Who does Christ sit NEXT to?

[B-A-C]

I think fully God as fully man is an oral tradition of dying mankind.

John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:2 He was in the beginning with God.
John 1:14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.

Not oral tradition. Scripture.

John 1:1, 14 the Word was God the faithful Creator and became dying flesh? Another part of the same oral tradition.

Psa 16:10 For You will not abandon my soul to Sheol; Nor will You allow Your Holy One to undergo decay.

Acts 2:27 BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES, NOR ALLOW YOUR HOLY ONE TO UNDERGO DECAY.
Acts 2:31 he looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY.

No oral tradition. No dying flesh. Jesus's flesh does not die or decay.

would paraphrase it

That's generally the problem here... no sola scriptura... adding and taking away words.

 

[B-A-C]

I would paraphrase it . . . Col 2:9 For in the eternal Holy Spirit of the Father all the fullness of Emanuel's Deity dwells in born again believers,

Your "paraphrase" is no where near the actual scripture.

Colossians 2:9
(AMPC) For in Him the whole fullness of Deity (the Godhead) continues to dwell in bodily form [giving complete expression of the divine nature].
(ASV) for in him dwelleth all the fulness of the Godhead bodily,
(BSB) For in Christ all the fullness of the Deity dwells in bodily form.
(CSB) For the entire fullness of God’s nature dwells bodily in Christ,
(ESV) For in him the whole fullness of deity dwells bodily,
(HCSB) For the entire fullness of God's nature dwells bodily in Christ,
(KJV) For in him dwelleth all the fulness of the Godhead bodily.
(MKJV) For in Him dwells all the fullness of the Godhead bodily.
(NAS77) For in Him all the fulness of Deity dwells in bodily form,
(NAS95) For in Him all the fullness of Deity dwells in bodily form,
(NIrV) God's whole nature is living in Christ in human form.
(NIV) For in Christ all the fullness of the Deity lives in bodily form,
(NKJV) For in Him dwells all the fullness of the Godhead bodily;
(NLT) For in Christ lives all the fullness of God in a human body.
(NRSV) For in him the whole fullness of deity dwells bodily,
(NRSVA) For in him the whole fullness of deity dwells bodily,

In "Him".. in Christ.. In Jesus.. not all believers... That is a deceptive change.
All believers are not divine. We are NOT God, we do not become God (unless you're a Mormon).

If everyone becomes God.. then no one is God. If everyone is a supreme being.. then there are no Supreme beings.

 

[Garee]

Your "paraphrase" is no where near the actual scripture.

Colossians 2:9
(AMPC) For in Him the whole fullness of Deity (the Godhead) continues to dwell in bodily form [giving complete expression of the divine nature].
(ASV) for in him dwelleth all the fulness of the Godhead bodily,
(BSB) For in Christ all the fullness of the Deity dwells in bodily form.
(CSB) For the entire fullness of God’s nature dwells bodily in Christ,
(ESV) For in him the whole fullness of deity dwells bodily,
(HCSB) For the entire fullness of God's nature dwells bodily in Christ,
(KJV) For in him dwelleth all the fulness of the Godhead bodily.
(MKJV) For in Him dwells all the fullness of the Godhead bodily.
(NAS77) For in Him all the fulness of Deity dwells in bodily form,
(NAS95) For in Him all the fullness of Deity dwells in bodily form,
(NIrV) God's whole nature is living in Christ in human form.
(NIV) For in Christ all the fullness of the Deity lives in bodily form,
(NKJV) For in Him dwells all the fullness of the Godhead bodily;
(NLT) For in Christ lives all the fullness of God in a human body.
(NRSV) For in him the whole fullness of deity dwells bodily,
(NRSVA) For in him the whole fullness of deity dwells bodily,

In "Him".. in Christ.. In Jesus.. not all believers... That is a deceptive change.
All believers are not divine. We are NOT God, we do not become God (unless you're a Mormon).

If everyone becomes God.. then no one is God. If everyone is a supreme being.. then there are no Supreme beings.

Everyone are considered dying gods clothed with flesh. Flesh and bones Jesus said a invisible spirit has not flesh and bone.

