May you be open to the Scriptures in Jesus' name.
If you have a Bible program with a Strong's concordance, open it up and let's see what the Bible says.
The Bible is the final authority.
Any doctrine, theology or revelation has to line up with the Bible. Amen?
Jesus Name Only Right or Wrong?
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Which side is right?
“Jesus Name Only” Pentecostals or “Trinitarians”?
Introduction: Lord willing, we will examine MANY RELEVANT SCRIPTURES in Biblical order concerning both sides of this debate and bring peace between these two camps. May the Word of God be the final authority in “Jesus” name. 
Relevant scriptures are listed in order from Genesis to Revelation, in sections. The first section is ‘Genesis Through Proverbs’
Relevant scriptures are listed in order from Genesis to Revelation, in sections. The first section is ‘Genesis Through Proverbs’ Please believe what the SCRIPTURES SAY, with a little deeper explanation of some of the original Greek and Hebrew words.
This is Page 1 of 2 pages. The link to Page 2 is above, or HERE. Scriptures are in Biblical order. This is Page 1, Genesis thru John. Page 2 is Acts thru Revelation
GENESIS Through PROVERBS
Genesis 1:1 The “Aleph Tav”
1:1 In the beginning God (Elohim) created the Heaven and the earth.
Certain Trinitarians have unknowingly twisted Gen 1:1 in an attempt to show that Jesus was a created being, created by God (Elohim). Although they correctly point out that “God” is “Elohim”, (the plural form of God), they have mis-understood the correct meaning of the word “Aleph Tav”, which is a short two-letter word that is left out in our English versions. It appears as if the early English interpreters didn’t know what the word meant, so they left it out. The way Genesis 1:1 should read is: “In the beginning God created Aleph Tav (and) Heaven and the earth.” This can easily be verified with any good Bible program. However, the “and” in parenthesis is not in the original text, and this is important. “In the beginning” means ‘the very beginning’. The word “God” is “Elohim” (plural). The word that was omitted in the English is “AlephTav”, which are the letters “Alpha” and “Omega” in the Greek. At the very beginning, according to the original Hebrew surface text, it may seem as if God created Jesus, the Aleph (Alpha) and Tav (Omega), the living Word (and the) heavens and the earth. Although the Trinitarian argument here appears solid on the surface text, it is wrong, as demonstrated by a deeper study of what “Aleph Tav” means. Although we know that Jesus calls Himself the “AlephTav”, which interprets from the Greek as the “Alpha" and "Omega" in our New Testament scriptures such as Revelation 1:8 & 11, we have to look how “AlephTav” is used in the rest of the Old Testament to find the true meaning. In the Strong’s Concordance it is word number H853, and the definition is: in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely): - (As such unrepresented in English.) This definition seems vague, as if the early English interpreters didn’t know exactly what it meant, which is probably why they omitted it from Genesis 1:1.
However, this short two-letter word (AlephTav) is used more that 7000 times in the Old Testament. It is used many, many times after a verb such as “create” or “make”, (as the Strong’s definition states, “the object of a verb or preposition”). This is how the word is used in Genesis 1:1, after “created”. This makes the Trinitarian explanation of the surface Hebrew text totally wrong. You see, if Jesus was created in Genesis 1:1, then He could not have been created thousands of other times later in the Old Testament, if so, Jesus would have been created again and again many times when a priest “made” a sacrifice, or a worker “built” something. Therefore, this word cannot simply interpret as “Jesus”. To make the meaning work in all instances, the most probable meaning for AlephTav would interpret as “by the word of the Lord”, or maybe “by the full will of the Lord”, or maybe some other variant such as “in the authority of the full Word of the Lord”, or “by the will of God”, etc. It seems to me, then, based on usage, that “AlephTav” represents the fullness of God’s will, in that Hebrew is God’s language, and the “Aleph Tav” represent the fullness of God’s language from the beginning (Aleph) to end (Tav), the First and Last, which represents the 'first and the last' letters of His Word, and that God’s Word is His will, in that God creates things with His Word, Jesus being the Word.
We could go on with this, showing how the Word of God is alive, and how our gene strands even look similar to the original 22 Hebrew alphabet letters, etc, but we will try to stay focused on the subject at hand and move on. The Trinitarians were wrong on this point. More on this subject can be found in the ‘Alpha and Omega’ scriptures in Revelation, specifically in Rev 1:8 & 11, and Isaiah 48:12-13. No condemnation to the Trinitarians, in that this error was easy to make. All denominations should read this document in order to understand the “oneness” as well as the “plurality” of the Godhead. In most arguments, regardless of the nature, the truth is usually found somewhere in the middle. Both sides can agree that Jesus was there from the beginning when the world was created, and through Jesus, who is the Word of God, all things were created. (See notes on John 1:1.) Please forgive my long intro, we will examine the scriptures soon.
The Bible is the final authority. Any doctrine, theology or teaching has to line up with the Bible, and all of the Bible, Amen? We cannot take a single scripture out of context.
Overview of the Context of Juxtaposed Words
Jesus is never once explicitly called "Father" in the New Testament (see notes on Isaiah 9:6-7). He is explicitly referred to as "the Son" (of God, of man, etc.) over 200 times. What is more, the Father is referred to as distinct from Jesus the Son throughout the New Testament over 200 times. And over 50 times, Jesus the Son and the Father are juxtaposed within the same verse, and most of these scriptures are listed herein.
Also, the plural word for “God” (Elohim) appears over 2700 times in the Old Testament, but only a fraction of those are listed herein. This is a shortened, edited version; longer versions may be available upon request.
The names of God proves plurality of persons. The Hebrew word “Elohim”, is translated as "God" in Genesis 1:1 and also found in more than 2,700 other places in the Old Testament. It is a uniplural noun which means "more than one." Had the Spirit moved the writers to use the singular “El”, then there would have been no indication of a divine plurality. Moses, (whom Genesis is ascribed to) was led of the Holy Ghost to pen the word ‘Elohim’ (plural) in the initial reference to God, (Genesis 1:1). Also when one considers that the word ‘Elohim’ is used about ten to one over the word ‘El’, we would have to conclude that this preference for the plural over the singular indicates a definite sign of plurality in the Godhead.
What does scripture say?
Gen 1:1-3
1:1 In the beginning God (Elohim) created the Heaven and the earth.
2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God (Elohim) moved upon the face of the waters.
