Blinded by the “Light”

Protestant Trinitarians, what I was for almost 30 years, are difficult to reach with the truth because they’ve been instilled with fear of falling into error if they were to question the Trinity or salvation by faith. But what they truly should fear is the error into which they’ve already fallen. They already are, where they fear to ever be.

God didn’t create Adam and Eve “blind,” i.e. ignorant of the truth, but had given them all they needed to know. The serpent, however, convinced the woman she was blind but would see by listening to him, “then your eyes shall be opened” (Gen 3:5). Once both were blind, he then convinced them they could now see, “And the eyes of them both were opened” (Gen 3:7). And his tactics haven’t changed, “Lest Satan should get an advantage of us: for we are not ignorant of his devices” (2Co 2:11), “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (Eph 6:11).

The serpent’s deceptions are diabolical. After getting people to where they don’t want to be, he then keeps them from ever wanting to leave. He blinds people from the truth then convinces them they can see. Thinking they already have the light, when the light truly comes they reject it as darkness. They think they’re saved while fighting against the Savior Himself.

Paul said, “But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ” (2Co 11:3), “And no marvel; for Satan himself is transformed into an angel [messenger] of light” (v. 14). The serpent deceived Eve by seeming to be a messenger of light for her blindness, when actually he was the blinder. Paul went on to say that the serpent’s ministers employ the same tactics, “Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness” (v. 15). They feign helping people get right with God only to get them even further away. And they keep people listening to them under the guise that they don’t want them falling into error, when in reality they don’t want them learning the truth.

We all have been blinded by sin but religious people are in worse shape than they were before because now they’re not only blind but also think they can see. Jesus warned, “If therefore the light that is in thee be darkness, how great is that darkness!” (Mat 6:23). It’s bad enough to be blind and know it, but far worse to be blind but think we can see. If the “light” we’re seeing isn’t truly light but actually darkness, then how great the darkness we’re truly in. Religious people think they can see and everyone else is blind.

Religious people have two main problems: (1) they’ve been blinded but think they can see; (2) they’re in bondage to the praises and privileges of the organization to which they belong. Even when they can be shown the error into which they’ve fallen, it’s very difficult for them to forsake everything they’ve invested their lives into. They crave the approval of people and dread their rejection. And they’ve become dependent upon the benefits received from their religious group: access, accreditation, belonging, endorsement, image, influence, positions, prominence, recognition, resources, support, titles, validation and much more. They don’t want to lose these things, therefore they lose Christ instead, “whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple” (Luk 14:33). If we’re unwilling to stand alone, even from those closest to us, we’re not worthy of Christ.

Peace with God must be more important to us than peace even in our own home, “And a man’s foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.” (Mat 10:36-37), “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple” (Luk 14:26). We must do all we can to nourish peace in our home except when it means compromising the truth.

Religious people just can’t “stomach” the fact that Satan’s deceptions have been so tremendously pervasive and successful to the point that over 2 billion people in the world that identify as Trinitarian Christians are on the broad way that leads to destruction. It just can’t be that every single local church in the cities across America and all over the world are false. But they teach a different God and message of salvation that Jesus Christ Himself taught.

Personally, I’m just unwilling to consider that churches are right and He is wrong. In my humble opinion, the safest place is standing alone on His side with the rest of the world standing against Him on the other. It’s a good indication we can see when we’re mocked as blind by those that think they can see.

Trust in God

Paul’s famous statement, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe [pisteuō 4100] in thine heart that God hath raised him from the dead, thou shalt be saved” (Rom 10:9), is misunderstood to mean that we’re saved by simply believing that the resurrection of Jesus Christ happened as an historical fact. Thus, countless sermons have been preached and books written lending evidence to the resurrection for us to have firm belief. But that this wasn’t what Paul meant is apparent by his quote from Isaiah, “For the scripture saith, Whosoever believeth [pisteuō 4100] on him shall not be ashamed” (v. 11), and by what he had written earlier, “if we believe [pisteuō 4100] on him that raised up Jesus our Lord from the dead” (4:24). The Greek verb pisteuō appears about 250 times in the New Testament and usually rendered “believe” but actually means “trust.” It’s not believing Jesus was raised but trusting in Him that raised Jesus.

Peter quoted the same from Isaiah, “Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth [pisteuō 4100] on him shall not be confounded [ashamed]” (1Pe 2:6. And he had already said earlier, “Who by him do believe [pisteuō 4100] in God, that raised him up from the dead” (1Pe 1:21). It’s trusting in Him that raised Jesus from the dead.

