Haggai 1:2-8 commentary

 2: Thus HE says YHWH of ARMIES saying This people say The time is not come the time that the House of YHWH should be built ^{Ezra 5:1} 3: Then came the word of YHWH by the hand of Haggai the prophet, saying 4: Is it time for you O ye to dwell in your houses with ceilings and this house lie waste? 5: Now therefore thus He says YHWH of ARMIES Consider your ways 6: You have sown much and bring in little You eat but you have not enough You drink but your thirst is not slacked You clothe yourselves but there is none warm and they ^{Invisible women} that earn wages and them hiring to put it into a pouch with holes. 7: Thus HE says YHWH of ARMIES Consider your ways 8: Go up to the mountain and bring wood and build the house and I will take pleasure in it and I will be glorified HE says YHWH

Comments: Translators consistently fail to translate literally what needs to be translated literally, passages where the Hebrew literally reads “Thus HE says.” When all the words are translated, these passages clearly show the singularity, oneness, and singleness of the plural Godhead, yet the vast majority of translators delete the “HE,” leaving readers with only the words “Thus says” or simply "says," hiding the fact that the HOLY SPIRIT, refers to YHWH ELOHIM, The Godhead, in both the singular and the plural within single statements, therefore cheating the laity, and maintaining power of clergy over laity by withholding knowledge. This is not simply historical but continues to this day, and God says he hates it.

Revelation 2:6: But this you have that you hate the deeds of the Nicolaitans which I also hate … Nico-Laitans is a compound word from the Hebrew words niko (conquer) and laites (people) that translators consistent translate as a single word, when they know it is not. It literally means conquer (overthrow) the laity (people), which is exactly what hierarchical religion continues, to this day, to do.  

Several of the Church Fathers mention the Nico-laitans, associating the heretical sect with Nicolaus, who was one of the seven named in Acts 6:5. There is some debate about the exact nature of the heresy, ranging from the sin of Balaam in overthrowing the people through intermarriage with unbelievers and Pornea with temple prostitutes associated with idol worship to promoting polygamy and gross immorality among Christians. Other early Christian writers claim that Nicolaus’ did not defect from the faith and his name was slandered and borrowed by the sect.

Larkin wrote the following about the Nico-laitans: “They were not a sect but a party in the church who were trying to establish a priestly order. Probably trying to model the church after the Old Testament order of priests, Levites, and common people. This is seen in the meaning of the word, which is from ‘Nico’ to conquer, to overthrow, and ‘Laos’ the people or laity. The object was to establish a holy order of men and place them over the laity, which was foreign to the New Testament plan, and call them not pastors, but—clergy, Bishops, Archbishops, Cardinals, Popes. Here we have the dogma of Apostolic Succession, and the separation of the Clergy from the Laity, a thing that God hates.”

Invisible Women: The reference to invisible women speaks to the fact that in most Bible translations, even contemporary ones, the words "they or them" are usually incorrectly translated as "he or him." 

1 Thessalonians 5:12

This verse is a classic example of hierarchical-English-translation-theology, where no hierarchy exists in the Greek text. 

And we beseech you brethren to know them which labor among you and are over you in the Lord and admonish you

Comments: ^{1 Thessalonians 5:12} In this verse the word translated as over is the Greek word proistamenous/ proistēmi ^{Strong’s G4291}. 

One of the stated meanings of proistēmi to care for or give attention to. That is the example of Jesus with his disciples. Yet hierarchical Bible translators consistently define this word in ways that establish pecking order, most especially in ways that rank men overwomen.

The word translated as admonish (in this verse) literally means, put you in mind; recall to memory, remind. 

Because of hierarchical bias in Bible translation, believers have been brought under the control of those who have not been called to "rule over them" but rather have been called to give attention to them, and to remind Believers of what the Word of God says.  

With this in mind, 1 Thessalonians 5:12 should correctly be translated as: "And we implore you brothers and sisters to know them who labor among you and care for you in the Lord and recall to your memories [God's Word].” 