Those like Nicodemus who sought after lying signs and wonders as if true prophecy before they would believe.

Christ commanded Nicodemus to wonder, wonder not but rather exercise the powerful faith that comes from hearing God's living abiding word .

They accused the Son of man dying mankind, Jesus a mere dying man claiming to be the eternal Holy Father .

John 10:34;Jesus answered them, Is it not written in your law, I said, Ye are gods?;If he called them gods, unto whom the word of God came, and the scripture cannot be broken;;Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

The first loving commandment do not put yourself before our holy Father not seen The God of gods and second no selfies or snap shots as look at men idols.

 

[Curtis]

In "Him".. in Christ.. In Jesus.. not all believers...

Col 2:9 For in him dwelleth all the fulness of the Godhead bodily.
Col 2:10 And ye are complete in him, which is the head of all principality and power:

 

[B-A-C]

Col 2:9 For in him dwelleth all the fulness of the Godhead bodily.
Col 2:10 And ye are complete in him, which is the head of all principality and power:

So, do you take this verse to mean all believers become a god?

 

[Curtis]

So, do you take this verse to mean all believers become a god?

Christ is the head of the Church (body of Christ) God the Father is the head of Christ. We are children of God but not God.

 

[Garee]

So, do you take this verse to mean all believers become a god?

According to scripture. All sons of God are gods born of our Father our Holy God,

John 10:34-36;Jesus answered them, Is it not written in your law, I said, Ye are gods?;If he called them gods, unto whom the word of God came, and the scripture cannot be broken;;Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

The first loving commandment do not put yourself as a god before eternal God of created born again gods .. .. the one "Let there be" God of gods

The second loving commandment. No selfies as idol images

 

[B-A-C]

That passage from John 10:34–36 is often misunderstood or misused, so it's important to interpret it carefully and in context.

Here's a biblically grounded response:​

Jesus is quoting Psalm 82:6, which says:

“I said, ‘You are gods, and all of you are sons of the Most High.’”

But in Psalm 82, God is rebuking unjust human judges—those who were appointed to represent God's justice on earth. They were called “gods” not because they were divine, but because they held positions of authority and were supposed to act on God's behalf. Yet they were corrupt, and God warns them that they will “die like men.”

So what is Jesus doing in John 10?​

1. He’s defending His claim to be the Son of God by pointing out that even human judges were called “gods” in Scripture.
2. He’s not saying all believers are divine, but rather using Scripture to expose the inconsistency of His accusers: If Scripture calls unjust judges “gods,” why is it blasphemy for Him—who is sanctified and sent by the Father—to call Himself the Son of God?
3. The term “gods” is used metaphorically, not literally. It refers to delegated authority, not divine nature.

 

[B-A-C]

Is Jesus Just Another Son of God? A Biblical Defense of His Unique Sonship​

In today’s pluralistic and often skeptical culture, it’s not uncommon to hear someone say, “Jesus is just another son of God, like all Christians are.” While this may sound respectful on the surface, it actually undermines one of the most essential truths of the Christian faith: Jesus is the unique, eternal, and divine Son of God—distinct from all others.

Let’s walk through the biblical evidence that sets Jesus apart.

---

1. Jesus Is the Only Begotten Son​

John 3:16 famously declares:

“For God so loved the world, that He gave His only begotten Son…” (NASB 1995)

The Greek word used here is monogenēs, meaning “one-of-a-kind” or “unique.” This isn’t about physical birth—it’s about nature and essence. Believers are sons and daughters of God by adoption (Romans 8:15), but Jesus is Son by nature, eternally begotten, not made.

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2. Conceived by the Holy Spirit​

Unlike any other human being, Jesus was conceived by the Holy Spirit and born of a virgin (Luke 1:35). This miraculous event wasn’t symbolic—it was a divine act that marked Jesus as the Holy One of God, untouched by the sin nature inherited through Adam.

“The Holy Spirit will come upon you… and for that reason the holy Child shall be called the Son of God.” (Luke 1:35)

No other “son of God” shares this origin.

