Shortly after Jesus’ resurrection…

Luke 24:39 (LIT/UBS4) See (idete) the (tas) hands (cheiras) of me (mou) and (kai) the (tous) feet (podas) of me (mou), that (hoti) I (egō) am (eimi) myself (autos)?

 

Feel (psēlaphēsate) me (me) and (kai) see (idete) that (hoti) a spirit (pneuma) absolutely does not have (ouk echei) flesh (sarka) and (kai) bones (ostea) down as (kathōs) you observe (theōreite) me (eme) having (echonta)!”

After Jesus’ resurrection he visited his remaining 11 chosen ones, and the two who met him on the road to Emmaus, who had come to the eleven to tell them about their encounter. Jesus had not yet ascended to be transfigured and glorified as is recorded in Acts 2:33, but was still in his almost bloody flesh in order to make them all witnesses of him and his resurrection, that he was resurrected and seen alive by many after having been put to death.

Jesus states that a spirit-based being absolutely does not have flesh and bones as they see him having. Notice Jesus’ use of the emphatic particle of negation ou, meaning, “absolutely not, no way, no how does a spirit being have flesh and bones”. Being in a soul-based body Jesus had a gender as a male, as is clear from the holy writings. But he says that a spirit absolutely does not have flesh and bone, which is to say that a spirit does not have a physical, soul-based body.

It’s obvious that a spirit being, unless it chooses to manifest itself into some kind of observable form, like a burning bush, or someone walking upon water, that spirit cannot be discerned by any of our five senses. It cannot be seen, heard, smelled, tasted, or touched, as Jesus told them to do to him so they could experientially determine that he was not yet a spirit-based being. Multiple records throughout the ancient texts indicate to us that Spirit, unless it chooses to manifest itself, cannot be detected by our five senses capabilities. If mortalkind could have gotten spirit under a microscope they would have done it a long ago.

1 Cor. 15:42 (LIT/UBS4) Thusly (houtōs) [is] the (hē) standing up (anastasis) of the (tōn) dead ones (nekrōn) also (kai).

 

[A body] is sown (speiretai) in (en) disintegration (phthora), it is aroused (egeiretai) in (en) to integration (aphtharsia).

1 Cor. 15:43 (LIT/UBS4) [A body] is sown (speiretai) in (en) no highly esteemed value (atimia), it is aroused (egeiretai) in (en) to glory (doxē).

 

[A body] is sown (speiretai) in (en) weakness (astheneia), it is aroused (egeiretai) in (en) inherent power (dunamei).

1 Cor. 15:44 (LIT/UBS4) [A body] is sown (speiretai) a soul-based (psuchikon) body (sōma), it is aroused (egeiretai) a Spirit-based (pneumatikon) body (sōma).

 

If (ei) there is (estin) a soul-based (psuchikon) body (sōma), there is (estin) a Spirit-based (pneumatikon) [body] also (kai).

1 Cor. 15:45 (LIT/UBS4)Thusly (houtō) it has been written (gegraptai) also (kai), “The (ho) Adam (adam), [the] first (prōtos) mortal (anthrōpos), became (egeneto) into (eis) a living (zōsan) soul (psuchēn);

 

the (ho) last (eschatos) Adam (adam) [became] into (eis) a life-giving (zōopoioun) Spirit (pneuma).”

I believe Jesus Christ was the “last” Adam. Apostle Paul says that Jesus [became, figure ellipsis] into a life-giving Spirit. JESUS BECAME/WAS TRANSFORMED INTO A LIFE-GIVING SPIRIT, as Paul says in the next verse! This seems to me to most likely have occurred AFTER Jesus was done making witnesses of his resurrection, and AFTER his ascension, and at the right [hand] of the heavenly Father (John 7:39; Acts 2:33; 1 Tim. 3:16; Mark 10:37; Heb. 1:3; 1 Pet. 3:22).

1 Cor. 15:46 (LIT/UBS4) BUT (all’), absolutely not (ou) first (prōton) [is] the (to) Spirit-based (pneumatikon) [body], BUT (alla), the (to) soul-based (psuchikon) [body];

 

thereupon (epeita) the (to) Spirit-based (pneumatikon) [body]!