2 Corinthians Chapter 1: Commentary

 

       1: Paul an apostle of Jesus Christ by the will of God and Timotheos our brother to the out-called of God which is at Corinth with all the saints which are in all Achaia 2: Grace be to you and peace from God our Father and from the Lord Jesus Christ 3: Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort 4: The one consoling us in all our affliction that we may be able to comfort them which are in any trouble, by the consolation wherewith we ourselves are consoled by [1] the God 5: For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 6: And whether we be afflicted it is for your consolation and salvation which is effectual in the enduring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation 7: And our hope over ^hyper you is steadfast knowing that as ye are partakers of the sufferings so shall ye be also of the consolation 8: For we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life 9: But we had the sentence of death in ourselves that we should not trust in ourselves but in God who raises the dead 10: Who delivered us from so great a death and does deliver in whom we trust that he will yet deliver us 11: You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf 12: For our rejoicing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we behaved in the system and more abundantly to you-ward 13: For we write no other things to you than what you read or acknowledge and I trust you shall acknowledge even to the end 14: As also you have acknowledged us in part that we are your rejoicing even as you also are ours in the day of the Lord Jesus [2]15: And in this confidence I was minded to come to you before that you might have a second benefit 16: And to pass by you into Macedonia and to come again out of Macedonia unto you and of you to be brought on my way toward Judaea 17: When I therefore was thus minded did I use lightness? or the things that I purpose do I purpose according to the flesh that with me there should be yea yea and nay nay? 18: But as God is true our word toward you was not yea and nay 19: For the Son of God Jesus the Christ who was preached among you by us even by me and Silvanus and Timotheus was not yea and nay but in him was yea 20: For all the promises of God in him are yes and in him Amen ^{let it be so} unto the glory of God by us 21: Now he which establisheth us with you in Christ and hath anointed us is God 22: Who hath also sealed us and given the pledge of the Spirit in our hearts 23: Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth 24: Not that we are being lords over your faith but are fellow-workers of your joy [3] for by faith you stand

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[1] 2 Corinthians 1:4 The Greek word , hypo, translated as “of.” The same word is translated as "over" in 2 Corinthians 2:11.

[2] 2 Corinthians 1:14 is a reference to standing before the Judgment Seat of Christ, which will take place in Heaven after the resurrection and catching up but before the 2^nd Coming and the Judgment of the Nations, which will take place on earth after the Battle of Armageddon. These events are covered in detail in the book, Bible Prophecy Simplified.

[3] 2 Corinthians 1:24 is one verse of many establishing that there are no hierarchies in the Christian faith. It is entirely relational, and not hierarchical, as is the Godhead.

Do you have insights, comments, or questions about 1 Corinthians Chapter 2? Leave them in the comment section.

1 Corinthians Chapter 16: Commentary

  

  1: Now concerning the collection for the saints as I have prescribed to the out-calleds of of Galatia,[1] even so do ye 2: Upon the first day of the week let every one of you lay aside themselves in store as God has prospered that there be no collections when I come 3: And when I come whomsoever you shall approve by your letters them will I send to bring your generosity to Jerusalem 4: And if it be worthwhile that I go also they shall go with me 5: Now I will come to you when I shall pass through Macedonia for I do pass through Macedonia ^{Acts 16:9} 6: And it may be that I will abide yes and winter with you that you may send me forth on my journey where-so-ever I may go 7: For I will not see you now by the way but I trust to tarry a while with you if the Lord permit 8: But I will tarry at Ephesus until Pentecost 9: For a great door and fruitful is opened to me and many ones opposing 10: Now if Timotheus come see that he may be with you without fear for he works the work of the Lord as I also do 11: Let not any therefore despise him ^{1 Timothy 4:12} but conduct him forth in peace that he may come to me for I look for him with the brethren 12: As touching [our] brother Apollos I greatly desired him to come to you with the brethren but his will was not at all to come at this time but he will come when he shall have convenient time [2] 13: Watch Stand fast in the faith Be strong [3], staunch 14: Do everything, your all, in love 15: I beseech you brethren you know the house of Stephana[4] that it is the firstfruits of Achaia and that they have addicted themselves to the ministry of the saints [5] 16: That you yield to [cooperate with] such[6] and to every one that works together and toils [7] 17: I am glad of the coming of Stephana and Fortunatus and Achaicus for that which was lacking on your part they have supplied 18: For they have refreshed my spirit and yours therefore be recognizing them that are such 19: The out-calleds of Asia salute you Aquila and Priscilla salute you much in the Lord with the out-called that is in their house 20: All the brethren greet you Greet ye one another with a holy kiss 21: The salutation of me Paul with mine own hand 22: If any love not the Lord Jesus Christ they are bound under a great curse ^anathema when our Lord has come when our Lord has come  ^{maranatha maranatha} [8] 23: The grace of our Lord Jesus Christ be with you 24: My love be with you all in Christ Jesus Amen