---

3. Jesus Claimed Equality with God​

In John 10:30, Jesus boldly stated:

“I and the Father are one.”

The Jewish leaders understood this as a claim to deity and tried to stone Him (John 10:33). Jesus wasn’t claiming to be a prophet or a moral teacher—He was claiming divine equality. That’s not something any adopted son of God can say.

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4. Jesus Is Worshiped—Rightfully​

Scripture is clear: worship belongs to God alone (Exodus 20:3–5). Yet Jesus receives worship repeatedly:

• The disciples worship Him after He calms the storm (Matthew 14:33).
• Angels are commanded to worship Him (Hebrews 1:6).
• All creation worships Him in Revelation 5.

If Jesus were merely another son, this would be idolatry. But because He is God the Son, worship is not only appropriate—it’s commanded.

---

5. Jesus Is the Creator and Sustainer​

Colossians 1:16–17 says:

“By Him all things were created… and in Him all things hold together.”

Jesus isn’t part of creation—He is the Creator. Believers are sons of God through grace; Jesus is Son by divine right and eternal authority.

---

6. Jesus Is the Exact Representation of God’s Nature​

Hebrews 1:3 describes Jesus as:

“The radiance of His glory and the exact representation of His nature.”

No other son of God bears this description. Jesus doesn’t merely reflect God—He reveals Him perfectly.

---

Conclusion: Not Just Another Son​

To say Jesus is just another son of God is to ignore the overwhelming biblical evidence of His unique identity, divine nature, and eternal authority. While believers are graciously called sons and daughters of God, Jesus is the Son—the second Person of the Trinity, the Savior of the world, and the only way to the Father (John 14:6).

 

[Garee]

That passage from John 10:34–36 is often misunderstood or misused, so it's important to interpret it carefully and in context.

Here's a biblically grounded response:​

Jesus is quoting Psalm 82:6, which says:


But in Psalm 82, God is rebuking unjust human judges—those who were appointed to represent God's justice on earth. They were called “gods” not because they were divine, but because they held positions of authority and were supposed to act on God's behalf. Yet they were corrupt, and God warns them that they will “die like men.”

So what is Jesus doing in John 10?​

1. He’s defending His claim to be the Son of God by pointing out that even human judges were called “gods” in Scripture.
2. He’s not saying all believers are divine, but rather using Scripture to expose the inconsistency of His accusers: If Scripture calls unjust judges “gods,” why is it blasphemy for Him—who is sanctified and sent by the Father—to call Himself the Son of God?
3. The term “gods” is used metaphorically, not literally. It refers to delegated authority, not divine nature.

 

[B-A-C]

Context and Meaning of Psalm 82​

• Verse 1 sets the scene: God takes His stand in His own congregation; He judges in the midst of the rulers.
  The Hebrew word translated "rulers" here is elohim, which can mean "gods," "divine beings," or "mighty ones," depending on context. But here, it's clearly referring to human judges or rulers—those given authority to govern.
• Verses 2–4 show God's rebuke:
  These rulers are judging unjustly, showing partiality to the wicked, and failing to protect the weak and needy. This is a direct condemnation of corrupt leadership.
• Verse 5 describes their ignorance and the resulting chaos:
  "They do not know nor do they understand... All the foundations of the earth are shaken."
  This implies that unjust leadership destabilizes society.
• Verse 6 is the controversial one:
  "I said, 'You are gods, and all of you are sons of the Most High.'"
  This is not saying they are divine in nature. Rather, it's a sarcastic or ironic rebuke—God is reminding them that they were given authority (as if they were "gods" in their role), but they are failing in their responsibility.
• Verse 7 brings the judgment:
  "Nevertheless you will die like men and fall like any one of the princes."
  Despite their elevated position, they are mortal and accountable.
• Verse 8 is a plea for God Himself to judge the earth, because He alone is truly just and sovereign.

Psalm 82 uses the term "gods" (elohim) ironically or functionally to refer to human judges or rulers who were appointed by God to uphold justice. They were not divine, and they failed in their role. God rebukes them and reminds them that despite their authority, they will die like men.

