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09-13-2011, 02:40 PM
Salam alaikum.
Many times I have heard the sentence "My father is greater than I".
Is this in the original bible? And if so who is the father? Prophet Jesus did not have a father so what does this mean.

Jazak Allah khair

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09-14-2011, 04:08 AM
Originally Posted by innocent
Is this in the original bible?
What is the original bible?
Even christians cannot tell you what is the original bible.

Muslim Woman
09-14-2011, 04:24 AM

Originally Posted by innocent
Salam alaikum.
Many times I have heard the sentence "My father is greater than I".
Is this in the original bible? And if so who is the father? Prophet Jesus did not have a father so what does this mean.

Jazak Allah khair
he meant God Almighty . Surely he did not identify God as his biological father ; most probably it was a custom of that time to use the words father , son to describe the close relationship ; so Bible writers used these. We don't know where is the original bible .

So , we can't say for sure if Jesus pbuh really used the word Father .

According to Quran , Christ will never be proud to reject to be a slave to God ...( 4: 172 )

it's enough for us to believe that Jesus pbuh also beleived and taught his followers this concept.

And Allah Knows Best.

09-14-2011, 05:54 AM
Salam Alaikkum Sister,

Further to my previous post on the other thread, I hope the following would help you in giving Dawah, I have gathered them during Ramadan and I really wanted to make dawah but I guess I am not good in writing,

Please point out that Jews & Muslims sincerely believe that there is only One God and there is None Comparable to Him, Allah (swt) is our God and Elah to Jews. Christians believes in 10 Commandments too, THERE IS NO GOD BUT ONE, who created everything seen & not seen.

That Allah will forgive all kinds of SINS except worshipping other than Him.

2 I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; 3 you shall have no other gods before me. 6 I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; 7 you shall have no other gods before me.
4 You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. 5 You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me,
6 but showing steadfast love to the thousandth generation of those who love me and keep my commandments.
8 You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. 9 You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and fourth generation of those who reject me,
10 but showing steadfast love to the thousandth generation of those who love me and keep my commandments

Luke 4:5-8 “The devil led him up to a high place and showed him in an instant all the kingdoms of the world. And he said to him, ‘I will give you all their authority and splendor, for it has been given to me, and I can give it to anyone I want to. So if you worship me, it will all be yours.’
Jesus answered, ‘it is written: “Worship the Lord your God and serve him only
“One of the teachers of the law came and noticed them debating. Noticing that Jesus had given them a good answer, he asked him, ‘Of all the commandments, which is the most important?’
‘The most important one,’ answered Jesus, ‘is this: “Hear, O Israel, the Lord our God, the Lord is one.
Love the Lord your Only God with all your heart and with all your soul and with all your mind and with all your strength.” ….Well said, teacher,’ the man replied. ‘You are right in saying that God is one and there is no other but him..”

Numbers 23:19: God is not a man, that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?

Hosea 11:9 I will not carry out my fierce anger, nor will I turn and devastate Ephraim. For I am the ONLY God, and not man--the Holy One among you. I will not come in wrath.
Acts 7:48 "However, the Most High does not live in houses made by men. As the prophet says:
Acts 17:24 "The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands.

1 Corinthians 8:4 So then, about eating food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one.

Deuteronomy 4:35 You were shown these things so that you might know that the LORD is God; besides him there is no other.

Deuteronomy 4:39 Acknowledge and take to heart this day that the LORD is God in heaven above and on the earth below. There is no other.

Deuteronomy 5:6 "I am the LORD your God, who brought you out of Egypt, out of the land of slavery.

Deuteronomy 6:4 Hear, O Israel: The LORD our God, the LORD is one

Galatians 3:20 A mediator, however, does not represent just one party; but God is one.
James 2:19 You believe that there is one God. Good! Even the demons believe that--and shudder.

Malachi 2:10 Have we not all one Father? Did not one God create us? Why do we profane the covenant of our fathers by breaking faith with one another?
Mark 12:29 "The most important one Commandment," answered Jesus, "is this: 'Hear, O Israel, the Lord our God, the Lord is one (This is four out of 10Commandments, no idol, no human, no trinity, when we say one, IT IS ABSOLUTELY ONE)

Nehemiah 9:6 You alone are the LORD. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship you.

