₦airaland Forum

AntiChristian:
You mean the human form of God on earth was calling the Heavenly form of God the ONLY TRUE GOD?

That still means the heavenly form of God is the only true God and all other forms of God are not the only true God!

The Form is the form a Person, or a Complete Man. And because God cannot be separated into the separate entities, it is Him who Himself came on earth, and was thus inmostly in the Lord Jesus Christ, not unlike the internal man in us is in its external. And when the Human was glorified in fullness, then the Lord Jesus Christ is Jehovah God in His Own Divine Human.

PSTKYLIFELIGHT:
Peace be unto you as well!

Your line of reasoning is exceptionally profound, and you have built an incredibly solid bridge between deep theology and classical Pauline thought.

I do not if it is correct to approve of the AI's post, when they are aligned with one's position, but truly, I would ask not to consult the AI concerning those issues, because the AI, by design, does not understand, it only operates according to the patterns, according to which it was programmed, and it does not enter into the essential point itself, but only analyzes the external forms as to their appearances, without any interior judgment. In doing this the AI can find itself at times in agreement with the actual state of things, but more often than not in the essential matters it would simply follow the patterns of "theory of probabilities", according to which it was programmed to function.

So, it is better not to seek the confirmations of one's arguments from the AI, but from the Lord Alone, in the Word, in the doctrinal explanations, to see if they are accurately confirmed from the Word, its letter understood, and also in agreement with the sound reason.

"245. It is generally acknowledged that the nature of the Church depends upon its doctrine, and that doctrine is derived from the Word. Still it is not doctrine that establishes the Church, but the integrity and purity of its doctrine, thus the understanding of the Word. However, doctrine does not establish and build up the Church as it appears with the individual man, but faith and life in accordance with doctrine. Similarly, the Word does not establish and build up the Church as it appears with man in general, but faith in accordance with the truth and a life in accordance with the good which a man derives from the Word and applies to himself. The Word is like a mine deep down in which are to be found gold and silver in great abundance; and like a mine in which stones the more precious lie concealed the deeper its depths are explored. These mines are opened up according to man's understanding of the Word; and without this understanding of the Word, as it is in itself, in its interior content, and in its depth, it could no more build up the Church in a man than mines of precious stones and minerals in Asia could make a European rich unless he had some share in their possession and management."

"243. VIII. THE CHURCH IS FROM THE WORD, AND WITH MAN IT IS SUCH AS HIS UNDERSTANDING OF THE WORD IS.
That the church is from the Word no one can doubt, since it has been shown above, that the Word is Divine truth (n. 189-192); that the doctrine of the church is from the Word (n. 225-233); and that by means of the Word there is conjunction with the Lord (n. 234-239). But that the understanding of the Word constitutes the church, may be called in question; for there are those who believe themselves to be of the church by virtue of their having the Word and reading it, or hearing preaching from it, and knowing something of the sense of its letter. But how this or that in the Word is to be understood they do not know; and some do not regard it as of much importance. Therefore it shall now be established that it is not the Word that constitutes the church, but the understanding of it, and that the church is such as is the understanding of the Word with those who are in the church." (from the book "True Christian Religion"

AntiChristian:
John 17:1-4 - When Jesus had spoken these things, He lifted up His eyes to heaven and said, “Father, the hour has come. Glorify Your Son, that Your Son may glorify You.
For You granted Him authority over all people, so that He may give eternal life to all those You have given Him. Now this is eternal life, that they may know You, the ONLY TRUE God, and Jesus Christ, whom You have sent. I have glorified You on earth by accomplishing the work You gave Me to do

Jesus said the father is the ONLY TRUE GOD!

GOD in Christianity exist as God the father, son and Spirit.

Does this mean that Jesus the son and holy Spirit are not the ONLY TRUE GOD hence false Gods?

The Lord made His Human Divine, and thus He was seen passing through the walls. Besides, all the power was given to Him in the heavens and on earth. Consider the God passing all his power in the heaven to another?

To understand this rationally, you need to acknowledge all the other teachings of the Lord that He and the Father are one.

"Philip said, “Lord, show us the Father and that will be enough for us.” Jesus answered: “Don't you know me, Philip, even after I have been among you."

Unless you acknowledge those, you'll be denying the essential truths of the Word in their entirety.

So, the Lord is the Father in His Divine Human.

AntiChristian:
Where in the Bible was it derived that the persons of God are Co-equal and Co-eternal?

As far as I understand, if men do not look to the Lord God Jesus Christ, and do not live that Father and He is one. Then the idea necessarily rises that they are two, and then in order to preserve the Divinity of the Lord, that whole idea of the co-eternal persons was created, for without it, the Lord's Human would not have believed to be Divine at all.

But if the ancient term person is seen as the attribute, not a mask, being put-on or off, or replaced with some other, then there can be the idea of one God and One Person, in whom is the Holy Trinity, similar to a man, in whom is body/soul/operation, and the man was created in the image and likeness of God.

But it is important to think of the invisible something as person, but of the Lord Jesus Christ as that Person. And it is in His name that the disciples baptized others.

In reply to any truth seeking person with regard the idea of two minds of the Lord.

I essentially used the terms the Lord's Mind and the Lord's Internal/External Man, and compared it in general to the Paul's ideas. I am not sure if it is possible to say that the Lord had two minds, but considering that a man created in the image and likeness of the Lord, and the apostle Paul speaks about the internal and external men, the terminology internal and external man does not seem be something that is contradicting to the Christian Teaching, and in fact, quite in agreement with it.

One who thinks merely naturally, may be scandalized at the words of Paul of having "internal man" and "external man", for he wonders how can it possible be that a man has two men!

But if he thinks more spiritually, he can eventually grasp it:

2 Corinthians 4:16: "Therefore we do not lose heart. Though our outward man is perishing, yet the inward man is being renewed day by day." (NKJV)

Ephesians 3:16: "That He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man." (NKJV)

Romans 7:22,23: "For I delight in the law of God according to the inner man. and I behold another law in my members, warring against the law of my mind, and bringing me into captivity to the law of the sin that [is] in my members."

So, similar was the case with the Lord. If He did not have the External Man, but only the Internal, then apparently He could not have had the trials in his Human.

With regard to quotations, I only comment the ideas on this public forum. It is up to you if you choose not to respond.

Peace be unto you!

Truthseeker10:
According to John 5:19, who is the father that sees the father doing something?
Please answer directly....I don't read long epistles. You would be wasting your time if you do because I won't read it.

If you want to understand it in the very simple way, it is your right. But in that sense, you have to think that one God on semi God sees another God constructing, building things, doing some work, and then He sorts of supports that, approves, and then together make arrangements to send the third God, called the Holy Spirit, to do some other work, or the same work, and send him either in the shape of the dove, or some other form. And typically one God also sits near the other, and those three Gods rule the Universe?

Is that your understanding of how the Son sees the Father doing something?

But if you wish to understand it more spiritually, then you'll remember that the Lord sent the whole spirit by breathing on the disciples. And then also the Lord said that the One who sees me sees the Father Himself.

Is it not clear, that the Lord was speaking more sublimely, about the relationships in Himself of hte Internal and the External, but spoke in such a simple way that even most simple men without any school education of the modern times, could have some idea?

So, indeed the citation of John is fully correct, but it can be understood either with the letter alone, or more in accordance with the spiritual sense, and in that regard, it is like the external mind in us observing what the internal mind is doing.

And so when we are following what the internal man with us, from the Lord, is willing to accomplish, then you can have some idea of how it was with the Lord.

Consider that passage, when Paul said that his internal man delights in the law (spiritual-moral), but the external man hates it. So, similarly, if a man wishes to do something and does not do, than his mind is not in correspondence with the internal man.

So, when the Lord, in His Mind was following what the Internal man in Him, which was of Jehovah Himself (Father is in Me), was willing, then there was a union of the Human and the Divine, until they all become completely one.

Again, it is up to you whether to stay in the most simple idea of the letter or not. But make sure that you do not deny the Divinity of the Lord Jesus Christ, thus, of His Human ,and shun evils as sins against God.

With the best wishes to you.

Truthseeker10:
Oga I see that you are not yet serious since you can't point one verse.

In the letter there are only basics, for most things about it are the arcana which are in the spiritual sense of the Word, and so it is only when it is disclosed, that those appear. In the very letter they do not appear, and so in the Olt Testament's letter you basically read in most places about the challenges of one of the little tribes.

