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JESUS NAME ONLY
Right or Wrong?
What does scripture say?
Page 2, of 2 pages: Acts thru Revelation
Jesus Name Only
According to Scripture
This is Page 2, Acts thru Revelation
It may be best to read Page 1 first, in that there may be words or phrases that are defined there, which may be merely underlined or bolded here. Click here for link to Page 1.
"Caught, not Taught" is what the Jesus' Name Only preachers teach. It 'feels' as if they are right. Why? It ‘feels’ like Jesus is the only one. We are filled with HIS Spirit. The Father has made Jesus ruler over all.(1 Cor 15:27-28, Eph 1:22-23, Heb 2:7-8) Jesus is head of the church.(Eph 1:22) He is the Captain of our salvation, conquering death for us.(Heb 2:10) Jesus’ blood covers us. Etc. This is why we ‘feel’ that way, which should not negate the scriptures, Amen?
Acts 2:30-36
30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
32 This Jesus hath God raised up, whereof we all are witnesses.
33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand , (Please see notes under Acts 7 below for "right hand".)
35 Until I make thy foes thy footstool.
36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Acts 4:10-12
10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.
11 This is the stone which was set at nought of you builders, which is become the head of the corner.
12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
Verse 12 above in context speaks of “salvation”, not ‘oneness’. This is in context with John 14:6. Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Acts 5:30-32
30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.
31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.
Acts 7:55-56
55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
“Standing on the right hand of God”: It is difficult to explain this simple phrase in ‘oneness’ theology. It would take pages of circular reasoning and tons of scripture showing the figurative, poetic, and symbolic nature of words like ‘right hand, etc. I could do that, but I choose to just believe the text for what it says, as confirmed by about two dozen other "right hand" scriptures, as follows: Ps 110, Matt 22:44, Mark 12:36, Mark 16:19, Luke 20:42, Acts 2:30-34, Acts 7:55-56, Ro 8:34, Eph 1:20, Col 3:1, Heb 1:3 & 13, Heb 8:1, Heb 10:12-13, Heb 12:2, 1 Pet 3:22. These scripture are way too many to explain away. The plain text plainly says Jesus sits at the right hand of God, except for Acts 7:55-56 where Jesus was ‘standing’
Also, ‘Oneness’ writers ask, “Where is the Holy Ghost? Why did Stephen not see the Holy Ghost? Obviously, the Holy Ghost is in the earth, with and/or in the believers.
Rom 1:1-4
1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
2(Which he had promised afore by his prophets in the holy scriptures,)
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
Verse 3 above: The name (title, kaleo), "Lord Jesus Christ," is a proper name. It is never applied, in the New Testament, either to the Father or to the Holy Ghost. It therefore belongs exclusively to the Son of God. See also verse 7 just below and also 2 John 3.
Rom 1:7
7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
Rom 8:34
34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
If Jesus is the Father, then who is Jesus making intercession to? How does Jesus sit at the right hand of Himself?
1 Cor 1:11-13
11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.
12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.
13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
I’m merely showing that God is not happy about division in the churches, including differences over baptism formulas between Matt 28:19 and Acts 2:38. (See my notes under Matt 28:19 on Part 1).
1 Cor 6:15-17
15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot ? God forbid.
16 What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.
17 But he that is joined unto the Lord is one spirit.
I, Karl Stein, am joined to the Lord, with signs following, as can be seen on my youtube page: www.youtube.com/karljesusstein. According to ‘oneness’ definition of “one” from verse 16 above, I’m the Father.
This usage for “one” is the same as "I and the Father are one."(John 10:30). ‘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*)
1 Cor 8:6
6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
This word "one" is the same word used in John 17 where Jesus prays that the disciples would be "one" with Him as He is "one" with the Father, which, according to 'oneness' doctrine, would have to make the ridiculous assumption that the disciples are the Father.
1 Cor 12:3
3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
1 Cor 15:24-28
24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
25 For he must reign, till he hath put all enemies under his feet.
26 The last enemy that shall be destroyed is death.
27 For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.
28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
As Joseph ruled in Egypt (Genesis) and as Mordecai ruled in Shushan (Esther) as prophetic examples, so Jesus reigns in heaven per the above scriptures. Also see Eph 1:20-22 and Phil 2:9-11 below.