In verse 45, in the phrase, “into a life-giving Spirit”, both the verb and the noun are explicitly neuter in gender, which clearly indicates that the mortal man Jesus Christ goes from being a mortal with a soul-based body with a male gender to a being having a spirit-based “body” which has no gender whatsoever. But yet, in spite of this clear evidence in the holy ancient texts, the mortal-made Trinitarian theory and those Trinitarian-based Bible translations say that Jesus Christ is in heaven as a “person” with a male gender!

Any textual reference to a spirit-based being as having a gender must be the figure of speech Anthropathiea, a personification used simply for illustrative purposes, such as is apostle John’s usage of the word paraklētos in John 14:16, 26, 15:26 and 16:7 in reference to the holy Spirit, which is a counselor for a defendant, or a defense attorney.  Paraklētos is inflected to show its noun class as male gender.  But that is simply the common use of that word in their culture because there was no such thing as either neuter or female defense attorneys. To state that the use of male gender personification in figures of speech is an absolute indicator of natural gender ignores Greek grammar and its idioms, and all common sense and logic in light of the textual evidence I’ve just shown you all out of the ancient texts of God’s Word.  So who’s lying about "persons"?  The mortal-made Trinitarian theory has the God the Father in heaven as a male-gendered "person", Jesus Christ in heaven as a male-gendered "person", and the holy Spirit in heaven as a male-gendered "person".  The mortal-made Trinitarian theory attempts to build a picture in people's minds of three divine, bodily, male "persons"!  

In my previous article, How to Make Holy Spirit a "Person", I showed that pneuma is ALWAYS neuter in gender. Now I’m showing out of the holy ancient texts how Jesus Christ has become a genderless, spirit-based being at the right [hand] of his heavenly Father.  Jesus said emphatically to his 11+2 that a spirit absolutely does not, no way, no how, have flesh and bones! Now someone has got to be lying. Either it is the mortal-made Trinitarian theory, or it is Jesus Christ and apostle Paul and all of the other inspired writers of the ancient texts.

1 Cor. 15:47 (LIT/UBS4) The (ho) first (prōtos) mortal (anthrōpos) [is] out (ek) of land (gēs), dust (choikos); the (ho) second (deuteros) mortal (anthrōpos) [is] out (ex) of heaven (ouranou).

1 Cor. 15:48 (LIT/UBS4) Such as (hoios) the (ho) dust one (choikos), like such (toioutoi) [are] the (hoi) dust ones (choikoi) also (kai). And (kai) such as (hoios) the (ho) heavenly one (epouranios), like such (toioutoi) [are] the (hoi) heavenly ones (epouranioi) also (kai).

1 Cor. 15:49 (LIT/UBS4) And (kai) down as (kathōs) we have wore (ephoresamen) the (tēn) icon (eikona) of the (tou) one of dust (choikou), we shall wear (phoresomen) the (tēn) icon (eikona) of the (tou) heavenly one (epouraniou) also (kai).
 

I believe the mortal-made theory of the Trinity, portraying the God the Father, Jesus Christ, and holy Spirit as all being "persons" with male gender, as though they have human bodies, is a common form of humanism.  From my studies of early paganism these are all traits fairly common to pagan gods, as in Greek and Roman mythology, in which many of their gods are portrayed as being in a bodily form as mortals, but with super-human powers. This is the image which the Trinitarian "persons" concept paints in people's minds.  I believe, as I have shown, that there are a few serious problems with the mortal-made Trinitarian theory.

 

In Mat. 17:1-9, several of Jesus' 12 received a vision of Jesus' future glorification at the right [hand] of the Father, which actual occurrence of the event is mentioned by Luke in Acts 2:33. 

 

Mat. 17:1 (LIT/UBS4) And (kai) with (meth’) [the passing of] six (hex) days (hēmeras) the (ho) Jesus (Iēsous) takes alongside (paralambanei) the (ton) Peter (Petron), and (kai) James (Iakōbon), and (kai) John (Iōannēn) the (ton) brother (adelphon) of him (autou).  

 

And (kai) he brings them up (anapherei autous) into (eis) a high (hupsēlon) mountain (oros) down (kat’) her own (idian).

