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Jesus has always existed although his earthly incarnation was for only thirty-three years.  In the Old Testament we find numerous examples of his appearing, known as a "Christophony".  Here are several examples:

"And he said, Thou canst not see my face: for there shall no man see me, and live." - Exodus 33:20

"And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: 
And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. - Exodus 33:22-23

Yet a few verses back, it says that Moses spoke to God face-to-face, so how can this be? 

"And the LORD spake unto Moses face to face, as a man speaketh unto his friend." - Exodus 33:11. 

Well, knowing the nature of God that there are Three Person fo the Godhead, isn't it possible that God appeared at times as the Second Person, namely Jesus, rather that in all the Glory of the Father, which would consume anyone who would behold God?

"No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him." - John 1:18

"Not that any man hath seen the Father, save he which is of God, he hath seen the Father." - John 6:46

yet there were time when various figures, such as Moses, appeared to be talking to God face-to-face. the clue in Exodus 33:11 may be in the phrase "as a man speaketh unto his friend". So the possibility exists that God appeared in the form of a man, namely the Second Person of the Godhead.

I will give some more examples:

Shadrach, Meshach, adn Abidigo - Daniel 3:19-15:

Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. 

And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. 
Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. 
Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flames of the fire slew those men that took up Shadrach, Meshach, and Abednego. 
And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. 
Then Nebuchadnezzar the king was astonished, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.

This one is obvious. While three people were tossed into the furnace, a fourth one who appears as "the Son of God" is present. We all know that the Son of God is the Lord Jesus Christ.


Joshua - Joshua 5:13-15

"And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? 

And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant? And the captain of the LORD's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so."

Some obvious parallels in this one. First, it should be noted that this Captain of the Host of the Lord is neutral to the conflict. He is neither for or against Joshua and not part of the action. The figure commands Joshua to loosen his shoes off his feet for the place is holy ground, which is reminiscent of when Moses met God in the form of a burning bush and told to remove his shoes likewise. We could suppose that the figure is angel, except that Joshua falls to his face and worships the figure. 

In Revelation 19:10, John fell down at the feet of the messenger that was speaking to him, but the figure there rebukes John:

"And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy."

So the implication here is that the Captain of the Lord's Host is not an angel, but the Lord Jesus Christ, Himself.


Abraham - Genesis 18:1-3

"And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 

And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, And said, My LORD, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:" 

This one is a bit trickier, but you should see in a moment how.

First, it should be noted that Abraham falls to the ground and worships in front of the three men. Why three? Let's look at later in the passage in Genesis 18:16-17.

"And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 

And the LORD said, Shall I hide from Abraham that thing which I do; Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" 

You will notice that the men rose up and left for Sodom, leaving for Sodom, leaving God to talk to Moses about the fate of that city. But how many actually left?

Go to the next chapter, Genesis 19:1:

"And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;" 

Wait a minute! I thought there were three? What happened to the one? Could it be that the other man was the Lord Jesus Christ who was left behind to talk to Abraham about the fate of Sodom back at the end of Genesis 18?

Remember what Jesus said to the Jews who claimed Abraham as their father in John 8:56-58?

"Your father Abraham rejoiced to see my day: and he saw it, and was glad
Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am." 

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Because God can not lie, what he says, stands.Moses said, "no man can see God and live." Moses,knew first hand.If you open your mind and your heart, you will see, that the context of Moses writings as a I Witness and other scriptures, show that 'no one can see God and Live.' Take a deep breath and read this research.You will find,another way to look at the scriptures.

Has Anyone Ever Seen God?

The Bible’s answer
No human has literally seen God. (Exodus 33:20; John 1:18; 1 John 4:12) The Bible says that “God is a Spirit,” a form of life that is invisible to the human eye.—John 4:24; 1 Timothy 1:17.

God can be seen directly by angels, though, because they are spirit creatures. (Matthew 18:10) Moreover, some humans who die will be raised to life in heaven with a spirit body and will then be able to see God.—Philippians 3:20, 21; 1 John 3:2.

How to “see” God now
The Bible often uses the idea of seeing figuratively, to represent enlightenment. (Isaiah 6:10; Jeremiah 5:21; John 9:39-41) In this sense, a person can see God now with “the eyes of [his] heart” by having faith so as to know Him and appreciate His qualities. (Ephesians 1:18) The Bible describes steps to build this kind of faith.

Learn about God’s qualities, such as his love and generosity as well as his wisdom and power, through his creation. (Romans 1:20) After being reminded of God’s creative works, the faithful man Job felt as though God were right before his eyes.—Job 42:5.
Get to know God by studying the Bible. “If you search for [God], he will let himself be found by you,” the Bible assures us.—1 Chronicles 28:9; Psalm 119:2; John 17:3.
Learn about God through the life of Jesus. Since Jesus perfectly reflected the personality of his Father, Jehovah God, he could rightly say: “Whoever has seen me has seen the Father also.”—John 14:9.
Live in a way that pleases God, and see how he acts in your behalf. Jesus said: “Happy are the pure in heart, since they will see God.” As noted earlier, some who please God will be resurrected to heaven and will thus “see God” there.—Matthew 5:8; Psalm 11:7.
Did not Moses, Abraham, and others actually see God?
In accounts where it might seem that the Bible says that humans literally saw God, the context shows that God was represented by an angel or appeared by means of a vision.