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[1] A hierarchical translation of this verse would have been typical during times when the Pope was the premiere political power in Europe. Translators of that period, would naturally interpret biblical languages through filters of subjection to Popes, Queens, and Kings who wielded much more actual authority, then, than they do today. But, though times have changed, the bias continues as modern translators continue to follow suit, even when both the text and entire tenor of the the New Testament do not call for it. A predilection for power is the only explanation for hermeneutical discrimination in favor of a military-like power structure. Additionally, history records that, with few exceptions, it is only men who have been included in that power structure ^{Genesis 3:16}. Paul would have been contradicting the example of Jesus himself ^{John 13:14} if he began ruling over the churches. Peter wrote that leaders should do no such thing, but should rather lead by example ^{1 Peter 5:2-3}. Paul asked the churches to follow him only as he followed Christ. He commended the Church at Berea for searching the scriptures daily to judge everything he said by the Word of God ^{Acts 17:10-11} (as the scriptures commanded they do ^{Isaiah 8:19-20}). Tyndale, who died at the stake for bringing the scriptures to the people in English, did not translate this verse in a hierarchical fashion. He wrote, “As I have ordained in the congregations…see also Tyndale’s translation in the last verse of 2 Corinthians, chapter 1, ‘…not that we be lords over your faith but helpers of your joy…’”

[2] 1 Corinthians 16:12: Apollos did not have a problem saying no. Notice he did not say he “couldn’t” come. He said he “wouldn’t” come. It seems the only reason he gave for declining the request was that it was not convenient for him at this time. It is OK to say no.

[3] The old English phrase “quit you like men” simply means “Be Strong.” When men are speaking to one another, they might say something like, “Man up!” or “Be a man!” But Paul is writing to the out-calleds of Corinth, which included both men and women, so we know he was telling every believer in Corinth (not just the men) to be strong and staunch—steadfast.

[4] The Textus Receptus (Greek Text of Stephens 1550, as seen in the Berry Interlinear) uses the feminine name, Stephana. But Berry, when he renders it in English, deceptively adds an “s” to the end of the name, ^{See image below}, in an attempt to mask the feminine proper noun (although, even with the “s,” Stephana[s] is still feminine).

James Strong, also exhibits bias and aversion to the feminine name, Stephanas (Original Strong’s Exhaustive Concordance, using the Textus Receptus, Elzevir 1624^[?])**, passing the word off as a proper masculine noun. Strong counters the feminine appearance of the name, by claiming the stand-alone root word is probably a derivative and contraction of the masculine name, Stephanoo (G4737). Among scholars, there is strong consensus on masking the feminine nature of the name, Stephana/Stephanas, by claiming it is, “perhaps,“ merely a nickname for the masculine Stephanoo or Stephanotos. The complementarian editors of the online Blue Letter Bible, go along with the deception. They admit to the etymology of Stephana, as a stand-alone root word, yet include the claim that it is “probably” derived from the name, Stephanoo (G4737). They mis-define the word as a, “proper masculine noun.” Rather than admit that Stephana is a woman, commentators prefer to appear ignorant of the fact that Stephana has always been a known female name. They falsely claim the word is a mystery. Stephana has always been a common name for Greek women, and in modern Greece, the name is still in use. It is the feminine form of Stephanos, just as in English, Stephanie is the feminine of Stephan, Michael is the masculine of Michaela, Roberta is the feminine of Robert, so on and so forth…. http://www.meaning-of-names.com/greek-names/stephana.asp

**Both Stephens’ and Elzevir’s texts are called, Textus Receptus, because, as Berry wrote, “In the main, they are one and the same.”

[5] There is one addiction permitted to believers, and that is serving others. Stephanas and her household were addicted to caring for the needs of believers.

[6] Paul pleads with the Church at Corinth to cooperate with the house of Stephana. Was that request necessary because Stephana was a woman? He reminds the Corinthians that she and her family are worthy of honor and cooperation.