 

Mat. 17:2 (LIT/UBS4) And (kai) he was metamorphosized (metemorphōthē) in front (emprosthen) of them (autōn);

 

and (kai) the (to) face (prosōpon) of him (autou) shown (elampsen) as (hōs) the (ho) sun (hēlios), but (de) the (ta) outer garments (himatia) of him (autou) became (egeneto) white (leuka) as (hōs) the (to) light (phōs).

 

When Saul was on the road to Damascus, he witnessed, first-hand, Jesus Christ in his glorified, metamorphosized new spiritual "body" (Acts 9:1-8).
 

Acts 9.3  (LIT/UBS4) But (de) in (en) to the (tō) [way] to go (poreuesthai) [into Damascus] it came to pass (egeneto) he (auton) [began] to come near (eggizein) to the (tē) Damascus (damaskō), and (kai) suddenly (exaiphnēs) a light (phōs) flashed around (periēstrapsen) him (auton) out (ek) of the (tou) heaven (ouranou).

 

Acts 9:4  (LIT/UBS4) And (kai) having fallen (pesōn) upon (epi) the (tēn) land (gēn) he heard (ēkousen) a sound (phōnēn) saying (legousan) to him (autō), "Saul (saoul), Saul (saoul), why (ti) are you pursuing after (diōkeis) me (me)?"

 

Acts 9:5 (LIT/UBS4) But (de) he enunciated (eipen), "Who (tis) are you (ei) Lord (kurie)?" But (de) the one (ho) [enunciated],"I (egō) am (eimi) Jesus (Iēsous) whom (hon) you (su) are pursuing after (diōkeis)."

 

I believe the vision of Jesus' metamorphosis is the glorification for which Jesus prayed the night before his crucifixion while in the garden (John 17:1-5).

 

John 17:5 (LIT/UBS4) And (kai) now (nun) you (su) glorify (doxason) me (me), Father (pater), [with] the (tē) glory (doxē) alongside (para) yourself (seautō); of the (tou) [glory] which (hē) I was having (eichon) alongside (para) you (soi) before (pro) the (ton) cosmos (kosmon) was to be (einai).

 

I believe that vision of Jesus Christ's metamorphosis in Mat. 17 serves not only to show Jesus' future bodily glorification, but the future glorification of all of those as well who are in his one body, all those who have believed upon his name.

Php. 3:21 (LIT/UBS4) [It is God] who (hos) shall transform (metaschēmatisei) the (to) body (sōma) of the (tēs) humbling (tapeinōseōs) of us (hēmōn) to a form together with (summorphon) the (tō) body (sōmati) of the (tēs) glory (doxēs) of Him (autou), down (kata) the (tēn) energizing (energeian) of the (tou) inherent power (dunasthai) [of] Him (auton), and (kai) the (ta) [energizing of] all things (panta) to be in submission (hupotaxai) to Him (autō).  (See Phil. 2:13; Rom. 8:11)

Mat. 13:43 (LIT/UBS4) Then (tote) the (hoi) righteous ones (dikaioi) shall shine out (eklampsousin) as (hōs) the (ho) sun (hēlios) in (en) the (hē) kingdom (basileia) of the (tou) Father (patros) of them (autōn).  

 

The one (ho) having (echōn) ears (ōta), hear (akouetō)!

 

Hebrews 1:6-7 establishes the fact that all of the believers on earth who have and do believe in the name of Jesus Christ, who have become parts of his one body, who have become the God’s messengers on earth through having been given the Ministry of Reconciliation, to make known the Word of Reconciliation (***2 Cor. 5:18-20; Acts 6:4), we being the Father’s ambassadors (Gk. presbeuomen, lit., elders), shall be made into spirit-based beings; which is in agreement with what Paul states in 1 Cor. 15:44-46.  Please note that pneumata is neuter gender as always, from Mat. 1:1 through Rev. 22:21.
 

Heb. 1:6 (LIT/UBS4) But (de) again (palin), when perhaps (hotan) he may bring in (eisagagē) the (ton) first-produced (prōtotokon) into (eis) the (tēn) inhabited land (oikoumenēn), he says (legei), "And (kai) bow toward (proskunesatosan) him (aoto) all (pantes) God’s (theou) messengers (angeloi)."