1Co 15:45-47
45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
47 The first man is of the earth, earthy: the second man is the Lord from heaven.
“Oneness” attempts to show that Jesus is the Father based on verse 47 above. The word “Lord” appears 748 times in the New Testament, and is often used in a respectful nature, as ‘Lord’ of the house, ‘master’, etc. The Strong’s definition is: supreme in authority, that is, (as noun) controller; by implication Mr. (as a respectful title): - God, Lord, master, Sir. This is the same word for ‘Lord’ all 3 times in these 2 verses where Jesus quotes David from Psalms and says, Mar 12:36-37 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. Jesus never denies being the Son, but asks ‘how is he then his son’? It seems as if Jesus was given this position of authority by the Lord, to sit at His right hand. Scripture should interpret scripture. ‘Assumptions’ must line up with scripture or be disregarded. Jesus is never referred to as the Father, (see notes on Isaiah 9:6), but He is referred to as the “son of God” 47 times in the New Testament, as confirmed by the Strong’s.
2 Cor 13:13-14
13 All the saints salute you.
14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.
Gal 3:14
14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
Gal 4:4-6
4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
5 To redeem them that were under the law, that we might receive the adoption of sons.
6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Eph 1:3
3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
Eph 1:17
17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: (see notes on Col 2:9)
Eph 1:20-22
20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
Eph 2:4-6
4 But God, who is rich in mercy, for his great love wherewith he loved us,
5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
Verse 6 does NOT say "in heavenly places in Him" (God is the subject from verse 4).
Eph 3:9
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
The following scriptures are core to “Onesness” doctrine:
Eph 4:4-7
4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through all, and in you all.
7 But unto every one of us is given grace according to the measure of the gift of Christ.
In Eph 4, The Strong’s definition for “one” (G1520) is: ἕν hen); a primary numeral; one: - a (-n, -ny, certain), + abundantly, man, one (another), only, other, some. This usage for “one” is the same as "I and the Father are one." in John 10:30. ‘Oneness’ believers erroneously understand this to mean that they are one 'person.' As I pointed out under the notes on John 10:30 and 1 Cor 6:15-17, 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. It is important to read the notes under John 10:30 and John 17 on the first page. Jesus prayed that the disciples would be "one" with Him as He is "one" with the Father in John 17:11, and that all believers would be "one" with them in John 17:20-23, which would make the believers the Father per the "oneness" definition of "one". No condemnation to 'Oneness', in that this mistake is easily made. Other examples of this same word for "one" include Gal 3:28 ". . . there is neither male nor female: for ye are all one in Christ Jesus.
Eph 6:23
23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.
As stated many times before, the words 'and' and 'the' in the Greek denote clear separation. There are dozens more scriptures like this that were not included in this document.
Phil 2:5-11
5 Let this mind be in you, which was also in Christ Jesus:
6 Who, being in the form of God, thought it not robbery to be equal with God:
Let this "mind be in you" suggests that if Jesus really thought that He was the Father, then we should think that we are the Father also; but no, Jesus was in the "form of God". We are created in God's image. The scripture encourages us to think that we are "equal with" God, not that we are God, but "equal" as defined by Strong's "similar (in amount or kind) -+ agree, as much, equal, like".
7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
9 Wherefore God also hath highly exalted him, and given him a name (onoma) which is above every name (onoma):
10 That at the name (onoma) of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
As explained on page 1, 'name' means 'authority' (onoma). Otherwise, verse 10 would say that we are all supposed to bow every time the name (kaleo) of Jesus is spoken. Please refer to the notes under Matt 28:19 and specifically John 5:43 on the first page.
Col 1:2-3
2 . . . . Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.
3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, . .
In Col 1:3, the word "the" is an added word, so "God" and "Father" are NOT separated.
Col 1:12-22
12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:
'Oneness' explains the "Son" as just being the flesh version of the Father. Does the flesh have a kingdom? No, Jesus is more than just flesh on earth.
