Herk,
God's fullness is intended to dwell also in all Christians, "that you may be filled to the measure of all the fullness of God." (Eph. 3:19)
I disagree in part;
Eph. 2:9 For in Christ all the fullness of the Deity lives in bodily form, and you have been given the fullness of Christ....
Point being, we do not pocess "all the fullness of the Deity"
Because Hebrews is addressed to the Jews not the Gentiles is revealing of Pauls message that he breaks barriers of the Law;
Adam Clarke;
To explain and illustrate this epistle multitudes have toiled hard; and exhibited
much industry, much learning, and much piety. I also will show my opinion; and
ten thousand may succeed me, and still bring out something that is new. That it
was written to Jews, naturally such, the whole structure of the epistle proves. Had
it been written to the Gentiles, not one in ten thousand of them could have
comprehended the argument, because unacquainted with the Jewish system; the
knowledge of which the writer of this epistle everywhere supposes. He who is
well acquainted with the Mosaic law sits down to the study of this epistle with
double advantages; and he who knows the traditions of the elders, and the
Mishnaic illustrations of the written, and pretended oral law of the Jews, is still
more likely to enter into and comprehend the apostle?s meaning. No man has
adopted a more likely way of explaining its phraseology than Schoettgen, who
has traced its peculiar diction to Jewish sources; and, according to him, the
proposition of the whole epistle is this:?
JESUS OF NAZARETH IS THE TRUE GOD
And in order to convince the Jews of the truth of this proposition, the apostle
uses but three arguments:
1.Christ is superior to the angels.
2.He is superior to Moses.
3.He is superior to Aaron.
These arguments would appear more distinctly were it not for the improper
division of the chapters; as he who divided them in the middle ages (a division to
which we are still unreasonably attached) had but a superficial knowledge of the
word of God. In consequence of this it is that one peculiar excellency of the
apostle is not noticed, viz. his application of every argument, and the strong
exhortation founded on it. Schoettgen has very properly remarked, that
commentators in general have greatly misunderstood the apostle?s meaning
through their unacquaintance with the Jewish writings and their peculiar
phraseology, to which the apostle is continually referring, and of which he makes
incessant use. He also supposes, allowing for the immediate and direct
inspiration of the apostle, that he had in view this remarkable saying of the
rabbins, on Isaiah 52:13: "Behold, my servant will deal prudently." Rab.
Tanchum, quoting Yalcut Simeoni, part ii., fol. 53, says: äéùîä êìî äæ , "This
is the King Messiah, who shall be greatly extolled, and elevated: he shall be
elevated beyond Abraham; shall be more eminent than Moses; and more exalted
than äøùä éëàìîî the ministering angels." Or, as it is expressed in Yalcut
Kadosh, fol. 144: äøùä éëàìî ïîå äùî ïîå úåáàä ïî ìåãâ äéùî
Mashiach gadol min ha - aboth ; umin Mosheh ; umin Malakey
hashshareth . "The Messiah is greater than the patriarchs; than Moses; and
than the ministering angels." These sayings he shows to have been fulfilled in our
Messiah; and as he dwells on the superiority of our Lord to all these illustrious
persons because they were at the very top of all comparisons among the Jews; he,
according to their opinion, who was greater than all these, must be greater than
all created beings.
This is the point which the apostle undertakes to prove, in order that he may
show the Godhead of Christ; therefore, if we find him proving that Jesus was
greater than the patriarchs, greater than Aaron, greater than Moses, and greater
than the angels, he must be understood to mean, according to the Jewish
phraseology, that Jesus is an uncreated Being, infinitely greater than all others,
whether earthly or heavenly. For, as they allowed the greatest eminence (next to
God) to angelic beings, the apostle concludes "that he who is greater than the
angels is truly God: but Christ is greater than the angels; therefore Christ is truly
God." Nothing can be clearer than that this is the apostle?s grand argument; and
the proofs and illustrations of it meet the reader in almost every verse.
Granted, this is one mans opinion, in sharp contrast to yours. highlighting mine
Does Heb 1:10 in the mindset of the non-trinitarian conflict greatly with Isaiah 45:12;
Not at all. We agree with Isa. 45:12 that God created the heavens and earth. And we agree with Heb. 1:10 that Jesus is the founder by God's anointing of the new creation and the world to come.
Then how would Jn. 1:3 fit into your reference of Christ the new creation of things to come.Heb 1:10
Or Col. 1:16 My point if He(Christ) is before "all things" then Heb 1:10 fits with the above quoted creation verses, without conflicting with creation verses of the OT.
At somepoint the non-trinitarian has to fit Jesus' creative contrabutions into a pre-creation timeline.
Anything less of what John says in 1:3 is pure speculation on when did the beginning begin.
gave Paul the words to say that Jesus' equality with Yahweh was something we will not be able to understand.
??? Where is there such a passage in the Bible?
International Standard Bible;
6 In God?s own form existed he, And shared with God equality, Deemed nothing needed grasping.
Youngs Literal Translation;
6who, being in the form of God, thought it not robbery to be equal to God,
E
