed two dream manifestations are understood. This extends to the argument that it is not one person, but two or more, with substantial unity. It is necessary to observe that the prayer “we are one” in the Joanne context, in Aramaic, is also found in the text that narrates Pharaoh’s dreams, as well as in the Greek and Hebrew prayers, being the golden text of the article. Another example is that of Adam and Eve, both were one flesh, whether they had a son or more, they were husband and wife, male and female, one flesh. Now, in the case of the pastoral prophecy, in which David represents pastoral unity 29 together with the Father. 30 Following this line of thought, we come to the Church, which is made up of many members, who are one body. The Father and I are one Name, Jesus said without a doubt. Similarly, initially the three persons were one God. In the Scriptures, God is complex, the manifestation of the one in Flesh is truly a mystery.31 As the tabernacled Logos, He is also in the heavens. 32

References in order of appearance

1) John 10:25-33
2) John 21:20,24
3) John 10:38
4) John 10:36
5) 2 Samuel 7:14 LXX, John 5:18
6) Philippians 2:6
7) John 5:19
8 ) John 5:23
9) 1 John 5:1
10) Acts 2:30
11) John 10:38; 14:10
12) 2 Samuel 19:08 LXX, 1 Kings 1:17,30; 2:30, Psalms 17:30 LXX, 18:29 HEB; 44:9 HEB, 55:5 LXX, 56:5 HEB; 107:14 LXX, 108:13 HEB; Hosea 1:7; Habakkuk 3:18, Zechariah 12:5
13) Romans 11:7
14) Genesis 9:6
15) 1 Samuel 30:6, 2 Kings 18:4,5
16) 1 Samuel 25:9; Psalms 32:21 LXX, 33:21 HEB; 43:6, 44:5 HEB; 43:9 LXX, 44:8 HEB; 53:3 LXX, 54:4 HEB; 62:5 LXX HEB; 88:13 LXX, 89:12 HEB; 88:17 LXX, 89:16 HEB; 104:3 LXX, 106:3 HEB; Zechariah 10:12; Daniel 9:6; Mark 9:38; 16:17; Luke 9:49; 10:17; John 5:43; 10:25; 14:13; 14:14; 13:26; 14:14; 14:26; 15:16; 16:23; 16:24; 16:26; 17:12; 20:31; Atos 3:6; 4:10; 9:27,28; 10:48; 1 Coríntios 6:11; Tiago 5:10,14
Here are the literal translations of the provided verses and passages in American English:
17) Zechariah 10:12, Psalms 44:8, Micah 5:4
18) John 20:31
19) John 14:18
20) 1 Corinthians 3:8, 5:4, 12:12, Galatians 3:20, 3:28; 1 John 5:18
21) 1 John 5:20, Romans 5:11, Colossians 3:3, 1 Thessalonians 1:1, 1 John 4:15, 4:16
22) Revelation 19:13
23) Revelation 19:12
24) John 17:11
25) Philippians 2:9-11
26) Luke 1:61
27) John 10:33
28) Genesis 41:26, 41:27
29) Ezekiel 37:24
30) Psalms 23:1; 80:1 HEB
31) Ephesians 3:9
32) John 3:13.

 

[Betho_br]

In the above context, as seen before, “The Name” is in the neuter, so Jesus said, it is within the “Name”: “in (within) the name of my Father” (John 10:25).

It fulfills the prophecy of Zechariah 14:9: “The LORD will be King over all the earth; in that day the LORD will be one, and His name one.” Therefore, there is one Lord, because there is one Name (John 10:30). As the Son of the Father, eternally begotten within righteousness and truth, “…τοῦ υἱοῦ τοῦ πατρὸς ἐν ἀληθείᾳ καὶ ἀγάπῃ…” (John 13:31, 32; 1 Tim 3:16; 2 John 1:3, Romans 3:21, Romans 1:19, 1 John 4:9), He will establish Himself and shepherd us in the power of Yahweh, in the majesty of the Name of the LORD. This is His Elohim, the God! And we will live in peace and security, for His greatness will reach to the ends of the earth. Micah 5:4, also Zechariah 10:12; 12:5.

Therefore, the Son and the Father are united in equality (John 5:18, Philippians 2:6, John 13:31). All these prophecies and signs have been fulfilled and recorded so that we may believe that Jesus is the Christ, the Son of God, and that by believing, we may have life in His Name, the Name of the Father (John 20:31).

And we know that the Son of God has come and has given us understanding so that we may know the True One; and we are in the True One, that is, in His Son Jesus Christ. This is the True God and Eternal Life. 1 John 5:20.

So, Jesus is in the Father, and the Father is in the Son (Matthew 1:23, John 10:38; 14:10-11, 18; and 1 Cor 8:6), and there is one God and Father of all, who is over all and through all and in all. Ephesians 4:6 Pad. G.J. Therefore, this True God is the Father only when the Person of the Son emerges within Him (Hebrews 1:13), and we are only in God when we are in His Son, who, generated within God, transported us to God through His blood. It is not surprising that:

By which He has granted to us His precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. Acf 2 Peter 1:4.

We partake of the divine nature of the Father!

