Gods Son

[giantslayer7]

Hi first post, my question.
I was just wondering, Is Jesus the only one to see God face to Face, Or did Adam and Eve see God face to face as well ?

also I was reading and the bible said Adam was the son of God, And i Know that Jesus was the only begotten Son of God, are they both one in the same?

[giantslayer7]

Hi everyone, honest i am not trolling, these are some thoughts that have crossed my thinking and was wondering if anybody else has thought of this or have any input about this ??

[Silvertusk]

Hi everyone, honest i am not trolling, these are some thoughts that have crossed my thinking and was wondering if anybody else has thought of this or have any input about this ??

I know you are not trolling my friend - just that it seems that we have had problems with the server so no one could answer you,

[Silvertusk]

Hi first post, my question.
I was just wondering, Is Jesus the only one to see God face to Face, Or did Adam and Eve see God face to face as well ?

also I was reading and the bible said Adam was the son of God, And i Know that Jesus was the only begotten Son of God, are they both one in the same?

To be quite honest with you I really do not know. There are arguments that are put forward that any time there is a mention of God speaking face to face with someone or physically interacting with someone as in the time Jacob wrestled with God - then that was the second person of the trinity - or Jesus as we now know him by - so therefore no one except Jesus has seen the father.

Silvertusk.

[RickD]

also I was reading and the bible said Adam was the son of God, And i Know that Jesus was the only begotten Son of God, are they both one in the same?

Hi giantslayer7.
Sorry about the board having troubles. I couldn't get on all day yesterday.
Adam was created by God. Jesus, the man from Nazareth was begotten from The Father. Jesus is not only a man, He is also God.
So no, Adam and Jesus aren't the same person.

[giantslayer7]

Hi first post, my question.
I was just wondering, Is Jesus the only one to see God face to Face, Or did Adam and Eve see God face to face as well ?

also I was reading and the bible said Adam was the son of God, And i Know that Jesus was the only begotten Son of God, are they both one in the same?

To be quite honest with you I really do not know. There are arguments that are put forward that any time there is a mention of God speaking face to face with someone or physically interacting with someone as in the time Jacob wrestled with God - then that was the second person of the trinity - or Jesus as we now know him by - so therefore no one except Jesus has seen the father.

Silvertusk.

i am not sure, but the way that genesis reads i get Adam and Eve walking with God in the garden, and i am sure that when God breathed life into Adam and Adam came alive that Adam seen God. ??

[giantslayer7]

then i guess i would need to know what,
Adam, created by
Jesus, begotten from. the two definitions mean.

[B. W.]

then i guess i would need to know what,
Adam, created by
Jesus, begotten from. the two definitions mean.

Here is a copy from the Jewish New Testament Commentary on the subject of the word begotten used in John 14 that you might find helpful...

Jewish New Testament Commentary

John 1:1-18

In his prologue to the Good News Yochanan sets forth both the divine and human origin and nature of the Messiah. Contrary to modern Jewish opinion, which holds that the Messiah is to be human only, numerous Jewish sources speak of the supernatural features of the Messiah; see below on specific verses in this prologue and also John17:5.

The passage consists of groups of couplets separated by prose explanations. Pliny the Younger, one of the first pagans to mention Christians, wrote that they would meet on a fixed day before daylight "and recite by turns a form of words" (or: "sing an antiphonal chant") "to Christ as a god" (Letter to Emperor Trajan, around 112 C.E.).

Besides the prologue to Yochanan, additional New Testament passages lending themselves to "antiphonal chant" or other liturgical use are found in Luke 1-2 and at Rom 11:33-36, Php 2:6-11, 1Tim3:16 and 2Tim 2:11-13. The Hebrew parallelism of the Psalms and other books in the Tanakh was probably designed for antiphonal chanting.

John 1:14

The Word became a human being, literally, "the Word became flesh." It is not that a man named Yeshua, who grew up in Natzeret, one day decided he was God. Rather, the Word, who "was with God" and "was God," gave up the "glory [he] had with [the Father] before the world existed" (John 17:5) and "emptied himself, in that he took the form of a slave by becoming like human beings are" (Php 2:7). In other words, God sent "his own Son as a human being with a nature like our own sinful one" (Rom 8:3), so that "in every respect he was tempted just as we are, the only difference being that he did not sin" (Heb 4:15). It is God the Word, then, who decided to become man, not the other way round.