And yet, even in the letter, there are many places speaking about the idea of the Lord's making His Human Divine.

Here is just one of the lists from the "Doctrine of the Lord".

32. iii. That the Lord made His Human Divine from the Divine in Himself, is evident from many passages of the Word, of which those shall be here adduced which confirm:
1. That this was done by successive steps:
Jesus grew and waxed strong in spirit and in wisdom, and the grace of God was upon Him (Luke 2:40).
Jesus increased in wisdom, in age, and in grace with God and men (verse 52).

2. That the Divine operated through the Human, as the soul does through the body:

The Son can do nothing from Himself, but what He seeth the Father doing (John 5:19).
I do nothing of Myself, but as My Father hath taught Me, I speak these things and He that hath sent Me is with Me He hath not left Me alone (John 8:28, 29; 5:30).
I have not spoken of Myself, but the Father who sent Me, He hath given Me a commandment, what I should say, and what I should speak (John 12:49).
The words that I speak unto you I speak not of Myself, but the Father that dwelleth in Me, He doeth the works (John 14:10).
I am not alone, because the Father is with Me (John 16:32).

3. That the Divine and Human operated unanimously:

What things soever the Father doeth, these also doeth the Son likewise (John 5:19).
As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will (John 5:21).
As the Father hath life in Himself so hath He given to the Son to have life in Himself (John 5:26).
Now they have known that all things which Thou hast given Me, are of Thee (John 17:7).

4. That the Divine was united to the Human, and the Human to the Divine:

If ye had known Me ye would have known My Father also; and ye have seen Him. He said to Philip, who desired to see the Father, Have I been so long time with you, and yet hast thou not known Me, Philip? He that hath seen Me, hath seen the Father. Believest thou not that I am in the Father, and the Father in Me? Believe Me, that I am in the Father, and the Father in Me (John 14:7-11).
If I do not the works of My Father, believe Me not; but if I do, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:37, 38).
That they all may be one, as Thou, Father, art in Me, and I in Thee (John 17:21).
At that day ye shall know that I am in My Father (John 14:20).
No one is able to pluck the sheep out of My Father's hand; I and the Father are one (John 10:29, 30).
The Father loveth the Son, and hath given all things into His hand (John 3:35).
All things that the Father hath are Mine (John 16:15).
All Mine are Thine, and Thine are Mine (John 17:10).
Thou hast given the Son power [potestas] over all flesh (John 17:2).
All power [potestas] is given unto Me in heaven and on earth (Matt. 28:18).

5. That the Divine Human is to be approached, is evident from these passages:

That all may honor the Son, even as they honor the Father (John 5:23).
If ye had known Me, ye would have known My Father also (John 8:19).
He that seeth Me, seeth Him that sent Me (John 12:45).
If ye had known Me, ye would have known My Father also; and from henceforth ye know Him, and have seen Him (John 14:7).
He that receiveth Me, receiveth Him that sent Me (John 13:20). The reason of this is that no one can see the Divine Itself which is called "the Father;" but the Divine Human can be seen; for the Lord says,
No one hath seen God at any time the Only-begotten Son who is in the bosom of the Father, He hath set Him forth (John 1:18).
Not that any one hath seen the Father, save He that is with the Father; He hath seen the Father (John 6:46).
Ye have not heard the Father's voice at any time, nor seen His shape (John 5:37).

6. As the Lord made His Human Divine from the Divine in Himself, and as the Human is to be approached, and as the Son of God, we must put our faith in the Lord, who is both Father and Son. This is evident from these passages:

Jesus said, As many as received Him, to them gave He power [potestas] to be the sons of God, even to them that believe in His name (John 1:12).
That whosoever believeth in Him should not perish, but have eternal life (John 3:15).
God so loved the world that He gave His Only-begotten Son, that whosoever believeth in Him should have eternal life (John 3:16).
He that believeth in the Son is not judged; but he that believeth not hath been judged already, because he hath not believed in the name of the Only-begotten Son of God (John 3:18).
He that believeth in the Son hath eternal life; but he that believeth not the Son, shall not see life, but the wrath of God abideth on him (John 3:36).
The bread of God is He that cometh down from heaven, and giveth life unto the world. He that cometh to Me shall never hunger, and he that believeth in Me shall never thirst (John 6:33, 35).
This is the will of Him that sent Me, that everyone who seeth the Son, and believeth in Him, may have eternal life, and I will raise him up at the last day (John 6:40).
They said to Jesus, What shall we do that we may work the works of God? Jesus answered, This is the work of God, that ye believe in Him whom He hath sent (John 6:28, 29).
Verily I say unto you, He that believeth in Me hath eternal life (John 6:47).
Jesus cried, saying, If anyone thirst let him come unto Me and drink; he that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water (John 7:37, 38).
Unless ye believe that I am, ye shall die in your sins (John 8:24).
Jesus said, I am the resurrection and the life; he that believeth in Me, though he were dead, shall live and whosoever liveth and believeth in Me shall never die (John 11:25, 26).
Jesus said, I am come a light into the world, that whosoever believeth in Me should not abide in darkness (John 12:46; 8:12).
While ye have the light, believe in the light, that ye may become sons of light (John 12:36).
Verily I say unto you, that the dead shall hear the voice of the Son of God, and they that hear shall live (John 5:25).
Abide in Me, and I in you. I am the vine, ye are the branches; he that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing (John 15:4, 5).
That they should abide in the Lord, and the Lord in them (John 14:20; 17:23).
I am the way, the truth, and the life; no one cometh unto the Father but by Me (John 14:6).

[7] In these and all other passages where "the Father" is mentioned, there is meant the Divine which was in the Lord from conception, and which, according to the Doctrine of Faith of the Christian world, was circumstanced as is the soul in the body with man. The Human itself from this Divine is the Son of God. Now as this Human was made Divine, therefore, in order to prevent man from approaching the Father only, and thereby in thought, faith, and thence in worship, separating the Father from the Lord in whom the Father is, after the Lord had taught that He and the Father are one; that the Father is in Him, and He in the Father; that all should abide in Him; and that no one cometh to the Father but by Him, He taught also that we must believe in Him, and that man is saved by a faith directed to Him. [8] Many in Christendom can form no idea of the fact that the Human in the Lord was made Divine, the chief reason of which is that they think of a man from his material body, and not from his spiritual body. And yet the truth is that all the angels (who are spiritual) are also men in a complete form; and, what is more, the whole Divine which proceeds from Jehovah God, from its first principles in heaven, down to its ultimate in this world, has a tendency to the human form.*

* That angels are human forms, and that everything Divine has a tendency to the human form, may be seen in the work on Heaven and Hell (n. 73-77, 453-460), and more fully in the works which follow this present one, which will be from Angelic Wisdom concerning the Lord."
(Doctrine of the Lord, by Emanuel Swedenborg)

Truthseeker10:
I simply asked you for a verse and you are giving me further stories. Is it that you did not find the stories in scripture?

In the Scripture you find the very general statements about many things, and it is the doctrine, which is genuinely derived from the Scripture, that explain those, for the Word in its letter is accomodated to a simple man, so that they in the letter may understood even simply, but if one is to understand those truths wisely, he would need the true doctrine, which explain the various aspects of the Divine and Human, and how the Lord made His Human Divine. In fact, the Old Testament in its inmost sense is speaking about that, namely, how the Lord made His Human Divine, but this is all inwardly, within the letter, while the letter is speaking about the various historicals.

MythicalGnosis:
Why would a spiritual idea be labeled heresy?


This is why certain ancient Gnostic teachings became some of the most controversial ideas in religious history.

They taught that the Kingdom wasn’t a place you travel to.

It was something you awaken to.

And that idea challenged everything.

The question is:

Would this message still be considered dangerous today?

The gronstic teachings were called heretical not because they brought in the spiritual idea, because some other earlier christians brought the spiritual idea, but they were called heretical, because they constructed a few ideas, which were not in agreement with the essentials of the Word.

So, there is nothing dangerous or wrong with the spiritual idea, but this is not what the gnosticism is about, for the true christianity is also about it, but there are various wrong things related to the various gnostic teachings of the past, which are not the true Christianity.

Tboy222:
Jesus Christ never spoke or taught of hell.

He taught of the hells, as the whole Word speaks about it, and He is Himself the Word.