Romans 3:30 since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

1 Samuel 15:29 He who is the Glory of Israel does not lie or change his mind; for he is not a man, that he should change his mind."
1 Timothy 2:5 For there is one God and one mediator between God and men, the man Christ Jesus.
Zechariah 14:9 The LORD will be king over the whole earth. On that day there will be one LORD, and his name the only name.

Matthew 4:10 Jesus said to him, "Away from me, Satan! For it is written: 'Worship the Lord your God, and serve him only.'
Luke 18:18-19 A certain ruler asked him: ‘Good teacher, what must I do to inherit eternal life?’
‘Why do you call me good?’ Jesus answered. ‘No one is good – except God alone.’”

Matthew 22:38 But do not think that this advice was given to Israel or to his own people only. Rather this is the basis of the teachings of all the Prophets. The same advice appears in the Gospel of Matthew, in similar wording, after which Jesus says: There is no God but ONE

Ephesians 4:6 one God and Father of all, who is over all and through all and in all.
Hosea 11 When Israel was a child, I loved him, and out of Egypt I called my son (Jacob)

Isaiah 64:8 Yet, O LORD, you are our Father. We are the clay, you are the potter; we are all the work of your hand.
Isaiah 63:16 But you are our Father, though Abraham does not know us or Israel acknowledge us; you, O LORD, are our Father, our Redeemer from of old is your name.
John 10:30 I and the Father are one."
Luke 3:38 Seth was the son of Adam. Adam was the son of God.

1 John 5:12 He who has the Son has life; he who does not have the Son of God does not have life.

Matthew 11:25 At that time Jesus said, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.
Humans, angels etc are referred to as sons/children of God elsewhere in the Bible {(Deut 14:1, Is 43:6, (Job 1:6; 2:1; 38:7)

Exodus 20:23 Do not make any gods to be alongside Me; do not make for yourselves gods of silver or gods of gold.
Exodus 32:31 So Moses went back to the LORD and said, "Oh, what a greatest sin these people have committed! They have made themselves gods of gold.
Exodus 20:4 "You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below.

Exodus 34:17 "Do not make cast idols.

Leviticus 19:4 "'Do not turn to idols or make gods of cast metal for yourselves. I am the LORD your God.
Deuteronomy 27:15 "Cursed is the man who carves an image or casts an idol--a thing detestable to the LORD, the work of the craftsman's hands--and sets it up in secret." Then all the people shall say, "Amen!"

Deuteronomy 4:16 so that you do not become corrupt and make for yourselves an idol, an image of any shape, whether formed like a man or a woman,

Deuteronomy 4:23 Be careful not to forget the covenant of the LORD your God that he made with you; do not make for yourselves an idol in the form of anything the LORD your God has forbidden.

Isaiah 44:9 All who make idols are nothing, and the things they treasure are worthless. Those who would speak up for them are blind; they are ignorant, to their own shame.

Isaiah 44:19 No one stops to think, no one has the knowledge or understanding to say, "Half of it I used for fuel; I even baked bread over its coals, I roasted meat and I ate. Shall I make a detestable thing from what is left? Shall I bow down to a block of wood?"

Deuteronomy 29:17 You saw among them their detestable images and idols of wood and stone, of silver and gold.

Isaiah 45:20 "Gather together and come; assemble, you fugitives from the nations. Ignorant are those who carry about idols of wood, who pray to gods that cannot save.
Hosea 4:12 of my people. They consult a wooden idol and are answered by a stick of wood. A spirit of prostitution leads them astray; they are unfaithful to their God.

Isaiah 44:17-18 From the rest he makes a god, his idol; he bows down to it and worships. He prays to it and says, "Save me; you are my god." They know nothing, they understand nothing; their eyes are plastered over so they cannot see, and their minds closed so they cannot understand.

Hosea 13:2 Now they sin more and more; they make idols for themselves from their silver, cleverly fashioned images, all of them the work of craftsmen. It is said of these people, "They offer human sacrifice and kiss the calf-idols."