That “Whosoever believeth [trusts] on him shall not be ashamed” is that we won’t be put to shame, let down, or disappointed when we trust in Him. David said: “they trusted in thee, and were not confounded” (Psa 22:5); “O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me” (Psa 25:2); “let me not be ashamed; for I put my trust in thee” (Psa 25:20).

To “believe [trust] in thine heart” is to “Trust in the LORD with all thine heart; and lean not unto thine own understanding” (Pro 3:5). In His Sermon on the Mount, Jesus said nothing about believing. He taught us to “lay up for yourselves treasures in heaven … For where your treasure is, there will your heart be also” (Mat 6:20,21). This treasure is trusting in our hearts our “Father which is in heaven” (v. 1). We must live with no thought about our life or tomorrow, “Take no thought for your life … Take therefore no thought for the morrow” (vs. 25,34). We’re not to try and understand, figure out, and plan out everything but simply trust in God.

“The just shall live by faith [pistis 4102]” (Rom 1:17; Gal 3:10; Heb 10:38), is mistranslated. The Greek pistis doesn’t mean “faith” but “faithfulness” which is proven by Habakkuk’s statement, “the just shall live by his faith [‘ĕmûnȃ 530]” (Hab 2:4). The Hebrew ‘ĕmûnȃ appears about 50 times in the Old Testament and always indicates faithfulness in every context. Rendered more clearly in other translations, “live because of his faithfulness” (NET), “live by his faithfulness” (NIV), Habakkuk wasn’t speaking of our faith but His faithfulness! Abraham foretold of God providing the Lamb, “My son, God will provide himself a lamb” (Gen 22:8), and God swore His faithfulness to do it, “By myself have I sworn, saith the LORD” (v. 16). Isaiah later wrote of the Lamb to come, “he is brought as a lamb to the slaughter” (Isa 53:7), and John announced the Lamb had come, “Behold the Lamb of God” (Jhn 1:29,36). Therefore, the just will live—have eternal life—by trusting in God’s faithfulness.

The German Reformer Martin Luther (1483-1546) is the man that gave us the misunderstanding that “The shall live by faith” means we’re saved by faith. And he’s also the man that wrote the scathing antisemitic book “The Jews and Their Lies” which was used about 400 years later by another antisemitic German leader Adolph Hitler to fuel hatred for the Jews in the Holocaust. Yet ministers, pastors, scholars, and theologians sing the praises of Luther! Why keep his dark side a secret? Maybe because revealing it would hinder his doctrine of salvation by faith?

There are many places in Scripture where God’s people were called or called themselves “servants” or “faithful.” But there’s nowhere in Scripture where they ever called themselves “believers” as they do today. There are two places in the KJV where statements were mistranslated to sound that way, “And believers [pisteuō 4100] were the more added to the Lord” (Act 5:14), “be thou an example of the believers [pistos 4103]” (1Ti 4:12). The verb pisteuo and adjective pistos were both erroneously rendered as the noun “believers.” And the problem is far more pervasive in modern Bible Versions. The ASV has 4 places calling them “believers,” the ESV 15, the NET about 25, the NIV about 50, and the NLT about 175! Why such vast inconsistencies?

Salvation isn’t about simply believing the resurrection happened but trusting God that made it happen. Our salvation is victory over death in resurrection. But if we can’t even trust God in our life, “Take no thought for your life,” how can we trust God in our death?

Say Not in Your Heart

Paul quoted Moses’ words from Deuteronomy, “Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart” (Rom 10:6-8). After having given the First and Great Commandment, “Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might” (Deu 6:4-5), Moses said the same thing several times: “If thou shalt say in thine heart” (7:17); “Thou shalt also consider in thine heart” (8:5); “And thou say in thine heart” (8:17); “Speak not thou in thine heart” (9:4); “there be not a thought in thy wicked heart, saying” (15:9); “And if thou say in thine heart” (18:21); “that he bless himself in his heart, saying” (29:19); “But the word is very nigh unto thee, in thy mouth, and in thy heart” (30:14). Loving God with all our hearts isn’t just what we say out of our mouths, but what we say to ourselves in our hearts, “in thy mouth, and in thy heart.”

Abraham learned the hard way to NOT laugh at God, “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee! And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac [laughter]” (Gen 17:17-19). Telling Abraham to name his son “laughter” indicated that God knew he had just laughed at Him in his heart. Abraham got the point.

