Attrubutes of God
Love is putting someone else first. This is the primary meaning.
- Ro 9:13 As it is written, Jacob have I loved, but Esau have I hated.
- Mt 10:37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
Though someone placed in second position may be the recipient of your wrath; simply by not being in first position, they are hated.
Original sin is when you put yourself first by declaring good and evil for yourself. You usurp God's position. You defend, feed, and clothe yourself first. The Golden rule reverses this. We are to put others first.
Love absorbs sin.
When someone steals your phone, you give it to them. If it is a gift, they did not sin. You have absorbed their sin. This is what Christ did on the cross. He chose to not take offense saying, "Forgive them, they know not what they do."
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Mystery Eph 3:9 And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
- Lu 1:68 Blessed [be] the Lord God of Israel; for he hath visited and redeemed his people,
- Lu 1:69 And hath raised up an horn of salvation for us in the house of his servant David;
- Lu 1:70 As he spake by the mouth of his holy prophets, which have been since the world began:
- Lu 1:71 That we should be saved from our enemies, and from the hand of all that hate us;
- Lu 1:72 To perform the mercy [promised] to our fathers, and to remember his holy covenant;
- Pr 25:2 ¶ [It is] the glory of God to conceal a thing: but the honour of kings [is] to search out a matter.
- Mr 4:11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all [these] things are done in parables:
- Ro 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. [{blindness: or, hardness }]
- Ro 16:25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
- 1Co 2:7 But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto our glory:
- 1Co 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
- Eph 1:9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
- Eph 3:3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, [{afore … : or, a little before }]
- Eph 3:4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
- Eph 5:32 This is a great mystery: but I speak concerning Christ and the church.
- Eph 6:19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
- Col 1:26 [Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
- Col 1:27 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: [{in: or, among }]
- Col 2:2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;
- Col 4:3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:
- 2Th 2:7 For the mystery of iniquity doth already work: only he who now letteth [will let], until he be taken out of the way.
- 1Ti 3:9 Holding the mystery of the faith in a pure conscience.
- 1Ti 3:16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
- Re 1:20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
- Re 10:7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.
- Re 17:5 And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. [{harlots: or, fornications }]
- Re 17:7 And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
The term 'Trinity' has been used to describe God's truine nature. 'Person' has been used to describe each part of that triune nature. Neither of these terms are used in the Bible to describe God, but are conveniences to describe the conclusion of lengthy and heated debates about the nature of God.
When they are used out of context to those debates, they are largely misunderstood. Without rehashing the debates, some observations from a proper reading of scripture can be made. In doing so, we must be careful not to use Greek logic and philosophy, but to read it as a Hebrew text.
- Ge 1:1 ¶ In the beginning God created the heaven and the earth.
- .בראשית ברא אלהים את השמים ואת הארץ Ge 1:1
Self-existent
We first notice that God אלהים is self-existant. The את 'ath' is the first and last letter of the alphabet. It is not translated here, but could be represented as 'everything in and of' so that God created everything in and of the heavens and everything in and of the earth'. We derive that God is not of the heavens nor of the earth, since he did not create himself.
Only one God
God does not mention any other gods that were or that participated in creating. The Greek cannot reason from silence, but the Hebrew, can be confident that the silences of God are just as meaningful as his thunderings.
The alef א(the first letter of the alphabet) is not the first letter of Genesis. It is a silent letter, and here (Ge 1:1) it is also invisible. It is a metaphor for 'God spoke and created the heavens and the earth'. It is invisible and silent because God created when there was no one else to see or hear him do it. There is only one God.
We do not learn this from a single silent alef, nor even when in combination with the silence of not mentioning other gods. But we get confirmation of it from his clear teaching as well. (Isa 43:10, Isa 44:8)
In the begining בראשית
The first two letters בר bar are 'son'. One may be tempted to say that the son occurs after the silent alef, and therefore the son was created. This is an error that God foresaw, and so the first thing he tells us about the son is that it was the Son who created ברא. This makes the Son the creator of the heavens and the earth.
The Greek is in mental anguish because we first saw that God created, and now we say that the Son created. It is simple. The Son is God.
The Father
Greek: But how can we have a Son when we don't have a Father?
You can't see the Father (Joh 6:46) because no man can see the father, but he is there.
Let's first look at the letter bet ב. It is drawn with a rosh ר which is the personal revelation of God (we could call it Torah) that intersects the lower horizontal, meaning it came to man. The Word which came to man is Christ Jesus, the Son (John 1).
Now remember the silent and invisible alef א in (א-בראשית). Combine that with the Son ב bet and we have father אב. You can't see the father because of the invisible alef, but you can see the Son. "he that hath seen me hath seen the Father" (Joh 14:9).
The Son is the visible manifestation of the Father. The Father and the Son are one. (Joh 10:30)
We now know that God, the Father, and the Son are all self-existent and they are one. I don't understand it, but there it is.
Three
- ...And the Spirit of God moved upon the face of the waters. (Ge 1:2)
- ורוח אלהים מרחפת עלפני המים...
Once again we see that the Spirit of God is self-existent because he just appears out of nowhere hovering over the waters. The alef א represented the creation of the heavens and the earth when God spoke (the diagonal vav is the speaking, and the two yuds represent two creations, one of heavens and one of earth).
Speaking is done by using the breath which is the same word as Spirit. When God spoke, his breath/Spirit participated in creating.
Now we have God, who is expressed as Father, Son, and Spirit.
Greek: Yeah, but the water just appears so it must be self-existent as well.
Very good observation! The waters מים are made up of the Father מ, the Son ם, and everything they planned to do together י. The mem מ represents the Father who chose a bride for the Son, and the final mem ם represents the Son who completed the work by obtaining the bride through his death. They are both mem's, once again, because the Father and Son are one.
The Spirit, represented by the shin ש (which is a symbol for fire, the burnt offering of total devotion) , is the one who gives life. It was the Spirit breathed into Adam that made him a living being. This Spirit hovered over the waters. Watch closely...
Shamim Heaven שמים. See the Spirit ש 'sh' on the right hovering over מים meem, the waters. Spirit+the waters = heaven.
Looking closer, [מי]] mee (water) is the Father and his intent to create. [ים]] eem (water) is the intent to create followed by the Son (he was obedient to the Father's will). There are two waters. Since the water represents the Word/will of God, two waters tell us that he revealed his word and will in two ways; as the Holy Father, and the Loving Son. His Spirit hovers, vibrates, enlivens the word/waters to bring forth the life of heaven שמים shamim.
They are all God, and they are one. They are all self-existent and they all participated in creation. And we don't have to go past Ge 1:2 before God told us of his triune nature.
Greek: Wait! Wait! If the waters are heaven and they are self-existent, then how could the heaven be created?
Another great observation! The word שמים is a dual form meaning two-heavens. There are three heavens (2Co 12:2 ). Two heavens were created, and the third one is God himself. The third heaven, which is self-existent also has two natures. Christ is the third heaven with two natures. He himself is heaven. When we are 'in Christ' we are in the third heaven.
- 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.
In the heavenly manifestation, we are in Christ. In the earthly manifestation, Christ is in us.
* understood, understand, life ח * from, silent, father, from the father מ * her, (pre. the), (suf. fem.) ה
* understood, understand, life ח * what, how, promise heard ∥ not understood מה
* warm, hot חמ * her, (pre. the), (suf. fem.) ה
* life, animal חה * from, silent, father, from the father מ
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