This man: the Son of the Eternal One
 
A miraculous conception?
 
To come, to be sent, to descend from heaven?
 
A Jesus before Jesus?
 
Precious blood and a body without blesmish?







Most historians agree that the Israelite man Yeshua (Jesus), born in Bethlehem according to the Gospels, did indeed exist. However, we have very little information about his childhood, as his fame began during his public ministry at the age of thirty, after his baptism in the Jordan River. This is how the Gospels of Mark and John begin. His parents, Joseph and Mary, were simple Israelites who worked as craftsmen. The boy had an ordinary childhood in an obscure village called Nazareth (Matthew 2:23). According to the Gospels, the child showed a keen interest in the Eternal, his mind was turned toward him, and his way of thinking surprised the religious leaders (Luke 2:42-52). Just as Mozart was gifted in music from an early age (three years old), Jesus excelled in the knowledge of the Creator. He nourished himself with his thoughts, becoming the most famous Israelite in the world. The Bible has left a spiritual mark on our history; the man Jesus perfectly represents what we are in the eyes of the Eternal one.
 
The Hebrews were waiting for the Messiah, a word that means ‘anointed one' in Hebrew, and which is the same as ‘Christ', which comes from the Greek “christos”. This is why Jesus is known as ‘Jesus Christ': he was anointed with the Spirit at his baptism. Jesus is a descendant of King David, of the tribe of Judah (1 Samuel 16:1, Matthew 1).
The people had high hopes for the Messiah. They expected a powerful and glorious man who would deliver them from Roman rule and thus raise the nation of Israel above other nations. Most religious leaders at the time could not imagine a simple, pacifist man like Jesus; they expected someone like Bar Kokhba to lead a revolt. But would the Eternal deliver a people whose hearts had strayed from His message? Did not John and Jesus proclaim repentance and a return to the spirit of the Eternal's Torah? After the destruction of the Temple in 70 AD, prophesied by Jesus, the Jewish people continued to revolt in the second century AD, with the Bar Kokhba revolt, but once again a heavy defeat awaited them at the hands of the Romans!
 
For the Hebrews, the Messiah represents the descent of the word of the Eternal (‘dabar' in Hebrew, “logos” in Greek) and instruction (‘tora' in Hebrew) into the flesh. It is in this sense that Jesus is the way, the truth and the divine life that leads human beings to their creator (Acts 7:37; Deuteronomy 18:15; Luke 9:35; John 14:6). Jesus is known for establishing his kingdom through words that work within humans. Whether or not we believe in him, everyone knows Jesus Christ. Unlike certain leaders and religions, he did not seek to impose truth and laws by force. He said that he did not belong to this world, and that his kingdom was not of this world. Even Muslims recognize the holy and unique character of this figure. As we are of ‘Christianity/Messianism', as we wrote in the site's introduction, we seek his words and his spirit. Jesus did not invent a new religion; he represents the faith of the friends of God among the people of Israel. The Bible speaks symbolically of a single body united in Christ (Galatians 3:26-39):
this is the assembly or spiritual community of the Messiah or Christ.
 
One of the most controversial topics concerns the ontological nature of Jesus Christ. It is very important to understand that no one expected a Messiah who would be the uncreated God or a heavenly being. Jesus did not descend into the womb of a virgin woman at the beginning of our era; nor was he consciously alive at the time of the creation recounted in Genesis, and he did not exist in heaven before being born of the young woman Mary. For the Hebrews, the Messiah (the anointed one) was always to be a man to whom they should listen (Deuteronomy 8:15; Acts 7:37; Mark 9:7). As mentioned in the ‘Creation' section of the homepage, the Eternal's goal is for humans, who are created in the image of the Eternal, to become a fulfilled beings. Therefore, it is logical that the Messiah should come by the flesh, from human seed, adam, ‘son of God' (Luke 3:23:38). The spiritual bond that unites the Messiah to the Eternal makes him a being anointed with a superior oil to that of his ancestors, his contemporaries and all other creatures. He will prolong his days (Isaiah 53:10) through resurrection (Romans 1:4, Luke 1:36), thus testifying that the Eternal gives life to those he loves. The corruptible man who definitively chooses good becomes a life-giving spirit, a fruit of the tree of life (Revelation 2:7).
 
The Messiah is the descent of the word and instruction of the Eternal one to Earth. However, this does not mean, however, that there was already someone called ‘the word' in heaven, in the Gospel according to Saint John, in John 1:1. By definition, the word is neither a being nor a son. However, it can be associated with man, as I wrote earlier. Jesus Christ can thus be called ‘the word', but only from the perspective of his existence and ministry. We can also read chapter 8 of the book of Proverbs, in which wisdom is personified in a poetic style. She runs through the streets and wishes to make her home with man. One might think of Solomon receiving wisdom or Jesus Christ symbolically embodying ‘wisdom'. Is Jesus not also called ‘wonderful', “counsellor”, ‘father of eternity', ‘mighty judge,' and ‘king of kings' (Isaiah 9:6, Revelation 19:13)? However, he remains a true man: a man united with G-d. Unfortunately, centuries of tradition have corrupted Hebrew thought by portraying Jesus as the God or a wise god who came from heaven, calling himself ‘the word' at the beginning of creation. The main actors in the Bible are the Eternal One and man; logically, the saviour must be a man who comes through the flesh and reconciles us through the spirit of the Creator within him. The mediator between God and humankind is not, by ontological nature, a divine being, God, a god, an archangel, a soul, or a spirit living in heaven.
1Timothy 2:5  For God is one, and the mediator of God and men one, the man Christ Jesus,
 
The Son of God is the Son of Man, the adam in the making. If people were more humble and willing to understand each other, the endless debates about 'the Son of God' within Islam, Protestantism, Catholicism and Judaism would cease. Yeshua is truly the Son of God as the son of Adam (of the earth), thanks to his ministry and resurrection. Obviously, the uncreated did not have an uncreated son, but Jesus Christ is like the image of that only Son who came from a Father who alone possesses immortality (1 Timothy 3:16).
Islam and Judaism oppose Christianity, forgetting that man has the power to be ‘gods,' according to the Hebrew Bible (Psalms 89:27, Jeremiah 31:9, Colossians 1:15 and 18; Proverbs 3:12, 2 Samuel 7:14, 2 Corinthians 6:18, John 1:12, Luke 3:22).  Jesus is described as ‘unique' in certain passages, which does not mean that he was not always a human being, but that he has a special importance in the Creator's plan, corresponding to a promise in which he is the first and only one. Abraham's son is called ‘only son' even though he had an older brother (Hebrews 11:17). Isaac was unique because of the promise made to Sarah. Jesus Christ is begotten by God for incorruptibility and eternal life, the firstborn among many brothers (Romans 8:29). Yeshua (Jesus) stands above other prophets (Moses) and other religions (some Muslims know that he is greater and purer than Muhammad). He is the Hebrew source of monotheistic revelation, the one who must be followed first.




The dogma of the miraculous conception may have emerged from a conflict between Christians and Pharisees over Jesus's genealogy and birthplace. According to Jewish tradition, how could the Messiah come from Nazareth and be the son of a carpenter? (John 1:46; Matthew 13:54–55). Shouldn't he have come from a more noble family?
Even if Joseph was from the tribe of David, this did not seem sufficient to confirm Jesus's eligibility as the Messiah. What was the nature of Joseph and Mary's relationship? Was it love, or a desire to preserve the lineage after a death? Did Mary marry another man after Joseph died? We also know that this Messiah did not meet the expectations of the Jewish leaders, therefore, they had to find anomalies to disqualify him. Faced with pressure from the Judeo-Roman world on early Messianism/Christianity, we can assume that the disciples of the Way reminded the brethren to focus on the importance of Jesus based on his ministry, when he was filled with the power of the holy spirit, putting aside debates about genealogies (1 Timothy 1:4 and Titus 3:9).
The dogma of the miraculous birth was a spiritual teaching reminded people that Jesus was a special child, sent by the Eternal One. He came from above and was set apart by the Spirit, above the other prophets. Jesus represents the new creation, the new adam, much more than just a child from a small village in Israel.