Jesus, on the other hand:​

• Is not merely appointed—He is the Son of God, eternally divine (John 1:1, Colossians 1:15–17).
• Does not judge unjustly—He is the righteous judge (John 5:22, Revelation 19:11).
• Is not rebuked in Psalm 82—He quotes it in John 10:34 to defend His divinity, not to equate Himself with corrupt rulers.

So using Psalm 82 to imply that Jesus could judge unjustly would be a misapplication of the passage. The psalm is a rebuke of human injustice, not a theological statement about Christ’s nature.

---

Why Jesus quoted Psalm 82​

In John 10:34–36, Jesus was being accused of blasphemy for calling Himself the Son of God. He responded:

“Has it not been written in your Law, ‘I said, you are gods’? If He called them gods, to whom the word of God came—and the Scripture cannot be broken—do you say of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”

He wasn’t saying He was like those unjust rulers. He was arguing from the lesser to the greater:
If mere humans could be called "gods" in Scripture due to their role, how much more appropriate is it for Him, the sanctified and sent Son, to claim divine status?

 

[B-A-C]

Did the Jews know the Messiah would be called "Emmanuel"?​

Yes, the name Emmanuel (Hebrew: Immanu El, meaning "God with us") appears in Isaiah 7:14:

“Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.” (NASB)

This prophecy was known to the Jews, but its full meaning—that the Messiah would be literally God dwelling among them—was not fully grasped by most. Many rabbis interpreted it symbolically, as a sign of God's favor or presence, not as a literal incarnation.

---

Did they know the Messiah would be called "Mighty God"?​

Yes, in Isaiah 9:6, another messianic prophecy, the child to be born is given divine titles:

“For a child will be born to us, a son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor,
Mighty God, Eternal Father, Prince of Peace.”

The phrase "Mighty God" (Hebrew: El Gibbor) is unmistakably divine. This should have been a strong clue that the Messiah would be more than a man—He would be God in the flesh.

---

So why didn’t most Jews expect a divine Messiah?​

1. Messianic expectations were political: Many Jews expected a Davidic king who would liberate Israel from Rome, not a suffering servant or divine being.
2. The idea of God becoming man was offensive: To many, it bordered on blasphemy. This is why Jesus was nearly stoned in John 10:33:
   
   

   “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God.”

3. They overlooked or reinterpreted key prophecies: Passages like Isaiah 53 (the suffering servant) and Micah 5:2 (whose origins are "from eternity") were often spiritualized or applied to Israel as a nation, not a divine Messiah.

---

The Christ (Messiah) has to be God in order to fulfill prophecy.​

If someone were to use Psalm 82 to argue that Jesus is just another “god” like unjust rulers, they would be ignoring Isaiah 9:6, Micah 5:2, and John 1:1—all of which affirm that the Messiah is eternally divine, not a mere man elevated to divine status.

 

[Garee]

That passage from John 10:34–36 is often misunderstood or misused, so it's important to interpret it carefully and in context.

Here's a biblically grounded response:​

Jesus is quoting Psalm 82:6, which says:


But in Psalm 82, God is rebuking unjust human judges—those who were appointed to represent God's justice on earth. They were called “gods” not because they were divine, but because they held positions of authority and were supposed to act on God's behalf. Yet they were corrupt, and God warns them that they will “die like men.”

So what is Jesus doing in John 10?​

1. He’s defending His claim to be the Son of God by pointing out that even human judges were called “gods” in Scripture.
2. He’s not saying all believers are divine, but rather using Scripture to expose the inconsistency of His accusers: If Scripture calls unjust judges “gods,” why is it blasphemy for Him—who is sanctified and sent by the Father—to call Himself the Son of God?
3. The term “gods” is used metaphorically, not literally. It refers to delegated authority, not divine nature.

I would offer. .

Unjust Judging is what the gods perform.

Sons of Gods as invisible born-again spirits clothed with flesh and bones called humans.

Luke 24:39-40 Behold 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 shewed them his hands and his feet.

Seeing provided the understanding of something previously not seen it became seen when he showed a god or spirt has no form .