Janosky:
Oga, from where are you getting your lengthy opinion that is conflicting with the spirit inspired teachings that Jesus Christ taught you at John 5:37,43 ,John 3;16 & John 14:24?

Why would God's spirit lead you to contradict the spirit inspired teachings of Jesus Christ?

Which spirit would make you think in conflict against the teaching of Jesus Christ @ John 5:37,43,John 14:24 & John 3:16.

The claim : "God could not have redeemed people......without first taking on human manifestation"

That statement is a subtly coined opposition to John 3:16 & John 5:37,43 & John 1424.

Oga, reason on the truth Jesus taught you,I dey beg you .
Shalom.

There is an idea of the Word that noone can see God and live.

Exodus: "And He said, “Thou canst not see My face, for there shall no man see Me and live.”

We are told in the proverb in the Gospel, that Jehohav was sending the prophets/messenger, but they were not heard, and so ultimately there was no other way but to send his Son.

The point being that Jehovah, as He is in Himself, being the Infinite, cannot come close without accomodation, otherwise everything will perish, will not live.

Thus, when it was still possible, and the Judaic Church was able to receive the instructions, the prophets were sent. But then the state of the church was so low, and considering the role that the church of the Lord plays in the whole universe, if Jehovah did not come into the world everything would have perished, first spiritually, then possibly, even naturally.

But again, He cannot come as He is in Himself, but He can come in the Human, which was conceived and born of Him. That is explained in the a few posts, as to how that Human was positioned in relation to the Divine in Itself, or Jehovah in Itself.

And so, in that regard, the Lord was thus able to go through trials, and in victory, restore everything to order.

Truthseeker10:
Please kindly quote the verse where you got the information above.

That arises out of the detailed explanation of the sense of the letter of the Word as to its interiors, and out of the explanation what is implied by the various ideas.

For instance, the idea that the Lord has assumed a Human, that is, He was born as a Man, implies that which is involved in the idea of man, and then man involves the rational (broadly speaking), or the intellectual part, and the natural (or the part, which relates to the daily activities, outward desires, which has their inward and outward as well), and also involves the lowest of the natural mind, which is sensuos, and corporeal.
And when the Lord was glorified, it is not simply the word without meaning, or some kind of glorification that is given to this kind of this world, but that means that He became Divine, that is, that His Human became Divine, that is, whatever was in that human became Divine, thus related to those things that were spoken about in the previous message. With regard to the very general ideas, it is clear that His Human became Divien, because after the Ressurection He was seen passing through the walls, which no material human body can do, thus it was Divine. But not only the Body but everything within Him. Thus, as we are told, in the Lord "dwells all the Divinity of the God/Godhead bodily"

Truthseeker10:
Please I don't want to get confused and I am not even sure you understand your write up above. So Jehovah clothed himself with a flesh called Jesus?

I do not think that you can understand the whole idea if you only rely on the general terms, without understanding them, and their context. So, it is better to look at the whole context, and see the usage terms in their context. Generally, in the Lord was the Internal Man, or interiors, from Jehovah, and the external man, or the exteriors, from Mary. And this exteriors included the bodily part, but also, as far as I understand, also those things which were adjoined to the internal man from Mary, thus the things related to memory, even some outward intellectual, into which there was the inflowing from the interior man. And so whatever was in the exterior man had to be glorified, or made Divine, and so the Lord made His Rational and Natural Divine, down to the Sensuos and Corporeal, having put away the things from Mary, and having put the things from the Father, from within, in place on them, so in doing this He was God and then complete Divine Man, or the Divine both to the interiors and Exteriors, but now in the Divine Human, not merely the Divine Itself without the Human, but now in the Human of His Own, assumed and glorified.

Thus, Lord and God, God-and-Man.

Truthseeker10:
So it was Jehovah who is the father that was inside the body of the person that was Jesus on earth?

Somewhat more correctly: it was the internal (man) of the Lord, thus it was also within both his body and the exteriors of his mind (at least, how I understand it)

"The Lord was indeed born as are other men, but it is known that he who is born a man derives what is his from both the father and the mother, and that he has his inmost from the father, but his exteriors (that is, the things which clothe this inmost) from the mother. Both that which he derives from the father, and that which he derives from the mother, are defiled with hereditary evil. But it was different with the Lord: that which He derived from the mother in like manner had in it an heredity such as is that of any other man; but that which He derived from the Father, who was Jehovah, was Divine. For this reason the Lord's internal man was not like the internal of another man; for His inmost was Jehovah. This is therefore the intermediate which is called the celestial of the spiritual from the rational. But concerning this, of the Lord's Divine mercy more will be said in the following pages." (from Arcana Coelestia #4963)

PSTKYLIFELIGHT:
The problem with your position is that it explains away distinctions that Scripture consistently preserves.

During the incarnation, the Son prayed to the Father.

After the resurrection, the Son sat at the Father's right hand...

I understand your attitude, and to some degree I agree with you, namely, that in reading the Word just in its letter, one cannot but come into conclusion, that there are three Persons. The point is that such conclusions would have been valid only, if other passages are not taken into account. A lot of challenges in the christian theology was due to the fact, that the conclusions were made from only one set of passages disregarding the others. Thus, some come up with idea of the three separate Gods, others, with the idea that Jehovah hates his enemies, but the Lord loves them, others that the Holy Spirit is a distinct Person, which the Lord breathed on the disciples. Others think that the Father is greater than the Lord, others that His Human is merely natural, like of another man, and that He is Semi God semi merely naturally human (only called Divine), and so on.

And so without the true doctrine, explaining how to agree those places, the true theology is a challenge. And if the church does not look to the Lord Jesus Christ, who is the Way, Truth and Life, and does not live according to His Commandments, leading to life eternal, then it does not have the light in the Word.

You bring up an issue praying to the Father as if to a different places. Please check the following explanations which I posted here:

https://www.nairaland.com/8680425/god-almighty-apart-word/1#139625514

PSTKYLIFELIGHT:
Thank you for your contribution. I agree that there is only one true God. However, I do not believe the conclusions you have presented accurately reflect the full testimony of Scripture.
....
The Father is God.

The Son is God.

The Holy Spirit is God.

Yet there is one God.

That mystery is not a contradiction invented by theologians. It arises from the totality of the biblical witness itself.

Whta if I tell you that there are two ways to understand that mystery? One - according to the letter alone, and its appearances, according to which, it appears in the OT that there are three distinct persons, and there is also appearance in the NT that there are three, but because constantly speaks to the effect that Father and He are it is less thick appearance.

To note, the Apostolic creed did not have that terminology of the persons. And when they baptized in the name of Jesus, they while acknowledging the Trinity, yet focused everything on the Lord, remembering that the Father is In Him and the Lord Himself breathed the Holy Spirit on the disciples. Which does not fit well with the modern understanding of what person is. And to lay the modern meaning of person onto the Holy Spirit which the Lord breathed on the disciples, it is evidently not rational and not quite sincere, for it is self-evident that the person is not passed to another by breathing. It is of course possible to try to entangle it in the terms of "mysteries", and the Trinity is indeed a mystery, but is not in the sense that it is presented.

And also it is such a mystery that can be understood. It only takes to have a teaching/doctrine that explains it accurately.

You rightly refer to the points that in some places the Lord speaks to the Father in such a way as if the Father was a different Person. We cannot avoid that. But let us not forget about the other places, when he strikingly refers to Himself being one with the Father:

Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. “If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him.” Philip said to Him, “Lord, show us the Father, and it is sufficient for us.” Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? Do you not believe that I am in the Father, and the Father in Me?

So, the challenge is to make those various sets of the passages agree. And indeed, without any idea of the spirit of the Word, and thus without the true doctrine, it is impossible to make them agree, and then folks just attempt to rely on those creeds, which they were told to believe in, and not to doubt, and which, as they were told, are impossible to understand, and thus have only to be blindly believed.

But it is not necessarily so, that is, the truths can be understood.

Consider the following explanation: the Lord on earth was in two states, one - humilation, when He was in the trials, in combats with the evils and false of the hells, being in the human of the mother, in which was albe to access the hells without destroying everything, and the second state, when He was in the states of winning in those trials, then He was in the states of the reunion with the Father, or the Divine within, which can be illustrated by how with us the internal man agrees with the external in victories in the trials. So, in different states He spoke differently, according to the context, but ultimately when He ultimately prevailed over the hells, and His Human was Glorified, then he is in state of union with the Father, and thus the Father and He are completely one.