3 And God (Elohim) said, Let there be light: and there was light.
In verse 1 there is God (plural form). In verse 2 is the Spirit. In verse 3 you have the Word of God creating in a similar fashion to the language in John 1. There are obviously three, but the three are “one”. It is the definition of “one” that matters. Keep reading.
Gen 1:26
26 And God (Elohim) said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
The word ‘us’ enforces the plurality of God, as well as ‘our’. Whoever the ‘us’ is, they are helping to ‘make man’. This concept will become more clear as we continue.
Gen 1:27
27 So God (Elohim) created man in his own image, in the image of God (Elohim) created he him; male and female created he them.
Notice that when God created man in his own image, he created two: male and female. “But God created woman later,” some may say. If the woman was created from the rib of a man, is it not also possible that God created other members of the Godhead from His own self, by having a son or otherwise? . . or is the woman symbolic of the Bride of Christ? I don’t want to guess or hypothesize. What does the Word say? The Word will tell us. Jesus was there from the very beginning.
Gen 3:22 And the LORD God (Elohim) said, Behold, the man is become as one (H259) of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
Please notice how “one” is used, and the plurality of ‘us”.
Gen 2:24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
The word "one" relates to unity as well as number. It comes from the Hebrew word “H259”, defined as follows: A numeral from H258; properly united, that is, one; or (as an ordinal) first: - a, alike, alone, altogether, and, any (-thing), apiece, a certain [dai-] ly, each (one), + eleven, every, few, first, + highway, a man, once, one, only, other, some, together. As you can see, the word “one” can mean more than one, but implies ‘unity’ (Explained below, especially in Num 13:23 and Deut. 6:4 below. Keep reading).
Gen 11:6-7
6 And the LORD said, Behold, the people is one (H259), and they have all one (H259) language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
7 Go to, let us go down, and there confound their language, that they may not understand one another's speech.
Notice the people are 'one', which implies unity, and again God is plural with the word 'us'.
Exo 3:14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
In Exodus 3:14, this “I AM” word is H1961 from the Strong’s, and appears 3502 times in the Old Testament, but only relates to God in this verse. (Please see the notes on John 8:58). It comes from the word “to exist”. Strong’s definition is: “A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary): - beacon, X altogether, be (-come, accomplished, committed, like), break, cause, come (to pass), continue, do, faint, fall, + follow, happen, X have, last, pertain, quit (one-) self, require, X use.”
The Jewish people thought in terms of ‘composite unity’. It is the definition of “one” that we should understand.
Deut 6:4 Hear, O Israel: The LORD our God is one (H259) LORD:
The above scripture is quoted by Jesus in Mark 12:29 “And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one (G1520) Lord:”
In the New Testament, “one” is “G1520 heis (Including the neuter [etc.] ἕν hen); a primary numeral; one: - a (-n, -ny, certain), + abundantly, man, one (another), only, other, some”. See also G1527, G3367, G3391, G3762. Total KJV occurrences: 272 As you can see by the definition, it can mean more that one (abundantly, one another, other, some). This idea of composite unity is explained in New Testament language later under John 10:30, so keep reading. (The Old Testament meaning of “one” H259 was already defined just above under Gen 2:24)
John 1:1-2 says that Jesus existed from the beginning; “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” (Notice that the Word was both God and "with" God.) 2nd Peter says that the Father is God. Acts 5 says that the Holy Spirit is God. John 1 says that the Word was and is God. Duet. 6 says there is one God. Logical conclusion: The three are one (composite unity). I merely agree with what the Bible says. This belief did not start with Babylonian pagans, but is scriptural, and was adopted by all the early church fathers before Nicea, with exception of a small group of about 6 to 10 which were considered heretics and excommunicated from the classic Christian church. I can present other info on church history if you like, in a separate writing. Here, we examine scripture.
Josh 5:13-15
(13) 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?
(14) 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?
(15) 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.
Notice how Joshua worshiped the "captain of the host of the Lord". In scripture, angels refuse worship and point to God only as worthy to receive worship (Rev 19:10, 22:8-9). Who is this captain of the host? He is obviously a personality apart from the Lord (captain of the Host of the Lord), but yet receives worship. I present to you the possibility that this may have been Jesus, the living Word of God from John chapter 1, as the following scriptures also support:
Rev 19:13-15 & 19
(13) And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
(14) And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
(15) And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
(19) And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
Let’s move on for now.
Job 1:6
(6) Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. Does God have more than one son? See John 1:12-13. This ‘seems’ to be a contradiction, in that John 3:16 says that Jesus is His ‘only begotten son’. This will be explained later when we get to John 3:16 and define “begotten”. For now, let’s continue:
In Job 38 verse 1, it says, "Then the Lord (H3068) answered Job out of the whirlwind”, and God continues in verse 4 thru the rest of the chapter to declare the things that He did that would be impossible for man.
Job 38:4-11 "Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. (5) Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? (6) Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; (7) When the morning stars sang together, and all the sons of God shouted for joy? (8) Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? (9) When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, (10) And brake up for it my decreed place, and set bars and doors, (11) And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?"
“Oneness” uses Job 38 to show that the Creator of the earth was the one and only God, however the scriptures do not deny the Son, and verse 7 mentions “sons” as being present during the creation. It is the definition of "one" that is important.
Most scholars would agree that the following verses prophetically speak of Jesus, the “Son” of God, and the “Son of David”:
Psa 2:7-12 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. (8) Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. (9) Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. (10) Be wise now therefore, O ye kings: be instructed, ye judges of the earth. (11) Serve the LORD with fear, and rejoice with trembling. (12) Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.
Ps 80:17 Let thy hand be upon the man of thy right hand , upon the son of man whom thou madest strong for thyself.
Psalm 80:17 prophetically speaks of Jesus, who eventually sat at the right hand of God. The following scriptures ALL say that Jesus sat at the “right hand” of God: See Ps 110:1 & 5, Matt 22:44, & 26:44, Mark 12:36, 14:62, & 16:19, Luke 20:42, & 22:69, Acts 2:30-34, 7:55-56, Ro 8:34, Eph 1:20, Col 3:1, Heb 1:3&13, Heb 8:1, 10:12-13, & 12:2, and 1 Pet 3:22. These scripture are way too many to explain away. The plain text clearly says that Jesus sits at the right hand of God, except for Acts 7:55-56 where Jesus was ‘standing’. ('Oneness' cannot explain this away.)
Ps 104:30 Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth. (Please notice the word “sendest” above, and other text where you see “send” or “sent”. More on this later.)