But can the one God, whose ways are as high above our ways as the heavens above the earth (Isa 55:8-9), "become a human being" and still be God? Does not the assertion that the Creator becomes the creature contradict the very essence of what it means to be God? The New Testament writers were aware that the concept of God becoming human needed unique treatment. For example, Sha'ul writes that in Yeshua the Messiah, "bodily, lives the fullness of all that God is" (in Col 2:9); likewise, see John 1:18. Such circumspect language points to the extraordinariness of the idea. Mattityahu writes that when the Son of Man will come "no one knows-not the angels in heaven, not the Son, only the Father" (Mat 24:37): God is omniscient, yet there is something the Son does not know. Instead of rejecting the incarnation because it contradicts his prejudices about God, an open-minded person tries to discover what the concept means in the New Testament. Its writers are pointing to and attempting to describe a mystery which God has revealed in considerable measure but not altogether, for "now I know partly; then I will know fully" (1Co 13:12).

The Tanakh reports many instances of God's appearing as a man-to Avraham in Genesis 18, to Ya'akov (Gen 32:25-33), Moshe (Exodus 3), Y'hoshua (Jos. 5:13-15 - Jos. 6:1-5), the people of Israel (Jdg 2:1-5), Gid'on (Jdg 6:11-24), and Manoach and his wife, the parents of Shimshon, (Jdg 13:2-23). In all of these passages the terms "Adonai" and "the angel of Adonai" (or "Elohim" and "the angel of Elohim") are used interchangeably, and in some of them the angel of Adonai (or Elohim) is spoken of as a man. The Tanakh itself thus teaches that the all-powerful God has the power, if he chooses, to appear among men as a man. The New Testament carries this already Jewish idea one step farther: not only can God "appear" in human form, but the Word of God can "become" a human being-and did so.

Non-Messianic Judaism has generally taken a defensive theological position against Christianity and its concept of incarnation. Thus the Rambam's thirteen-point creed has as its third article:
"I believe with perfect faith that the Creator, blessed be his name, is not a body, that he is free from all material properties, and that he has no form whatsoever."

Maimonides clearly did not mean to contradict the Tanakh's own descriptions of God as having physical features such as a back, a face (John 1:18) and an outstretched arm; rather, he meant to exclude incarnation. In the light of the New Testament a Messianic Jew can simply pronounce him wrong. However, for the sake of retaining a traditional Jewish formulation, he can preserve the words but reinterpret them against Maimonides' purpose. For example, a New Testament believer can agree that God's nature is not physical or material, but he would insist that the article does not exclude the incarnation of the Word as Yeshua if it is understood as an occasional, rather than essential, attribute of God, an event necessitated because sin occurred in human history.

On the other hand, the Malbim (Meir Loeb Ben-Yechiel Michael), writing in the middle of the nineteenth century, though a staunch defender of Orthodoxy against Reform Judaism, had a concept of hitgalmut ("incarnation") surprisingly close to the Christian idea of incarnation; it is found in his commentary on Genesis 18, where Adonai appears to Avraham. (The word "hitgalmut" is related to golem-recall the Yiddish play, "The Golem," based on a folktale about a clay body which its maker caused to come alive.)

Sh'khinah, God's manifest presence. See paragraph (3) of Heb 1:2-3.

As for Adam - he was created (Bara) and made from what substance? How was he made?
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[PaulSacramento]

Hi first post, my question.
I was just wondering, Is Jesus the only one to see God face to Face, Or did Adam and Eve see God face to face as well ?

also I was reading and the bible said Adam was the son of God, And i Know that Jesus was the only begotten Son of God, are they both one in the same?

Only Christ saw God's true face in ALL his Glory.
Moses, Abe, Adam and so forth, All saw God "accommodated" for them to see.
In visions ( in the spirit) some were able to glimpse God but always His face was "hidden".