Jesus and John the baptizer both taught: “And think not to say within yourselves” (Mat 3:9); “But and if that evil servant shall say in his heart” (Mat 24:48); “and begin not to say within yourselves” (Luk 3:8); “he spake within himself, saying” (Luk 7:39); “And he thought within himself, saying” (Luk 12:17); “But and if that servant say in his heart” (Luk 12:45); “but afterward he said within himself” (Luk 18:4); “Then the steward said within himself” (Luk 16:3). We all speak to ourselves in our hearts. And since people don’t know what we’re saying, it’s very easy to forget that God does and begin speaking to ourselves evil things.

Jesus didn’t just suggest but commanded us, “Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on … take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? … Take therefore no thought for the morrow” (Mat 6:25,31,34). We can’t be saved if we’re sinning against Christ’s commandment by thinking to ourselves about tomorrow. To take no thought for tomorrow requires that we trust God—that He becomes the God of our lives: “I will be their God” (Gen 17:8; Jer 24:7,32:38; Eze 11:20,36:28,37:23,27; Zec 8:8), “I will be their God” (2Co 6:16); “I will be to them a God” (Heb 8:10); “God is not ashamed to be called their God” (Heb 11:16); “God himself shall be with them, and be their God” (Rev 21:3); “I will be his God” (Rev 21:7). For God to be our Savior, God must be our God. It means no longer running our lives and ruining our lives!

“Trust in the LORD with all thine heart; and lean not unto thine own understanding” (Pro 3:5), requires that we don’t say anything to ourselves displeasing to God, try to figure out situations, or “help” God work things out. It means being truly at peace with any outcome and sincerely content in any circumstance we find ourselves, “I have learned, in whatsoever state I am, therewith to be content” (Phl 4:11). And this isn’t just a better way to live—it’s the way we must live to be saved.

The Greek verb pisteuō appears about 250 times in the New Testament and is almost always translated as “believe” but actually means “trust.” Paul taught about salvation, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe [trust] in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth [trusts] unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth [trusts] on him shall not be ashamed.” (Rom 10:9-11). That salvation isn’t by believing but by trusting is evident by what David said, “O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me … O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee” (Psa 25:2,20), “In thee, O LORD, do I put my trust; let me never be ashamed” (Psa 31:1). Salvation isn’t by believing but by trusting God. Our trust in Him won’t be put to shame, “Whosoever believeth [trusts] on him shall not be ashamed.”

Paul understood Moses’ words “Say not in thine heart … in thy mouth, and in thy heart,” that we confess the Lord publicly out of our mouths, and speak trust in God privately within our hearts. To be saved, we must trust the Father and obey His Son.

Absent from the Body, Present with the Lord?

“Therefore we are always confident, knowing that, whilst we are at home [endēmeō 1736] in the body, we are absent [ekdēmeō 1553] from the Lord: (For we walk by faith, not by sight:) We are confident, I say, and willing rather to be absent [ekdēmeō 1553] from the body, and to be present [endēmeō 1736] with the Lord. Wherefore we labour, that, whether present [endēmeō 1736] or absent [ekdēmeō 1553], we may be accepted of him.” (2Co 5:6-9).

First, we should concede that this passage isn’t about what happens when we die but what happens when we’re resurrected. The statement “that mortality might be swallowed up of life” (5:4), corresponds to what he taught the Corinthians in his first letter, “and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1Co 15:54). Also, there’s nothing in this passage about an intermittent state where disembodied beings go prior to resurrection and nothing about heaven. But since it’s being approached with the assumption that disembodied beings go to heaven after death, then translations are biased to read that way. But Paul was simply comparing our current bodily state with that of our future bodily state.

This passage is being used to teach that we’re presently living inside our bodies like living in a tent or a house, but at death we’ll live outside our bodies. Likewise, that our bodies are like clothing we’re wearing, but at death we’ll be unclothed when we leave our bodies. However, these were simply figures of speech—a tent as opposed to a house, and naked or unclothed as opposed to clothed upon. In context, “For the things which are seen are temporary, but the things which are not seen are eternal” (4:18), our current temporary state is like a tent while our future eternal state is like a house. Also, “being clothed we shall not be found naked” (5:3), alludes back to “I heard thy voice in the garden, and I was afraid, because I was naked” (Gen 3:10). The message is that we don’t want to be found naked when the Lord returns. This has nothing to do with our bodies covering us like clothing.

The Greek words endēmeō and ekdēmeō aren’t prepositions denoting location of either inside or outside the body because if we adopt those meanings and apply them consistently across the passage, it results in absurdity. The same word endēmeō in “at home in the body” is used in “present with the Lord,” and ekdēmeō in “absent from the body” is used in “absent from the Lord.” Thus, inside or outside our bodies correlates with inside or outside the Lord. Therefore, if Paul was saying we’re living inside our bodies, then he was also saying that after leaving our bodies we’ll be living inside the Lord’s body! Furthermore, it’s obvious that the parallel statements “at home in the body” and “present with the Lord” had to be mistranslated to avoid absurdity because “at home in the body” and “at home in the Lord,” or “present with the body” and “present with the Lord” don’t work.