NOTE: I am not using the following text as inspired or adulterated; it is not the focus. However, it is certainly a text from the early church, hence its exegetical value: “baptizing them IN the Name of the Father, and of the Son, and of the Holy Spirit” Matthew 28:19. It is not “BY,” nor “WITH,” but WITHIN the NAME of the FATHER, WITHIN the NAME of the SON, and WITHIN the Name of the Holy Spirit. Therefore, these three have ONE NAME through this early exegesis and agreement with the article.

To understand the force of the use of the preposition εν in John 14:20 and determine if it suggests a full indwelling, we need to consider various arguments, including the analysis of other verses and the provided context.

The verse in question is John 14:20, which says: “In that day you will know that I am in my Father, and you in me, and I in you.” (NIV)

**Meaning of the preposition εν + dative in biblical contexts**
The use of the preposition εν + dative in John 14:20 is crucial. This construction is used in a static sense, and the preposition εν is often associated with the idea of a sphere. Analyzing the contexts of other verses, such as 1 Samuel 23:2, 1 Samuel 28:6, and others, reveals the intimacy of consulting God or walking under His sovereignty. This suggests that the preposition εν in John 14:20 also implies a deep connection and relationship. Judges (A) 20:23; Judges (A) 21:7; 1 Samuel 2:1; 1 Samuel 10:22; 1 Samuel 24:22; 1 Samuel 30:6; 2 Samuel 2:1; 2 Samuel 19:8; 1 Kings 1:17; 1 Kings 1:30; 2 Kings 18:5; 2 Chronicles 20:20; 2 Chronicles 26:16; Psalm 20:8; Psalm 32:1; Isaiah 45:25; Hosea 1:7; Habakkuk 3:18; Zechariah 10:12; Zechariah 12:5;

**Correlations with other verses**
The text refers to other verses that emphasize the unity between the Father, the Son, and the disciples. In John 10:15, Jesus speaks of mutual knowledge between him and the Father, which is related to the idea of being “in” each other. Furthermore, John 14:17 mentions the Spirit of Truth dwelling in the disciples, indicating that mutual knowledge is linked to the divine presence. John 1:18, John 14:10-11, and 1 John 2:5; 1 John 2:24; 1 John 4:13; 1 John 4:16

“ginōskein” and “ginōskousin”
The apparent redundancy in the passage concerns the use of the words “know” and “understand” in the context. The phrase in question, “Knowing and understanding” in English, uses two verbs with similar meanings. In the original Greek context, the verbs used are “ginōskein,” which is in the aorist form (know), and “ginōskousin,” which is in the present form (understand) of the same verb. This choice can be interpreted in two ways: Emphasis: The use of both forms of the verb can emphasize the importance of comprehensive understanding and is not just about having knowledge but also deeply comprehending what is being conveyed.

Saint Basil’s Perspective

BOOK OF SAINT BASIL ON THE SPIRIT.
ON THE HOLY SPIRIT.
Nicene and Post-Nicene Fathers: Series II/Volume VIII/On the Holy Spirit/Chapter 18 Philip Schaff et al.

In what manner, in the confession of the three hypostases, we preserve the pious dogma of Monarchy. Where is also the refutation of those who claim that the Spirit is subnumbered.

45. “… And until now we have never heard, not even in the present, of a second God. In worshipping God from God, we confess the distinction of Persons and at the same time remain in the Monarchy. We do not dismember theology into a divided plurality because a Form, as it were, united in the immutability of Divinity, is seen in God the Father and in God the Only-begotten. For the Son is in the Father, and the Father is in the Son; for as this is, so is that, and as that is, so is this; and here is the Unity. Thus, according to the distinction of Persons, both are one and one, and according to the community of Nature, one.”

Saint Basil emphasizes the unity of the Trinity and how the presence of each divine Person is inseparable. He asserts that the Son is in the Father, and the Father is in the Son, and this unity is based on the community of nature and the distinction of persons. This supports the idea that the preposition εν in John 14:20 denotes a deep and unbreakable connection that goes beyond mere physical presence.

“In response to the Key Question.”
Based on the arguments presented, the use of the preposition εν in John 14:20 suggests an intimate and profound connection between the Father, the Son, and the disciples. This connection goes beyond physical presence and implies a deep spiritual union. The use of εν (+ dative) in this context indeed suggests a “full dwelling,” indicating that the divine presence is not just superficial but involves a deep and inseparable spiritual communion between God, Jesus, and believers. Therefore, the strength of the preposition εν in John 14:20 denotes a complete spiritual union.

 

[YoursTrue]

"It is the Spirit who speaks to the churches (Verse 13), not Jesus: 'He who overcomes, I will make him a pillar in the temple of my Elohim, and he will not go out from it anymore, and I will write upon him the name of my Elohim, and the name of the city of my Elohim, the new Jerusalem, which comes down out of heaven from my Elohim, and I will write upon him my new name.' No confusion at all, Jesus is Elohim, the Tabernacle of the Divine Logos."

Regarding John 20:17, there is also no confusion. Saint Augustine has already explained: Mary Magdalene, speaking about Jesus in the capacity of the brother of the Father's children, that is, in the role of a man, is also the Son of the Father, and this is the God who generates Him.

I prefer things a little simpler.