The following Psalm is the most quoted OT scripture that is found in the NT. Jesus quoted it to show His Deity and relationship to the Father.
Ps 110:1-6 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. (There are about a dozen scriptures in Hebrews that say Jesus is our High Priest. Who would Jesus be a priest to? Who does He mediate to? He couldn’t be a Priest unto Himself, now, could He? More on this later.)
5 The Lord at thy right hand shall strike through kings in the day of his wrath.
6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
Prov 30:4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?
The book of ISAIAH
There are many scriptures quoted from Isaiah in an erroneous “oneness” context.
Isaiah 6:8 merely enforces the plurality in Heaven. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for US? Then said I, Here am I; send me.
The common mis-interpretation of "father" from Isaiah 9:
Isa 9:6-7 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
Is 9:6 is the most common text used to prove that Jesus is the Father, which gives Christ the name "Everlasting Father," or rather, "Father of eternity" (as Oneness writers admit).
Jesus is rightfully the Father of the church, and could be rightfully considered the Father of Eternity seeing how the Word of God (Jesus) created the Heavens and earth, (please see notes on Genesis 1:1, John 1, and in Revelation). However, this still does not necessarily make Jesus “God the Father”. Please, let’s go deeper:
The use of "Father" here supposedly identifies Jesus as "God the Father" according to “Oneness” doctrine. However, this is not the case. A number of proper names in the Old Testament use the Hebrew H1 word 'ab' in accordance with a custom usual in Hebrew and in Arabic, where he who possesses a thing is called the "father of it." Please see these examples:
'Abiethon' (2 Sam. 23:31), "father of strength," means "strong";
'Abiaseph' (Ex.6:24), "father of gathering," means "gatherer";
'Abigail' (1 Chron.2:16), "father of exultation," is a woman's name meaning "exulting"; and so forth.
All these names use the “H1” word “ab”, which is found 1,214 times in the OT, none of which refer to Jesus or the Son as being the “Father”. Evidently, then, "Father of eternity" in Isaiah 9:6 means that Jesus is eternal, in the same way that the H1 word often interprets as a man being the father of a village, town, country, nation, or the one who possesses a certain strength, method, or ability to excel in a certain thing. The word “Father” in Is 9:6 is the common “H1” word “ab”. This means that Jesus is the creator of the ages as Hebrews 1:2 implies “Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;” and also as Hebrews 11:3 says, “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” However, this does not mean that Jesus is "The God and Father of our Lord Jesus Christ, . .(2 Cor 11:31). Likewise, 2 Cor 1:3 says “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;”
Out of 1,214 occurrences in the OT for the “H1” word “ab”, I only found two other scriptures that even relate to the Lord at all. For your convenience, they are Psalms 68:5 “A father of the fatherless, and a judge of the widows, is God in his holy habitation.”, and also Jer 3:19 “But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me.”
Isaiah has many scriptures that the “Oneness” doctrine uses in an attempt to show that “Jesus” is the “Father”. Let’s examine them:
Isa 41:4 Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.
The “first and last” scriptures are discussed briefly under Gen 1:1, and also in Revelation where Jesus describes Himself as the first and last in Revelation 1:8, 11 & 17, 2:8, 21:6, and 22:13. Basically, this refers to the first and last letters of the Greek and Hebrew alphabets, the aleph (alpha) and tav (omega), which is the "Word of God". This will be explained in detail in the notes on Revelation. The main point I want to make here is that God is not rebuking Trinitarians here, . . . no, but God is warning of false gods and idols of wood and stone, as we can see in context if we keep reading a little farther, such as in Isaiah 41:7 So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved. etc.
In Isaiah chapter 42, it is interesting to note that Jesus is called the Lord’s “servant”. Isa 42:1-9 (1)Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. (2) He shall not cry, nor lift up, nor cause his voice to be heard in the street. (3) A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. (4) He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. (5) Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: (6) I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; (7) To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. (8) I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. (9) Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.
I have heard "Oneness" preachers quote verse 8 above "and my glory will I not give to another" preaching it in a 'Oneness' context, but they obviously quoted out of context. Let's keep reading:
Isa 43:10-12 (10) Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. (10) I, even I, am the LORD; and beside me there is no saviour. (12) I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God.
Who is “my servant” in verse 10? It seems to be speaking of Jesus, in context with the prophetic scripture in the previous chapter 42, and the verses below (44:6). Also, notice that in context, The Lord is separating Himself from the “strange god(s)” in verse 43:12 just above.
Let's read 44:6-8. Obviously, “Jesus” is the “Redeemer” and "LORD of hosts" here in Isaiah 44:6.
(6) Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. (7) And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them. (8) Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any.
Who is "the first, and the last" in verse 6? Is that the Father, or because God is speaking, is that Jesus, the Word? Obviously, the two are "one". The term “first and last” is addressed under Gen 1:1, and in Revelation. “Oneness” Pentecostal brothers will quote verses 6-8 above, but fail to mention God’s ‘Redeemer’ in verse 6. Obviously, then, when the Lord says there is no God but Him in the Isaiah scriptures, the Son, (the Redeemer), is excluded, in that they are “one”. It is the definition of “one” that we are after. Thus, other similar scriptures in Isaiah, written by the same prophet, must also be interpreted in the same context. Please read the notes under Joshua 5:13-15 to understand who the "redeemer the Lord of hosts" is in verse 6 above.
The next few verses, starting with Isaiah 44:9, speak of idol worship. Again, this is not to condemn those that believe in the plurality of the Godhead, but those that worship the hand-made idols, if we continue reading. Note: Trinitarians DO NOT believe in three Gods, by the way.
Isa 44:9-10 They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. (10) Who hath formed a god, or molten a graven image that is profitable for nothing? (etc., etc.)
Isaiah 44:24 below is used by “Oneness”, to show that the Father and the Son are one and the same. They point to the words “alone”, and “by myself”.
Isa 44:24 Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;
“Oneness” misses how the word “alone” is used. “alone” refers to the “heavens”, not “maketh”. In other words, the scripture does NOT say “the Lord who ‘alone’ maketh all things . . .", but rather the Lord who separated the heavens to be 'alone' (apart). This is obvious by the Strong’s definition of the word “alone”, which is From H909; properly separation; by implication a part of the body, branch of a tree, bar for carrying; figuratively chief of a city; especially (with prepositional prefix) as adverb, apart, only, besides: - alone, apart, bar, besides, branch, by self, of each alike, except, only, part, staff, strength. In other words, this word describes the ‘separation’ or ‘dividing’ of the heavens from the earth, as confirmed in Genesis 1. If anybody disagrees with this, they can easily see how the word is normally used in the Bible, and it makes it obvious. This is confirmed in the first dozen scriptures in Genesis, concerning the ‘dividing’ of the heavens and the earth, etc. Scripture interprets scripture.