This kind of teaching was not foreign to Judaism, so let us not cast stones at Roman Christianity for inventing pagan beliefs. Indeed, the Dead Sea Scrolls, particulary the Books of Enoch and the Book of Noah's Birth¹, show that religious groups taught that angels could mate with women. In the text about Noah's birth says that people wondered if his father was not an angel from heaven, because of the boy's appearance. These stories remind us of the interpretation that angels took the wives of men in the Book of Genesis, chapter 6. Jewish fables (1 Timothy 1:4, 2 Timothy 4:4, 2 Peter 1:16), as well as the miraculous births of Alexander the Great and Jesus, should therefore not necessarily be taken literally. As I have written previously, this miraculous conception may have been a spiritual teaching added to the Gospels of Matthew and Luke to reinforce the idea that Jesus is indeed the Messiah sent by the Eternal. Let us not forget that Jesus was not Jesus Christ at his birth; he truly became anointed (Christ) at his baptism, for his ministry.
Therefore, the spiritual teaching of the miraculous birth could therefore be a foreshadowing of his powerful ministry, while preventing the Jews from making false accusations aimed at erasing his name through stories about his genealogy (adultery, etc.). This is an interesting line of thought, given that the Gospel according to Matthew deliberately mentions adultery in Jesus's genealogy. No one succeeded in tarnishing the reputation of Jesus Christ. The Jews and Romans loved to glorify their heroes, and the Eternal glorified the name of Jesus Christ above all others. He gave all his affection to Jesus him, this son who loved him and obeyed him with all his being.

Yeshua and his disciples were a threat to the Jews first, and then to the Romans. They joined forces against them at the beginning of our era (Psalm 2:2; Matthew 26:3; Acts 12:1-6; Acts 4:26; Revelation 17:12-14). We can suggest that his Jewish opponents attempted to erase his memory or his name (Exodus 17:14; 1 Samuel 15:2-3; Job 18:17), and that Christians later compiled a brief genealogy, adding a teaching about a miraculous birth. While some historians have rejected the existence of Jesus Christ, the majority agree on his historical reality. The authors generally cited in defence of his existence are Flavius Josephus, Pliny the Younger, Tacitus and Syriac manuscript no. 14658 in the British Museum². Some passages are disputed, but their writings are generally convincing, such as those of the Jewish historian Flavius Josephus³ when he mentions John the Baptist in his writings. The martyrs also tend to prove the existence of the character: his teaching spread rapidly and it is unlikely that an unknown phantom on the waters was behind the thousands of souls converted in such a short time.

The miraculous conception is often used to support the belief that Jesus existed in heaven before his birth. According to this doctrine, the Son of God, present in heaven, became an embryo of flesh when he descended into Mary's womb. However, we explain here why it is important not to believe that the man Jesus was once God, God the Son, an archangel, or even a spirit living in heaven in the beginning. This belief completely changes the story of the Bible, the meaning of creation, and the identity and place of real man in the revelation of Hebrew monotheism. If we read the two accounts of Jesus' conception, it is simply written that the Holy Spirit came to conceive a child in Mary's womb, with no mention of the transformation of a heavenly being into a human being. We could see this as the creation of a new adam, more spiritual, in reference to the Book of Genesis.
Let us also remember that the Spirit covered the planet in order to conceive life on Earth. Could it not have come to cover this thing that was coming to life in Mary? The word ‘preexistence' does not appear anywhere in the Bible, unlike the word ‘foreknowledge/preordained' (1 Peter 1:20). Let's read this passage about the conception of a holy thing:
Luk 1:31  and behold, thou shalt conceive in the womb and bear a son, and thou shalt call his name Jesus.
Luk 1:32  He shall be great, and shall be called Son of the Highest; and the Eternal God shall give him the throne of David his father;
Luk 1:33  and he shall reign over the house of Jacob for the ages, and of his kingdom there shall not be an end.
Luk 1:34  But Mary said to the angel, How shall this be, since I know not a man?
Luk 1:35  And the angel answering said to her, The Holy Spirit shall come upon thee, and power of the Highest overshadow thee, wherefore the holy thing also which shall be born shall be called Son of God.
 

Jesus, biological son of Joseph and Mary:

Many verses indicate that Joseph, a descendant of King David, was his father (Luke 4:22; John 1:45; John 6:42; Matthew 13:55-56; Mark 6:3; Romans 1:3-4). We think that a child has two family ties (a father and a mother), but we can add a third according to the spirit: God. Some people are chosen by the Creator, above the will of their parents. The child is then considered, in anticipation, as a prophet or as the son. They have a special role at a particular moment in history, like the prophet Jeremiah, John the Baptist, or Yeshua. Among those who are sent, some are more important than others. Yeshua is more important than John the Baptist, and John the Baptist is more important than Jeremiah (Jeremiah 1:5; Malachi 3:1). Pre-knowledge should not be confused with pre-existence: Jesus, John the Baptist, and Jeremiah did not know the Eternal in a previous life, either in heaven or on earth.

Isaiah 7:14 is a prophecy quoted in Matthew 1:23. The Hebrew word ‘almah' used by Isaiah was translated into the Greek word “pathernos”, which is translated into our languages as ‘virgin'. However, the word ‘almah' means ‘young woman' rather than ‘virgin', and the word “pathernos” does not always have a clear origin. This is why some translations have translated Matthew 1:23 as ‘young woman'. Indeed, the law of translation requires that the word always conform to the original, even if, a priori, it is true that an unmarried young woman is normally a virgin before having sexual relations. Therefore, if the young woman is pregnant, it means that she is no longer a virgin. Furthermore, the context of Isaiah 7:14 did not refer solely to Mary, the mother of Jesus, and the prophet did not necessarily seem to be talking about a miraculous conception in his time.

The sign announced in the book of Isaiah is a message of hope intended for the house of Judah and King Ahaz. The name ‘Emmanuel' means ‘God is with us'. This name has been misinterpreted; it does not mean ‘God (Jesus) is with us (men)', but rather ‘God (the one and only Eternal One) is with us (men and the Messiah)'. The Eternal was with them to guide them to the Prince of Peace, the Messiah of the end times (Genesis 49:10; Hebrews 1:2). The sign of Immanuel begins in the time of King Ahaz and the King of Assyria (Isaiah 7:16); nor does the prophecy refer to a miraculous conception at that time. The sign was the birth of a child (in view of the Messiah), then other children (Isaiah 8:18) who would restore hope to the ‘woman Judah', mother of the promised Messiah. A sign is not always supernatural.

Psalm 2:7 does not confirm that Jesus was begotten (born) by God before being born of Mary; on the contrary, he will be begotten through baptism and resurrection. Yeshua learned good and evil (Isaiah 7:15) and emerged victorious by being begotten by the Spirit (1 John 5:1). Miraculous conception is therefore not essential to affirm that Jesus was begotten by God.

The miraculous conception may have served to establish the dogma of the perpetual virginity of Mary, ‘mother of God.' Mary is an ordinary woman, righteous and pious, who received the grace of the Eternal (Luke 1:30). We must worship only the Eternal God, according to the words of Jesus (Matthew 4:10). He was in Christ (2 Corinthians 5:19), but that does not mean that Christ is the Eternal, the uncreated God. The Father is greater than us (John 10:29; John 14:28).

The ancient Syriac Sinaiticus⁴ text offers a different reading of Matthew 1:16. It is possible to understand that Joseph is indeed the biological father of Jesus, as it is written: ‘Joseph, who was “betrothed” to Mary, begot Jesus'. The texts we have are translations from the 4th century. It is possible that the original was mixed with this teaching on miraculous conception, or that we should read it as a symbol.

Paul tells us that Jesus was ‘born of a woman, under the law' (Galatians 4:4). This does not mean that he was born outside of natural laws (a man and a woman). In the book of Genesis, the woman was to bear the seed of the man through the Eternal (Genesis 4:1, Job 14:1, Jeremiah 4:31, John 16:21). Paul never mentions miraculous conception in his writings and specifies that Jesus was born of the seed of David according to the flesh (Romans 1:3).

In the temple, at the age of twelve, Joseph and Mary did not seem to know that their son had been miraculously born ‘of God the Father'. Had the angel Gabriel really told them about this miracle? Jesus must attend to his Father's business, for he does not look at the same things as his biological parents. God had already revealed himself to him and had probably ‘spoken' to him at a very early age, as we might imagine in Matthew 12:48-50.

In Luke 1:31-34, Mary does not think for a second about Joseph fathering a son who would normally be born from future sexual intercourse. Her remarks give the impression that the doctrine of miraculous conception is forced: ‘I do not know a man' ‘I am a virgin,' and ‘How can this be?' Logically, she should have thought that Joseph had the power to give her a child, even if they were not yet together. Was he too old? Was Mary barren, like her cousin Elizabeth? Could verse 34 be a deliberate or accidental copying error to indicate that she could not have children? Did Joseph want to repudiate her in secret? Did he know nothing about Mary and Isaiah's prophecy?