Heb. 1:7 (LIT/UBS4) And (kai), [it is] true (men), toward (pros) the messengers (angelous) He says (legei), "…[who is] the one (ho) making (poiōn) the (tous) messengers (angelous) of him (autou) spirits (pneumata), and (kai) the (tous) liturgists (leitourgous) of him (autou) a flame (phloga) of fire (puros).”

After the resurrection and metamorphosis of ourselves we shall be like the heavenly messengers, as Jesus explained to those who came to him to try to trap Jesus in a question, a question with, as they supposed, an unknown answer.

Mat. 22:28 (LIT/UBS4) Therefore (oun) in (en) the (tē) standing up (anastasei) [of the dead ones] she shall cause herself to be (estai) [the] female (gunē) of which (tinos) of the (tōn) seven (hepta), because (gar) all (pantes) held (eschon) her (autēn)?

Mat. 22:29 (LIT/UBS4) But (de) the (ho) Jesus (Iēsous) having been caused to judge away (apokritheis), he enunciated (eipen) to them (autois), “You are caused to wander (planasthe), neither (mē) having seen (eidotes) the (tas) writings (gruphas), but (de) nor (mē) the (tēn) inherently powered work (dunamin) of the (tou) God (theou)!

Mat. 22:30 (LIT/UBS4) Because (gar) in (en) the (tē) standing up (anastasei) [of the dead ones] they absolutely do not (oute) marry (gamousin), and they absolutely are not (oute) married (gamizontai)!

 

BUT (all’), they are (eisin) as (hōs) messengers (angeloi) in (en) the (tō) heaven (ouranō)!

Please notice Jesus’ use again of the very emphatic particles of negation oute, to get it into their heads that things in heaven don’t work like they do on earth, i.e., spirit-based beings absolutely ARE NOT married, and they absolutely DO NOT marry.  Here, as apostle Paul stated in 1 Cor. 15, when we shall be resurrected from the dead, as Jesus Christ was, the second Adam, we all shall be as the heavenly messengers, being spirit-based beings in spirit-based ‘bodies” having a neuter gender! 

 

That Jesus Christ, as well as we who believe upon his name, receive part of the Promise of the Father (Joel 2:28-29), the gift of holy Spirit, which is part of Jesus Christ’s inheritance which we share with him being parts of his one body, the texts clearly state that we receive part of it while upon earth before our death and resurrection, and the balance of the gift of holy Spirit AFTER our resurrection and ascension to Jesus’ right. The Father wishes to give to us a down payment of it now, while we’re still in our fleshly mortal bodies. Apostle Paul explains this in 2 Cor.

2 Cor. 1:21 (LIT/UBS4) But (de) the one (ho) making us steadfast (bebaiōn hēmas) together with (sun) you (humin) into (eis) Christ (christon), and (kai) having anointed (chrisas) us (hēmas), [is] God (theos);

2 Cor. 1:22 (LIT/UBS4) and (kai) [He is] the one (ho) having sealed (sphragisamenos) us (hēmas), and (kai) having given (dous) the (ton) assurance (arrabōna) of the (tou) Spirit (pneumatos) in (en) the (tais) hearts (kardiais) of us (hēmōn).

Apostle Paul refers to this down payment of the Promise of the Father as “the assurance” (Gk. arrabōn, Strong’s # 728). In earthly terms it’s like a security deposit, or a down payment upon a house. It’s use by the giver is as an up front pledge of that one’s sincere intentions to complete the transaction at a future date, by giving the rest of the money (holy Spirit in this case) which has been promised to be paid.

The Promise of the Father is the gift of holy Spirit, resulting in our new birth above in the God the Father’s Spirit, His Spirit, which Jesus Christ received, which is His inheritance which He is giving to us as well who believe upon the name of His son Jesus Christ. The God the Father is giving us an anointing in the holy Spirit, NOW, as a down payment, an assurance that the balance of which shall be paid upon our resurrection and ascension to His son Jesus Christ to be at Jesus’ right hand, who is at the Father right hand.

2 Cor. 5:5 (LIT/UBS4) But (de) the one (ho) having worked us down (katergasamenos hēmas) into (eis) this same thing (auto touto) [is] God (theos), the one (ho) having given (dous) to us (hēmin) the (ton) assurance (arrabōna) of the (tou) Spirit (pneumatos).