Isaiah 44:17 From the rest he makes a god, his idol; he bows down to it and worships. He prays to it and says, "Save me; you are my god."
1 Chronicles 17:13 I will be his Father, and he shall be my Son (Solomon); I will not take my steadfast love from him, as I took it from him who was before you,
Begotten Son
Psalms 2:7 I will tell of the decree: The LORD said to me, “You are my Son (David); today I have begotten you.
Mark 13:32
"No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father”

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09-17-2011, 11:02 PM
Christians believe that the Word of God, though it is divine, it lowers itself to the level of a servant and serves God in his purposes.
God created everthing through his Word. God also saves through his Word.
The divine Word is almighty, it creates from nothing, and restores what had perished.
The divine Word is not a collection of letters and syllables in books. Even man can't express himself fully in words.
The Word of God is so infinite and eternal that it is a person.
Personhood is the highest form of expression and is a gift from God to creatures who have it.
Man express himself fully in his full personhood.
When humanity (virgin Mary) heard God most clearly/fully in its full being, the divine Word became Man: Jesus.
So Jesus is refering to his service (relationship with Creation/man, his human sonship) when he speaks of the Father being greater than him. He is not referring to his eternal relationship with the Father which is divine, and therefore equal.

09-18-2011, 01:52 AM
Hi Amigo!

Long time no see.

It's still hard to decipher what you are trying to say, but it's safe to conclude that christians believe in greater god (father) and lesser god (jesus).


Great to have you back!

09-18-2011, 02:56 AM

it took Christians hundreds of years to "figure out" what the books that they eventually settled on a "inspired" mean.

here are excerpts from a book that show the formulation of the trinity doctrine. the book is:

A.D. 381
Heretics, Pagans, and the dawn of the Monotheistic State
By Charles Freeman
The Overlook Press, 2009, 252 pages
ISBN 978-59020-171-8