More on the details:

"I asked him further, by what means he had confirmed the notion that the Father and Son are two.
He said, "By the statements in the Word, that the Son prayed to the Father, both before and during the passion of the cross; also that He humiliated Himself before His Father: how then can they be one, as soul and body are one in man? Who prays as if to another and humiliates himself as if before another, when that other is in fact himself? No one does so, much less the Son of God. Moreover, in my time the entire Christian church divided the Godhead into persons; and each person is one by Himself, and is defined as being what is self-subsistent."

[3] Hearing this I replied, "From what you say I perceive that you do not know at all how God the Father and the Son are one; and not knowing this you have confirmed yourself in the falsities respecting God which the church still holds to. Do you not know that when the Lord was in the world He had a soul like every other man? Whence had He that soul, unless from God the Father? The truth of this is abundantly evident from the word of the Gospels. What then is that which is called the Son but a Human that was conceived from the Divine of the Father and born of the virgin Mary? The mother cannot conceive the soul. This would be totally opposed to the order in accordance with which every man is born. Neither could God the Father impart from Himself a soul and then withdraw from it, as is done by every father in the world, because God is His own Divine essence, and this is one and indivisible; and being indivisible, it is Himself. This is why the Lord declares that the Father and He are one, and that the Father is in Him and He in the Father, and other like things. The framers of the Athanasian creed saw this remotely, and therefore, after dividing God into three persons, they still maintained that in Christ, God and Man, that is, the Divine and the Human, are not two, but are one, like soul and body in man.

[4] The Lord's praying to the Father as to another when He was in the world, and His humiliating Himself before the Father as before another, was in accordance with the order established at creation. That order is immutable, and in accordance therewith must be everyone's progress towards conjunction with God. That order is, that so far as man conjoins himself to God by a life in accordance with the laws of order, which are God's commandments, does God conjoin Himself to man, and change man from natural to spiritual. It was in this way that the Lord made Himself one with His Father, and God the Father made Himself one with Him. When the Lord was an infant was He not like any other infant, and when a boy like any other boy? Do we not read that He increased in wisdom and favor, and that afterwards He asked the Father to glorify His name, that is, His Human? To glorify is to make Divine by oneness with Himself. This makes clear why the Lord prayed to His Father whilst in His state of exinanition, which was the state of His progress towards union.

[5] This same order is inscribed upon every man by his creation. In the precise degree in which man prepares his understanding by means of truths from the Word does he adapt his understanding to receive faith from God, and precisely as he prepares his will by means of works of charity does he fit his will for the reception of love from God, as when a workman cuts a diamond he fits it to receive and emit the glow of light; and so on. One prepares himself to receive God and to be conjoined with Him by living in accordance with the Divine order; and the laws of order are all the commandments of God. These the Lord fulfilled to every tittle, and so made Himself a receptacle of Divinity in all fullness. Therefore Paul says:
That in Jesus Christ dwells all the fullness of Divinity bodily (Col. 2:9).
And the Lord Himself says:
That all things that the Father hath are His (John 16:15)." (True Christian Religion)

And here is a more extended explanation with the citations from the Word, if the following was too brief:

"35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith.

[2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine. This is why in the Word of the Prophets the Lord even as to the Human is called Jehovah, and God; and in the Word of the Evangelists, Lord, God, Messiah or Christ, and the Son of God in whom we must believe, and by whom we are to be saved.

[3] As from His birth the Lord had a human from the mother, and as He by successive steps put it off, it follows that while He was in the world He had two states, the one called the state of humiliation or emptying out [exinanitio], and the other the state of glorification or unition with the Divine called the Father. He was in the state of humiliation at the time and in the degree that He was in the human from the mother; and in that of glorification at the time and in the degree that He was in the Human from the Father. In the state of humiliation He prayed to the Father as to one who was other than Himself; but in the state of glorification He spoke with the Father as with Himself. In this latter state He said that the Father was in Him and He in the Father, and that the Father and He were one. But in the state of humiliation He underwent temptations, and suffered the cross, and prayed to the Father not to forsake Him. For the Divine could not be tempted, much less could it suffer the cross. From what has been said it is now evident that by means of temptations and continual victories in them, and by the passion of the cross which was the last of the temptations, the Lord completely conquered the hells, and fully glorified His Human, as has been shown above.

[4] That the Lord put off the human taken from the mother, and put on a Human from the Divine in Himself called the Father, is evident also from the fact that whenever He addressed His mother directly, He did not call her Mother, but Woman. Only three times in the Evangelists do we read that He thus addressed or spoke of her, twice calling her Woman, and once not recognizing her as His mother. Of the two occasions when He called her Woman we read in John:
The mother of Jesus said unto Him, They have no wine. Jesus saith unto her, Woman, what [belongs] to Me, and to thee? Mine hour is not yet come (2:3, 4).
When from the cross, Jesus sees His mother, and the disciple standing by whom He loved, He saith to His mother, Woman, behold thy son; and then He saith to the disciple, Behold thy mother (19:26, 27).
And of the one occasion when He did not recognize her, in Luke:
It was told Jesus by certain who said, Thy mother and Thy brethren stand without, desiring to see Thee. Jesus answering said unto them, My mother and My brethren are these, who hear the Word of God, and do it (8:20, 21; Matt. 12: 46-49; Mark 3:31-35).
In other places Mary is called His "mother," but not from His own mouth.

[5] The same inference is confirmed by the fact that the Lord did not admit that He was the son of David For we read in the Evangelists:
Jesus asked the Pharisees, saying, What think ye of Christ? whose son is He? They say unto Him, The Son of David. He saith unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand till I make Thine enemies Thy footstool? If then David calls Him Lord, how is He his son? And no one was able to answer Him a word (Matt. 12:41-46; Mark 12:35-37; Luke 20:41-44; Ps. 110:1).
From what has been said it is evident that in respect to the glorified Human the Lord was the son neither of Mary nor of David.

[6] Of what quality was His glorified Human, He showed to Peter, James, and John when transfigured before them:
That His face shone as the sun, and His raiment was like the light and then a voice out of the cloud said, This is My beloved Son, in whom I am well pleased, hear ye Him (Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36).
The Lord was also seen by John as the sun shining in his strength (Rev. 1:16).

[7] That the Lord's Human was glorified, is evident from what is said about His glorification in the Evangelists:
The hour is come that the Son of man should be glorified. Jesus said, Father, glorify Thy name: then came there a voice from heaven, saying, I both have glorified it and will glorify it again (John 12:23, 28).
As the Lord was glorified by successive steps, it is said "I both have glorified it, and will glorify it again." Again in the same Evangelist:
After Judas had gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him: God shall also glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32).
Jesus said, Father, the hour is come; glorify Thy Son, that Thy Son may also glorify Thee (John 17:1, 5).
And in Luke:
Behooved it not the Christ to suffer this, and to enter into His glory? (Luke 24:26).
These things are said concerning His Human.

[8] The reason the Lord said "God is glorified in Him," and "God shall glorify Him in Himself," and also "Glorify Thy Son that Thy Son may also glorify Thee," is that the unition was reciprocal, being that of the Divine with the Human and of the Human with the Divine. On this account He said also, "I am in the Father, and the Father in Me" (John 14:10, 11); and "All Mine are Thine, and Thine are Mine" (John 17:10); so that the unition was plenary. It is the same with all unition-unless it is reciprocal, it is not full. Such therefore must also be the uniting of the Lord with man, and of man with the Lord. As He teaches:
In that day ye shall know that ye are in Me, and I in you (John 14:20).
Abide in Me, and I in you; he that abideth in Me, and I in him, the same bringeth forth much fruit (John 15:4, 5).

[9] As the Lord's Human was glorified, that is, made Divine, He rose again after death on the third day with His whole body, which does not take place with any man; for a man rises again solely as to the spirit, and not as to the body. In order that men may know, and no one doubt, that the Lord rose again with His whole body, He not only said so through the angels in the sepulcher, but also showed Himself to His disciples in His human body, saying to them when they believed that they saw a spirit:
See My hands and My feet, that it is I Myself; handle Me and see; for a spirit hath not flesh and bones as ye see Me have; and when He had thus spoken, He showed them His hands and His feet (Luke 24:39, 40 John 20:20).
And He said to Thomas, Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side; and be not faithless but believing; then said Thomas, My Lord and my God (John 20:27, 28).