14 In whom we have redemption through his blood, even the forgiveness of sins:
15 Who is the image of the invisible God, the firstborn of every creature:
Jesus is ‘the image of’ the invisible God. This does not say that Jesus is the invisible God, but that he is ‘the image’ or the likeness of. To have an image or copy of something means there has to be the original from which the image or copy was made.
The following verse also enforces pre-existence with God.
16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
See notes on John 1:3. In verse 16 above, the word ‘by’ (Strong’s # 1722) hints at plurality in creation, and can mean: about, after, against, almost, altogether, among, as, at, before, between, (here-) by (+all means), for (... sake of), giveself wholly to, (here-) in (-to, -wardly), mightily, (because) of, (up-) on, [openly-], outwardly, one, quickly, shortly, [speedily-], that, there (-in, -on), through (-out), (un-) to (-ward), under, when, where (-with), while, with (-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
17 And he is before all things, and by him all things consist.
“By” is the same word found in verse 16 above.
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
19 For it pleased the Father that in him should all fulness dwell; (see notes on Col 2:9 below)
20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
Col 2:9
9 For in him dwelleth all the fulness of the Godhead, bodily. ATTENTION:
This scripture is core to 'Oneness' teaching. This scripture does NOT say that Jesus and the Father are 'one' and the same person. This speaks of Jesus AFTER the resurrection. Notice that it does NOT say that Jesus IS the 'fullness' of God, but that the 'fullness' dwells in Jesus. This is easily explained seeing how the word "fullness" is used in other scriptures such as Eph 1:22-23
Eph 1:22-23 (22) And hath put all things under his feet, and gave him to be the head over all things to the church, (23) Which is his body, the fulness of him that filleth all in all. Who did this? . . the God of our Lord Jesus Christ, the Father of glory from Eph 1:17 (listed above). The 'Oneness' interpretation of "fulness" here would mean that the Church is the Father.
Eph 3:19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. According to 'Oneness' interpretation of Col 2:9, this would mean that the Church and the believers would be the Father/God. Do you see that? Now look at Eph 4:13. Eph 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: Again, according to 'Oneness' teaching on 'fulness', this would make the Church to be God. I hope this is obvious.
Col 3:1
3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
Col 3:17 And whatsoever ye do in word or deed, do all in the name (onoma, means 'authority') of the Lord Jesus, giving thanks to God and the Father by him (the is an added word)
1 Tim 2:5
5 For there is one God, and one mediator between God and men, the man Christ Jesus;
In 1 Tim 2:5 above: Notice the antecedent ‘and’. Also notice the present tense verb ‘is’. 'Oneness' uses this scripture in an attempt to show that Jesus was a man, and that apart from the human nature He is God the Father. However, Christ is the Son of Man AND the Son of God, and pre-existed with the Father from the beginning, and still reigns in heaven even today as Lord at the Father’s right hand. Consider all scriptures in context, i.e. the ones just above it and below. Scripture interprets scripture. If Jesus is the Father, then who is the Mediator?
1Th 1:1
1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. (similar scriptures in verses 1:3 and 3:11)
1Th 3:13
13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
The word "even" is the G2532 word that normally interprets as "and". It is found 9,264 times in the New Testament, and out of those times, in only interprets as "even" approximately 95 of those times, and as "also" about 35 of those times. The word denotes a separation when the nouns have the antecedent "the", as explained below in the next verse (and elsewhere). Since there is no "the", there is no separation here between "God" and "Father", who are the same. However, there is a separation between the Father and "our Lord Jesus Christ", or else the sentence would simply end like this: ". . . even our Father, at His coming with all His saints." I hope this is clear to all "Oneness" people reading. Please see the notes on the next scripture.
Titus 1:4
4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior.
As explained on Page 1, the articles ‘the’, when separated by the antecedent ‘and’, clearly makes distinction between two nouns as being separate. This distinction and separation is obviously clear in the Greek. I have been making these words bold for clarity. However, according to the Strong's, the word "and" is 'copulative and sometimes also a cumulative force'. In other words, the antecedent "the" does not have to be included to denote the separation, but if it IS included, the separation is distinct and sure. Even if you don't know Greek, you can see this if you really study how the words are used.