On the death of Constantine in 337, the debate between Arius and Alexander remained unresolved. There were two rival conceptions of Jesus's divinity embedded in the Christian communities. Alexander had argued that Jesus was always fully God and had existed eternally alongside God the Father. This view had been accepted at Nicaea with the addition of the term homoousios, “of the same substance,” to describe their shared status. Arius, on the other hand, argued that Jesus had been created as a subordinate God within time, the son of the Father who became Father only at the moment of Jesus's creation. The evidence seems to suggest that after Nicaea, Constantine was shrewd enough to accept that the debate was impossible to resolve. His policy was to be tolerant of different beliefs all remaining in tolerant of any bishops, such as Athanasius of Alexandria, who caused our intensified unest in their communities. For Constantine, as with most emperors, good order was more important than correct doctrine.
The original conception of Jesus in the context of the Jewish world in which he lived and taught was that he was fully human. It was impossible to conceive, in fact blasphemous for a Jew to believe, as it would be later for Muslims, that he could be divine. The possibility could not even be considered until Christianity spread from the Jewish into the Greek world of the boundaries between human and divine or less clearly defined. Even here there were many Christians who continue to see Jesus as no more than a man, but one of great spiritual qualities. One Theodotus, a cobbler from Constantinople who came to Rome about 190 and gathered his own congregation in the relatively fluid Christian world of the period, used logical analysis derived from Aristotle and a mathematician Euclid to conclude that, while the Holy Spirit was involved in the conception of Jesus, this did not give Jesus divine status - he was always “a mere man.” Theodotus was excommunicated by Victor, the Bishop of Rome, but his congregation seems still been alive in the 260s, though by this time some of them believe that Jesus had finally become divine, at the resurrection.
However, mainstream Christian teaching soon came to except that Jesus was divine. In retrospect, this is perhaps the most significant development ever to take place in Christian theology. It further distance Christianity from Judaism and, in so far as any empirical evidence for a divine presence is difficult to discern, it meant that there would be acute speculation about the neat about the nature of that divinity, especially in the intellect intellectual tradition as sophisticated as that of the Greeks…
Equally baffling was the issue raised in the Arius and Alexander debate, the moment and context in which Jesus was, or was not, created by God the Father…
Despite the assertion of the Nicene Creed that Jesus was one in substance with the Father, the most persistent belief - persistent in that it had deep roots in the Christian tradition - was subordinationism. Subordinationism was a broad movement that included Arius as well as many others who had developed the ideas independently of him, among them earlier scholars such as Origen. They believed that Jesus was a later creation by God the Father, of lesser divinity and thus subordinate to him in some way. The subordinationists drew their strength from a mass of biblical text that appeared to support their case. From the Old Testament there was a verse in Proverbs [8:22] – “God created me, Wisdom, at the beginning of time” - which, if Wisdom could be seen as an allegory for Christ, seemed to make clear that Jesus was a later, if early, creation of God. In the New Testament, the gospels of Matthew, Mark and Luke [the so-called synoptic Gospels] were rich in subordinationist text. So when Jesus says, “Of that day and hour knoweth no man, neither angel in heaven, nor the Son, but only the Father [Mark 13:32], “My God, My God, why has thou forsaken me? [Matthew 27:46], or “The Father is greater than I” John [14:28], he is clearly attributing some form of superiority to God the Father. Peter’s statement in Acts 2:36 that “God has made him both Lord and Christ, this Jesus whom you crucified” was another important subordinationist text, as are a host of others that appeared to show Jesus as anguished, ignorant, hungry or tired. As will be seen, anyone who wished to argue that Jesus was equal in divine majesty to God the Father would need to exercise considerable literary ingenuity to find alternative explanation of these texts. To the subordinationist they seemed incontrovertible, and this helps explain why the gulf between them and the followers of the Nicene Creed, but their insistence on “one substance”, became so wide.