Also, “Oneness” also claims that the words “by myself” in 44:24 means one person, however the word “by” is “H854” and it normally interprets as “with”. Furthermore, the word "myself" seems to be an added word that is not in the original text. The word "with" is defined by Strong’s as: Probably from H579; properly nearness (used only as a preposition or adverb), near; hence generally with, by, at, among, etc.: - against, among, before, by, for, from, in (-to), (out) of, with. Often with another preposition prefixed. This word “by” normally interprets as “with”. Again, seeing how the word is normally used makes this clear. For example, 2 Kings 9:32 interprets it as “on my side”, stating, '“Who is on my side"? who?' Therefore, in summation, Isaiah 44:24 should probably read, "that stretcheth forth the Heavens (or parted the heavens as separate), that spreadeth abroad the earth "with" (the Heavens). (The word 'Myself' is undefined, missing in the Strong's, typical of an added word)
The basic context of the above Isaiah scriptures is, ‘the Lord in contrast to idols of wood & stone’. It is not about whether the Lord has a Son or not, because the overall context is about idols.
Isa 45:5-6 I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: (6) That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.
Now drop just drop down a few verses to verse 11:
Isa 45:11 Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.
Who is "his Maker" in verse 11. Is that the entity that made God? No, there is no other scripture to support that. But I suggest it could be part of the Godhead that "makes" things, or that is in on the making of things such as the earth, heavens, or whatever. However, it does support the plurality of God. It is the definition of "one" that we are after.
Who are the ‘sons’? We, the church are. We are brothers of Christ as follows: Rom 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
Likewise, these scriptures above and below must be interpreted in the same context with the whole book, (including Isaiah 53 as discussed further down).
Isaiah 45:14 Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.
Isa 45:18 For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.
The word “himself” in the above verse almost always interprets as ‘he’, ‘she’, ‘it’, ‘that’, etc. This can easily be confirmed by seeing how this word H1931 is normally used, where it becomes very obvious that "himself" is wrong. "Oneness" preachers commonly quote this in an erroneous fashion. If you don't believe me, merely search out H1931 and start reading all the scriptures that use that word, then it becomes very obvious. Furthermore, verse 20 is sandwiched inbetween verses 18 above and 21-22 below, which reads (Isa 45:20) . . . they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save.
Isa 45:21-22 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me. (22) Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.
Again, these verses above taken in context are rebuking Israel for false idols of gold and silver, and the false gods from Babylon, and not about other members of the very same Godhead, as the following scriptures again confirm:
Isa 46:5-10 To whom will ye liken me, and make me equal, and compare me, that we may be like? (6) They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship. (7) They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble. (8) Remember this, and shew yourselves men: bring it again to mind, O ye transgressors. (9) Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, (10) Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:
Babylon is also rebuked for enchantments, sorceries, stargazers, and etc. This has nothing to do with a plurality view of the single Godhead.
Isa 47:12-13 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. (13) Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee.
The following two verses make one of the very strongest arguments in support of the “Oneness” theology:
Isa 48:12-13 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. (13) Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together.
ATTENTION ALL DENOMINATIONS: “Oneness” Pentecostals should not be criticized, in that they do have scripture that they rely on. Notice above in Isaiah 48:12, “I am the first, I also am the last”. This is how Jesus describes Himself in Revelation 1:8, 11 & 17, 2:8, 21:6, and 22:13. More can be found out about the first and last letters of the Greek and Hebrew alphabets thru the notes on Genesis 1:1 and also more specifically in the Revelation scriptures where we will dive deep into the mystery of the “Alpha and Omega” (Alef Tav). For now, briefly, as stated in reference to Gen 1:1, In the beginning, (the very beginning), God created Alef Tav (and) the Heavens and the earth. The “Alef Tav” (in context with how it is used thousands of times in the Old Testament) represents the Hebrew alphabet from the first to the last letter, the living Word of God, thru which the Heavens and earth were created. As explained in the notes under Gen 1:1, the Alef Tav (Alpha and Omega) was NOT a created being. Please see the notes there. Isa 48:16 Come ye near unto me, hear ye this; I have not spoken in secret from the beginning ; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me.
Isaiah 48:16 merely enforces the plurality with “and His Spirit”.
Let’s jump up to Isaiah 52:13-15, which prophetically speaks of Jesus, the Redeemer to come:
Isa 52:13-15 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. Isa (14) As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men: Isa (1)5 So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
It is interesting that the Lord calls Jesus “my servant” in 52:13, (and also in 42:1 and 43:10) Isaiah 53 (whole chapter)
Isa 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?
Isa 53:2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
Isa 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
Isa 53:4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
Isa 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Isa 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
Isa 53:7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
Isa 53:8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
Isa 53:9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
Isa 53:10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
Isa 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Isa 53:12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
Please notice “the arm of the Lord” in 53:1. This phrase is also found in Isaiah 63:5.
Isaiah 53 seems to be talking about God’s “servant” as mentioned above under Isaiah 42:1 and 43:10, and also the Lord’s “redeemer the LORD of hosts”, the first, and I am the last, per Isaiah 44:6. (See notes on Gen 1:1 and Isaiah 48:12-13 for "the first, and the last".)
God calls Him a "righteous servant" in 53:11.
Please notice Is. 53:12, which plainly verifies the plurality, in that Jesus is ‘divided a portion with the great’, etc.
The majority of the Isaiah scriptures seem to describe Jesus in different ways, from the Lord of Hosts to the suffering servant.
DANIEL through MALICHI
Dan 7:13-14
13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
Jesus quotes this about himself in Matt 16:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Likewise in Mark 14:62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. This is another prophecy scripture that pictures Jesus as a separate manifestation of the Ancient of days, co-existing with an eternal kingdom. If Jesus was “given” this dominion, then who gave it to him? Jesus quotes this about himself.
Notice that verse 14 confirms Isa 53:12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. It also confirms many other scriptures, including Matt. 11: 27 All things are delivered unto me of my Father:
Dan 10:6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. This is another scripture that shows the multiple attributes of the Lord, even in His voice.Mic 5:2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. This verse does not say, ‘I will come forth and be ruler’. This again shows that the Lord’s authority was given to Jesus, and that Jesus pre-existed with the Father. More on this later.