1 Corinthians 16:16 is an example of the Greek word, hypotasso (G5293), being used in the sense of mutual submission and cooperation among believers (with emphasis on cooperating with those who were of the house of Stephana). To say the word, hypotasso, is used here to mean a military-like chain of command, with Paul at the head (similar to a Pope), would be an exaggeration. Also, the emphatic “yourselves,” as in submit “yourselves,” is not found in the Greek. It is a translator supplement which is often used in tandem with the word, hypotasso. The addition of the emphatic, “yourselves,” aids in conveying a false understanding of a martial hierarchy that does not exist in the New Testament.   

[7] The hierarchical flavor of the passage increases with translator addition of the words “with us” (works “with us” ^AV), creating a non-existent military hierarchy consisting of the apostles down. All translations do not add the words “with us,” in verse 16, but some do even worse, such as the NASB mistranslating the Greek word, toioutos, as “men,” making that translation read, “be in subjection to such men…” Some of those from the house of Stephana (a woman) may have been men, but the scriptures do not specify that.

[8] 1 Corinthians 16:22, is a reference to the pre-tribulational resurrection and rapture of those who are “in Christ.”

The Greek word, maranatha, meaning “our Lord has come,” is repeated at the end of this verse: maranatha maranatha. Two things will happen when our Lord shall come…For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God, and 1.) the dead in Christ shall rise first (resurrection) then  2.)  we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air (rapture); and so shall we ever be with the Lord.

Maranatha, Maranatha…The dead in Christ—Maranatha. And we who are alive and remain—Maranatha.

The anathema, the curse of The Great Affliction will bind those who will be left behind. The Great Tribulation is referred to in The Revelation 7:14, “These are the ones coming out of THE GREAT AFFLICTION.” The Greek is clear on this. The Great Affliction is the anathema that will follow on the heels of maranatha maranatha. The Great Affliction is synonymous with the time Jesus warned of in Matthew 24 (For then shall be great affliction such as was not since the beginning of the Kosmos to this time No nor ever shall be (again)). It is synonymous with the horrific time known as the Time of Jacob’s trouble. It is the curse contained in the flying scroll that Zechariah saw going forth.

1 Timothy 6 commentary

       1: Let as many slaves as are under the yoke count their own masters worthy of all honor that the name of God and his doctrine be not blasphemed 2: And they that have believing masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit These things teach and exhort [1] 3: If any teach otherwise and consent not to [the] wholesome words [of] our Lord Jesus Christ[2] and [to the] teaching which is according to godliness 4: [They are] proud knowing nothing but obsessing about questions and strifes of words from which come envy strife slanders [of] evil suspicions 5: Perverse disputings with those of corrupt minds and destitute of the truth supposing that gain is godliness[3] from such withdraw yourselves 6: But godliness with contentment is great gain 7: For we brought nothing into [the] kosmos and it is certain we can carry nothing out 8: And having food and clothing let us be content with these 9: For they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown them in destruction and perdition 10: For the love of money is the root of all evil which while some coveted after they have erred from the faith and pierced themselves through with many sorrows[4] 11: But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness 12: Fight ^agōnizomai the good fight ^agōn of faith Lay hold on eternal life to which you are also called and have professed a good profession before many witnesses 13: [I] charge you [I] declare before Theos[5] ^{the GODHEAD [Colossians 2:9]} who makes alive all things and Iesous Christos who before Pontius Pilate witnessed a good confession 14: That you keep this charge without spot blameless until the [glorious] appearing of our Lord Jesus Christ[6] ^{1 Thessalonians 4:13-18} 15: Who [in] HIS season HE shall prove who is the blessed and only Potentate the King of kings and Lord of lords[7] 16: Who alone has immortality[8] dwelling in the light which no one can approach unto whom none has seen nor can see[9] to whom be honor and power everlasting Amen 17: Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who give us richly all things to enjoy 18: Do good Become rich in good works to be ready to give inclined to become [socially and financially] involved 19: storing up for themselves a good foundation against [that which] is coming that they may lay hold on eternal life
20: O Timotheos guard that which is committed to your trust avoiding profane and useless discussions even [the] antithesis [and] pseudonymos of knowledge 21: Which some profess [to understand and] have erred concerning the faith Grace be with you Amen

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[1] The subject of 1 Timothy 6, is slavery. Paul did not change the subject after verse two but, because he could not safely or legally address the sinfulness of slavery overtly, he sought both the spiritual and physical welfare of all of his flock (both slave and free) by addressing the root causes of all sin.  