Subordinationism was also supported by Platonism, especially in the way that Plato was interpreted by the first century A.D. Jewish philosopher Philo. Increasingly Platonist talked of the supreme Good, the apex at the top of the hierarchy of the Ideas or Forms. Philo, who had never heard of Jesus and was concerned only with the Hebrew Scriptures, claim that Plato's Forms have been known to prophets. As Plato had argued that the Forms existed eternally, Philo concluded that they could of been understood before Plato, for instance by someone supremely wise like Moses. “Who is Plato but Moses speaking Greek? he asked. The question then was how the Forms might reveal themselves in the material world. In his philosophy, Philo gave central importance to logos, reasoned thought, as a Platonic Form that existed somewhere between God and the material world. “The logos is an ambassador and suppliant, neither unbegotten nor begotten, as are sensible things. One of the roles of the logos, Philo suggested, was that of God's architect, who put God's creative power into action in the material world. For instance, the voice from the burning bush [in Exodus 3] might be that of the logos revealing itself. Obviously, logos was subordinate to the Good. When Philo's ideas filtered through into the Christian world, the evangelist John saw how Jesus could be conceptualized as logos become flesh [the English translation “Word” gives nothing of the richness and breadth of the Greek original]. Although John's approach to the relationship between God and Jesus is ambiguous - both Nicenes and subordinationists have been able to use him their cause - the concept of the Word becoming flesh could be interpreted to support the logos/ Jesus as subordinate to God, sent by him to mankind.
In addition to support from Scripture and Platonism, a major strength of the subordinationist position was that subordinationists not have to define Christ's divinity rigidly [as it had been, for instance, by a term such as homoousios], and so space was left for the humanity of Jesus. There was general agreement that Christ brought salvation to the human race by undergoing suffering for the sins of mankind. This would make no sense if he was incapable of feeling his scourging and the hammering in of the nails. So if his suffering was central to Christian belief, one could argue that his divinity, even if it was not easy to define, did not prevent him undergoing the human suffering essential for the salvation of mankind. He was therefore a lesser form of divinity to that of God, was above all suffering.
What the subordinationism argument was set out with some clarity to Creed drawn up by a small group of bishops at Sirmium in 357. It deserves to be quoted in full:
it is agreed that there is one Almighty God and Father, as is believed throughout the whole world, and his only Son, Jesus Christ the Lord, our Savior: but there cannot be two gods nor should that be preached, as the text [from John's Gospel] runs. Therefore there is one God of all, as the apostles taught, and the rest agrees and can contain ambiguity. But as to the fact that some, or many, are concerned with substance [which is called ousia is in Greek], that is to speak more explicitly, homoousion as it is called - there should be no mention of it whatever, nor should anyone preach it. And this is the cause and reason, that it is not included in the divine Scriptures, and it is beyond man's knowledge nor can anyone declare the birth of the Son… for it is clear that only the Father knows how he begot his Son and his Son how he was begotten by the Father. There was no uncertainty about the Father being greater, it cannot be doubted by anyone that the father is greater in honor, and dignity, and glory, in majesty, and the very name of “Father”, for he himself witnesses. And nobody is unaware that this is Catholic [i.e. universal] doctrine, that there are two persons of the Father and the Son, and that the Father is greater, and the Son is subjected in common with all things which the Father subjected to him; that the Father has no beginning, is invisible, immortal and impassible [i.e. unable to suffer]; but that the Son is born from the Father, God from God, Light from Light, whose generation as Son, has been said already, no one knows except the Father; and that the Son of God himself, our Lord and God, as it is said, assumed flesh or body; that this man from the womb of the Virgin Mary, as the Angel foretold. As all the Scriptures teach, and especially the teacher of the Gentiles himself, the apostle [Paul], he took the human nature from the Virgin Mary, and it was through this that he suffered. But that is the summary of the whole faith and the confirmation of it that the Trinity should always be preserved, as we read in the Gospel.