Zech 12:10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced , and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.
New TestamentPlease notice that, while Jesus is never once explicitly called "Father" in the New Testament, He is explicitly referred to as "the Son" (of God, of man, etc.) over 200 times. What is more, the Father is referred to as distinct from Jesus the Son throughout the New Testament over 200 times. And over 50 times, Jesus the Son and the Father are juxtaposed within the same verse." Please read this all in order, because words that are used many times may only be defined the first time, and merely underlined or bolded afterwords.Matt 11:27
27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
Mat 12:32
32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
This scripture seems to depict two different personalities. You can speak a word against Jesus, who refers to Himself as the Son of man and be forgiven, but not the Holy Ghost.Matt 22:42-45
42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.
43 He saith unto them, How then doth David in spirit call him Lord, saying,
44 The LORD said unto my Lord, Sit thou on my right hand , till I make thine enemies thy footstool?
45 If David then call him Lord, how is he his son?
According to strict oneness theology, the Lord is talking to himself and sitting at his own right hand in verse 44 above. However, most ‘oneness’ writers admit that the Lord can manifest himself in different ways at the same time. Obviously, the three are one. Matt 26:64
64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
This verse is self-explanatory. Obviously, Jesus does not sit at the right hand of Himself. There are a total of about 23 scriptures that say that Jesus sits at the right hand of the Father, most of which are speaking of Jesus after the resurrectionMatt 28:19
19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
In order to reconcile Matthew 28:19 with Acts 2:38 and similar passages
it is helpful to see them as pertaining to two different historical
contexts. Those who were baptized in the name
of Jesus were either Jews (Acts 2:5,38; 22:16), Samaritans (Acts
8:5,12,16), God-fearing Gentiles (Acts 10:1-2,22,48), or disciples of
John the Baptist (Acts 19:1-5), who already knew of the God revealed in the Old Testament. The critical issue for them was a confession of Jesus as Lord & savior, because they ALREADY KNEW of the God of Israel.
When pagan
Gentiles who knew little or nothing of the God of Israel were baptized, they needed to confess their faith, not only in
Jesus as Lord, but in the 'one' God revealed in Scripture as Father, Son
and Holy Spirit. Jesus, ordaining that the gospel be taken "to all the nations," made provision for this in His "great commission" (Matt.28:19).
The baptism formula in Acts 2:38 is in the name of “Jesus Christ”, where the Greek word for “Christ” is G5547, which comes from the word G5548, which means “anointed”. The question could be asked, “Who anointed Jesus?” The answer is “The Spirit of the Lord” per Luke 4:18, where Jesus quoted Isaiah 61 about Himself. “The Spirit of the Lord is upon me, because he hath anointed (G5548) me . .”
‘Oneness’ theology makes claim to the word ‘name’ as proof the Father,
Son and Holy Ghost are one and the same person. However, the word
‘name’ is “onoma” in the Greek, which is generally interpreted as ‘authority’ or 'character'. Every time you
see the word ‘name’ in the NT, it is “onoma” (authority), (The only exception is from Acts 7:58 where 'name' is “kaleo”, which reads “ at a young man’s feet, whose ‘name’ (kaleo) was Saul. However, there are a few times when the word for ‘name’ (onoma) is used in conjunction with the word “kaleo” to signify a spoken name. Generally, in the Hebraic line of thinking, names are given at birth to describe the nature, authority, or character of the person. See notes on John 5:43. Concerning Matt. 28:19, the "Oneness Pentecostal churches often teaches doctrine such as this: "Look down on your Bible and see if that says
`in the names (plural) of...' Does it? No, it says, `in the NAME (singular) ...'" Oneness goes on to argue, "You see, you
misunderstand it because "name" is singular. It's one God. When Matt 28:19 says, `Go baptize them in the Name of the Father, Son, and the Holy
Spirit,' it is talking about Jesus Christ. And that's why we baptize in Jesus' Name".
"Oneness" teaching on this is wrong on these 3 counts:
#1: The definition for ‘name’
as mentioned above means 'authority'.
#2: The baptism formula for pagan gentiles was
Matt 28:19, different from believers in the Lord Jehova, as mentioned
above.
#3: The "Oneness" make the false claim that there never was a person baptized
in the name of the ‘Father, Son, Holy Ghost’ until early Catholic church, however, this statement
cannot be proved. One document, dating from A.D. 60, the Didache,
prescribes the Matthew formula (Father, Son and Holy Ghost) for baptism
within the church.
Furthermore, the article 'the' and antecedent 'and' separate the Father, Son & Holy Ghost as being distinct & separate. This distinction & separation is even much more clear in the Greek. (See notes on John 5:21 below). Some "oneness" preachers claim that "and" means "even", however, this obviously proves false by seeing how the word is normally used.
I have great admiration, love, honor & respect for William Branham
as a humble man of God that walked in tremendous power. I have read one of his books and listened to all of his known recorded sermons that I could find. I know what he taught, and he was always trying to unite the Baptists and Methodists with the Pentecostals and Jesus Name Only. Unfortunately, this sometimes made a few enemies on both sides of the fence. People in Branham’s day did not have the concordances
and Biblical resources that we have today. Preaching was a lot of
‘whoop’ preaching, such as “Halleluljah, praise God, isn’t God good?,
Don’t you feel His presence here today, Hallelujah, praise God." If
Bible teachers back then had tried to teach from a Hebrew perspective,
like Perry Stone does today, they would have been called a heretic. People today have no excuse for bad doctrine. If they really have a "love for the truth" and read and study, they will find out what I'm saying is true.
The
early Pentecostal people were called “stumpers”, because they would
hold on to a stump to keep from shaking under the Holy Ghost power. As the early Pentecostal movement swept across America, it hit
farmers and loggers who had no education and had few books other
than a Bible, and bad doctrine grew, although the move of the Holy Ghost was genuine.
I, Karl Stein, have worked with many Christian denominations. I have
NEVER met a Trinitarian that believed there were THREE GODS.
Apparently, “Oneness” and “Trinitarians” are only separated by TWO small
doctrinal differences.
#1:
It seems as if “Oneness” people don’t believe that God is big enough
and powerful enough to manifest in three different forms at the same
time, but “Trinitarians” do. (No offense to “Oneness” people, I’m just
trying to be funny and get your attention.)