[10] In order to evince still further that He was not a spirit but a Man, the Lord said to His disciples,
Have ye here any meat? And they gave Him a piece of a broiled fish, and of a honeycomb; and He took it and did eat before them (Luke 24:41-43).
As His body was no longer material, but Divine substantial, He came in to His disciples when the doors were shut (John 20:19, 26); and after He had been seen He became invisible (Luke 24:31). Being such, the Lord was then taken up, and sat at the right hand of God; as we read:
It came to pass that while Jesus blessed His disciples, He was parted from them, and carried up into heaven (Luke 24:51).
After He had spoken unto them, He was carried up into heaven, and sat at the right hand of God (Mark 16:19).
To "sit at the right hand of God," signifies Divine omnipotence.

[11] As the Lord ascended into heaven, and sat at the right hand of God (by which is signified Divine omnipotence) with the Divine and the Human united into a one, it follows that His human substance or essence is just as is His Divine substance or essence. To think otherwise would be like thinking that His Divine was taken up into heaven and sat at the right hand of God, but not His Human together with it, which is contrary to Scripture, and also to the Christian Doctrine, which is that in Christ God and Man are like soul and body, and to separate these is contrary to sound reason. This unition of the Father with the Son, or of the Divine with the Human, is meant also in the following:
I came forth from the Father, and am come into the world; again I leave the world, and go to the Father (John 16:28).
I go away, and come to Him that sent Me (John 7:33; 16:5, 16; 17:11, 13; 20:17).
If then ye shall see the Son of man ascending where He was before (John 6:62).
No one hath ascended into heaven but He that came down from heaven (John 3:13).
Every man who is saved ascends into heaven, but not of himself. He ascends by the Lord's aid. The Lord alone ascended of Himself."
(Doctrine of the Lord, by Em. Swedenborg)

Janosky:
Jesus said your claim is not true.
John 5:37, Jesus said God his Father never came to the earth , no one has seen God's form, no one has heard God's voice."

John 5:43 "Jesus came in the name of his Father ,Yahweh.

Father means SENIOR,Elder,Ancestor.
God is the SENIOR of every other being,Ephesians 4:6.
Stop deceiving yourself thinking they are the same person in heaven.
Psalm 110:1-2 is in your Bible.

There are ways to think of God according to the letter alone, without the spirit, and htere is a way to think of it not from the letter alone, but also from the spirit.

If from a letter alone, then there is one God who sends another God, and then two of those send the third One. So, in thinking, though not in the expression, there is then the idea of the three Gods.

Though as we know there is only one God.

So, then we have not only to read the letter, but also attempt to understand it so that our understanding may agree with both the Word and the sound reason.

In that sense, God Himself, as He is in Himself, or the Infinite, technically cannot come on earth, for then He would either destroy it completely, for then there is no accomodation. And yet we are told in the Old Testament constantly that Jehovah would come to deliver his people.

And thus He comes, but comes in the way that allows to carry out his mission. Thus, He assumes the Human, which is concevied and born of Him.

For those who are interested here is a more detailed explanation:

" 84. God could not have redeemed people, that is, rescued them from damnation and hell, without first taking on a human manifestation. There are many reasons for this; they will be disclosed step by step in what follows. Redemption was a matter of gaining control of the hells, restructuring the heavens, and then establishing a church. Despite his omnipotence, God could not accomplish these things except through his human manifestation, as one cannot do work without arms. In fact, in the Word his human manifestation is called the arm of Jehovah (Isaiah 40:10; 53:1). By analogy, one cannot attack a fortified city and destroy the temples of idols there without powerful means.
The Word as well makes it clear that having a human manifestation gave God the omnipotence to do this divine work. God is in the inmost and purest realms. There was no other way he could cross over to the lowest levels where the hells exist and where people were at that time, just as a soul cannot do anything without a body. By analogy, there is no way to overpower enemies who are not in sight and whom we cannot get close to with weapons such as spears, shields, or guns.
To redeem people without a human manifestation would have been as impossible for God as it would be for someone [outside India] to take control of people in India without sending in troops on ships. It would be as impossible as growing trees on heat and light alone if air had not been created as a medium through which they travel and earth had not been created in which the trees could grow. In fact, it would be as impossible as catching fish by throwing a net in the air and not in the water.
Given Jehovah's inherent nature, despite his omnipotence he could not touch any individual devils in hell or any individual devils on earth and control them or their rage or tame their violence unless he could be as present in the farthest realms as he is in those closest to him. In his human manifestation he is in fact present in the farthest realms. This is why the Word refers to him as the First and the Last, the Alpha and the Omega, the Beginning and the End [Revelation 1:8, 11; 21:6; 22:13]." (True Christian Religion).

" 125. That Jehovah God could have entered upon and have accomplished such a work only by means of His Human may be illustrated by various comparisons; as, that one who is invisible cannot shake hands or converse with another until he becomes visible; thus an angel or spirit could have no interaction with a man, even if standing close to his body and before his face. Neither can anyone's soul converse with another or act with another except by means of his body. The sun with its light and heat can enter into man, beast, or tree only by first entering the air and operating through it; or can enter into a fish only by means of the water, since it must act through that element in which the subject resides. No one can scale a fish without a knife, or pluck a crow without fingers; or descend to the bottom of a lake without a diving-bell; in a word, anyone thing must be adapted to another before it can communicate with it or operate with it or against it."

When that mission was accomplished, and the Human was made Divine, the Lord God Jesus Christ is not a God, which is separate from Jehovah God, and the more so it is not those two separate Gods send the third One.

But as it is said: "I and the Father are One". "The one who sees me sees the Father". So, when the Human became Divine, Jehohav God is then seen in the Glorified Human of His Own, and so when we approach the Lord, we approach at the same time the Jehovah in Him, as the Soul int the Body of its own, with that specification, that in the Lord Jesus Christ there is both Divine and Human, and they make one, the Divine Human.

PSTKYLIFELIGHT:
The Word is the active expression of that creative will
.

I generally agree with many things of what you say, but I would add the following.

Considering that there is only one God, not three, and that God Himself who came into the world and glorified His Human, then our Lord Jesus Christ is that God in His Divine Human, thus both God and Man, or, in other words, in the Lord - God is Man, and Man is God.

So, in the Lord the Father and the Son are so completely one, that they make a one Divine Person. In that sense, we can speak of knowing how God/the Infinite/Invisible Divine in the Lord Jesus Christ, who is the Visible Divine, thus showing God Invisible.

So, in that sense, the Lord is Jehovah Himself, who sends the Holy Spirit (consider how he sent the Holy Spirit to the disciples by breathing upon them).

Here are a few quotations, illustrating those issues:

" 18. CHAPTER V.

THE HUMAN OF THE LORD JEHOVAH IS "THE SON OF GOD SENT INTO THE WORLD."

1. Jehovah God sent Himself into the world whereby He assumed the Human.

2. This Human, conceived from Jehovah God, is called "the Son of God, which was sent into the world."

3. This Human is called "the Son of God," and "the Son of Man"; "the Son of God," from the Divine Truth and the Divine Good in Him, which is the Word; and "the Son of Man," from the Divine Truth and the Divine Good from Him, which is the doctrine of the church from the Word.

4. No other Son of God is meant in the Word, but He who was born in the world.
... (Canons of the New Church)

Another one:

" 149. By "the Son of God" is signified the Divine truth, because by "sons" in the Word are signified truths; "the Son of God" therefore means the Divine truth. Hence by "the Son of God from eternity" is meant the proceeding Divine which is called the Divine truth, and from which is heaven; and hence, likewise, the Lord in the world was the Divine truth, which afterwards proceeded from Him. Thence it is that they are called "sons of God" who are recipients of the Divine truth.
150. The Lord was conceived of the Divine Itself, and was afterwards born of that; for what was born of Mary, this the Lord from His own Divine expelled; thence He assumed a Human corresponding to the Divine; thus He united the Divine, which means that the Divine took to Itself the Human. Hence it is that He was not only conceived but was also born of Jehovah, according to what is written in Psalm 2:1, 2, 6. It is also said:
I will tell the decree; Jehovah hath said unto Me, Thou art My Son; this day have I begotten Thee (Ps. 2:7);
and hence it is that He is the Son of God." ("On the Athanasian Creed" by Em. Swedenborg)

MightySparrow:
There are people that claim they have visited either or both heaven and hell. As a researcher who loves to know, it would be better to have a first hand experience by joining this people and come back with your findings.