09-18-2011, 09:10 AM
Here is an ancient Christian treatise by Augustine on the subject. Toward the end, I put in 'bold' what seems to extra relevant:

1. We have just heard, brethren, these words of the Lord, which He addressed to His disciples: Let not your heart be troubled, neither let it be afraid. You have heard how I said unto you, I go away, and come unto you: if you loved me, you would surely rejoice, because I go unto the Father; for the Father is greater than I. Their hearts might have become filled with trouble and fear, simply because of His going away from them, even though intending to return; lest, possibly, in the very interval of the shepherd's absence, the wolf should make an onset on the flock. But as God, He abandoned not those from whom He departed as man: and Christ Himself is at once both man and God. And so He both went away in respect of His visible humanity, and remained as regards His Godhead: He went away as regards the nature which is subject to local limitations, and remained in respect of that which is ubiquitous. Why, then, should their heart be troubled and afraid, when His quitting their eyesight was of such a kind as to leave unaltered His presence in their heart? Although even God, who has no local bounds to His presence, may depart from the hearts of those who turn away from Him, not with their feet, but their moral character; just as He comes to such as turn to Him, not with their faces, but in faith, and approach Him in the spirit, and not in the flesh. But that they might understand that it was only in respect of His human nature that He said, I go and come to you, He went on to say, If you loved me, you would surely rejoice, because I go unto the Father; for the Father is greater than I. And so, then, in that very respect wherein the Son is not equal to the Father, in that was He to go to the Father, just as from Him is He hereafter to come to judge the quick and the dead: while in so far as the Only-begotten is equal to Him that begot, He never withdraws from the Father; but with Him is everywhere perfectly equal in that Godhead which knows of no local limitations. For being as He was in the form of God, as the apostle says, He thought it not robbery to be equal with God. For how could that nature be robbery, which was His, not by usurpation, but by birth? But He emptied Himself, taking upon Him the form of a servant; Philippians 2:6-7 and so, not losing the former, but assuming the latter, and emptying Himself in that very respect wherein He stood forth before us here in a humbler state than that wherein He still remained with the Father. For there was the accession of a servant-form, with no recession of the divine: in the assumption of the one there was no consumption of the other. In reference to the one He says, The Father is greater than I; but because of the other, I and my Father are one.
2. Let the Arian attend to this, and find healing in his attention; that wrangling may not lead to vanity, or, what is worse, to insanity. For it is the servant-form which is that wherein the Son of God is less, not only than the Father, but also than the Holy Spirit; and more than that, less also than Himself, for He Himself, in the form of God, is greater than Himself. For the man Christ does not cease to be called the Son of God, a name which was thought worthy of being applied even to His flesh alone as it lay in the tomb. And what else than this do we confess, when we declare that we believe in the only-begotten Son of God, who, under Pontius Pilate, was crucified, and buried? And what of Him was buried, save the flesh without the spirit? And so in believing in the Son of God, who was buried, we surely affix the name, Son of God, even to His flesh, which alone was laid in the grave. Christ Himself, therefore, the Son of God, equal with the Father because in the form of God, inasmuch as He emptied Himself, without losing the form of God, but assuming that of a servant, is greater even than Himself; because the unlost form of God is greater than the assumed form of a servant. And what, then, is there to wonder at, or what is there out of place, if, in reference to this servant-form, the Son of God says, The Father is greater than I; and in speaking of the form of God, the self-same Son of God declares, I and my Father are one? For one they are, inasmuch as The Word was God; and greater is the Father, inasmuch as the Word was made flesh. Let me add what cannot be gainsaid by Arians and Eunomians: in respect of this servant-form, Christ as a child was inferior also to His own parents, when, according to Scripture, He was subject Luke 2:51 as an infant to His seniors. Why, then, heretic, seeing that Christ is both God and man, when He speaks as man, do you calumniate God? He in His own person commends our human nature; do you dare in Him to asperse the divine? Unbelieving and ungrateful as you are, will you degrade Him who made you, just for the very reason that He is declaring what He became because of you? For equal as He is with the Father, the Son, by whom man was made, became man, in order to be less than the Father: and had He not done so, what would have become of man?
3. May our Lord and Master bring home clearly to our minds the words, If you loved me, you would surely rejoice, because I go unto the Father; for the Father is greater than I. Let us, along with the disciples, listen to the Teacher's words, and not, with strangers, give heed to the wiles of the deceiver. Let us acknowledge the twofold substance of Christ; to wit, the divine, in which he is equal with the Father, and the human, in respect to which the Father is greater. And yet at the same time both are not two, for Christ is one; and God is not a quaternity, but a Trinity. For as the rational soul and the body form but one man, so Christ, while both God and man, is one; and thus Christ is God, a rational soul, and a body. In all of these we confess Him to be Christ, we confess Him in each. Who, then, is He that made the world? Christ Jesus, but in the form of God. Who is it that was crucified under Pontius Pilate? Christ Jesus, but in the form of a servant. And so of the several parts whereof He consists as man. Who is He who was not left in hell? Christ Jesus, but only in respect of His soul. Who was to rise on the third day, after being laid in the tomb? Christ Jesus, but solely in reference to His flesh. In reference, then, to each of these, He is likewise called Christ. And yet all of them are not two, or three, but one Christ. On this account, therefore, did He say, If you loved me, you would surely rejoice, because I go unto the Father; for human nature is worthy of congratulation, in being so assumed by the only-begotten Word as to be constituted immortal in heaven, and, earthy in its nature, to be so sublimated and exalted, that, as incorruptible dust, it might take its seat at the right hand of the Father. In such a sense it is that He said He would go to the Father. For in very truth He went unto Him, who was always with Him. But His going unto Him and departing from us were neither more nor less than His transforming and immortalizing that which He had taken upon Him from us in its mortal condition, and exalting that to heaven, by means of which He lived on earth in man's behalf. And who would not draw rejoicing from such a source, who has such love to Christ that he can at once congratulate his own nature as already immortal in Christ, and cherish the hope that he himself will yet become so through Christ?

09-18-2011, 10:02 AM
Salam Alaikkum,

To summarize the confusion, let us see what BIBLE speaks about God

1. God - who created the World, seen and unseen, non is Comparable to Him, He is not a Man and He is the only One. Elah or Elohim to Jews, Allah to Arabs (even Christian Arabs), Dios to Spanish and God to most

2. Son of God - bible mentioned that God has many sons = Adam, Israel, Egypt, Ephraim, Jesus, Moises, Me and You too. Acts 17:28-29 We are all offspring of God

Son of God simply means Servant of God

Bible disapproved the Trinity in any sense. Jesus himself said there is ONLY ONE GOD WHOM WE HAVE TO WORSHIP, JESUS FAST 40DAYS TO PLEASE GOD

The "SON OF GOD" title was given to others before and after Jesus in the Bible.

There is no Single Verse in the Bible that Jesus said "Worship me, God & I are equal in every sense"

Jesus was one of the Israeli but Jews rejected Prophet Jesus (pbuh) as a Prophet. How more of a God?

Muslims love Prophet Jesus (pbuh) more than anyone in this World, if Christian claims they love Jesus and they drink alcohol, do not fast, do not pray, do not follow his teachings, then we can conclude that their love for Jesus is absolutely FALSE.

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