#2:
“Oneness” and “Trinitarians” have differed on the baptism issue. The
“Oneness” doctrine more or less claims that
the finished work Jesus did at the cross, His death and resurrection,
and faith in Him, and living for Him in holiness and in love, and
confessing Him as Lord before others, and all these things, are negated
and made null and void by not having the right words spoken over you in
baptism. Once again, the "spoken" name it trumped by the "authority", which is what "name" (onoma) really means. The seven sons of Sceba from Acts chapter 19 spoke the "name", but had no "authority". If Jesus's "spoken name" was so important in baptism, then why would Jesus have suffered the
stripes and the cross, only to tell His disciples to baptize according
to Matt 28? Think about it: The last words of a dying man are
important, having to do with his will, etc. The last words of Jesus
before the ascension was to baptize according to Matt 28:19. I was often taught by "Oneness" preachers that the text in Matt 28:19
was changed to ‘in the name of the Father, and of the Son, and of the
Holy Ghost’, from either: ‘in the name of the Lord’, or from, ‘in the
name of Jesus’, but I was never sure which (‘Lord’ or ‘Jesus’) and no one
else seemed to know either. I’ve done research, and I’ve found that this was wrong, and that this text was not really changed in
the third century at Nicea like I had been taught. I’m still trying to find evidence that it was changed, but have
come up with nothing so far. It seems like both conventions in the 3rd
century had nothing to do with Matt 28:19.
SUMMERY on Matt 28:19: God is not happy with the denominational walls
concerning baptism, see 1 Cor 1:10-19. All denominations need the love,
honor and respect for the Holy Ghost that the Pentecostal and Apostolic
churches have. We should all seek the baptism of the Holy Ghost like
they do, and also be baptized in water. The Lord is very pleased with them in this. However, the Lord
is not happy with the doctrinal separations from both sides. The Pentecostals & Apostolics seem to have more Holy Ghost fire, but even still they tend to stop there, rather than seeking Him and His presence, and a greater glory. By the way, not all Pentecostal and Apostolic churches are "Jesus Name Only" (Oneness), but there is a big pocket of them in the Midwest around Illinois.
Back to the scripture:
Mark 1:10-12
10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
12 And immediately the Spirit driveth him into the wilderness.
Here are three manifestations of God all at the same time. However, Trinitarians cannot conclude from this scripture alone that the three are distinct and separate, neither do they make that claim. It is the definition of 'one' that is causing the divisions. However, look how the word 'one' is used below. Mark 10:7-9
7 For this cause shall a man leave his father and mother, and cleave to his wife;
8 And they twain shall be one flesh: so then they are no more twain, but one flesh.
9 What therefore God hath joined together, let not man put asunder.
Please notice how the word "one" is used, and the meaning of 'unity'. Also please see the notes on Gen 1:1, 2:24, and Deut 6:4 for "one" in the OT.
Mar 12:29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: This is the same definition for 'one' as above, speaking of unity.
Let's look at some "right hand" scriptures. According to "Oneness", Jesus sits at His own right hand.
Mark 12:35-37
35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David?
36 For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand , till I make thine enemies thy footstool.
37 David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly.
Mark 14:62
62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Mark 16:19
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
Luke 20:41-44
41 And he said unto them, How say they that Christ is David's son?
42 And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand ,
43 Till I make thine enemies thy footstool.
44 David therefore calleth him Lord, how is he then his son?
Luke 22:69
69 Hereafter shall the Son of man sit on the right hand of the power of God.
John 1:1-3
1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
The Word was ‘with’ God, and, ‘was’ God. Logical conclusion?: They are ‘separate’, but they are ‘one’.2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
The word “by” (Strong’s word # 1223) interprets as ‘the channel of an act through’ which something is made. The KJV also interprets this word as ‘after’, ‘because of’, ‘for’, ‘from’, ‘in’, ‘by occasion of’, ‘by reason of’, ‘for sake’, ‘through’, ‘with’, and etc. A similar word is also used in Col. 1:16. Thus, the word ‘by’ hints at plurality in creation. Jesus is the living Word ‘by’ or ‘through’ which all things were made that were made (verse 14). This confirms the plural word for God in Genesis 1:1, and the Spirit moved over the face of the waters in verse 2, and God spoke, the Word of God doing the creating in verse 3. John 1:12-13
12 But as many as received him, to them he gave power to become the sons of God, even to them that believe on his name (onoma, authority).13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (Are there more ‘sons of God’? See notes on Job 1:6 and also on John 3:16-17.)
13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Jesus says, numerous times, that He has "come forth" from the Father, is "going back" to the Father, has "come down from heaven" and "come into the world" -- all statements which clearly presuppose that He really existed with the Father prior to His earthly birth (John 3:13, 31; 6:33, 38, 41, 46, 51, 57-58; 8:42; 13:3; 16:27-28). John 3:13
13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
John 3:16-17
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
Verses 16 &
17 (and MANY others) shows that Jesus pre-existed before human birth.
The words 'Son' & ‘sent’ blow holes in strict ‘oneness’ doctrine, especially
that Jesus was born of a virgin. What does the word ‘Son’ mean?
There are two main Greek words used for ‘son’ in the New Testament. They are 'teknon' and 'huios'. Teknon denotes a child (as produced, or given birth to). It gives prominence to the fact of birth. Huious primarily signifies the relation of offspring to parent and not simply the birth as indicated by teknon. It stresses the dignity and character of the relationship, used metaphorically of prominent moral characteristics, or generally demonstrating the behavior or character of another, as in these examples: (Matthew 5:45, 23:15,31, Mark 2:19,3:17, Luke 6:35, 10:6, 20:36, John 17:12, Acts 4:36, Romans 8:14, Ephesians 2:2). Jesus Christ is NEVER called the 'teknon' of God (i.e. one whom God has given birth to or brought into existence) but is always referred to as the 'Huios' of God (huious, Theou). Hence, the expression "the Son of God" is used of Jesus as a manifestation of His relationship with the Father or the expression of His character (compare Hebrews 1:3 "the express image of His person..."). This is what it means when Christ is called the Word (John 1:1). He is the perfect and ultimate expression and revelation of the Father (John 1:18, 14:9). So then, the title "the Son of God" has no reference at all to Christ being created by God or having a beginning for the Bible is very clear that He existed from everlasting (Micah 5:2). Rather, the title refers to His eternal relationship with the Father, His character and essence - i.e. that of God. Jesus Christ is the eternal Son of God, and is revealed as such in both the old testament (Proverbs 30:3, Isaiah 9:6, Psalms 2:7) and new testament (John 20:31 etc.) The Bible makes it clear that Jesus is the Son of God in a way that nobody else is. God has many sons (See Job 1:6, John 1:12), yet Jesus is called "only begotten Son" (John 3:16). What does this mean? The Greek for 'only begotten' is 'monogenes'. It means the only one (monos) of the family (genos). So when used with reference to the Son of God, it means that He is the only Son that is of the same essence/nature/form (Philippians 2:6) as the Father, i.e He is of the same Godhead/Deity (Colossians 2:9). Hence, it bears witness to the Deity of Christ. There are many Scriptures that show that Jesus is God. (However, the phrase ‘only begotten son’ is not interpreted the same in Psalms 2:7 or Rev 1:5.)