1Ti 2:5
5 For there is one God, and one mediator between God and men, the man Christ Jesus;
The words "and one" denotes the separation, or else, who is the 'mediator'?
Heb 1
1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 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;
As explained earlier, ‘by’ can mean ‘through’, or ‘with’ or ‘for’ or ‘before’, etc.
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
‘Oneness’ theology quotes verse 3 above, but an ‘image’ is separate from the thing that it is an image of. The word “express image” is the Greek word G5481, ‘charakter’, which means ‘engraving’ or a ‘stamped copy’ or ‘exact copy’. This is where the English word "character" comes from, in relation to a typewriter stamping out a "character". For there to be a ‘copy’, there has to be an ‘original’ that the ‘copy’ is made from. The copy can’t be the original, and the original can’t be the copy.
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
“Oneness” theology uses the above verses 5 & 6 to show that Jesus had a beginning, but only as the human/flesh son of God. However, consider verse 2 which says that ‘by’ or ‘through’ Jesus, God made the worlds. Jesus was with God from the beginning, (see Eph 3:9, Heb 7:1-3, 1 John 1:1-3). Some Trinitarians have wrongly assumed that Jesus was first thing that God created, being the “Aleph Tav” (Alpha and Omega) in Gen 1:1. However, this is wrong. Please see the notes on Page 1 at the beginning on Genesis 1:1. 
Also, verse 8 right below says the throne of Jesus is forever.
Also, verse 8 right below says the throne of Jesus is forever. 7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? (Does Jesus sit at the 'right hand' of Himself?)
14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
Heb 2:16-17
16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
Is Jesus a high priest unto Himself? Does he intercede or make reconciliation to Himself?
Heb 4:14
14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
Again, is Jesus a high priest unto Himself? If He intercedes for us, who does He intercede to? It is the definition of “one” that we are after, which speaks of ‘unity’.
Heb 5:6
6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
This is Jesus, our High Priest. Who is He a priest to? According to ‘oneness’, Jesus is his own priest, making intercession to Himself.
Heb 5:9-10
9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
10 Called of God an high priest after the order of Melchisedec.
Heb 6:20
20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.
Hebrews 7:1-3
1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
Heb 7:15-17
15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.
17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.
Jesus cannot be a priest unto himself.
Heb 8:1
8:1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
Heb 9:24
24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
Heb 10:12-13
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
13 From henceforth expecting till his enemies be made his footstool.
Heb 12:2
2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
Heb 12:24
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
Who is Jesus a Mediator to? Who does He mediate to? How does Jesus sit at the right hand of Himself in all these scriptures in the book of Hebrews?
1 Peter 1:1-3
1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
1 Peter 3:22
22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
Some ‘Oneness’ Christians misinterpret ‘God’ as ‘power’, but the correct word is definitely deity, coming from Strong’s #2316 Theos. The 'right hand of God' is correct.
2 Peter 1:2
2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
2 Peter 1:17-18
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
18 And this voice which came from heaven we heard, when we were with him in the holy mount.
1 John 1:1-3
1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
2(For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
Words like ‘with’, ‘and’, and ‘the’ in the verses above and below can leave no doubt as to two separate beings (that are one in unity, not in number). This is more obvious in the Greek.
1 John 2:1
2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
1 John 2:22-24
22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.
Verses 22 above, and verses 23, & 24 below: According to ‘Oneness’ doctrine, the deity part of Jesus is actually the Father, so in a way, it seems as if they are denying the Son. This may be approaching the line of antichristism, according to these verses. Even more so in that Satan is the ‘accuser of the brethren’ (Rev 12:10 ), and the ‘oneness’ sect accuses all other Christians (brethren) of not being saved. Romans 2:1 basically says that those that accuse others are guilty of the same things, which would further question their salvation. This may be a possible reason why Jesus Name Only churches seem to have so many sick people, in not recognizing the body of Christ according to 1 Cor 11:29-30. Furthermore, their ‘holiness doctrines’ are about dress codes, which is ‘another gospel’ according to Paul in the book of Galatians. Furthermore, most ‘oneness’ doctrines teach that you must speak in tongues to be saved, which directly contradicts 1 Cor. 12:29-30. Do I really believe that ‘Oneness Pentecostals’ are not saved? No, but I’m making some valid points about their doctrinal errors.