The Antichrist was already present in the first era of our era, and it is not just a particular person, but a body, a principle of opposition to the spiritual body of Christ. False ideas and false teachings already present at the time of Jesus were spread through false prophets and false anointed ones. A person who had authority over a population or a group was considered the Antichrist if he rejected the fact that Jesus was the Messiah. The first Antichrist was Jewish (1 John 2:18-22; John 17:3). Let us also note that the apostle John taught that Jesus Christ came in the flesh. For us, this means through the flesh, through man, through the seed of Abraham. But a large majority believe that those who reject pre-existence are antichrists, and I am sometimes called an antichrist because I do not believe that a god or archangel from heaven came in the flesh. Jesus walked with the Spirit of the Eternal in the eyes of his disciples (John 3:2) and fulfilled the law and the prophets (Matthew 5:17); he is the promised Messiah.

The Gospel of Matthew Shem Tov⁵ adds ‘son of the virgin (bethulah)' after the term ‘son of Adam' in Matthew 8:20. I do not think this is the original verse, and when the term ‘son of Adam' is used, it should perhaps be translated as ‘son of man (adam)' in the general sense of the term. Indeed, a comparison is made with animals in general (foxes, birds, Psalms 84:2-3). Creation is intended for the man of God, but he does not find his home, his rest, his place in a system that functions without God (Romans 8:19-21). However, from a spiritual point of view, we can add that the faithful men and women of the land are compared to a virgin, in the image of a virgin of Israel. In this case, it would not be a literal meaning.

In Jesus' genealogy, some believe that Jeconiah could not have descendants on the throne according to the words of the Eternal (Jeremiah 22:24-30). Jesus could not therefore be king without a miraculous conception. I would say that the curse was valid during the lifetime of Jeconiah and on his children if they did not turn to the Eternal. The Eternal forgives those who return to him. Some Jews say that this curse was cancelled (Haggai 2:23). But above all, we must not forget that Jesus received the baptism of repentance and that he represented the lamb who takes away the curses from the people, so he remains the candidate for the throne by the grace of the Eternal. The name John means ‘God is gracious'. The Eternal one can change his mind when we turn to him with a new heart (Exodus 34:6:7).

Jesus was to be born of the house of Judah, but it was not the manner of his birth that made him the man he became. Today, the Jews are still waiting for a ‘messiah' without being able to truly trace their tribal lineage. Will they invent another messiah or return to the one they crucified with the Romans? In Matthew's genealogy, four women are mentioned; they are not blameless according to the Law. King David also had the husband of a woman who bore him his son Solomon put to death, which is not very flattering (2 Samuel 12). We must look at the Messiah with a spirit of love, mercy, peace and justice, rather than seeking genealogical purity to make him the Messiah. Did he not come for sinners and to save what was lost?

Jesus is the spirit of the perfect son that the Eternal desired from the beginning of creation. The spirit of the Eternal with the spirit of man. The miraculous physical conception is not necessary for the realisation of this project; it is a relationship that is woven between the will of God and that of man: God calls man and forms his spirit. One might then ask what the difference is with one of the greatest prophets, John, who possesses the spirit of Elijah and must bring the hearts of children back to their Father. At first, the spirit of the Messiah and the spirit of John are similar: they are set apart by the holy breath and have been turned towards God since childhood (Luke 1:80; Luke 2:40; Matthew 14:2). But Jesus certainly receives more than John later on, for he does not receive the spirit in measure. John the Baptist diminished to make way for the Messiah. Obviously, if Jesus said at the time that John the Baptist was very great among the prophets born of women, this does not mean that he himself was not born of a woman. Jesus embodies the principle of creation, the new Adam, a true man united with the Eternal One, born from above, from God, wise and courageous in the face of the religious world. He surpasses the prophets who announced him (Acts 3:24), the beloved only Son obtains incorruptibility first among many brothers. We must follow this path, ‘the way'.

In conclusion, whether one considers the miraculous birth to be valid or not, the idea is to dismiss the belief that Jesus Christ existed before being conceived by the sacred spirit. He did not have a previous life in heaven or on earth. I have concluded that the birth of Jesus should not be taken literally in terms of interpretation.







Some verses in the Bible seem to teach us that Jesus was sent into the world by God, as if he descended from heaven and entered Mary's womb as a heavenly embryo. However, we do not necessarily read that the Holy Spirit transports someone. We can suggest that it brings creative information that allows a child to be conceived. Jesus' language in the Bible is not always well understood. Like his religious interlocutors at the time, it is possible that we do not always understand him today and that we attributing to him what we want him to hear. The belief that Jesus existed before his birth to Mary has led to many divisions among believers, who have been debating his identity for centuries. Doctrine is important for us to know the Father and the Son, as well as biblical history. In this chapter, we will explain the expressions that give the impression that he comes from elsewhere. What do ‘coming from heaven, being sent into the world, coming down from above' mean? First, let us begin by mentioning some verses that demonstrate that people did not always understand his teachings and parables (Matthew 13:10-13 and 34).
Mathew 19:11  But he said unto them, All men cannot receive this saying, save they to whom it is given.
Mathew 19:12  For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

John 10:6  This allegory spoke Jesus to them, but they did not know what it was of which he spoke to them.

John 16:25  These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
 
I would like to point out that the word ‘pre-existence' does not appear in the Bible, unlike the terms ‘foreknowledge/foretold', which refer to knowledge established in advance by God, either recently (following an event or a prayer from the people) or long ago (a plan established since ancient times): Jeremiah 1:5; 1 Peter 1:20; Ephesians 1:4. A person or thing that does not yet exist cannot know the Eternal, but the Eternal visualises it in advance. When Yeshua says that he is greater than Abraham and his ancestors, it is because he is the type of Son that the Eternal has desired since the beginning; he is the resurrection, the life, the way of God; he is pre-eminent over all creation and all creatures. The Gospel according to John is often cited to support the idea of pre-existence, as it uses expressions that suggest that Jesus pre-existed in heaven before coming to earth. In John 6:51, for instance, Jesus says that he is the living bread that came down from heaven, and the disciples then remark that he was teaching in parables in verse 60. If Jesus taught in parables, we must therefore reflect on the meaning of his words. His words are spirit and life (John 6:63); he was not alive in heaven before, nor did he teach cannibalism :
John 6:53  Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
 
The spiritual words of Jesus come from the Father of Creation, and they nourish us far better than the manna that fell from heaven in the desert (Exodus 16:4), which only fed our stomachs. It is clear that the Hebrews did not believe that this manna already existed in heaven, baked in an oven on little clouds. So perhaps we should understand the same thing about Jesus Christ when he says he is the bread that came down from heaven. He was not already begotten and living in heaven in the form of bread or a spiritual body. He comes from the will of the Father, and the Holy Spirit forms and guides him. The disciples will consider this man to be the promised Messiah, the Son who is leaning in the bosom of the Father (John 1:18). It is the Spirit that gives life. Jesus brings this new bread from heaven that nourishes the human spirit. His dough will rise with the leaven (teaching) of God that he receives during his lifetime: 1 Corinthians 5:7-8. He is the heir, All things are brought back to him; the true man united with God (2 Corinthians 5:17; Colossians 1:12-17).
1John 1:1  That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
 
Every gift from the Eternal comes from above, descending upon man to spiritualise him on earth. A pre-existing body completely transformed into flesh and blood is of no real use, for what matters is the strong presence of the Eternal in the true man who transmits the good news and the word of life. Man is the living temple, the one who makes the light of the Eternal shine in the world. In John 4:1 states that false prophets ‘went out or came into the world,' and Christians often say that Jesus came into the world, coming forth from the Father. This lead us to ask ourselves whether these prophets literally lived elsewhere than on our planet, in an obscure world. Of course not, false prophets had a father and a mother, they entered the Jewish world and were identified as false prophets. Jesus is declared the Messiah by the Holy Spirit, who transformed him and declared him the Son of God in our world, but he came from the divine information of the Father. What are we to think of John's baptism, which is supposed to come from heaven? Did the city of Jerusalem and the man John the Baptist exist in heaven before appearing on earth? Let us read these verses together and try to understand their meaning:
John 16:28  I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

1John 5:17  Every unrighteousness is sin; and there is a sin not to death.

1John 4:1  Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

John 1:6  There was a man sent from God, whose name was John.

Matthew 21:25  The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

James 1:17  Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. (Colossians 3:10)

John 1:13  Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

1 John 3:9  Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

Galatians 4:26  But Jerusalem which is above is free, which is the mother of us all.
 