Endēmeō and ekdēmeō are verbs denoting action with no English equivalents with which to be translated. Their root dēmos means “people.” They carry the idea of residing with or away from people. In this temporary state of our body, we’re residing with people away from the Lord, but when He returns our bodies will be in a permanent state residing with Him. The conclusion is “Wherefore we labour, that, whether present [endēmeō 1736] or absent [ekdēmeō 1553], we may be accepted of him” (v. 9). It’s all about being accepted by Him in this life and in the next.

Sandwiched between all of these endēmeō and ekdēmeō parallel statements, Paul interjected “For we walk by faith [pistis 4102], not by sight [eidos 1491]” (5:7). It’s being taught that he was saying we walk by what we believe and not by what we see. However, the Greek nouns are mistranslated—pistis means “faithfulness” or “loyalty” while eidos means “appearance” or “form.” He meant that we walk by faithfulness to the Lord and not by appearance to people which agrees with what he said just a few verses later, “them which glory in appearance, and not in heart” (5:12), as he also said to the Romans, “of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (Rom 2:29). His point is that although we’re residing with people away from the Lord, and we’re being seen by them daily, we’re not walking in such a way to be seen by them. Jesus Christ taught against this, “that they may have glory of men,” “that they may be seen of men,” “that they may appear unto men” (Mat 6:2,5,16).

The bottom line is that this passage doesn’t teach disembodiment to live in heaven. Jesus Christ lives in heaven but not disembodied! This passage is about how we live right now in our current bodily state in preparation for the judgment, “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2Co 5:10). It’s to live in the presence of the Lord in a permanent bodily state.

Examining Sola Fide

Habakkuk’s famous statement “but the just shall live by his faith [ĕmûnȃ 530]” (Hab 2:4), isn’t about faith but faithfulness as rendered correctly in some versions, “but the person of integrity will live because of his faithfulness” (NET), “but the righteous person will live by his faithfulness” (NIV). The Hebrew noun ĕmûnȃ appears about 50 times in the Old Testament and without exception, expresses faithfulness. The Greek noun pistis in “The just shall live by faith [pistis 4102]” (Rom 1:17; Gal 3:11; Heb 10:38) is wrongly translated as “faith” in accordance with the Reformer Martin Luther’s false salvation message of sola fide or faith alone.

The absurdity of sola fide becomes apparent when introduced into the context of everyday life. Take the workplace as somewhat of an example of our walk with God. Our time belongs to our employer. We abide by the company rules. We do the work we’re told to do while being dependable, honest, and faithful. We don’t always know why our employer wants us to do specific things but we trust that they know the bigger picture and how it will positively affect the overall health of the company and the community. We also know that since we’re simply doing what we’re told, we trust that our employer has our back if we were to experience any repercussions from doing an assignment. If we’re doing a good job we’ll be rewarded but if we’re doing poorly, then it can result in disciplinary action and possible termination. All of that makes perfect sense.

Now, let’s interject “faith” or “belief” as the sole requisite for employment. Employees get hired because they express belief in their employer. After getting hired many of them argue among themselves about whether they were hired because they believe the employer, or if they believe the employer because they were hired. Some even dare to claim that their employer gave them the belief they needed to get hired. They also squabble about whether they do a good job because they believe the employer, or if they believe the employer because they do a good job. Of course some claim that performance has a direct bearing on their job security but others claim Once Employed Always Employed. Therefore, when someone quits or gets let go, those that embrace OEAE have to say, “Well, I guess they never really were employed, because if they had been they would have continued to be employed. Therefore, they never truly believed the employer!”

In his letter to the Romans, Paul was expounding the gospel Jesus Christ Himself preached, “For I am not ashamed of the gospel of Christ” (Rom 1:16), “the preaching of Jesus Christ” (Rom 16:25). And the gospel Christ preached is faithful service to Him as Lord: “Who then is a faithful and wise servant” (Mat 24:45); “Well done, thou good and faithful servant” (Mat 25:21); “Who then is that faithful and wise steward” (Luk 12:42); “He that is faithful in that which is least is faithful also in much” (Luk 16:10); “Well, thou good servant: because thou hast been faithful in a very little” (Luk 19:17); “And why call ye me, Lord, Lord, and do not the things which I say?” (Luk 6:46).