Jesus was made as a firstborn, with all inherited rights of a firstborn, over all the kings of the earth, however He pre-existed from the beginning. Also, the word "sent" in John 3:17 "For God sent not his Son into the world to condemn . . ." and many, many other places means 'to send out, to send away, to send forth, etc.
John 3:31
31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.
Verse 31 merely helps to confirm that Jesus ‘cometh from above’ and supports pre-existence with God before birth thru Mary.John 3:35-36
35 The Father loveth the Son, and hath given all things into his hand.
36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
We can not leave out this scripture, which is core to oneness doctrine:John 4:24
24 God is a Spirit: and they that worship him must worship him in spirit and in truth.
The point that “Oneness” brothers attempt to make is that the “a” means that “Spirit” is singular. There is another way of looking at this scripture: Notice that it does not say that Jesus, the Holy Spirit and God are all the SAME Spirit. However, neither does it say that they are DIFFERENT spirits. We, as believers, should all be in the same Spirit as with God. Rev. 8:1 says that “there was silence in Heaven about the space of half an hour”. So it seems as if there is unity in all of Heaven. “Oneness” doctrine has no verification here. Not that it makes much difference, but the King James says “God is ‘a’ Spirit”, but the New King James, the New American Standard Bible - Updated Version, the New American Standard Bible, the New Living Translation, the New Revised Standard Version, and the Revised Standard Version all quote the verse exactly the same, except without the ‘a’, (if you want to be technical). The NIV is slightly different, but also leaves out the ‘a’.It is obvious that God is spirit. It is also obvious that the Holy Spirit is spirit. Also, Jesus walked right through the wall where the disciples were twice in John.John 5:21-38
21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
Verse 21 is hard for ‘oneness’ brothers to explain. The ‘Son’ does not pertain to mere flesh, in that the Son seems to operate with an authority and power at will, (although Jesus only did what he saw the Father do, that may have been changed in verse 22 below). Also, the article ‘the’ in these and many other scriptures denotes two separate personalities. This is obvious in the English, but in the Greek this separation is more distinct and pronounced, especially when separated also by the antecedent ‘and’ such as Matthew 28:19 (the Father, and the Son, and the Holy Ghost).22 For the Father judgeth no man, but hath committed all judgment unto the Son:
23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
‘Oneness’ doctrine attempts to explain away many scriptures by saying that Jesus is only the flesh/human side of God. This is wrong in that verse 23 above then says that we should honor the flesh/human side of Jesus with the same honor that we give the Father.24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;
27 And hath given him authority to execute judgment also, because he is the Son of man.
28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
31 If I bear witness of myself, my witness is not true.
32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.
33 Ye sent unto John, and he bare witness unto the truth.
34 But I receive not testimony from man: but these things I say, that ye might be saved.
35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
The above verse says that Jesus is not the Father, in that they saw and heard Jesus. Jesus often speaks on a spiritual level concerning hearing and seeing. This explains the seeming contradiction when Jesus tells Phillip in John 14:9, “he that hath seem me hath seen the Father” but explains in the next verse (10) that “I am in the Father, and the Father in me.”38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not. According to strict ‘oneness doctrine’, Jesus was bearing witness of himself in verses 32-37, therefore His witness would not be true. His statement, "there is another ('allos') who bears witness concerning Me (5:32), clarifies that Jesus is not the Father. The term 'allos' is used here to mean someone "different {from} the subject who is speaking." The mere explanation that Jesus is the flesh man bearing witness does not cut it either, in that Jesus says, “I receive not the testimony of man.”(See also John 8:16-18).
Also notice all the ‘sent’ verses, (23, 23, 30, & 36-38) which clarify not only that Jesus pre-existed before birth thru Mary, but that the Son is a person other than the Father. There are many more ‘sent’ verses, such as: John 3:17, Gal 4:4, 1 John 4:10, etc.John 5:43
43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.
The word ‘name’ is “onoma”, which means ‘authority’. Every time you see the word ‘name’ in the NT, it is “onoma”, except for one exception where the word is “kaleo”, from Acts 7:58 “ at a young man’s feet, whose ‘name’ (kaleo) was Saul.” “Oneness” attempts to prove their theology through John 5:43, where Jesus rebukes the Jews: "I have come in My Father's name, and you do not receive Me; if another comes in his own name, you will receive him." Oneness writers consistently interpret "in My Father's name" as meaning that Jesus' name is the Father's name (i.e., Jesus is the Father). (*1)However, the expression "in the name of" here clearly means "in the authority of"; thus the person whom Jesus warned would come "in his own name (authority)" will come with "no credentials but his own claim."To receive someone who comes "in his own name" is therefore, according to Jesus, a foolish act. This proves beyond question that Jesus did not come "in his own name." Therefore, "Jesus" is not the Father's name, and so Jesus is not the Father. Ironically, then, this is one of the clear proof texts against the Oneness doctrine that Jesus is the Father.“Oneness” makes similar mistakes with Matt 28:19, and many other scriptures.John 6:33
33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.
John 6:38-40
38 For I came down from heaven, not to do mine own will, but the will of him that sent me.
39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Notice that Jesus did not say ‘He will raise him up’. This and many other similar scriptures suggest that Jesus walks in resurrection power, as does the Father. John 6:41
41 The Jews then murmured at him, because he said, I am the bread which came down from heaven.
John 6:44-46
44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. (Jesus said "I will raise him up", not "my Father will raise him up.")
45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father.
John 6:51
51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.
John 6:57-58
57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.
The scriptures above and below support pre-existence with God, as does the word 'sent'.John 6:62-65
62 What and if ye shall see the Son of man ascend up where he was before?
63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.
65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
John 8:16-19
16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me.