We can clearly see that in these verses, it is not necessary for the person or thing to exist in heaven before being sent to accomplish God's mission.
If Jesus is sent into the world, so are the disciples (John 3:16). If Jesus was born of God on earth, first conceived in a woman's womb (Galatians 4:4; Job 25:4), so are the disciples. Only God, the uncreated One, is perfectly pure and good ontologically. If Jesus abides in the Father, so will the disciples (1 John 2:24), and if God loves the Son, He loves them too (John 17:23). However, Yeshua (Jesus) is clearly the firstborn among many brothers (Romans 8:29); He occupies a privileged position, He has greater intimacy; he is before us, at the head, and it is in him that we become sons of the Most High God. Even if not everyone has had the chance to know Jesus, it is through this spirit that we go to the Father (John 14:6): humility, justice, love and truth. And this was even more true at the time of his presence among the Jewish people.
John 17:18 As you sent me into the world, I also have sent them into the world.

John 14:5  Thomas says to him, Eternal, we know not where thou goest, and how can we know the way?
John 14:6  Jesus says to him, I am the way, and the truth, and the life. No one comes to the Father unless by me.

The good news of the Gospel is that man continues to live (resurrection) thanks to the goodness and power of God in Jesus Christ, the true man. If God created us, can we not continue to live with him? What if we have not completed our evolution? The work begins with the first man, Adam, who opens himself to knowledge and awakens to spirituality. And it continues through the ages (1 Peter 1:11; Ephesians 4:13-15; Galatians 3:24) to the present day. John the Baptist and Jesus are two messengers sent into the world, according to the prophet Malachi. Are we to teach that they were both angelic creatures in heaven, waiting for God's permission to come down to earth? Was John the Baptist already talking to Jesus in heaven before he was born? No. Both men were ‘sent in the flesh' because they are part of the Eternal's plan. This is how we can understand the parable in Matthew 21, in which the Eternal first sends his servants, then his son.
Malachi 3: 1 Behold, I send my messenger (who will be John the Baptist) and he shall prepare the way before me; and the Eternal whom ye seek, shall suddenly come to his temple, and the Angel of the covenant (who will be Jesus) in whom you delight, Behold, he cometh, saith the Lord of hosts.

 







According to Christian tradition, the man Jesus existed in heaven even before his birth in the first century AD, as we mentioned in previous chapters. The majority of Christian denominations believe that the Messiah was once: God, God the Son, a begotten god, a spirit or living soul, an archangel, a man from heaven or earth, or even an extraterrestrial. In short, anything that can be imagined to make him a living being with the Most High at the beginning of creation. At one time, I was delighted to discover Claude Tresmontant's work on this subject. At the time, I felt very alone in opposing the majority of religious denominations on this important issue, which changes the history of the Bible and our knowledge of the Father and the Son. Claude Tresmontant is particularly known for proposing the thesis that the Gospels were first written in Hebrew. But above all, as far as we are concerned here, he understood that the promised Messiah is truly a man, therefore without pre-existence, which is rare for a Catholic. In this subject, we will review the verses that are used to support the pre-existence of Jesus. Please have a Bible handy, as I will not be copying the verses in their entirety in order to avoid an overly long table.
 
Versets du Tanack (Bible hébraïque) :

Genesis 1:26: the plural does not refer to God and Jesus; nowhere in this chapter does it state that a son is a creator or a co-creator alongside the Creator. The word ‘Elohim' roughly means ‘El within them (God within them)', so we can see in it the Almighty using all energies and his creation to fulfil his purpose (Genesis 11:7). Jesus is a true man; he therefore cannot have existed before the creation of humankind. The following verse reverts to the singular: “God created”. Y.HWH never uses the plural before the creation of man; consequently, he is likely expressing a specific, long-term intention regarding him and the rest of creation. God desires humanity to be in his likeness and would like to have a Son in creation who is like the image of the ideal and incorruptible Son he has in his thoughts. Man will become ‘perfect' (Matthew 5:48) with the spirit of God, whilst retaining similarities with the animals created earlier in the evolution of creation.

Genesis 3:15: The prophecy is in the future tense: the seed of the woman will be against the serpent, the adversary. When she bore her first son with the man, she conceived a child with the help of the Eternal one (Genesis 4:1). The Messiah will come precisely from this seed, that of Adam.

Genesis 49:10: The prophecy is in the future tense; the Messiah will come from the tribe of Judah and nowhere else; he did not already exist in heaven.

Job 38:7: The Bible is full of metaphors, and the sons of God or the sons of Adam are often compared to heavenly structures. One could say that they are the equivalent of these heavenly things, also considered to be literally living children of God. Although the human sons of God do not yet exist (Acts 17:28, Ephesians 1:4, Romans 4:17, Matthew 22:32), they are anticipated through these comparisons. For example, the morning star would be like Jesus (who does not yet exist), a great star like Joseph, and a bright star like Jacob. Thus, the appearance of a star and a mountain is compared to a birth (Psalm 90:1-2). The wisdom of God, if personified in its action, is also a birth (Proverbs 8:24). You can also read Isaiah 49:13. The Eternal is the God of living beings and created things; he calls them by family names (Psalms 147:4; Isaiah 40:6; Ephesians 2:19; Ephesians 3:15). Note that Jesus, the Son of God, is not mentioned in this text. The order in which these Sons of God appear also does not allow us to believe that they were created before the heavens and the earth. This would contradict the idea that Jesus existed before the creation of the heavens and the earth in the book of Genesis. If the literary style at the beginning of the book of Job is intended to teach us, it is quite possible that the Sons of God mentioned in Job 1 are actually men seen ‘in heaven,' similar to angels (Matthew 22:30). In our daily lives, we encounter spirits that oppose God, even within the congregation.

Psalm 132:11: The Messiah is the fruit of David's womb. The promise is still for a time to come.

Isaiah 6:3: The Eternal is thrice holy, which could be interpreted as an allusion to the Trinity (God the Father, God the Son, God the Holy Spirit). The Hebrews reinforce the holiness and presence of the Eternal in the temple through repetition (Jeremiah 7:4). The Eternal is one and only holy God at all times (Deuteronomy 4:6).

Isaiah 7:14: The sign of the ‘young pregnant woman' is a prophecy that first applies to the time of King Ahaz and the King of Assyria. This prophecy therefore does not necessarily support the idea of the miraculous conception of a God or angel transformed into a human being. It tells us about a child or children (Isaiah 8:18) who are descendants of the house of David (Genesis 49:10) and who are guided by the divine spirit to maintain the lineage of the Messiah. Please refer to the table in Chapter 2 concerning the ‘Miraculous Conception'.

Isaiah 9:6: we read that Jesus bears the title ‘mighty God', but other translations say ‘mighty man' or ‘mighty judge' in the sense that Jesus is God's mighty champion as the human Son of God (Psalms 82:6 and John 10:34). He will become ‘eternal Father' because he will bring eternal life to his brothers, the life that the Creator gave him. If Abraham became the ‘father of a multitude of nations,' Jesus became ‘the father of eternity.'

Isaiah 35:4: We can understand that God ‘himself' comes to save us. This is true because only God is the initiator of deliverance and the great Judge, yet he works with man and uses him, Moses and Jesus being the prime examples. Jesus needs the Eternal one, for he could not accomplish his works without him. Jesus Christ is therefore not ‘himself' the Creator Father (John 14:10), nor is he an archangel endowed with powers. The Eternal God helps us through his Spirit, in union with man.

Jeremiah 31:22: The verse seems to refer to the people of Israel, likened to a virgin in the previous verse. We learn that the people were no longer virgins and that they had to return to the Creator. A new thing does not necessarily mean that God will create something out of nothing; Jacob and Israel were created from their biological parents, but they became precious in God's eyes spiritually (Isaiah 43:1-7). The new thing may refer to the new covenant and the new creation through Christ (resurrection), as in the following verses: Jeremiah 31:31; 2 Corinthians 5:17; Psalm 2:7; Acts 13:33. But I also think that the newness comes from the desert (Isaiah 43:19; Revelation 12:1-5). This verse is not used in the New Testament to support the miraculous conception.

Daniel 7:13: The Son of Man (Adam) who comes with the clouds is a future vision of Jesus, the true glorified man. Dominion will be given to him in the Gospels.

Micah 5:2: this verse specifies the place of birth of the Messiah as well as his origin. ‘The origins' refer to ‘the provenance' of the Messiah. He did not exist for billions of years in heaven; so it is preferable to translate ‘the days of eternity' as ‘in days of old,' as in Micah 7:14 and 20. Thus, his origin is in the seed of Adam willed by God and in all the promises made to the fathers (Genesis 3:15 or Genesis 49:10). Let us also read 2 Samuel 16:1, 2 Samuel 7:12-16, John 7:42, etc. The origin refers to the ancestral lineage of the Messiah, son of David, himself son of Jesse, of Bethlehem. Let us simply read the genealogy in Matthew 1.