There had obviously been disputes about the rightness or wrongness of slavery. And, in chapter six, the apostle deals with the issue in a way that would have resolved the issue completely, if Christian hearts had been committed to living in God’s love and Christ’s example of humility. As late as the 19^th Century, many Christian leaders insisted that the first few verses of Timothy chapter six, taught that slavery was mandated and ordained by God. This passage was wrongly used to that effect. Most contemporary Christian leaders agree that the verses in Timothy have historically been misused, and great harm has been done because of that. 

Slavery in ancient Rome was just as wrong as slavery in the the British Empire or slavery in the United States, but early Christians cannot be criticized for not becoming the first abolitionists. From this letter, it appears that some were and hot debate [on the subject] was going on. But few among the ancient peoples ever questioned slavery. It was too dangerous to do so and simply part of life. This writer believes the modern mind is so far divorced from the context of our forebear’s living reality, that great effort must be made to understand the risks and fear [associated with cultural change] that must have been an ever-present part of ancient life. 

Slavery was the law of the land, and early Christians faced crucifixion or worse for fomenting rebellion against Roman policy. At first, most believers were not citizens and were protected by few rights—and those, only if they toed the line. 

Slavery was an institution of Rome, passed down from the Greeks. Ancient Rome was a Greek culture. All ancient cultures had slavery. Some modern cultures still do. It was wrong then, and it is wrong now, but few people, even today, would risk crucifixion or some other cruel death, in order to become change agents. In the Roman Empire, death was guaranteed for dissenters. 

Through-out history, conviction in Christian hearts, has brought about much improvement and relief from suffering, including the abolition of slavery in the British Empire and the United States…but not in ancient Rome. That culture did not permit such movements, and mass-killings quickly discouraged any who might get any such ideas. 

Paul was a great traveler, spending his life for the gospel. He eventually became a prisoner of Rome, continuing his care for the churches while living under house arrest. The death penalty hung over his head for years. He knew the sentence would eventually be executed, and for nothing less than preaching the Resurrection of Jesus Christ. He understood better than most, that causes must prioritized…At that time. 

There is a time and a season for every purpose under Heaven…. Nothing could be gained by fomenting rebellion over slavery in the Roman Empire. The time for rising up against slavery had not yet come. Nothing but mass death could be accomplished by fomenting rebellion over the issue. All abolitionists would die; all rebellious slaves would die. This was not to be a permanent situation. The time would come when that would change. But not in Paul’s day. So the apostle did the only thing he could. He wrote to the young pastor and did his best to squelch the fiery debate between those who rightly saw the evil of slavery and the slave-holders whose hearts were not surrendered to God.

The only thing Paul could do, was encourage discipleship and Christian growth through love and humility. When the Holy Spirit has control of a heart, that person will do what is right. Paul knew that change comes from within. Outward laws must be enacted to protect the oppressed, only because people do not heed the laws that are already “written on our hearts.” Until hearts change, restraint must come through civil laws. But, concerning the sin of slavery, abolishing it was not a possibility in Paul’s day. Paul did what he could to mitigate the cruel effects of slavery on both slave and master, but he never condoned it.

[2] Paul appeals to the Words of Jesus. Jesus said to treat others as we would have others treat us. If we do that, we fulfill the Word and Will of God. The apostle knew that, if they were so inclined, slave owners had the legal right to free their slaves, but he could not suggest such a thing. His letter to Philemon, concerning the slave, Onesimus, shows how sensitive and dangerous the subject of slavery was. It also shows how much faith Paul had in Philemon to read between the lines, do the right thing, and not kill Onesimus, but rather, to allow him to return to Paul and fulfill his calling and service to God. 

This passage on slavery, is relevant to the issue of gender-role-religion. Like slavery, gender-role-religion was never mandated by God and the cultural context is no longer relevant. Many of the same arguments used to keep slaves in bondage are still used today to keep women in illegitimate subservience to men. Paul dealt with the woman issue along with slavery and racial prejudice in his letter to the Galatians. He chided them for not tearing down the walls of prejudice that separated races, masters, slaves, women, and men. He said that even though the secular world was full of those things, they did not belong among Christians, who were all ONE in Christ Jesus.

[3] These would likely be professing believers defending slavery (the subject of verses one and two has not changed) against true believers who were convicted in their hears that slavery was wrong. The debate had heated up to the point where the debate itself had become sinful and possibly legally dangerous. The apostle saw a need to shut it down altogether.