17 It is also written in your law, that the testimony of two men is true.
18 I am one that bear witness of myself, and the Father that sent me beareth witness of me.
In the Greek, the article ‘the’ strongly denotes two separate identities, especially and positively when separated by an ‘and’ (G2532). Please seareh how G2532 is normally used.
19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
John 8:42
42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
John 8:49-50
49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.
50 And I seek not mine own glory: there is one that seeketh and judgeth.
John 8:54-59
54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:
55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.
56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.
57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
IMPORTANT NOTE for verse 58:
58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
The meaning for "I am" is the same here as in Ex 3:14 at the burning bush. Jesus is NOT claiming to be the Father here, as “Oneness” claims, however, Jesus is saying that He “existed” before Abraham, which is basically saying that He is Deity. The Pharisees understood this, which is why they picked up stones to stone Him. Jesus proves His "Deity" by being able to just 'hide himself' and pass out from the midst of them whenever they get ready to stone Him. The "I am" word #H1961 appears 3502 times in the OT, and merely means "to exist" and only relates to God in Exodus 3:14. "I am" (H1969) does NOT interpret as 'Yahweh' (yod hey vav hey), as many "Oneness" preachers teach, because, they often merely repeat what they heard others teach, and don't check the facts. Check yer concordance.
59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
John 10:29-32
29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
30 I and my Father are one.
If you think this means God and flesh, then please consider the ‘I Am’ scriptures such as John 8:58 above. The pharisees understood that Jesus was claiming that He was deity, because again they reached for stones.
Likewise, the ‘oneness’ doctrine would have to assume that the Spirit (God is Spirit) is one with the flesh, which is contradictory in itself.
"I and the Father are one." Oneness believers erroneously understand this to mean that they are one 'person.' As is often pointed out, such an interpretation is guarded against by the use of the neuter 'heri' rather than the masculine 'heis' for "one," thereby suggesting essential unity but not absolute identity. (1*)
Also precluding a one-person interpretation is the first-person plural "we are" ('esmen'). If Jesus were the Father, He could have said, "I am the Father," or "the Son and the Father are one ('heis')," or some other equivalent; but as it stands, John 10:30 excludes Oneness 31 Then the Jews took up stones again to stone him.
32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
John 12:49-50
49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.
50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.
John 13:3
3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
John 14:6-11
6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Verse 6 clearly depicts Jesus as the 'Mediator' between 2 different parties.7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.
Verse 7: Notice ‘should have’ known the Father also, because Jesus took on the character and image of the Father.8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
Using 14:9 above for 'oneness' doctrine is wrong based on John 5:37 where Jesus, speaking of the Father, says, Ye have neither heard his voice at any time, nor seen his shape. The word "heard" generally means an actual hearing with the ears. The word "seen" in these scriptures is generally used as a discerning. Likewise, in John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. Scripture interprets scripture. Please see notes on John 5:37 for more info.10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
Notice that Jesus did not say, “I am the Father”, but, “I am in the Father, and the Father in me”. Oneness believers frequently cite the second part of this last statement, "the Father is in Me," to mean that the deity ("Father") dwells in the humanity ("Son") of Jesus. This view, however, fails to explain the first part of the sentence, "I am in the Father," which in Oneness terms would have to mean that the human nature of Jesus dwells in the deity -- the opposite of what they believe, for God is Spirit. (See notes on John 4:24.) Moreover, it fails to account for the fact that 'in this same context,' as well as elsewhere, Jesus uses this sort of expression to denote His unity with believers: "In that day you shall know that I am in My Father, and you in Me, and I in you" (14:20, and 17:21-23).John 14:16-15:2
16 And I will pray the Father, and he shall give you another Comforter , that he may abide with you for ever;
Notice the word ‘he’ above, and ‘him’ below. The Holy Spirit is mentioned as a 3rd person.17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
18 I will not leave you comfortless: I will come to you.
19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
20 At that day ye shall know that I am in my Father, and ye in me, and I in you.
According to verse 20, If Jesus and the Father are the same person, then that means the disciples would be the same person/deity also.
21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.
24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.
25 These things have I spoken unto you, being yet present with you.
26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name (onoma, ‘authority’), he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
Notice that this scripture does NOT read: "But the Comforter, which is me, whom I will send in My name, I shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.
John 15:1-2
1 I am the true vine, and my Father is the husbandman.
2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
John 16:7
7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
John 16:23-32
23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
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.
26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
Again, verses 27 & 28 show pre-existence with the Father.
29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
31 Jesus answered them, Do ye now believe?
32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
John 17:14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
John 17:16 They are not of the world, even as I am not of the world.
According to 'oneness' verses 14 & 16 imply that if Jesus is the Father, the disciples are the Father also.
John 17:18
18 As thou hast sent me into the world, even so have I also sent them into the world.
Oneness doctrine implies in v. 18 that if the disciples are not Jesus, so Jesus is not the Father. Can you see this? But if Jesus is the Father, then the disciples are the Father also.
John 17:20-26
20 Neither pray I for these alone, but for them also which shall believe on me through their word;
21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
Verses 20 & 21 as well as the following verses are talking of believers like me, so according to ‘oneness’ doctrine, my name, (kaleo) Karl Stein, is actually Jesus, and I (Karl Stein) am the solitary personality of the Lord Jesus. There is some truth in this, as this mind is in me according to Phil 2:5, however, this does not leave room for me to be saved, in that I am God, rather than in God, so the only part of me that would be saved would be God, who was saved already. Do you understand this? This applies for the next two verses also:22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:
23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
Verse 24: The word ‘lovedst’ implies a pre-existant personal relationship, which could not happen if Jesus and the Father are the same exact person.25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
26 And I have declared unto them thy name (onoma , ‘authority’), and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
John 20:17-21
17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
Again, in verse 17, above, 'oneness' implies the disciples are the Father if Jesus is the Father.
Verse 19 and verse 26: Jesus is a Spirit, raised from the dead, having ascending to the Father with His own blood and returned, coming through the walls with the door shut, and He is still speaking of the Father, (vs 21). This is not just humanity/flesh speaking, as 'oneness' claims.
20 And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.
21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
Verse 21: Jesus did NOT say, “As I have sent myself. .”, nor, “As I have sent Jesus. . .”. John 26-28
26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.
27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
28 And Thomas answered and said unto him, My Lord and my God.
John 20:31
31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name (onoma).
Continue to Page 2, Acts thru Revelation, with the link HERE.