Proverbs 30:4: We are not obliged to think that this son is Jesus, already existing in heaven. It could simply be God's intention to have a son. What is God's name? YHWH (Exodus 3:14). What is the name of the son? Israel, from whom Yeshua will come (Exodus 4:22, Deuteronomy 14:1)? David is the son of Elohim in his time (Psalm 89:27). The Eternal seems to be seeking to beget his son among men by sending his spirit upon them. In the ‘Question' section of the website, a letter was written about this proverb 30.

Proverbs 8:22-30: we read a personification of Wisdom seeking to make her home among men. Who will receive her? The literary style is poetic (Job 28:20; Psalm 49:3; Ecclesiastes 7:12; 1 John 1-3). In Hebrew thought, God's wisdom and intelligence are used for creation. Jesus is not alive in heaven under the name ‘Wisdom,' but he will be the receptacle of wisdom from above during his existence.

 
Versets du Nouveau Testament :

Matthew 1:23: we have already provided a commentary in the table in chapter 2. ‘Emmanuel' does not mean ‘with us (men) is God (Jesus)', but ‘with us (men and the Messiah) is God (Eternal YHWH)'. How is he with us? Through his spirit, through his presence, in a temple of living stones (1 Peter 2:5). Emmanuel does not refer to the transformation of God or a god from heaven to earth, into a human being, into flesh.

Matthew 28:19: the phrase ‘in the name of the Father, the Son, and the Holy Spirit' could be an invention according to some Catholic encyclopaedias and exegetes. Indeed, all other verses in the Bible confirm that the disciples baptised in the name of Yeshua (Jesus). However, it is possible that the verse is correct, without referring to the Trinity. I discuss this in the section on baptism on the home page of this website.

Mark 12:35: Jesus is the son of David according to the flesh and the son of God according to the spirit. Jesus affirms that he is superior to David, for he is the Messiah who has been made lord (Acts 2:36), receiving a name above all names (except that of YHWH, the one God). Although David is his ancestor according to the flesh (Matthew 1:1; Luke 1:32, Matthew 9:27), he saw his human lord in spirit in the psalms, in glory, in connection with future prophecy: his son on the throne, begotten by God. In other words, Jesus possesses the keys to resurrection through the power of the spirit; he is resurrected in a new economy of life, being in another ‘form of life'. Note that Matthew 22:43 writes: ‘David, in spirit...', which is in harmony with this explanation, the spirit announced future realities to him. Jesus was therefore not in heaven looking at his own biological father in the first covenant. Nor did he say that he was not or had never been the son of David according to the flesh.

Luke 2:46-47: Let us not think that Jesus knew everything at the age of twelve because he had once lived in heaven alongside the Creator. Jesus distinguished between good and evil and grew in spirit (Luke 2:40). The religious leaders were struck by his questions because he had a very high level of understanding of the scriptures. However, we should not believe that he told the teachers of the law about his daily life in heaven and his adventures before coming to earth.

John 1:1: John uses the Greek term ‘logos', which translates as “dabar” in Hebrew and ‘word, verb, speech' in English. Let us not replace the word ‘logos' with the word “Jesus” or ‘son' so as not to fall into the dogma of the Trinity or the story of the begotten god Jesus who was already present at the beginning of creation with the creator (for example, among Jehovah's Witnesses). The Israelite John does not explain that Jesus is God or a god to the nations, especially not. In Hebrew thought, the Messiah is not the creator of the universe or the master builder alongside the Eternal One; he is the head or the principle of creation in God's mind, but certainly not a divine being at his side. It is therefore imperative that the term ‘logos' be understood in relation to its dictionary definition and its meaning in the First Testament, the verse in 1 John 1:1 is decisive. At this stage in our reading of the first chapter of John, the logos cannot be associated with the word ‘son'; this will only happen later. We can translate the verse as follows: "In the beginning was the word, the word was turned towards God, and the word was God” (God, divine, like God, of divine essence, but certainly not “a god”). Grammatically, it would be possible to read ‘a god', but this certainly does not correspond to the author's intention. The word of God is in motion and will unite with humanity (the flesh) in the time of John the Baptist, in the following verses. Why this translation? The Greek word ‘pros' is very often translated by the preposition of direction ‘to, turned towards' rather than “with”. Indeed, the purpose of the word of God is to go to man to turn us towards our Father, which is how the prophets partly reflect ‘the word' of God. The word became flesh in verse 14, because the Holy Spirit completely animates the Son of Man, as if the Creator Father made his temple there to communicate divine information. Jesus was not already a creature in a heavenly body at the time of creation; he will be called ‘Wonderful, mighty man, only son of God, the word of God (Revelation 19:13)' by bringing forth this word in the first century AD. This is very important: the word of God is not directly Jesus who bears the titles and properties of God. For example, Jesus takes on the creative function of the word. In the beginning, only the Eternal did all things through his word.

John 1:18: Some Bibles, such as the TMN, read ‘the only begotten god' instead of ‘the only begotten Son'. This translation does not really help us to distinguish between the Son and the only God. It is not very clear to teach the nations that ‘the only begotten God' had appeared. Personally, I think we should favour the Greek version that uses the word ‘son' and simply read ‘the only Son'. Jesus is the son of God in our texts (Psalms 2:7; John 3:16;18; 1 John 4:9...). The other version that uses ‘god, judge' is possible, according to Psalm 82:6 and Isaiah 9:6, but I strongly doubt that this is the correct reading. In this verse, I understand that John is summarising the whole life of the Messiah and is not referring specifically to a miraculous conception; he is talking about the Son of God whom the disciples know. This man Jesus Christ who was crucified (Acts 2:22-27) is the one who is close to the Father and leans on his breast. Jesus is the realisation in creation of this Son whom he ‘visualised' in the plan of creation before the foundation of the world. God loves his children, and the only Son has obtained incorruptibility and is not a slave to sin.

John 3:13: After being born of the flesh, Yeshua (Jesus) tells us that we must be born of the Spirit. The Eternal sent His Spirit from heaven to earth, but that does not mean that He existed before being born of Mary, as we have explained several times in this subject. He who is born of the Spirit or from above does the will of heaven and keeps the word of the Eternal. Anyone who is born from above can ascend to the source of his begetting (1 John 3:9, Luke 22:30, Ephesians 1:3, Revelation 4:4), like a heavenly tree that grows and rises toward heaven. Verse 14 draws a comparison with the serpent in the desert (Numbers 21:7-9). Jesus is the Son of Man who will ascend to the Father. He did not ascend before being born of water and the Spirit; he only descended in the sense that his birth is from above. He is the descent of the Spirit of God, which makes him the Son sent by the Father. In the ‘Questions' section of this website, please read the letter on Proverbs 30:4.

John 6:58-62: Jesus is symbolically presented as the bread that nourishes the spirit of man rather than the manna that nourishes the stomach (John 6:31-32). Neither type of bread existed in heaven before it came down. In this verse, Jesus speaks of the resurrection that will raise him to where he should always have been in the eyes of God and the Hebrews as lord and Messiah: at the right hand (power) of the throne (glory) of the Eternal one: John 17:5. In the ‘Question' section of this website, you can read the explanation of this verse in the letter to the assemblies about Proverbs 30:4.

John 8:24: Some believe that Jesus presented himself as the almighty God ‘I AM / I WILL BE' of Exodus 3:14, but he was simply asking the Jews to listen to him and recognise that he is the word of the Eternal, the Messiah and Saviour, the Son of the Most High (Matthew 16:16). The conjugation ‘I am / ego eimi' can be translated as ‘it is I'. Jesus was therefore saying, ‘I am the Saviour of the Scriptures'.

John 8:58: It is preferable to translate: ‘Before Abraham, it is I (ego eimi)'. Abraham saw Christ in spirit, precisely on the day of his coming. He also saw a foreshadowing of Jesus Christ through the king and priest Melchizedek, who brought bread and wine. Melchizedek was neither God, nor a heavenly creature, nor Jesus in a previous life; he was another man whose genealogy is not revealed to us in the Bible, in order to allow people who are not necessarily part of the Levitical order to be priests according to another, more perfect order. Other prophets looked from afar upon Jesus Christ, the promise (1 Peter 1:10-11; Hebrews 11:13). He is the Shiloh (Messiah) of the tribe of David, superior to Abraham: ‘I am before (preceding) Abraham' or ‘before John the Baptist' (John 1:30), because he is the resurrection, and not because he once existed in heaven. He is therefore before Abraham, according to God's plan to have this only Son in his image, and greater than all the prophets.