[4] This verse appears to contradict the doctrine of eternal security/once saved always saved. https://hungryheartsministries.blogspot.com/2017/09/once-saved-always-saved-doctrine-of.html 

[5] Hierarchical theology assumes that all mentions of Theos refer to only one person within the Godhead—the Father, when in most cases, the reference is to the Godhead itself ^{Colossians 2:9}. There is no such thing as the first, second, or third persons in the Godhead. Such designations imply hierarchy where none exists and an exaggerated importance of the Father over the Son and Holy Spirit. This is misleading as Jesus is Jehovah ^{John 1:1}. 

Jesus is the Everlasting Father ^{Isaiah 9:6}. The Holy Spirit is Jehovah ^{Acts 5:3-4}. The Holy Spirit is the father of that holy thing which was conceived in the womb of Mary ^{Matthew 1:18 & 20, Luke 1:35}. 
The name Jehovah ^YHWH encompasses the fullness of the Godhead.  In Heaven, there is no BIG GOD who is the Father, followed by two little gods who are the son and the holy spirit. Elohiym is the Father, the Word, and the Holy Spirit. The Being who created and redeemed all things, the Godhead ^{Elohiym [Genesis 1:1]} is not a three-god triad. “Hear O Israel YHWH ^Jehovah Elohiym ^{OUR GODS} is ONE YHWH ^Jehovah”. 

The Hebrew word, Elohiym, is the plural form of the word, Elohwahh. Elohwahh, is the singular form of the word for God, which occurs in Deuteronomy 32:15 and 56 more times in the Hebrew text. Elohiym is the plural form of the word, God, that designates three [or more]. There is a Hebrew word for Gods that designates two. Elohiym is not that word. It means three [or more] and occurs 2,606 times in the Hebrew text. Elohiym is our creator ^{Genesis 1:1}. That means the Godhead is the Creator. Jehovah [the Godhead] is our Creator ^{Isaiah 44:24} Jesus is Jehovah. Jesus is our Creator ^{Colossians 1:16-17, John 1:1-3}. 

EXCERPT FROM: JESUS, GOD OF THE BURNING BUSH: ETERNAL FATHER BELOVED SON

   When Jesus said that God was His Father, He was referring to the Godhead. The Bible says that God is not a man, so we will not refer to the One God as the first, second, or third person of the Trinity. Those are hierarchical designations…that do not exist.

   The Father is the one who beget Jesus?

   Who did the angel tell Joseph that Holy Thing within Mary’s womb was conceived by? 

   Wasn’t Jesus conceived by the Holy Spirit?

   Isn’t a child’s Father that person by which he is conceived?

   Wouldn’t that make the Holy Spirit Jesus’ Father?

   Do we find a contradiction here? No, there is no contradiction when we understand that the prophets spoke the truth when they foretold the coming to earth in the form of a man, not the “second person of the Godhead,” but rather, the Almighty.

   In Colossians we read that all the fullness of the Godhead resides in our Savior in physical form.

   This had to be so because the Almighty declared that there was no Savior but Himself. He also declared that He created all things by Himself, alone.

   Out goes the theory that the Father used a subordinate Son to create all things. That “subordinate Jesus” the Father used in creation goes hand in glove with the insidious Arian lie that Jesus was Himself a created being—the first creation of God—who was then used to create all other things (complementarian expositors conveniently cherry-pick Arius’ teachings expunging overtly unacceptable portions). The Bible says that in the beginning Elohiym (The triune God) created the heavens and the earth. Who created man? Elohiym, the Triune God—the Godhead—created man. Let Us create man in Our image.

[6] Paul makes reference to the coming or appearing of Jesus ^{1 Thessalonians 4:13-18} in almost every one of his letters to the churches. That is a reference to Bible prophecy as well his own revelation, which aligns perfectly with the Law and the prophets 
.

[7] Deuteronomy 10:17, YHWH is Lord of Lords. Jesus is Yahweh. 

[8] Psalm 136:3, YHWH is the high and lofty one who inhabits Eternity (has immortality). Jesus is Yahweh.

[9] This verse refers to the Godhead. Jehovah (YHWH) in all his fullness is the Godhead, and no one can see the Godhead and live. Moses spoke with God face to face (Exodus 33:11) and lived, but God put his hand over Moses’ face (Exodus 33:18-23) when he partially granted his request to see His Glory (the Godhead in all its fullness) and only allowed him to see His back parts as He passed by...