This does not work that way. For when the Lord opens the heaven and hell to some one, which is exteremely rare when it is truly genuine, then a man is under the Lord's protection. At times it happens, but exteremely superficially in NDE, but that cannot be properly presented as the conscious introduction into the spiritual world. Also, some aspire to penetrate into the spiritual world on their own, but because they are not regenerated, or otherwise, were not authorized by the Lord and thus under his protection, they are usually just come into association with the various spirits of the lower kind, and thus plunged into their fantasies or illusions. Thus, there are many such things in the Christian world, but almost 99% is just some kind of emotional phantasies, or things contrary contradicting the essentials of the Word genuinely understood.

However, it is possible for a man to read any valid text, claiming to be the Revelation, and to see for himself how well it explains the Word, and how reasonably describe the afterlife.

Good luck in your expedition. Or simply take the scriptures raw as you read. Better still live a life worthy of the 'kingdom com '. Believe in the the grace of Jesus to be qualified.
I think that is more important.

Indeed, the purpose is to look to the Lord God and shun evils as sins, while also believing in the afterlife. But when something is revealed by the Lord, that is, if it is true, it also serves a great number of uses, for it explains many things that cannot otherwise be known. It is true that there myriads of various irrational, fantastic, false claims, but it is also valid the various misuses/illusions/falses do not take away the actual possibility of what is true.

Perhaps, to some it may of interest is that hellish fire literal, like continuous burning of the sinners in some fire, as on a stake, or something more spiritual is meant, and yet absolutely real?

Here is a quotation for calm consideration:

" 566. WHAT HELL FIRE IS AND WHAT THE GNASHING OF TEETH IS.
What eternal fire is, and what the gnashing of teeth is, which are mentioned in the Word in reference to those who are in hell, scarcely any one as yet has known, because the contents of the Word have been thought about only in a material way, and nothing has been known about its spiritual sense. So fire has been understood by some to mean material fire, by others to mean torment in general, by others remorse of conscience, and others have held that it is mentioned merely to excite terror in the wicked. Likewise some have supposed the gnashing of teeth to mean actual gnashing, and some only a horror, such as is excited when such a collision of teeth is heard. But any one who is acquainted with the spiritual meaning of the Word may know what eternal fire is, and what the gnashing of teeth is; for every expression and every meaning of the expressions in the Word contains a spiritual meaning, since the Word in its bosom is spiritual; and what is spiritual can be set before man only in natural forms of expression, because man is in the natural world and thinks from the things of that world. Therefore it shall now be told what is meant by "eternal fire" and "the gnashing of teeth" into which the spirits of evil men enter after death, or which their spirits, then in the spiritual world, endure.

567. There are two origins of heat, one the sun of heaven which is the Lord, and the other the sun of the world. The heat that is from the sun of heaven, that is, the Lord, is spiritual heat; and this in its essence is love (see above, n. 126-140); but the heat from the sun of the world is natural heat, and this in its essence is not love, but serves spiritual heat or love as a receptacle. Evidently love in its essence is heat, since it is love, in accord with its degree and quality, that gives heat to the mind, and thence to the body; and this man experiences as well in the winter as in the summer. The heating of the blood is from the same source. That the natural heat that springs from the sun of the world serves spiritual heat as a receptacle is evident from the heat of the body, which is excited by the heat of its spirit, and is a kind of substitute for that heat in the body. It is especially evident from the spring and summer heat in animals of every kind which then annually renew their loves. [2] It is not the natural heat that produces this effect, but it disposes their bodies to receive the heat that flows into them from the spiritual world; for the spiritual world flows into the natural as cause into effect. Whoever believes that natural heat produces these loves is much deceived, for influx is from the spiritual world into the natural world, and not from the natural world into the spiritual; and as all love belongs to the life itself it is spiritual. [3] Again, he who believes that any thing comes forth in the natural world without influx from the spiritual world is deceived, for what is natural comes forth and continues to exist only from what is spiritual. Furthermore, the subjects of the vegetable kingdom derive their germinations from influx out of the spiritual world. The natural heat of spring time and summer merely disposes the seeds into their natural forms by expanding and opening them so that influx from the spiritual world can there act as a cause. These things are mentioned to make clear that there are two kinds of heat, spiritual heat and natural heat; and that spiritual heat is from the sun of heaven and natural heat from the sun of the world, and that influx and consequent cooperation produce the effects that appear before the eyes in the world.#
# There is an influx from the spiritual world into the natural world (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626).
There is also an influx into the lives of animals (n. 5850).
And into the subjects of the vegetable kingdom (n. 3648).
This influx is a continual endeavor to act in accordance with the Divine order (n. 6211 at the end)."
(from the book on Heaven and its wonders and on hell, by E.S.)

Johnhif5:
What Does the Bible Teach About the Trinity?

1) Direct answer
The Bible does not teach a Trinity of three co-equal persons. It teaches one God—one divine Person—who revealed Himself as Father, in the Son, and now as the Holy Spirit. It’s not three Gods, and it’s not three persons; it’s one God making Himself known.

Unless you gather the Father and Son and Holy Spirit in One Person, then the Father, Son and Holy Spirit are like the masks, which are simply put on.

There is indeed one only God, who came into the world, having put on the Human, and He glorified it, made it Divine. So, the God's Human is not simply a mask to be put on.

So, after the resurrection, He was seen in the complete Human form, thus as a Man. And yet Jehovah was not separate from Him, for Jehovah/Divine cannot be divided into a few separate Gods, only called one.

This means, that the Lord after the ressuction, was both God and Man, thus Divine as to the internals and externals. Not as two, but as one: I and the Father are one.

So, the Human was not merely something put on and off, but it was that which became Divine.

And taking into account that the Lord has breathed on the disciples, passing the Holy Spirit to them, He showed that the Holy Spirit is not another separate God-Person, which He and the Father as the team, is sending on some commissions, but that it is the Divine that proceeds from the Lord.

In a sublime way, that Trinity is explained in the following manner:

"The Divine Trinity in one Person is to be understood as soul, body, and proceeding operation, which together constitute one essence, for the one is from the other, and therefore the one belongs to the other. In the same way there is a trinity in each man, which taken together constitutes one person, to wit, the soul, the body, and the operation that goes forth. But in man this trinity is finite, because man is only an organ of life; whereas in the Lord the Trinity is infinite and thus Divine, because the Lord is life itself even in respect to the Human, as He Himself teaches in John 5:26; 14:6; and also elsewhere." (see the book "Nine Questions" by Emanuel Swedenborg).

In this idea, there is a Trinity, and there is Unity, and there is nothing merely as a mask, and not the Divine is denied to the Lord, nor the Human, and those are not then seen in their separation as two, but as truly one.

[quote author=Truthseeker10 post=139405495]In all the verses that you quoted above, where is "Almighty God" mentioned?[/quote

As you may see from the citations below, when the Word speaks about the Coming of the Lord, then it is essentially talking about the Jehovah itself who will come into the world.