John 10:30 : The disciples will also be outside the world and one with the Son and the Father (John 17:21-23). The Spirit of the Eternal is in Yeshua and in the disciples. However, this verse does not mean that Jesus and the Father are one and the same person.

John 16:30: Jesus does not know all things (Mark 13:32), but he knows all the truth concerning Scripture. In other words, the Eternal reveals to him what he needs to know, but he does not know the number of hairs on our heads of his own accord. Jesus knows the heart of man through experience, for he himself is a man. God can also show him what is in the hearts of men (Revelation 1:1), but not all men.

John 17:5: The translation and interpretation of this verse that I proposed were very often rejected by believers, but I continued to argue that it did not refer to Jesus' existence before his conception in the Gospels. Later, I discovered Claude Tresmontant's translation, which reinforced my argument. According to our understanding, it is not Jesus who is alive before the beginning of the world, but his glory that predates the creation of the world (thus giving meaning to creation), that of the true Son of Man who was awaited. I translated the verse as follows: ‘And now (the time has come) glorify me with you, Father, with the glory I had before the world began with you.' The underlined words ‘with you' have been moved to the end of the sentence, as indicated in the Greek text. The Douay-Rheims Bible and Claude Tresmontant did the same thing: - ‘And now glorify thou me, O Father, with thyself, with the glory which I had, before the world was, with thee.' (Douay-Rheims Bible). - ‘and now glorify me, you my Father, in your own eyes with the glory that was mine before it was the duration of the present world in your eyes' (C. Tresmontant,  Gospel according to Iéhohanan⁶ ). We can arrive at this conclusion without necessarily validating the thesis of a Hebrew original, since the Greek text can be understood in this way.   This verse thus expresses the idea that the glory of the Son of Man is what was in the beginning, and that it was to be manifested in Christ and in his brothers (John 17:24; Romans 8:29). Note that Jesus does not focus on glory in heaven before coming down to earth, into Mary's womb, but on the glory that existed before the beginning of creation. Jesus Christ did not exist at that time; only the idea of the Son was present in the mind of the Creator. Jesus Christ could only exist after creation, brought about through the word of God (John 1:3; 1 John 1:3). Jesus obtained a place that he did not literally have before (Ephesians 1:20-21, Philippians 2:9, Hebrews 5:8-9 and John 3:14).

John 17:24: we note that the glory given to him by God after his ministry is also shared with other men (Ephesians 1:4, 1 Peter 1:20). The Eternal has loved us in him since the beginning, which means that mankind is in this glorified Son of Man, Jesus Christ, a true man.

John 20:28: Thomas, surprised, exclaims, probably using a Hebrew expression. He identifies Jesus Christ as the promised Messiah who came from God, the lord of David mentioned in the prophecies: his Messiah (lord/Adoni) who came from his Elohim/ G-d (YHWH).

1 Corinthians 10:4: Just as John the Baptist is the voice in the wilderness preparing the way for the Father and the Son in the prophecies, Jesus is the spiritual rock from which living water springs forth on the desert path (Nehemiah 9:15). This passage does not testify to the pre-existence of Jesus and John in heaven before their birth in the Gospels. The Eternal One wants to transform the people of every age by presenting them with an image of the spirit of the Messiah. Let us remember that the Eternal One wants a Son, a man among men. We therefore continually find in the First Testament prefigurations and prototypes of Christ (Melchizedek, the baptism of Noah and Moses, the spiritual rock, Elisha) who announce or prophesy his ministry. The prophets therefore point to the spirit of the Messiah who will appear in the man Jesus (1 Peter 1:11), just as the spirit of Elijah will appear in John the Baptist. Jesus Christ only existed in the first century AD, after God sent his servants the prophets (Hebrews 1:1-2). The rock was therefore a symbolic representation of the future Messiah, Jesus Christ.

Ephesians 4:8-10: The Son of Man, from the tribe of David, born from above, descended into the realm of the dead to raise the temple in three days. Ascending to his Father and our Father, he was able to bring God's blessings, ministries, and gifts. The Son does as the Father does, as King David said in Psalm 68:18. Thanks to God, we can say that Jesus is recognized underground, on earth, and in heaven as the one who has authority over death and gives life to mankind.

Philippians 2:5-10: The reading of this passage is seriously distorted by the great multitude of believers who have taught for centuries that Jesus transformed himself into a human being, that he changed his nature. However, the verse invites us to have the same thoughts or feelings that the man Jesus had during his life and ministry, the man whom the disciples knew. It is therefore not a question of imitating the humility of an unknown being who came to earth. Jesus has the same form as us (Romans 5:14), but he is declared to be the Son of God and the promised Messiah. Jesus is in ‘the form of God' because he has the likeness or outward appearance of God on earth (Acts 17:28-29, John 10:34, Colossians 2:9), and he did not seek to make himself equal with God, unlike Adam, the king of Tyre, or Herod. Even though the holy breath was not given to him in measure, he humbled himself and took on a ‘form of godliness' (2 Timothy 3:5). He is the servant of Isaiah 53, the man who serves the people, including the poorest! The contrast must be made between ‘in the form of a servant', which does not necessarily evoke a relationship of nature, and ‘in the form of a servant'. He is, in this same human nature, in the form of God and in the form of a servant. Moreover, the word “form” is different from the word ‘nature' used in 2 Peter 1:4. Paul does not contrast a heavenly nature with an earthly nature. Furthermore, the word form most likely refers to outward appearance, as indicated by the word ‘form' in the verse in Mark 16:12. Jesus, although he was in the form of God, did not seek the glory and riches of the kings of the world, even though he was the king of Israel! He first sought to fulfil the will of God. Having come into existence as a human being (adam), he presents himself as a simple man (genealogy of Adam, son of God, in Matthew's genealogy). In this guise, he served the Creator and mankind, washing the feet of his disciples. The Prince of Peace ended up being spat upon and died hanging on the wood like a beast. This passage invites us to have the same spirit of humility among ourselves (the spirit of the Messiah) and has no connection with a change of nature that contradicts the history of the Bible. In verse 7, the reader thinks that he takes the form of a servant by becoming human. The Darby Bible translates ‘being made like a man' instead of ‘becoming like a man'; this reading prevents us from imagining that he was of a different nature before becoming human. At the beginning of this chapter, the focus is on behaviour: Jesus does not seek reputation and takes the form of a servant, being made like humanity (adam). He knows that he is the glorious Messiah and the Son of God, a true human being, at the head of creation in God's thoughts. But he renounces this reputation in the Jewish world, appearing as a servant among the people, as an ordinary man. Finally, I would like to mention an alternative explanation: Jesus was in the ‘form of God' at the time Paul was speaking. Thus, the apostle reminds us of his humility during his days in the flesh, which made him what he became: the glorious man on the clouds of heaven, the form of Elohim at the right hand of God.

Colossians 1:13-17: The Eternal one is the only creator of heaven and earth (Isaiah 44:24). It is very important to understand that Jesus was not beside God at the time of the creation of heaven and earth in the first chapter of Genesis. We must be willing to question this belief, as Moses writes nothing about this divine being who was with God in the beginning. Paul would not contradict Moses on such an important point. He addressed the saints in Colossae, telling them that their inheritance was the kingdom of the Son of his love, as indicated in the prophecies (Daniel 2:45; Matthew 11:27). Jesus thus participates in the creation of the heavens and the earth (Isaiah 56:16; Hebrews 1:10) and plays the role of ‘pivot' of God's word in the First Testament. He is also called ‘the word of God,' but he is not the word of God, by definition. Verse 15 states that Jesus is the firstborn of all creation (or ‘creatures', as there are many creatures), being the image of the invisible God. The traditional explanation would have us believe that Jesus is God or the first creature to have been begotten, before the creation of the heavens. This verse simply tells us that the man Jesus became the first begotten of all creation by having experienced the powerful begetting of the Eternal One. He received incorruptibility and eternal life. In other words, there is no connection here with what we are usually taught. Jesus Christ has pre-eminence (before) all things and is first in all things, but obviously from his victory over death (firstborn from the dead). The begetting of the Son of Adam, the Son of David, is described in Psalm 2, verse 7. The first human race is earthly in the image of Adam, then we have the spiritual with the Son of Adam becoming a life-giving spirit (1 Corinthians 15:45-47), becoming the firstborn begotten, still human. In verse 16, the Greek word “dia διά” is translated as ‘through' in English, meaning “by means of, out of love, because of.” From this observation, we can say that it is through Christ, the pivot of God's word, that the Lord accomplishes all things. It is always the creative word in Yeshua (Jesus) that shapes the heavens and the earth, and creation continues through man, Adam, then Jesus, who participate at their level, according to their abilities. We must therefore understand that the Eternal is the only creator and that he creates through his word, which became flesh in man. In this text, another preposition is translated as “by,” the Greek word “en ἐν,” which can be translated as “in/through.” In conclusion, Jesus is therefore not a creator or co-creator of the expanse of the earth (Isaiah 44:24); only YHWH is the creator through his powerful word (Psalm 33:6). Man is the receptacle of the word through which the systems of things that exist are created, whether earthly or heavenly (earthly bodies, spiritual bodies, earthly and heavenly organization of the Church, gifts, etc.). The goal is to bring all things created by the Eternal and his word into (Greek “en”) the Son, for all things are made through (Greek “dia”) him (2 Corinthians 5:17, Galatians 6:15, Ephesians 1:4). In creation, the difference between the role of God and that of Jesus is also found in the verse from 1 Corinthians 8:6: ‘All things come from God, the one creator, who was alone in the beginning, and all things are through (dia) the Son, the heir.'