Paul’s statement, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe [trust] in thine heart that God hath raised him from the dead, thou shalt be saved” (Rom 10:9), has been turned into a salvation formula—just call Him “Lord” from our mouths. However, Paul had already taught earlier, “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey” (Rom 6:16). We’re servants of whom we obey as Lord, not just call “Lord.”

Furthermore, Romans 10:9 must be understood within the context of its preceding quotation: “Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.” (Deu 30:12-14). Moses was prophesying about Christ’s coming as Lord, “heareth these sayings of mine, and doeth themheareth these sayings of mine, and doeth them not” (Mat 7:24,26). Confessing Him as Lord is a commitment or pledge to do what He said. The pledge itself doesn’t save, faithfully keeping the pledge does.

The apostles and early church called themselves “servants,” “Paul, a servant of Jesus Christ” (Rom 1:1); “James, a servant of God and of the Lord Jesus Christ” (Jas 1:1); “Simon Peter, a servant and an apostle of Jesus Christ” (2Pe 1:1); “Jude, the servant of Jesus Christ” (Jde 1:1). They never once called themselves “believers” but translations have been doctored to read as though they did.

We’ve been sold the lie of sola fide. And to discourage us even further from obeying the Lord, we’re told that anything we do is our own meritorious works and not faith. It’s a devious and absurd “gospel” message that assures we won’t be saved.

The Tactics of Trinitarian Ministers

By the time of Christ and His apostles, most of God’s people had become religious to the point they wouldn’t listen but the common people would: “thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Mat 11:25); “the common people heard him gladly” (Mar 12:37); “all the people were very attentive to hear him” (Luk 19:48); “all the people came early in the morning to him in the temple, for to hear him” (Luk 21:38); “the Gentiles besought that these words might be preached to them the next Sabbath” (Act 13:42); “the salvation of God is sent unto the Gentiles, and that they will hear it” (Act 28:28). We’re living in the day Paul said would come, “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables [mythos 3454]” (2Ti 4:3-4). The tactics of Trinitarian ministers keep us trusting their religious myths, away from the truth.

Because of their education, eloquence, experience, position, and prominence, the simple and trusting listen to them, “by good words and fair speeches deceive the hearts of the simple” (Rom 16:18). They boast of themselves by belittling those that aren’t degreed by a seminary, “How knoweth this man letters, having never learned?” (Jhn 7:15), “Peter and John, and perceived that they were unlearned and ignorant men” (Act 4:13). They gain renown by endorsements from prominent ministers, “need we, as some others, epistles of commendation to you, or letters of commendation from you?” (2Co 3:1).

They discourage us from understanding the Scriptures on our own. They prescribe systematic theological resources and “Christian” books that supposedly keep us heading in the right direction. They’ll say it’s great to study the Bible on our own but we need to stay within a Bible study group—a group of Trinitarians of course!

One of their favorite sayings to hamper us from learning the truth in the Scriptures is, “If it’s new it’s not true, and if it’s true it’s not new.” However, it’s only “new” because they haven’t been teaching it! Everything Jesus Christ taught is the truth: “grace and truth came by Jesus Christ” (Jhn 1:17); “And ye shall know the truth, and the truth shall make you free” (Jhn 8:32); “And if I say the truth, why do ye not believe me?” (Jhn 8:46); “I am the way, the truth, and the life” (Jhn 14:6); “Every one that is of the truth heareth my voice” (Jhn 18:37); “the truth is in Jesus” (Eph 4:21). If He taught it, then it’s true and it’s not new. What’s new is what they’ve been teaching, and if it’s new it’s not true!

They instill the fear of damnation to keep us loyal to them. They claim that the Trinitarian view of God is essential for salvation to essentially keep us from salvation. And because they don’t want it exposed for what it truly is, they declare that Trinitarianism isn’t open for discussion. Anyone even beginning to question it is in danger of blasphemy against the Holy Spirit for which they will never be forgiven.

They teach all kinds of false doctrines that confuse, distract, and waste our precious time from doing anything fruitful for God. They concocted the doctrines of “faith alone” and “total depravity” to hinder us from living righteously according to the standard Jesus Christ taught in His Sermon on the Mount. They fabricated the false disputes of Protestantism vs. Catholicism and Arminianism vs. Calvinism that have squandered unfathomable amounts of time and resources over hundreds of years.

They portray themselves as champions of the truth by disparaging all others as blatantly false. The Council of Nicaea used Arias’ views as obviously false to tout the Trinity as apparently true. Similarly, they love denouncing Jehovah’s Witnesses and Mormons to bolster a pristine impression of themselves. By contrasting with what’s glaringly false, they magnify themselves as supposedly true.