The Lord Himself shall give you a sign: Behold a virgin shall conceive and hear a Son, and shall call His name GOD-WITH-US (Isa. 7:14; Matt. 1:22, 23).
Unto us a Child is born, unto us a Son is given, and the government shall he upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of eternity, Prince of peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it in judgment and justice, from henceforth and even to eternity (Isa. 9:6-7).
There shall come forth a Rod out of the stem of Jesse, and a Shoot shall bear fruit out of his roots: and the spirit of Jehovah shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might. Righteousness shall be the girdle of His loins, and truth the girdle of His reins. Therefore it shall come to pass in that day, that the Root of Jesse, which standeth for an ensign of the peoples, shall the nations seek, and His rest shall be glory (Isa. 11: 1-2, 5, 10).
Send ye the lamb of the ruler of the land, from the rock to the wilderness, to the mountain of the daughter of Zion. By mercy has the throne been established, and one shall sit upon it in truth, in the tabernacle of David, judging and seeking judgment, and hasting righteousness (Isa. 16: 1, 5).
It shall be said in that day, Lo, this is our God; we have waited for Him that He may save us: THIS IS JEHOVAH we have waited for Him, we will rejoice and be glad in His salvation (Isa. 25:9).
The voice of one crying in the wilderness, Prep are ye the way of JEHOVAH, make plain in the solitude a pathway for our God. For the glory of JEHOVAH shall be revealed, and all flesh shall see it together. Behold, the LORD JEHOVIH will come in strength, and His arm shall rule for Him; behold, His reward is with Him. He shall feed His flock like a shepherd (Isa. 40: 3, 5, 10-11).
Mine elect, in whom My soul delighteth. I JEHOVAH have called Thee in righteousness, and I will give Thee for a covenant to the people, for a light to the nations, to open the blind eyes, to bring out the bound from the prison, and them that sit in darkness out of the prison house. I am JEHOVAH, this is My name, and My glory will I not give to another (Isa. 42:1, 6-8 ).
Who hath believed our word, and to whom is the arm of Jehovah revealed? He hath no form; we have seen Him, but He hath no appearance. He hath borne our diseases, and carried our griefs (Isa. 53:1, 2, 4, to end).
Who is this that cometh from Edom, with sprinkled garments from Bozrah, marching in the greatness [mulitudine] of His strength? I that speak in righteousness, great to save: for the day of vengeance is in Mine heart, and the year of My redeemed is come. So He became their Savior (Isa. 63:1, 4, 8 ).
Behold, the days come that I will raise up to David a righteous offshoot, who shall reign a king, and shall prosper, and shall execute judgment and justice in the earth: and this is His name whereby they shall call Him, JEHOVAH OUR RIGHTEOUSNESS (Jer. 23:5, 6; 33:15, 16).
Rejoice greatly, O daughter of Zion shout, O daughter of Jerusalem behold, thy King cometh unto thee, He is just and saved.* He shall speak peace to the nations and His dominion shall be from sea to sea, and from the river even to the ends of the earth (Zech. 9:9, 10).
Rejoice and be glad, O daughter of Zion; lo, I come, that I may dwell in the midst of thee and many nations shall cleave to Jehovah in that day, and shall be My people (Zech. 2:10, 11).
(see more quotations in the "Doctrine of the Lord" by Emanuel Swedenborg)

3 and having gone in, they found not the body of the Lord Jesus.

4 And it came to pass, while they are perplexed about this, that lo, two men stood by them in glittering apparel,

5 and on their having become afraid, and having inclined the face to the earth, they said to them, `Why do ye seek the living with the dead?

6 he is not here, but was raised

sonmvayina:
This is a thought provoking question. Christianity is supposed to have originated from Israel, at least that is what they made us to understand. Why is it banned as a religion in Israel then?

The Lord said that His Kingdom is not of this world. He did fulfill the prophecies about Himself, but yet some of them were fulfilled spiritually historically, and not naturally historically. So, while the Jewish Church at that time, at least, considerable part of it, was expecting the Lord according to the letter alone, and expecting the literal alone fullfillment, the Lord showed that some things were to happen spiritually. And so that part of the Jewish Church which was more interested in the truth, then in their own tradition, was able to see in the Word the genuine sense of the prophecies. Thus, it was at that time, when they looked to the Messiah or the Christ, that they were able to understand genuinely the Olt Testament, and whatever is said in them about the Lord Himself.

However, that part of the Jewish Church which was expecting the worldly rules, was dispersed, and then some of it later gathered in Israel, despite even the letter of the Word, and so they are, at least, in their old orthodox part, is still waiting for the worldly Messiah, and so is not so much favourable towards the Christianity, which is from onhigh, and so the idea of the heaenly kingdom, and New Jerusalem is also from onhigh. And as such it does not have to do anything with the old Jerusalem.

As far as the sacrifice is concerned, God made prophecies in the Old Testament, and part of it included stories about how He was to be treated , when He comes. And so God Himself, having assumed the Human in the world, which is meant by His Son, was treated in the way described, treated in the same manner, as the truth of the Word was treated in Jewish Churhc at its decline. God came out of Love, and out of Love He gave the Human of HIs Own as the sacrifice or gift, so that His Human may be gloried, become Divine, and the man may later worship the visible God, who manifested the Invisible.

JobZoneNews:
Don't let the controversy confuse you. Watch the reason why Jesus was called the Son of man. Watch video

Please like comment and share.

Those, who are interested in the subject, can also consider the following explanation:

" 1. QUESTION 1.
In what sense did the Lord call Himself the SON OF MAN, if He took only flesh from the mother, and not a rational soul? Has the human sonship regard solely to the human flesh?
ANSWER.
The Lord called Himself the Son of man because He was the Word or Divine truth even as to the Human; for in the spiritual sense "Son of man" signifies the truth of the church from the Word. The same was signified by "prophet," because the prophets taught truths from the Word; and therefore the Lord, who was a Prophet in a pre-eminent degree, and also the Word, and therefore the Divine truth, called Himself, as to the Human, the Son of man. This is why, in the Prophets and Psalms passim where the vastation of truth in the church is treated of, it is said that the Son of man abides not there; and this also is why the prophets themselves were called sons of man, as Ezekiel in Ezek. 2:1, 3, 6, 8; 3:1, 3-4, 10, 17, 25; and very frequently in the succeeding chapters; and also Daniel. That such is the case has been shown from many passages quoted in the Angelic Wisdom concerning the Lord,* which consult if at hand.
* This is the work published by Swedenborg under the (translated) title, The Doctrine of the New Jerusalem concerning the Lord. [Tr.]"

OLAADEGBU:
I know that there are many illustrations  that we can use to describe the holy trinity(Godhead), I am asking if our fellow bible students can use this forum (thread) to suggest the ones they wish to share so as to help those who are struggling to comprehend this mystery.  I know there may be no perfect illustrations but if our analogies can be as close as possible to the real thing will go a long way in enlightening those who cannot understand it.

I'll start by suggesting the three arms of a Government: The Executive, Legislative and the Judiciary.  These three organs form one Government just as the Father, the Son and the Holy Spirit make up the Holy Trinity or Godhead otherwise called one God.

Can you suggest other illustrations please?

Thanks

Historically, there were different attempts to describe it. Some compared it to the Sun with regard to its heat and light, though there were challenges as who is the Son, for some ideas were that it was the Father but other ideas that it was the Son, who manifested the Father. And it is essential, because there cannot be two distinct Gods, but only one.

Consider the following explanation, when the Trinitiy is seen not only in accordance with the letter understood, but also with its spirit. It is in a very brief form, and yet does it not establish the idea of one, who is true God and eternal life?



3. QUESTION 3.

Was there not always a Trinity in the Divine nature, to be understood in this way: the Divine Love, the Divine Wisdom, and the quickening Spirit, or Holy proceeding?

ANSWER.

The Divine Trinity in one Person is to be understood as soul, body, and proceeding operation, which together constitute one essence, for the one is from the other, and therefore the one belongs to the other. In the same way there is a trinity in each man, which taken together constitutes one person, to wit, the soul, the body, and the operation that goes forth. But in man this trinity is finite, because man is only an organ of life; whereas in the Lord the Trinity is infinite and thus Divine, because the Lord is life itself even in respect to the Human, as He Himself teaches in John 5:26; 14:6; and also elsewhere."
(from the book "Nine Questions" )

ebubeson:
Being moral without salvation in Christ does not make one righteous in the sight of God, but being saved in Christ Jesus makes one righteous: with morality as part of the evidences of such a person's salvation.

Any unsaved person that is moral may have rewards, but such rewards will only be on earth and is useless in eternity. But any believer in Christ Jesus who is moral, has his morality tied to the grace of Jesus Christ, and will be rewarded on earth and in eternity with God.

Consider what Paul wrote about the delight of his internal man in the spiritual-moral law, and his external man's hatred towards that law.

"So I find this law at work: Although I want to do good, evil is right there with me. For in my inner being I delight in God’s law; 23 but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. 24 What a wretched man I am! Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord!

So then, I myself in my mind am a slave to God’s law, but in my sinful nature[d] a slave to the law of sin."

Morality is what is before this world.

But spiritual morality is what is before God in the first place.

So, the Lord, responding to a question of how the eternal life is inherited, answers about following that spiritual-moral law.

"If you want to enter life, keep the commandments.”

“Which ones?” he inquired.

Jesus replied, “‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, honor your father and mother,’[c] and ‘love your neighbor as yourself."