Oneness Pentecostals will not admit to denying the Son, of course; but they have approached that line in re-defining the word ‘Son’. Heretics of all kinds have simply redefined the meaning of the term "Son" (and along with it the meaning of "Father"). Thus the Jehovah's Witnesses define "Son" as "direct creation," while the Mormons claim that Jesus is the "Son" of God by virtue of having been begotten through physical union between God and Mary. The Oneness redefinition of "Son" as the human nature of Jesus (and "Father" as His divine nature) may be less offensive than the Mormon version, and less obvious than that of the Jehovah's Witnesses, but it is a redefinition nonetheless. The fact is that the Son and the Father are two persons, co-existing eternally in relationship with one another in unity. To deny this fact is to deny the Biblical Son, and thus to have a false view of Jesus. Rather than 'faith in Jesus', they have reduced salvation to having the right "name" spoken over you in baptism, but have misinterpreted the word "name" (onoma), as explained in the notes on Matt 28:19 on Page 1.
23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.
24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.
In verse 24 above, as in so very, very many verses, the article ‘the’ precedes both the Son and the Father, and are separated by the antecedent ‘and’. This clearly denotes two separate personalities, and this separation is even more distinct & pronounced in the Greek. Also, Jesus having already risen, the noun ‘Son’ cannot merely mean flesh, or humanity.
1 John 4:10
10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
1 John 4:14-15
14 And we have seen and do testify that the Father sent the Son to be the Savior of the world.
15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.
Would "oneness" be in error per verse 15, in that they confess Jesus as the Father?
1Jn 5:5
5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?
Is "oneness" approaching error here, by confessing Jesus as the Father?
1 John 5:7
7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
This sums it up. The Three are One! Does this mean ‘one’ person? From John’s own authority on what the word ‘one’ means, from the book of John, chapter 17, verse 21, Jesus is praying for the disciples to be ‘one’ as the Father and Jesus are 'one', and this is the same word in the Greek that John uses in both instances. But according to strict ‘oneness’ theology, Jesus is praying for the disciples to become one being with Him and the Father, which makes the ludicrous assumption that believers are the Father. It is the definition of 'one' that should be obvious to anybody that has read this document this far. It means one in 'unity'.
2Jn 1:3
3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
2 John 3
3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
The Father, (or the Holy Ghost) is never called Jesus. See Rom 1:4 & 7. Also, see notes on the use of the articles ‘the’ and the antecedent ‘and’ under John 5:21 on Page 1 and Titus 1:4 above.
2 John 9
9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
Rev 1:8
8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
This is Jesus speaking in the red letters. See Rev 22:16. Jesus is Lord. Surely both sides agree on this.
Rev 1:11
11 Saying, I am Alpha and Omega, the first and the last:
The Alpha and Omega are the first and last letters of the Greek alphabet, equivalent to the Hebrew letters Aleph and Tav. The original Hebrew in Genesis 1:1 says, In the beginning, God created Aleph Tav (and) the Heavens and the earth. The “beginning” means ‘the very beginning’. Some Trinitarians use Gen 1:1 to say that Jesus was a created being, but this is wrong, if you see my notes there on Gen 1:1 on Page 1.
Rev 1:13
13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
Rev 1:17-18
17 Fear not; I am the first and the last:
The “first and the last” is speaking of the first and last letters of the Hebrew alphabet. This represents the fullness of God's Word. Jesus is the Word of God. This confirms John 1:1. (See notes on Genesis 1:1)
18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
Was dead, and now is alive? Again this is Jesus.
