Yes he started Catholicism it was foretold( 2 Thess 2:3)--They screwed up translating, removed Gods name against his will, thus the protestants could not fix much because they used Catholicism translating. God fixed it here in these last days.
The butchering of John 1:1 by JW anti-Trinitarian Translators
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Who stood up against the false trinity.
Satan was the anointed Cherub--a brother of all angels. He rebelled Ezekial 28:13-15-He was given dominion over Eden-He was so beautiful according to the passages in Ezekial.) -------------He got jealous and wanted worship and rebelled.
Let me get this straight. You're angry at the Apostles for the name of God that they chose? You will need to talk to them directly at the Resurrection.
The JWs only know how to butcher the NT because they don't understand Greek. They are the best butchers of the world.
MTMattie
Active member
Of course. your name.
Jesus taught the people how to pray to GOD the father and not in our name because we are not God.
This might be the only thing you have said that I mostly agree with.
But ask yourself why ... if he was given dominion over Eden ( The jury is out on that) why?
The apostles didn't choose Gods name, God did.
Show us all a trinity sir-1Cor 8:6--There is ONE God to all, the Father.
Many blind guides teach Jesus is Jehovah--I was showing in Jesus own words he is not.
Why was he given dominion= Read Ezekial, he was a loving son of Gods, who stood for truth, very beautiful, the anointed Cherub=a powerful position. John 8:44 teaches satan didn't keep standing for truth. He did once.
I don't know if its fact, no one does but i believe that fallen angel might have been Gods 2nd creation. Gods first creation=Michael was given much more and possibly a reason for jealousy as well by the fallen angel.
Peterlag
Well-known member
If there is a trinity then why not just come out and say it? Why do we have to jump all over the Bible cutting and pasting pieces of words that are scattered all over the Bible. Why not just teach it? I know enough about how the Bible is written in the New Testament and in the Gospels to know if there was a trinity it would have been taught. The Gospels would have clearly said... Verily, verily I say unto you that I am Jesus and I'm also God. The Epistles would have writings like Yay, I Paul do testify that Jesus who is God came down from heaven to be a man for us. And we do know and testify that this same Jesus who you crucified is God. And so let us bow our knee to the one and only true God-Man Jesus Christ. And yet there's nothing like that anywhere. Not in the Old or New Testament. Not even one complete verse like that.
One God, Three Persons. You would know that if your JW Overlords did not butcher John 1:1.
The Apostles wrote God's name in the New Testament as Θεὸς. Are you happy about that?
MTMattie
Active member
If you need help understanding any sentence ask.
Paul has agreed with one statement made by the Corinthians (1 Corinthians 8:1) and now he agrees with another. In both cases, he opens a wider view to come to a better conclusion. The believers in Corinth seem to be arguing that because the many idols in Corinth are non-existent—because there is only one true God—they should be allowed to participate in the life of the city, even when it includes functions inside of idol temples and eating food offered to idols.
Paul has agreed that there are many "so-called" gods and lords (1 Corinthians 8:5). That is undeniable. He also agrees there is one true God. He will use this great truth, though, to eventually make the point that those who belong to the one true God should have nothing to do with any false gods.
For us, Paul writes, there is indeed one God. He is the Father. All things come from Him and we exist for Him. Also, there is only one Lord. He is Jesus Christ. All things exist through Him, including us. Paul's declaration of the one God and Lord as Father and Christ is masterful and clarifying. Together, both Father and Son exist as one in the Trinity with the Holy Spirit. They are distinct in their roles and functions and yet, mysteriously, still one.
Paul's main emphasis, though, is that Christians are from God, exist through our Lord, and exist for God. It is that very fact—that there is only one true God—to whom we are obligated that we should fully separate ourselves from even the most mundane contact with any idols or gods.