The Lord then goes on to speak about how a man, who keeps those, has to follow Him in even more deeper way, but those commandments are the foundation (not to be confused with the merely ceromonial law, as the circumcision, which has then made no longer a part of the spiritual life).

So, the moral life, that is, the spiritual moral, being part of charity or love, is to go together with the faith.

DeepSight:
These were the other issues I raise -

- The doctrine of the Trinity which is blasphemous

- The teaching of eternal hell fire which is barbaric

- The ritual of communion which is negatively pagan in essence, to the extent that it is said to be a representation of eating human flesh and drinking human blood

- The teaching that you must love Jesus more than you love your parents

- The doctrine of inherited sin, which casts blame on the innocent

Let us start with the last.

Going by the last three verses I gave you, there is even a contradiction there. One of those verses specifically said that the child shall not bear the sin of the father. How does this not contradict the doctrine of inherited original sin. Besides such a doctrine is inherently unjust.

Let me answer some of those.

The doctrine of the Trinity which is blasphemous

What if the Trinity is understood not as three distinct persons-gods, but, more spiritually, as the Trinity in the Lord, as the Trinity of soul, body and operation?

The teaching of eternal hell fire which is barbaric

What if the eternal fire is understood more spiritually, not as the literal fire burning men, but as the fires of the passions, love of self and love of the world above everything, with all the hatreds, revenges, envies, torturing the evil spirits, when they go out of boundaries, which they would be inclined to cross?

- The ritual of communion which is negatively pagan in essence, to the extent that it is said to be a representation of eating human flesh and drinking human blood

The teaching that you must love Jesus more than you love your parents

What if that means that one has to love the Divine, the true spiritual, above what is natural? Thus, when a person is loved, as parent, for instance, that the justice itself, the righteousness itself, the good itself, the truth itself has to be loved more? So, that when a parent asks for something unjust or evil to be done, the just things should done, and not the unjust or evil?

The doctrine of inherited sin, which casts blame on the innocent

What if a man is not punished for the inherited evils, but only for those which he voluntarily and deliberately takes upon himself, while he knows that they are contary to the Divine, thus to everything just and righteous and equitable, and good and true?

KobolanderSegun:
Is Jesus Christ God ? No Jesus Christ is Not God but the Son of God.

And yet John calls Him in his epistle "the true God and eternal life", and also He was making claims about Himself being before Abraham was, and that He and Father are one, that the one who sees Him sees the Father Himself. And the ultimately He was resurrected from the dead, in the whole body, which no other spirit has. Let alone that He was born of God, and God, or the Divine, being indivisible, could not be separated from Him interiorly, So, the Divine Itself was in the Lord, and when His Human was resurrected and glorified, then He being the Divine as to His Internal, became also Divine as to his External. Thus, he is called God and Man.

Indeed, on earth, He was at times at trial, and then He prayed to the father as to another, but then, when He was winning in temptations, He was saying that I and the Father are one.

Compare, how, when a man is in the trial, his internal man is separate from the external, but when the internal man prevails in the trials, then the external man comes into a compliance, and thus is being regenerated then.

Smiilar with the Lord, with the difference, that the Lord was in Him, and in the trials He was in that human, which was from Mary, but when the trial was over, He was reunited with His Own Divine.

When a man, addressing him, did not perceive the Divinity in Him, they would rather call him good teacher, or son of David, but to this the Lord said:

"And the Pharisees having been gathered together, Jesus did question them,

saying, `What do ye think concerning the Christ? of whom is he son?' They say to him, `Of David.'

He saith to them, `How then doth David in the Spirit call him lord, saying,

The Lord said to my lord, Sit at my right hand, till I may make thine enemies thy footstool?

If then David doth call him lord, how is he his son?"

Here He speaks about Him being not the Son of David, thus in the merely natural human line from Mary (or in the lineage of Joseph), but from God. But that Son of God is not just like the suns and father is the world, because those are limited, and father is different from the son as to the life and essence. But with the God, or the Divine, it cannot be divide into the several divine entities, but it is the only one, and so when theL Lord was conceived and born of the Father, it is not like the Divine became separated, but it was present in the Lord as the Soul.

Here is a bit of an explanation of this whole process:

" 88. That God, although He descended as Divine truth, did not separate therefrom the Divine good, is evident from the conception; of which it is said:
That the power of the Most High overshadowed Mary (Luke 1:35),
"the power of the Most High" meaning the Divine good. This is evident also from the passages where He says that the Father is in Him and He in the Father, that all things that the Father hath are His, and that the Father and He are one; also from other passages. By "the Father" the Divine good is meant.
89. (3) God assumed the Human in accordance with His Divine Order. In the section that treats of the Divine omnipotence and omniscience it has been shown that God introduced order into the universe and into each and all things of it at the time of their creation, and therefore His omnipotence in the universe and in each and all things of it, proceeds and operates in accordance with the laws of His order. (This has already been treated of consecutively, n. 49-74.) Since, then, it was God who descended, and since (as is there shown) He is Order itself, it was necessary, if He was to become man actually, that He should be conceived, carried in the womb, born, educated, acquire knowledges gradually, and thereby be introduced into intelligence and wisdom. In respect to His Human He was, for this reason, an infant like other infants, a boy like other boys, and so on; with the sole difference that this development was accomplished in Him more quickly, more fully, and more perfectly than in others. That this development was in accordance with order is evident from these words in Luke:
And the child Jesus grew and waxed strong in spirit. And Jesus advanced in wisdom, and in the stages of life, and in favor with God and man (Luke 2:40, 52).
That this was done more quickly, more fully, and more perfectly than with others is evident from what is said of Him in the same Gospel, that
When He was twelve years old He sat in the temple in the midst of the doctors and taught them and that all that heard Him were astonished at His understanding and answers (Luke 2:46, 47; and afterwards, 4:16-22, 32).
This took place because Divine order requires that man should prepare himself for the reception of God; and in proportion as he prepares himself, God enters into him as into His dwelling-place and home; and this preparation is effected by means of knowledges respecting God and the spiritual things pertaining to the church, and thus by means of intelligence and wisdom. For it is a law of order that in proportion as man approaches and gets near to God (which he must do wholly as if of himself) does God approach and get near to man, and conjoin Himself with man in man's interiors. It was in accordance with this order that the Lord progressed even to a oneness with His Father, as will be further shown in what follows.
....
92. (4) The Human whereby God sent Himself into the world is the Son of God. The Lord frequently says that the Father sent Him, and that He was sent by the Father (as in Matt 10:40; 15:24; John 3:17, 34; 5:23, 24, 36-38; 6:29, 39, 40, 44, 57; 7:16, 18, 28, 29; 8:16, 18, 29, 42; 9:4; and in many other places); and this He says, because "being sent into the world" means to descend and come among men; and this was done by means of a human which He took on through the virgin Mary. Moreover, the Human is actually the Son of God, because it was conceived from Jehovah God as its Father (according to Luke 1:32, 35). He is called "the Son of God," "the Son of man," and "the son of Mary;" "the Son of God" meaning Jehovah God in His Human; "the Son of man" the Lord in respect to the Word; while "the son of Mary" means strictly the human He took on. That this is the meaning of "Son of God" and "Son of man" will be shown in what follows. That "the son of Mary" means the mere human is clearly seen in the generation of man, in that the soul is from the father and the body from the mother; for the soul is contained in the semen of the father and is clothed with a body in the mother; or what is the same thing, all the spiritual that man has is from the father and all the material from the mother. In regard to the Lord, the Divine that He had was from Jehovah the Father, and the human from the mother. These two united are the Son of God. This is evident from the account of the Lord's birth, as given in Luke:
The angel Gabriel said to Mary, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee therefore the Holy thing that shall be born of thee shall be called the Son of God (Luke 1:35).
The Lord also called Himself "one sent by the Father," for the reason that sent and angel have the same meaning, angel meaning in the original one sent. For it is said in Isaiah:
The angel of the faces of Jehovah delivered them; in His love and in His pity He redeemed them (63:9);
and in Malachi:
And the Lord whom ye seek shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in (Mal. 3:1; also elsewhere).
That the Divine Trinity-God the Father, Son and Holy Spirit-is in the Lord, and that the Father in Him is the Divine from which, the Son the Divine Human, and the Holy Spirit the Divine going forth, will be seen in the third chapter of this work where the Divine Trinity is treated of."