Rev 2:18
18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;
This verse clarifies that Jesus is the Son of God. If there is a Son then there must be a Father. The words in red letters are all spoken by Jesus, the Son of God, the Alpha & Omega, the First & the Last, the One that has the 2-edged sword. He is the one that has the keys of life and death, who openeth and no man shuteth, etc. This seems to fulfill Isaiah 22:22. “And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.”
Jesus pre-existed with the Father, and scripture shows that He was more than a pre-conceived thought as strict “oneness” theology claims.
Rev 3:1
3:1 And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.
Why would God say that He “hath the seven Spirits of God” if God is ‘a’ (one single) Spirit as 'oneness' claims by John 4:24? (See notes on John 4:24). Also, the gifts in 1 Corinthians 12 are quoted as coming from the one and selfsame Spirit, which is Christ. (1 Cor 12:11-13), after all, the three are 'one'. It is the definition of 'one' that I'm after, which obviously means ‘composite unity’.
Rev 3:5
5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
Here is Jesus, the Alpha and Omega, risen from the dead, and still talking of His Father. How does ‘oneness’ theology explain this? The answer is simple: the Three are One (in composite unity).
Rev 3:12
12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
This scripture, taken in context with all the other red letter scriptures before and after it, would cause someone to assume that Jesus, the First and the Last, has a God. Confirming scriptures include John 20:17 (after the resurrection), and Matt 27:46 and Mark 15:34, This is obviously not an angel talking that would say, “and I will write upon him my new name”.
Rev 3:14
14 And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;
Notice: ‘beginning of the creation of God’. On the surface, this scripture seems to contradict my notes on Gen 1:1, where I clearly stated that Jesus was NOT a created being. I was right, because the Strong's defines "beginning" as: From G756; (properly abstract) a commencement, or (concrete) chief (in various applications of order, time, place or rank): - beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule. Jesus was NOT a created being for the following 3 reasons: #1:) The Strong's definition can mean 'power', 'principality', etc. #2:) According to 2 Cor 13:1, Matt 18:16 and other OT scriptures, everything must be confirmed thru the mouth of 2 or 3 witness, and we only have one here. #3:) The only other possible witness was debunked in my notes on Gen 1:1 on Page 1. (Please read those notes if you haven't already).
Rev 3:21
21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
Many scriptures confirm that Jesus is sitting at the Father’s right hand, (like we will sit at Jesus’ right hand). To deny this is to say that we will not be saved, for there would be no other spirit, no other person than the Father’s Person and Spirit; so how could we be in Jesus as ‘one’, and be saved? Do you understand this? According to strict ‘oneness’ theology, the only part of us that would be saved is merely the memory that the ‘one’ Spirit would have of us by knowing us on an individual basis. We will only be a memory in God’s one Spirit, as Jesus was only a thought in God’s mind before the foundation of the world according to "Oneness". If this were true, we might as well live in sin. However, we know that there are many thrones in heaven (Rev 20:4).
Rev 4:5
5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.
One could argue that ‘seven’ stands for completeness. The bottom line is God is multi-faceted, multi-dimensional, and He is One, but He is One in a way that is beyond human comprehension. (See notes on Rev. 3:1).
Rev 17:14
14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.
This adds confirmation that Jesus is the Captain of the Lord's host from Joshua. (See notes on Rev 19 right below.)
Rev 19:13-14
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.
Could this "Word of God" whom the armies follow also be Jesus, the Captain of the Lord’s host from Joshua? Joshua worshiped this pre-existing Jesus. See notes on Joshua 5:13-15 on Page 1. (Jesus is called the 'captain of their salvation' in Heb 2:10)
Rev 20:4
4 And I saw thrones , and they sat upon them, and judgment was given unto them:
'Thrones' is plural. This confirms the notes on Rev 3:21 above.
Rev 20:6
6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
Rev 22:13
13 I am Alpha and Omega, the beginning and the end, the first and the last.
Jesus is the complete living Word, from beginning "Alpha" to end "Omega", the first and last letters of the alphabet, as explained under Gen 1:1 and John 1:1.
Rev 22:16
16 I, Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
Verse 16 above merely confirms that it was Jesus talking in Revelation in the red letters.
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