Albert Barnes Commentary on this.https://www.bibliaplus.org/en/commentaries/4/albert-barnes-bible-commentary/1-corinthians/8/6
But to us - Christians. We acknowledge but one God, Whatever the pagan worship, we know that there is but one God; and he alone has a right to rule over us.
One God, the Father - Whom we acknowledge as the Father of all; Author of all things; and who sustains to all his works the relation of a father. The word “Father” here is not used as applicable to the first person of the Trinity, as distinguished from the second, but is applied to God as God; not as the Father in contradistinction from the Son, but to the divine nature as such, without reference to that distinction - the Father as distinguished from his offspring, the works that owe their origin to him. This is manifest:
(1) Because the apostle does not use the correlative term” Son” when he comes to speak of the “one Lord Jesus Christ;” and,
(2) Because the scope of the passage requires it. The apostle speaks of God, of the divine nature, the one infinitely holy Being, as sustaining the relation of Father “to his creatures.” He produced them, He provides for them. He protects them, as a father does his children. He regards their welfare; pities them in their sorrows; sustains them in trial; shows himself to be their friend. The name “Father” is thus given frequently to God, as applicable to the one God, the divine Being; Psalms 103:13; Jeremiah 31:9; Malachi 1:6; Malachi 2:10; Matthew 6:9; Luke 11:2, etc. In other places it is applied to the first person of the Trinity as distinguished from the second; and in these instances the correlative “Son” is used, Luke 10:22; Luke 22:42; John 1:18; John 3:35; John 5:19, John 5:26, John 5:30, John 5:36; Heb 1:5; 2 Peter 1:17, etc.
Of whom - ἐξ οὗ ex hou. From whom as a fountain and source; by whose counsel, plan, and purpose. He is the great source of all; and all depend on him. It was by his purpose and power that all things were formed, and to all he sustains the relation of a Father. The agent in producing all things, however, was the Son, Colossians 1:16; see the note at John 1:3.
Are all things - These words evidently refer to the whole work of creation, as deriving their origin from God, Genesis 1:1. Everything has thus been formed in accordance with his plan; and all things now depend on him as their Father.
And we - We Christians. We are what we are by him. We owe our existence to him; and by him we have been regenerated and saved. It is owing to his counsel, purpose, agency, that we have an existence; and owing to him that we have the hope of eternal life. The leading idea here is, probably, that to God Christians owe their hopes and happiness.
In him - (εἰς αὐτόν eis auton); or rather unto him: that is, we are formed for him, and should live to his glory. We have been made what we are, as Christians, that we may promote his honor and glory.
And one Lord ... - One Lord in contradistinction from the “many lords” whom the pagans worshipped. The word “Lord” here is used in the sense of proprietor, ruler, governor, or king; and the idea is, that Christians acknowledge subjection to Him alone, and not to many sovereigns, as the pagans did. Jesus Christ is the Ruler and Lord of his people. They acknowledge their allegiance to him as their supreme Lawgiver and King. They do not acknowledge subjection to many rulers, whether imaginary gods or human beings; but receive their laws from him alone. The word “Lord” here does not imply of necessity any inferiority to God; since it is a term which is frequently applied to God himself. The idea in the passage is, that from God, the Father of all, we derive our existence, and all that we have; and that we acknowledge “immediate and direct” subjection to the Lord Jesus as our Lawgiver and Sovereign. From him Christians receive their laws, and to him they submit their lives. And this idea is so far from supposing inferiority in the Lord Jesus to God, that it rather supposes equality; since a right to give laws to people, to rule their consciences, to direct their religious opinions and their lives, can appropriately pertain only to one who has equality with God.
By whom ... - δἰ οὗ di' hou. By whose “agency;” or through whom, as the agent. The word “by” (δι ̓ di') stands in contradistinction from “of” (ἐξ ex) in the former part of the verse; and obviously means, that, though “all things” derived their existence from God as the fountain and author, yet it was “by” the agency of the Lord Jesus. This doctrine, that the Son of God was the great agent in the creation of the world, is elsewhere abundantly taught in the Scriptures; see the note at John 1:3.