They intimidate us from ever leaving Trinitarianism. They claim “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us” (1Jo 2:19) is that those who left their local church never were truly saved, when it’s actually about false teachers that went out from the Jerusalem church, “certain which went out from us have troubled you with words, subverting your souls” (Act 15:24). Those that reject Trinitarianism are said to be going out to start a cult, or else joining with Jehovah’s Witnesses, Mormons, Oneness, or Unitarians. Sadly, rather than allowing themselves to be maligned for the name of Christ, many choose to stay and protect their own.

These are just a few of the many tactics used by Trinitarian ministers to keep us loyal to them and on the broad way leading to destruction. Let’s not be taken by them and their tactics. Let’s trust in the teaching of our Lord Jesus Christ.

He that Hath an Ear, Let Him Hear

The Son of God was in complete unity with His Father as John recorded in his Gospel: “the Word was God” (1:1); “I and my Father are one” (10:30); “the Father is in me, and I in him” (10:38); “he that hath seen me hath seen the Father … I am in the Father, and the Father in me” (14:9,10); “thou, Father, art in me, and I in thee … we are one” (17:21,22). He always did the will of His Father: “My meat is to do the will of him that sent me” (4:34); “I seek not mine own will, but the will of the Father which hath sent me” (5:30); “not to do mine own will, but the will of him that sent me” (6:38); “I do always those things that please him” (8:29). And He always spoke what His Father had sent Him to speak: “he whom God hath sent speaketh the words of God” (3:34); “My doctrine is not mine, but his that sent me” (7:16); “as my Father hath taught me, I speak these things” (8:28); “I speak that which I have seen with my Father” (8:38); “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” (12:49); “the words that I speak unto you I speak not of myself” (14:10); “I have given unto them the words which thou gavest me” (17:8).

God the Father sent His Son into this world to do and speak as He had been sent. Therefore, to be right with God we must fully submit to His Son—obey what He commanded and agree with what He taught. Our only hope is listening to God’s Son. But if we won’t listen to Him, we’re completely hopeless.

Jesus Christ concluded His Sermon on the Mount with an analogy of two men that both built houses. One house stood because its builder was wise and started with a foundation while the other collapsed because its builder was foolish and didn’t. The correlation of this story is that “whosoever heareth these sayings of mine, and doeth them … every one that heareth these sayings of mine, and doeth them not” (Mat 7:24-27). His message is clear—salvation is by obedience to Him. If we’ll obey what He taught in His Sermon we’ll be saved, but if we won’t obey Him we’ll perish. Paul and James both reiterated this, “For not the hearers of the law are just before God, but the doers of the law shall be justified” (Rom 2:13), “But be ye doers of the word, and not hearers only, deceiving your own selves” (Jas 1:22). We must listen to the Son of God and do what He said to be saved.

The Son taught this about the worship of God His Father, “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.” (Jhn 4:23-24). Because God sought true worshippers, He sent His Son to teach the truth about Him. Since His Son lived and suffered and died for the truth He was sent to teach, do we suppose God will accept anything otherwise? Why subject His Son to horrible suffering and death for that end purpose only to later fudge on it? That the Son said we MUST worship His Father in the truth He taught, then we MUST. If we can be saved with a false view of God such as the Trinity, then Christ lived and died in vain.

In the Son of God’s parable of the Sower, He is the Sower preaching the truth to people’s hearts. And He declared, “Who hath ears to hear, let him hear” (Mat 13:9), “He that hath ears to hear, let him hear” (Mar 4:9; Luk 8:8). Obviously, “to hear” doesn’t mean to have sound waves vibrate over the ear drums. It’s to heed, mind, and take to heart what is heard; to submit, succumb, and surrender to it. The Son later said to all seven churches in Asia, “He that hath an ear, let him hear what the Spirit [breath] saith unto the churches” (Rev 2:7,11,17,29, 3:6,13,22). Essentially, He was saying, “If you hear anything, you had better listen to what I’m telling you!”

The Son of God stated before His death, “Every one that is of the truth heareth my voice” (Jhn 18:37), “Everyone on the side of truth listens to me” (NIV). And John later wrote, “We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth [breath], and the spirit [breath] of error” (1Jo 4:6). How do we know if we’re “of God” or not, if we belong to Him or not? It’s simple. Do we listen to His Son and His apostles or not? Those on the other side of the truth, speak against it: “spake against those things which were spoken by Paul, contradicting and blaspheming” (Act 13:45); “they opposed themselves, and blasphemed” (Act 18:6); “spake evil of that way before the multitude” (Act 19:9); “them that perish; because they received not the love of the truth, that they might be saved” (2Th 2:10); “resist the truth: men of corrupt minds, reprobate concerning the faith” (2Ti 3:8); “he hath greatly withstood our words” (2Ti 4:15); “the way of truth shall be evil spoken of” (2Pe 2:2). We MUST listen to the Son of God for any hope of salvation. If we won’t listen to Him, we’re completely hopeless.