1 Timothy 1:17: this verse does not refer to Jesus Christ, but to his God and our God: the Father. He is the only God who lives for ever and ever. We learn that YHWH is ontologically immortal and incorruptible; he cannot therefore take on a corruptible human nature and die on a cross (Romans 1:23). YHWH is invisible and unchangeable (James 1:17), whereas Jesus attained incorruptibility (Hebrews 5:7) and had a beginning before becoming the same (Hebrews 13:8). The Eternal Himself is wounded when we harm our neighbour or His children (Matthew 22:37–40; Psalm 22:16–17; Zechariah 12:10; John 19:37) and rejoices when we show our love for him (Galatians 6:18; Philippians 1:27; Hebrews 9:14; John 3:16). In any case, the Uncreated One is never his own creation.

1 Timothy 3:16: “God manifested in the flesh” does not mean that God turned into a man, but that he is revealed through the man Yeshua (Jesus). Other translations say “the one who was revealed in the flesh”, and this poses no problem either, for God was in Christ (John 1:1; 2 Corinthians 5:19; 1 Corinthians 6:19). The mystery of godliness does not consist in a change of nature on the part of God or an archangel, but in the greatness of God with his humble Son Jesus Christ, the seed of Abraham, who came through the flesh and in no other way. YHWH does not take divine beings to make a Son in the flesh, but the seed of man is his Son!

Hebrews 1:1–14: Verses 1 and 2 explain that the Eternal one did not speak through the Son until He had spoken through the prophets. The pre-existent Son, Jesus Christ, did not exist before John the Baptist, just as the prophet Jeremiah did not exist before Moses. Jesus Christ was not in the form of God or a heavenly being before his birth as recorded in the Gospels. Jesus is the heir (Ephesians 1:11) and he did not create the ‘world', a word which is in the plural in the original Greek text and which can be translated as ‘ages, centuries', as in Ephesians 2:7. Consequently, we can understand that the Eternal created the ages, the centuries, through ‘dia διά' his Son. This Son existed solely in the Father's mind at the beginning, for God wished to bring forth his Son amongst men. And the good news is that man can live with God through Jesus Christ. In verse 3, Jesus is the image of the Eternal, for the Spirit was given to him without measure. This came to pass during Jesus' life, not in a previous life in heaven. And in verse 4, the apostle Paul tells us that he inherits a name greater than any creature in heaven or on earth, even though he was originally made lower than the gods. Indeed, Christ was begotten during his ministry; he is the Son of God in the first century AD! The term ‘firstborn' relates to his ministry, baptism and resurrection; it is therefore highly likely that the moment of the firstborn's introduction occurred after the resurrection. Verse 8 does not say that Jesus is God; he ascends to his Father's throne (glory), and so can we (1 Chronicles 28:5; Revelation 3:21). This corresponds to the spiritual exaltation of the king and of man in Psalm 45:6–7. In verse 7, the reader might think that he took the form of a servant by becoming human. The Darby Bible translates ‘being made like a man' instead of ‘becoming like a man'; this reading helps us understand that he was not of a different nature before becoming human. In the context, at the beginning of the chapter, the focus is on behaviour: Jesus does not seek reputation and takes the form of a servant, being made like humanity (Adam). Although he is the Messiah and the Son of God, a true human being, at the head of creation in God's mind, he renounces this glory in the Jewish world, appearing as a servant among the people, like an ordinary man. Finally, let us mention an alternative explanation: Jesus would be in the ‘form of God' at the moment Paul speaks; thus, the apostle would be reminding us of his humility during the days of his flesh, which made him what he became: the glorious man upon the clouds of heaven, in the form of Elohim.

Hebrews 2:6–9: this chapter is closely linked to the previous one. It provides powerful evidence that the Son of God and the promised Messiah was to be nothing other than ‘the True Man'. Many continue to interpret this as meaning that Jesus humbled himself below the angels as if he had lost his divine nature (verse 9), but Paul's argument runs counter to this doctrine. Indeed, in verse 7, the apostle quotes Psalm 8:4-8 to explain to us that man was made inferior to God or to the angels, within the context of this chapter. Paul applies this psalm, which concerns man, to the Son of Man, Jesus Christ, who became superior to all other names through his ministry. It was imperative that the Messiah should come through the seed of Abraham, for God does not choose heavenly beings. Here we have a powerful argument against the pagan doctrine of the nations (Acts 14:11).

Hebrews 2:17: God never intended for angels to become men and priests. The Son of God is a man by nature, in every respect. And the world to come is intended first and foremost for man united with God.

Hebrews 7:3: The theme of this chapter deals with two types of priesthood: that of the Levites according to Moses and that according to Melchizedek, the priest who served before Abraham. The verse does not mean that Yeshua (Jesus) had already come to earth under the name of Melchizedek and that he had no beginning of life. Jesus has a beginning; his parents are Joseph and Mary, and he is of the tribe of Judah. Melchizedek also had parents, but they are unknown, so he does not belong to any recorded tribe. The apostle mentions two distinct figures; they are therefore not the same person or the same priest. This is very clear in the text: - Paul did not hesitate to teach that the priest Melchizedek would return in the person of Jesus. - Paul explains, on the contrary, that Jesus is another priest who bears similarities to Melchizedek. What these two figures have in common is that they can serve as priests of the Most High, blessed be He, without belonging to the Levitical priesthood of Moses. Melchizedek introduced a type of priesthood prior to the formation of the twelve tribes of Israel; he embodied a powerful way of life that was independent of the Levitical priesthood. He is the type of Son whom the Eternal desired from the beginning, and he is similar to Yeshua (Jesus). The Messiah, who does not belong to the tribe of Levi, becomes high priest according to the order of Melchizedek. He is greater than him. In the Syriac version of this verse, we learn that Melchizedek's genealogy is not recorded; he does not descend from Abraham. This does not, therefore, mean that he had no beginning of life or that he had no parents. Only YHWH has no beginning.

Hebrews 13:8: Jesus is the same yesterday, today and forever. He has been the same man in the eyes of the Eternal since his birth, ‘yesterday'.

1 John 1:1–10: these verses support our explanations of the verses in John 1:1–2 and Genesis 1:1–2. It is important to distinguish between the definition of the Word of the Eternal and its association with the man Jesus Christ. The Word of the Eternal does not change; it is the light, the way, and the life, through the Messiah born in the first century AD. The Word of God is not a divine being who physically transformed into flesh. It became flesh without a change of nature.

1 John 4:9: the term ‘sent' does not mean that Jesus descended from heaven to earth by changing his nature. I invite you to read the previous chapter on this subject, ‘To Send, To Descend from Heaven', as well as the letter on Proverbs 30, in the ‘Questions' section of this website.

1 John 5:7: The words are not found in the ancient Greek manuscripts.

2 John 1:7: the expression “came in the flesh” does not mean that Jesus already existed before coming to earth and that he was anointed outside of the flesh. This verse affirms that the Messiah is “coming” in the flesh and not otherwise; it is the man Jesus who is the Messiah. God wanted his Son to be ontologically a true man.

Revelation 3:14: the Greek word ‘arche' can mean ‘beginning'; Jesus is the cornerstone of the Eternal's plan and of the kingdom to come. Jesus was certainly not a god present at the beginning of creation.

Revelation 21:6 and 22:13: Jesus Christ encapsulates the history of humanity and that of Israel, particularly during his ministry. The Alpha (A) and the Omega (Z) represent the entirety of the Eternal's work in mankind, from the earthly Adam (including Jesus) to the heavenly, spiritual, perfected and incorruptible man. The Son takes names and titles from his Father and our Father, but he is not the creator or the architect of the universe. The Alpha could represent the foundation of truth and the Omega, the fulfilment.