The law of Christ's faith or called labor of His Love . Let there be substance to where there was none before and the testimony was God alone good

God is not a man as us .

What we will be as gods (sons of God) is not revealed all die not receiving the new incorruptible body that call never die or grow old
(Dying)

John 10:34-36Jesus answered them, Is it not written in your law, I said, Ye are gods If he called them gods, unto whom the word of God came, and the scripture cannot be broken;;Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

The first commandment thou shall not put yourselves as a god clothed in flesh and bone before our invisible God. Second commandment no selfies idol image

Satan's goal who is given no understanding hid from the lost spoken of in parables He has no gospel understanding of the invisible things of Christ .

Lucifer would seduce the world to believe God is a dying Jewish man as king of kings

Satan the unseen spirit of lies is limited to what the eye sees the temporal historical. The lust of the flesh mixed with the lust of the eye two building blocks of false pride. . the cause of the fall

1 John 2:16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

 

[Garee]

Did the Jews know the Messiah would be called "Emmanuel"?​

Yes, the name Emmanuel (Hebrew: Immanu El, meaning "God with us") appears in Isaiah 7:14:

This prophecy was known to the Jews, but its full meaning—that the Messiah would be literally God dwelling among them—was not fully grasped by most. Many rabbis interpreted it symbolically, as a sign of God's favor or presence, not as a literal incarnation.

I would offer.

I think born again Abel the second born is used to establish the doctrine "a man must be born again" representing the spiritual seed Christ our Emanuel.

That seed is passed on from generation to generation. . . . the second born, to the second born. Fulfilling the genealogy of the Son of man God's first born again Jesus. ; The first born again of God of many sons of God. Christians

Genesis 4:25-26 ;And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.; And to Seth, to him also there was born a son; and he called his name Enos: then (not before ) began men to call upon the name of the Lord.

Twice to emphasize mankind must be born again.

 

[B-A-C]

What Scripture Actually Teaches​

1. Being Born Again Is a Personal, Spiritual Event​

• John 3:3, 5 – Jesus says each person must be born again “of water and the Spirit” to enter the kingdom.
• 1 Peter 1:23 – “You have been born again, not of perishable seed, but of imperishable, through the living and abiding word of God.”
• Romans 9:6-8 – Paul makes it clear that not all who are descended from Israel are Israel, and that children of the promise are counted as offspring—not merely biological descendants.

So regeneration is not inherited like genetics or passed down through family lines. It’s a spiritual rebirth that happens when someone personally responds to the gospel in faith.

---

2. The “Seed” Language Refers to Christ and the Word​

• Galatians 3:16 – The seed promised to Abraham is Christ, not a generational line of believers.
• Luke 8:11 – Jesus says, “The seed is the word of God.”
• 1 John 3:9 – “God’s seed abides in him” refers to the indwelling Spirit and new nature, not physical descent.

So while believers are called “sons of God,” this is by adoption through faith (Galatians 4:4-7), not by generational transmission.

---

Conclusion​

The idea that the born-again seed is passed from generation to generation implies:

• Inherited salvation (which Scripture denies),
• A kind of spiritual elitism or determinism, and
• Possibly even universalism, if everyone in a certain line is assumed to be saved.

Instead, Scripture teaches that each person must be born again individually, by faith in Christ and the work of the Holy Spirit.

 

[B-A-C]

The passage in question is Genesis 4:26:

“To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the Lord.” (ESV)

So the text clearly attributes the beginning of calling on the name of the Lord to the time of Enosh, Seth’s son—not Seth himself, and certainly not Abel.

Why is this significant?​

• Abel is described as righteous (Hebrews 11:4), but his death occurs early in Genesis 4.
• Seth is given as a replacement seed (Genesis 4:25), and his line continues the godly heritage.
• Enosh’s generation marks a turning point—possibly the beginning of corporate worship, public prayer, or formal invocation of Yahweh’s name.

This verse is often seen as the start of organized worship or spiritual revival among humanity, in contrast to the line of Cain which was marked by rebellion and violence.

So to answer directly:
It was Enosh, not Seth or Abel, during whose time people began to call on the name of the Lord.