Trinitarian Discipleship Programs

Christ’s great commission is to “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” (Mat 28:19-20). In commanding us to “teach all nations” or “make disciples of all the nations” (NIV, NLT, NKJV), He left no doubt as to what we’re to be teaching them, “Teaching them to observe all things whatsoever I have commanded you.” But rather than teaching Christ’s commandments, Trinitarian ministers concocted their own religious discipleship programs that accomplish nothing of eternal value.

Their discipleship programs are simply doctrines and commandments of men: “But in vain they do worship me, teaching for doctrines the commandments of men” (Mat 15:9); “(Touch not; taste not; handle not; Which all are to perish with the using;) after the commandments and doctrines of men?” (Col 2:21-22); “Not giving heed to Jewish fables, and commandments of men, that turn from the truth” (Tit 1:14). When Paul said, “Touch not; taste not; handle not,” he was alluding to the original deception, “God hath said, Ye shall not eat of it, neither shall ye touch it” (Gen 3:3). Commandments of men aren’t what God commanded.

I was a Trinitarian disciple for almost 30 years until my own study of the Scriptures finally led me to the truth taught by Jesus Christ and His apostles. Although I was a disciple of Trinitarian ministers, I wasn’t a very good one because I constantly questioned and bucked their program. I was an ongoing frustration to them because of my dogged pursuit of the truth in contention with their false doctrines.

Memorizing Scripture is one of the greatest dupes Trinitarian ministers lade on their disciples. They tout it by misusing certain statements: “thou shalt meditate therein day and night” (Jos 1:8); “Thy word have I hid in mine heart” (Psa 119:11); “Bind them upon thy fingers, write them upon the table of thine heart” (Pro 7:3). Memorizing verses helps us feel as though we’re accomplishing something, while wasting our time and mental energy accomplishing virtually nothing!

Another hoodwink is getting us on daily Bible reading plans by blended, canonical, chronological, historical, or Old and New Testament together. By immersing us into a daily reading plan, it soothes our consciences that we’re doing something of eternal value, and also keeps us from in-depth study of the Scriptures to discover the truth for ourselves. But if we really want to study, however, they direct us to their commentaries, theological works, study groups, and “Christian” books that keep us trudging down the broad way to destruction.

Memorizing verses, daily Bible reading, listening to sermons, attending Bible study groups, and reading “Christian” books are all aimed at occupying us with exactly what Christ warned against, “whosoever heareth these sayings of mine, and doeth them … every one that heareth these sayings of mine, and doeth them not” (Mat 7:24,26). Their programs simply spin our wheels hearing and hearing but not doing!

Apologetics is another huge deception of Trinitarian discipleship programs. It’s essentially training us to defend the very system that’s damning our own souls! Rather than “earnestly contend for the faith [faithfulness] which was once delivered unto the saints” (Jde 1:3), it’s contending for their false Trinitarian theological system. They misuse Peter’s directive, “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1Pe 3:15), to convince us that we need to be trained with arguments against any objections. But Peter was quoting from Isaiah, “Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread” (Isa 8:13). When we fear God in our hearts and not men, He will give us what needs to be said: “take no thought how or what ye shall speak. For it is not ye that speak, but the Spirit [breath] of your Father which speaketh in you.” (Mat 10:19-20); “Settle it therefore in your hearts, not to meditate before what ye shall answer: For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist” (Luk 21:14-15); “And they were not able to resist the wisdom and the spirit [breath] by which he spake” (Act 6:10).

Trinitarian discipleship programs also include fasting, fellowshipping, giving time and money to Trinitarian ministries, husbands and wives praying together, keeping a journal, meditating, and sharing their “gospel” message with others. It’s all about keeping us busy doing anything except what Christ commanded. Rather than “Teaching them to observe all things whatsoever I have commanded you,” they’re teaching them to observe their program on the broad way to destruction.

The Fallacy of the Trinity

The Greek theos for “god” is simply a position of authority, not a kind or type of being. The Father is God, not because of what He is as a being but because of His status as the highest authority over all, including over His Son Jesus Christ. That theos is a position of authority is evident by both Christ and Paul using this word for men and God within the same statement, “Is it not written in your law, I said, Ye are gods [theos]? If he called them gods [theos], unto whom the word of God [theos] came” (Jhn 10:34-35), “For though there be that are called gods [theos], whether in heaven or in earth, (as there be gods [theos] many, and lords many,) But to us there is but one God [theos], the Father” (1Co 8:6-6).