Is it rational to think that the immortal God allowed a part of himself to die on a cross? What purpose would it serve for a god or a heavenly being to become human in order to die? Did Jesus Christ need to have existed beforehand in order to take upon himself the sins of past generations, or did he take only the sins of those who repented in his own time? Was a god of bodily purity and precious blood, conceived without sin, necessary to save humanity? And did Jesus literally take sins into his flesh?
In the doctrine of the Trinity, God is immortal, including his Son, so he cannot die. Perhaps we need to reconsider the idea of this God the Son who dies by taking on human nature. The Word of life (1 John 1:1-3) was never flesh in the sense that it was a divine God who became a being of flesh. No son, whether God or creature, has changed his nature to become the begotten God in the flesh. By definition, according to the dictionary and the meaning of this term in the First Covenant, the Word is never a heavenly being; it is simply the speech of God that can be received within creation, communicated through the prophets. The Hebrew people and Moses were awaiting a true man.
Romans 1:23  and changed the glory of the incorruptible God into the likeness of an image of corruptible man and of birds and quadrupeds and reptiles.  

God is just and is capable of feeling sorrow; his heart is grieved when he sees evil or innocent people dying (1 John 2:24, Zechariah 12:10, Psalms 78:40, Matthew 25:40). However, the Bible does not tell us the story of the coming of a god or an archangel who would suffer physically by shedding his blood to save humanity. The immortal YHWH can grant forgiveness freely if we repent sincerely; on many occasions, people are not condemned when they return to him with all their heart. However, He may also demand justice so that man may remember his error or make amends. God is merciful, but He is also just. In his freedom, man has created rites which God may use so that we may learn valuable lessons from them; this is the case with offerings and sacrifices. God makes it clear that He abhors human sacrifices; on the other hand, He has accepted those prescribed in the Law of Moses. We shall focus on sin offerings to stay on topic. A body without blemish and precious blood do not mean that the High Priest, whether incorruptible or not, is not of our flesh and blood—quite the contrary.
1Peter 1:18  knowing that ye have been redeemed, not by corruptible things, as silver or gold, from your vain conversation handed down from your fathers,
1Peter 1:19  but by precious blood, as of a lamb without blemish and without spot, the blood of Christ,
1Peter 1:20  foreknown indeed before the foundation of the world, but who has been manifested at the end of times for your sakes,
1Peter 1:21  who by him do believe on God, who has raised him from among the dead and given him glory, that your faith and hope should be in God.

The blood of the ancestors of Jesus, the Son of Man who is the Son of God, flowed through his veins (Luke 3:38). The Messiah is ontologically of the human race; he literally came from the seed of Abraham (according to the flesh). The Messiah had to come from the Adamic race or soul, before being begotten by the Most High, blessed be He. The life of the flesh is in the blood (Leviticus 17:11); to claim that a god would have come in a different flesh and blood would be completely contrary to the laws of creation and the plan of the Eternal One.Yeshua had to be a true man to succeed where the first human race had failed in the symbolic Garden of Eden; he does not save all humanity and all who are lost, but he restores what has been lost. Although he lived in perishable flesh, the Eternal's forgiveness and life-giving power would prevent death from holding him in the realm of the dead, for the Spirit he had received is the way, the truth, and the life. Only beings of flesh and blood receive the anointing and can become priests to offer something to the Eternal. Whilst the first human race became a living soul and offered fruit and animals, the new man offers his whole being to his Father.
Romains 8:3  For what the law could not do, in that it was weak through the flesh, God, having sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh,

We are in the process of challenging two thousand years of a tradition which holds that the Messiah is a god from an unknown heaven! The Greek translations of the 4th century were influenced by the dogma of the Trinity and the divine dyad of the Father and the Son, overlooking the fact that the Son of God and the promised Messiah of Hebrew thought is, by nature, a true man who unites with the one God, the greatest prophet and the King of Israel. No blood possesses the magical power to forgive sins; it is sincere repentance, the word and the sacred breath that transform us and enable us to become Sons of God. In other words, no creature can take away sins, however holy it may be. Even a divine being who usurped the roles of the true God during creation would not be capable of shedding human blood to forgive the sins of humanity. In the Law, the animals offered as sacrifices did not take away sins in their flesh; the word for ‘sin' in Hebrew and Greek (‘chattâ'hâ חַטָּאָה' or ‘hamartia ἁμαρτία') can carry the meaning of ‘sin offering', in relation to the salary of the sin.  Repentance is imperative; the ritual had an impact on the people's conscience, and the sacrificer and the animal demonstrated the wages of sin.
2Corinthians 5:21  Him who knew not sin he has made sin (sin offering) for us, that we might become God's righteousness in him.

Leviticus 5:12  And he shall bring it to the priest, and the priest shall take his handful of it, the memorial thereof, and burn it on the altar, with Jehovah's offerings by fire: it is a sin-offering.

Hebrews 9:12  nor by blood of goats and calves, but by his own blood, has entered in once for all into the holy of holies, having found an eternal redemption.
Hebrews 9:13  For if the blood of goats and bulls, and a heifer's ashes sprinkling the defiled, sanctifies for the purity of the flesh,
Hebrews 9:14  how much rather shall the blood of the Christ, who by the eternal Spirit offered himself spotless to God, purify your conscience from dead works to worship the living God?

Hebrews 10:8  Above, saying Sacrifices and offerings and burnt-offerings and sacrifices for sin thou willedst not, neither tookest pleasure in (which are offered in the law);
Hebrews 10:9  then he said, Lo, I come to do thy will. He takes away the first that he may establish the second;
Hebrews 10:10  by which will we have been sanctified through the offering of the body of Jesus Christ once for all.

1John 5:17  Every unrighteousness is sin; and there is a sin not to death.

The Ruach, or Holy Spirit, sanctifies and gives value to our soul and our blood in the sight of God (Luke 1:35; Acts 10:38). The promised Messiah possesses precious blood because his being is turned towards the Eternal One, just as the Word of God was turned towards God in John 1:1. Thanks to the Spirit of YHWH, this man is pure; we do not need a god who descends into the flesh, for the purpose of creation is that the Son of Man should be the Son of God. Jesus is like a lamb, for he committed no transgressions against the Law; the evil inclination of man did not affect him, since he knew how to distinguish between good and evil. If Jesus had ‘flesh like sin', this does not mean that he did not have flesh like ours, but that he had not transgressed the Law; he fulfilled it perfectly, even though he was in our perishable flesh. Y.HWH was with this man who was crucified (Acts 2:36); if you sometimes read that the Messiah is ‘god' or ‘Son of God', you must understand clearly that men are called to become ‘god' or ‘Sons of God' by receiving the word that sanctifies (John 10:35, Ephesians 5:25-26) so that they may walk in the ways of the Creator, through faith and works.
Romans 8:2  For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
Romans 8:3  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
Romans 8:4  That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Hebrews 5:7-9  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him;

The Creator is not a god who seeks to satisfy his thirst for blood through the sacrifice of heavenly beings, humans and animals, as practised by certain peoples. YHWH, upon witnessing this human ritual, will explain its meaning: ‘I take pleasure in your offerings, but do not sin; devote yourselves to pleasing me, for I am your Father’ .
In the Garden of Eden, the act of killing an animal to cover man’s nakedness showed that man had allowed himself to be overcome by animalistic thinking. Abel and Cain made offerings, and one offered something more precious than the other. These two examples do not really relate to the death of Jesus, which atones for the sins of humanity. He who loves and gives his life for God and his friends perfectly fulfils the Law and offers far more than the Levitical priesthood, for he does not sin (he does not miss the mark). The Hebrew word for sacrifice is ‘korban’, which means ‘to approach, to bring’. We must therefore bring our whole being (2 Corinthians 3:6-8, Hebrews 3; Hebrews 10:3-4). On my website, in the section on the law of the Spirit, I explain that circumcision of the flesh is also a practice among peoples that the Ruach is seeking to do away with.
Hebrews 10:8-10  Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

Deuteronomy 6:4  Hear, O Israel: Y.HWH our God is one Y.HWH:
Deuteronomy 6:5  And thou shalt love Eternal thy God with all thine heart, and with all thy soul, and with all thy might.

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¹Dead Sea Scrolls: “Birth of Noah” and “Enoch”
²Syriac Manuscript No. 14658, British Museum.
³“The Jewish War” by the Jewish historian Flavius Josephus.
⁴Ancient Syriac text, Codex Sinaiticus.
⁵The Gospel of Matthew Shem Tov.
⁶‘The Gospel According to Yohanan’, Claude Tresmontant, 1994.

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