In the context in 2 Cor. 5 we can clearly see why apostle Paul used the term, “the assurance” for the down payment of the gift of holy Spirit, our anointing in a portion of it while we are yet here on earth in our fleshly bodies. It is precisely because we are yet here in our fleshly mortal bodies; fleshly mortal bodies through which we lust after sin to fulfill the passions of our flesh.

In Rom. 6:6 and immediate context, apostle Paul explains about our affliction in our “bodies of sin”. The assurance of the gift of holy Spirit is a down payment now, and a pledge from our heavenly Father that at a future time we shall be completely delivered from these wretched bodies of sin, no longer trapped in sin, so to speak. And in the mean time, if we happen to sin we have Jesus shed blood as our defense attorney (Gk. paraklētos), which cleanses us from all wrong so we can stand in the sight of our heavenly Father, now, without any sense of sin, guilt or condemnation through what Jesus Christ has done for us. Because of this assurance, we can say that the old mortal of us was staked with Jesus Christ (Rom. 6:6)!

(Eph. 1:13 (LIT/UBS4) in (en) to whom (hō) you (humeis) also (kai), having heard (akousantes) the (ton) Word (logon) of the (tēs) truth (alētheias), the (to) evangelism (euangelion) of the (tēs) wholeness (sōtērias) of you (humōn), in (en) to whom (hō) you were believing (pisteusantes) also (kai), you were sealed (esphragisthēte) to the (tō) Spirit (pneumati) of the (tēs) promise (epangelias), to the (tō) holy (hagiō) [Spirit],

Because of what the God our heavenly Father did for us IN and THROUGH His son Jesus Christ, and Jesus’ loved us so much to shed his blood and die for us, the Father has sealed us with His great seal of APPROVAL, thereby giving to us His down payment to us, His assurance to us of our future inheritance in Christ Jesus. Ladies and gentlemen, we ought to be in tears over the awesomeness of this, happening to us.

Eph. 1:14 (LIT/UBS4) which (ho) is (estin) an assurance (arrabōn) of the (tēs) inheritance (klēronomias) of us (hēmōn) into (eis) redemption (apolutrōsin) of the (tēs) acquisition (peripoiēseōs), into (eis) praise (epainon) of the (tēs) glory (doxēs) of Him (autou).

We should be praising the God our heavenly Father, and His son Jesus Christ our brother, with everything we’ve got!

Here are some scripture references if you would like to see some more detailed references for some of the scriptural terms I’ve shown you in this thread.

Witnesses of Jesus Christ and heavenly things – John 3:11; John 5:32-36; 1 John 5:9-10; Acts 4:33; Luke 24:46-49; Acts 1:8; Acts 1:22; Acts 2:32; Acts 3:15; Acts 5:32; Acts 10:39-41; Acts 13:31; Acts 22;15; Acts 26:16.

The Promise of the Father to Jesus Christ and us – Acts 1:4; Joel 2:28-29; Jer. 31:31-34; Ezek. 36:25-27; Ezek. 37:5-10; Isa. 35:4-6; Acts 2:33; Gal. 3:14; 1 Tim. 4:8.

The anointing of Jesus Christ and us – Luke 4:18; Acts 10:38; 2 Cor. 1:21.

The sealing of Jesus Christ and us – John 6:27; 2 Cor. 1:22; Eph. 1:13; Eph. 4:30.

The assurance to Jesus Christ and us – Eph. 1:14; 2 Cor. 1:22; 2 Cor. 5:5.

The inheritance to Jesus Christ and us – Luke 20:14; Acts 20:32; Gal. 3:18; Eph. 1:13-18; Eph. 5:5; Col. 3:24; Heb. 9:15; 1 Pet. 1:3-5.

The holy Spirit our defense attorney (paraklētos) – John 14:16; John 14:26; John 15:26; John 16:7; 1 John 2:1. Although all of the Trinitarian-based “translations” give the holy Spirit a different title of personification in these verses, I see it is the one and the same holy Spirit acting in the role as our defense attorney in every passage.

In God’s Word this knowledge and understanding is known as the Word of Reconciliation, which the true disciples of Jesus Christ speak and preach.
 

Blessing to all those who love God’s Word, their fellow man, and who desire to think for themselves.