Are all things - The universe; for so the phrase τὰ πάντα ta panta properly means. No words could better express the idea of the universe than these; and the declaration is therefore explicit that the Lord Jesus created all things. Some explain this of the “new creation;” as if Paul had said that all things pertaining to our salvation were from him. But the objections to this interpretation are obvious:
(1) It is not the natural signification.
(2) The phrase “all things” naturally denotes the universe.
(3) The scope of the passage requires us so to understand it. Paul is not speaking of the new creature; but he is speaking of the question whether there is more than one God, one Creator, one Ruler over the wide universe. The pagan said there was; Christians affirmed that there was not. The scope, therefore, of the passage requires us to understand this of the vast material universe; and the obvious declaration here is, that the Lord Jesus was the Creator of all.
And we - We Christians 1 Peter 1:21; or, we as people; we have derived our existence “by” δι ̓ di' or “through” him. The expression will apply either to our original creation, or to our hopes of heaven, as being by him; and is equally true respecting both. Probably the idea is, that all that we have, as people and as Christians, our lives and our hopes, are through him and by his agency.
By him - δι ̓ αὐτόυ di' autou. By his agency. Paul had said, in respect to God the Father of all, that we were unto εἰς eis him; he here says that in regard to the Lord Jesus, we are by διά dia Him, or by His agency. The sense is, “God is the author, the former of the plan; the Source of being and of hope; and we are to live to Him: but Jesus is the agent by whom all these things are made, and through whom they are conferred on us.” Arians and Socinians have made use of this passage to prove that the Son was inferior to God; and the argument is, that the “name” God is not given to Jesus, but another name implying inferiority; and that the design of Paul was to make a distinction between God and the Lord Jesus. It is not the design of these notes to examine opinions in theology; but in reply to this argument we may observe, briefly:
(1) That those who hold to the divinity of the Lord Jesus do not deny that there is a distinction between him and the Father: they fully admit and maintain it, both in regard to his eternal existence (that is, that there is an eternal distinction of persons in the Godhead) and in regard to his office as mediator.
(2) The term “Lord,” given here, does not of necessity suppose that he is inferior to God.
(3) The design of the passage supposes that there was equality in some respects. God the Father and the Lord Jesus sustain relations to people that in some sense correspond to the “many gods” and the “many lords” that the pagan adored; but they were equal in nature.
(4) The work of creation is expressly in this passage ascribed to the Lord Jesus. But the work of creation cannot be performed by a creature. There can be no delegated God, and no delegated omnipotence, or delegated infinite wisdom and omnipresence. The work of creation implies divinity; or it is impossible to prove that there is a God; and if the Lord Jesus made “all things,” he must be God.
praise_yeshua
Well-known member
What? Who cares about anything relative to "Greek to English"? English is a butchered language not worthy of Divinity. English is a "smorgasbord" of nonsense, conjecture and error. It is one of the most difficult languages ever among men whereby we can communicate. It affords endlessly similar words that are at times dramatically different in connotation from one another.
The confusion that God placed in humanity at "Babel" is not over.
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praise_yeshua
Well-known member
This battle doesn't have anything to do with what you believe about "Catholicism". "Rome" has never been the sole enemy. There are many enemies.... everywhere. You're one of them.
MTMattie
Active member
Do we get to read your thesis when it is done?
We should as we are doing all the research for you.
praise_yeshua
Well-known member
Quote it all. If you do, you're creating a logical fallacy.
1Co 8:6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
1Co 8:7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.
You're reference titles. Notice how Jesus Christ is excluded from idolatry.
civic
Well-known member
Amen They are Co-Creators of everything that ever came being as per Genesis 1 which includes the angels.
civic
Well-known member
Amen there are many lords/gods contrasted with the One Lord/God identified as The Father and the Son.