Angels.
 In ancient times, God sent angels as his representatives to appear to humans and to speak in his name. (Psalm 103:20) For example, God once spoke to Moses from a burning bush, and the Bible says that “Moses hid his face, because he was afraid to look at the true God.” (Exodus 3:4, 6) Moses did not literally see God, though, for the context shows that he actually saw “Jehovah’s angel.”—Exodus 3:2.

Similarly, when the Bible says that God “spoke to Moses face-to-face,” it means that God conversed with Moses intimately. (Exodus 4:10, 11; 33:11) Moses did not actually see God’s face, for the information he received from God “was transmitted through angels.” (Galatians 3:19; Acts 7:53) Still, Moses’ faith in God was so strong that the Bible described him as “seeing the One who is invisible.”—Hebrews 11:27.

In the same way that he spoke to Moses, God communicated with Abraham through angels. Granted, a casual reading of the Bible might give the impression that Abraham literally saw God. (Genesis 18:1, 33) However, the context shows that the “three men” who came to Abraham were actually angels sent by God. Abraham recognized them as God’s representatives and addressed them as if he were speaking directly to Jehovah.—Genesis 18:2, 3, 22, 32; 19:1.

Visions.
 God has also appeared to humans through visions, or scenes presented to a person’s mind. For instance, when the Bible says that Moses and other Israelites “saw the God of Israel,” they really “saw a vision of the true God.” (Exodus 24:9-11) Likewise, the Bible sometimes says that prophets “saw Jehovah.” (Isaiah 6:1; Daniel 7:9; Amos 9:1) In each case, the context shows that they were given a vision of God rather than a direct view of him.—Isaiah 1:1; Daniel 7:2; Amos 1:1.

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IN RESPONSE TO: "Well, knowing the nature of God that there are Three Person of the Godhead, isn't it possible that God appeared at times as the Second Person, namely Jesus, rather that in all the Glory of the Father, which would consume anyone who would behold God?"

The Protestant concept of a mystical Trinity is erroneous; the concept constitutes an attempted compromise with the Talmudic Jew who denies that the Son of David is the God of David, Matthew 22:45, Mark 12:37, Luke 1:32, Luke 20:44, Romans 1:3.  Accordingly, the Jew views with a jaundiced eye the portrayals of passages such as Psalm 2 and Psalm 110.

The Godhead of the Talmudic Jew is a monolith, hence the mantra of the Jew, "...the Lord our God is one God."  Though quoting the words of the Scripture, the Talmudic Jew is incapable of discerning the meaning of those words.  Consequently, the conception of the Talmudic Jew does not reflect the teaching of the Scripture concerning the oneness of God.

The oneness of the Godhead is not a oneness of person, for the Scripture clearly portrays the Godhead as a family which is comprised of Father and Son.  Rather, the oneness which characterizes the Godhead is a unity of essence and a unity of will.  The Father and the Son are one with respect to standards, motivation, purpose, and intent.  Consider Psalm 133:1 and the definitive statement regarding unity, seen in the prayer of Jesus to the Father, John 17:20-24.  Note carefully that Jesus requests that the faithful, the Body of Christ, become one not only among themselves, but also with him and the Father.  This is the true, Scriptural oneness of the Godhead.

It is vital that the Christian understands that:

(1) The monolithic god worshipped by the unregenerate Jew worships is a false god, and not the God of Abraham, of Isaac, and of Jacob.

(2) The religion of the Jew is Talmudism, and not the Faith of Abraham, of Isaac, and of Jacob.  Hardly anything is more absurd than is the oxymoronic notion of "Judeo-Christianity."

(3) The Godhead of the Christian is the Godhead of Abraham, of Isaac, and of Jacob.

(4) The Faith of the Christian is the Faith of Abraham, of Isaac, and of Jacob.
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QUESTION: Where is the preincarnate existence of Christ found in the Old Testament?

I. The most obvious instances are in Psalm 2 and Psalm 110.

The Scripture does not portray the Godhead as a mystical "trinity"; rather, the Scripture portrays the Godhead as a family which is comprised of God the Father and God the Son.

Moreover, by means of the Resurrection, which lies yet in the future, many Sons shall be born into the family of the Lord God; for the Resurrection is the Second Birth.  Consider Hosea 1:10, John 1:12, Romans 8:14, Romans 8:19, Galatians 4:7, Philippians 2:15, Hebrews 2:10, Hebrews 12:7, I John 3:1-2.  These Sons are those who have been Justified by faith, from Adam and the Woman down to the present age.

II. A not-so-obvious instance is revealed by the portrayal of Ezekiel chapter 16 and that of Ezekiel chapter 23.

In the portrayal of chapter 16, the Lord God, which is to say, the pre-incarnate Christ, is portrayed as the husband of Israel, who lovingly took his bride from ignoble birth to beauty and prosperity, only to have her forsake him, going after other lovers.

In the portrayal of chapter 23, the Lord God takes to wife two sisters, representing the division of Israel which took place following the reign of Solomon.  The elder, representing the ten-tribe Northern Kingdom, Samaria, soon went into idolatry, whereupon the Lord God divorced her.  Subsequently, the younger, representing the three-tribe Southern Kingdom, Jerusalem, likewise became idolatrous, and proved more lustful than her older sister, as well as treacherous against her husband.  Nonetheless, and primarily for the sake of custodianship of the Canon of Scripture, Romans 3:1-2, the Lord did not exercise his prerogative of divorcement; thus did Judah remain in covenantal relationship until the epoch of the Crucifixion.  Note that the portrayal designates each sister by the name of the respective capital, which for the Northern Kingdom, Israel, is Samaria, and for the Southern Kingdom, Judah, is Jerusalem, Ezekiel 23:4.

III. Some Protestants have the erroneous notion that God the Father is the husband of Israel, while Christ Jesus is the husband of the Church.  But the fact of the matter is that in both cases the husband is the pre-incarnate Christ; God the Father has no wife.

The fact that it is the Son and not the Father who entered the two covenantal relationships of marriage is seen most clearly in Romans 7:1-6, in the teaching of Paul concerning release from the old marriage covenant by death of the husband.  That passage of itself establishes the fact that the husband of the Old Covenant is the Word which became flesh.

IV.  Another not-so-obvious instance is revealed I Samuel chapter 8.

The pre-incarnate Christ was not only the Husband of Israel, but also the King of Israel, I Samuel 8:7.

The problem was that the populace of Israel generally rejected justification by faith.  Only the Justified, having the eye of faith, could perceive the invisible King reigning from his throne in Heaven.

The case is the same with Protestants of the present day.  "The King is coming!" is the mistaken expectation of the blind.  The resurrected Christ ascended to his Throne and began his reign two millennial ago; but Protestants generally cannot perceive him.  Consequently, the Protestant lacks the confidence which characterizes the Christian who, with eyes of faith, beholds the face of his glorious King.

V. It is impossible to rightly understand the Scripture apart from the understanding that both the Old Covenant and the New Covenant are covenants of marriage.  Moreover, in a sense, the parties joined in marriage under the New Covenant are the same parties which were joined in marriage under the Old.  However, the parties differ in the following respects:

(1) Under the Old Covenant, the wife was the physical nation of Israel.

Upon division of the nation following the reign of Solomon, the marriage relationship continued independently for the Northern Kingdom, Israel, and the Southern Kingdom, Judah; that relationship is portrayed as the marriage of one man to two sisters, as was the marriage of Jacob to Leah and Rachel.

The marriage of Israel ended in divorce, because of idolatry, which is adultery against the Lord.  Judah also became idolatrous, but the Lord chose not to divorce her, primarily for the sake of custodianship of the Canon of Scripture, Romans 3:1-2.

The Old Covenant provided benefit to the Unjustified as well as to the Justified.  However, inasmuch as the death of either party to a covenant dissolves the covenant, the Old Covenant could not provide benefit beyond the Grave.  Accordingly, the confidence of the Justified was in the yet-to-be-ratified New Covenant.

(2) Under the New Covenant, the wife is comprised exclusively of the Justified, in resurrection.  The New Covenant is an everlasting covenant, inasmuch as neither party is subject to death.

The wife of the New Covenant is drawn from the same physical line -- the line of Abraham, Isaac, and Jacob -- which comprised the wife of the Old Covenant, except only the Justified are included.  Moreover, the wife includes all of the Justified outside of Israel, from Adam and the Woman, to Noah, to Abraham, Isaac, and Jacob.

In particular, the wife includes not only the Justified of the Southern Kingdom of Israel (the "Jews"), but also the Justified of the Northern Kingdom of Israel (the "Gentiles").  Thus, in the Body of Christ, the scattered sheep of Israel are regathered, the divided nation is reunited, and all the Justified are brought into covenantal relationship under the New Covenant.

(3) Under the Old Covenant, the husband was the pre-incarnate Christ, the Word which became flesh and died.

(4) Under the New Covenant, the husband is the resurrected Christ.

In the eyes of the Law of God, the resurrected Christ is an entity distinct from the Christ who died; the importance of this fact is explained in Romans 7:1-6, for death of the husband frees the wife (the Southern Kingdom, Judah) from the marriage relationship of the Old Covenant, allowing her to enter a new marriage relationship, that of the New Covenant.  Conversely, the Northern Kingdom, Israel, having been divorced, immediately was free to remarry anyone other than her former husband, Deuteronomy 24:1-4.
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