As Emperor, King, and President are titles and positions of authority, so is God. The President’s son, for example, is just as much a human being as his father yet isn’t President. Similarly, the Son of God was begotten the same kind of divine being as His Father yet isn’t God Himself. As the same kind of divine being, the Son had the ability and power in Himself to create the entire universe and all life ex nihilo—out of nothing. However, after transitioning to a human kind of being, He could work no miracles of Himself: “I cast out devils by the Spirit [breath] of God” (Mat 12:28); “The Son can do nothing of himself” (Jhn 5:19); “I can of mine own self do nothing” (Jhn 5:30); “the Father that dwelleth in me, he doeth the works” (Jhn 14:10). Having been a 100% divine being, He became and forever will be a 100% human being.

Trinitarianism, however, conflates “position of authority” and “kind of being” into “God” as a singular concept which causes major problems in the incarnation. If God is a kind of being and the Son is God, then when becoming a human being He would have ceased to be God. Therefore, the illogical and nonsensical claim of hypostatic union had to be concocted—that He is both 100% God and 100% human at the same time. Utter nonsense! A red flag of the fallacy of the Trinity.

Since “god” is a position of authority, then three co-equal persons are three gods. That makes sense. But Trinitarianism purports that three co-equal persons are one God. Utter nonsense! Another red flag of the Trinitarian fallacy. Because Trinitarian ministers don’t want it exposed for what it truly is—polytheism—they mask its three gods under the guise of three persons.

Because “God cannot be tempted with evil” (Jas 1:13), yet the Son was “in all points tempted like as we are, yet without sin” (Heb 4:15), Trinitarian ministers must painstakingly explain this away. Ultimately they contend that it wasn’t the God part of Him that was tempted but the human part. Utter nonsense! Just another red flag that the Trinity is a fallacy.

Trinitarian ministers use various statements in Scripture to proof-text that the Son is God, “In the beginning was the Word, and the Word was with God, and the Word was God” (Jhn 1:1). But the context of “the Word was God” includes several figures of speech or metaphors. The Son of God isn’t literally “the Word” (v. 1) or “the Light” (v. 7). These are figures of speech. And just as “the light was the life” (v. 4) is a metaphor, so is “the Word was God.” The Word Himself later stated, “he that hath seen me hath seen the Father” (14:9). And Paul wrote, “Christ, who is the image of God” (2Co 4:4), “Who is the image of the invisible God” (Col 1:15). He represented God perfectly so that John could say that He “was God.”

Another proof-text is, “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. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows” (Heb 1:8-9). The writer of Hebrews was quoting a passage from Psalm 45:6-7, and that passage begins with “Thy throne, O God.” However, the part where God was speaking to His Son is, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” God wasn’t calling His Son “God” but calling Himself His Son’s God!

Finally, it’s claimed that our Savior Jesus Christ is called “God” in these places, “God my Saviour” (Lke 1:47), “God, who is the Saviour” (1Ti 4:10), “God our Saviour” (1Ti 1:1; 1Ti 2:3; Tit 1:3,2:10,3:4; Jde 1:25). But these statements are about the Father, not the Son. God the Father is our Savior by virtue of having sent His Son to save us: “there is no God else beside me; a just God and a Saviour” (Isa 45:21), “For God so loved the world, that he gave his only begotten Son … that the world through him might be saved” (Jhn 3:17), “the Father sent the Son to be the Saviour of the world” (1Jo 4:14).

That Trinitarian ministers must resort to proof-texting, is just one more red flag of the fallacy of the Trinity.

Walk not after the Flesh, but after the Breath

In Romans chapter 8, Paul used “flesh” and “breath” for the two contrary ways of living, “walk not after the flesh, but after the Spirit [Breath]” (8:1), “walk not after the flesh, but after the Spirit [Breath]” (8:4). These are simply expressions he defined earlier in his letter, “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly [kryptos 2927]; and circumcision is that of the heart, in the spirit [breath], and not in the letter; whose praise is not of men, but of God” (2:28-29).

Paul began Romans with “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth [trusts]; to the Jew first, and also to the Greek” (1:16). The gospel of Christ by which both Jews and Gentiles are saved is the message that Christ Himself preached: “that they may have glory of men … thine alms may be in secret [kryptos 2927]: and thy Father which seeth in secret [kryptos 2927] himself shall reward thee openly” (Mat 6:2,4); “that they may be seen of men … pray to thy Father which is in secret [kryptos 2927]; and thy Father which seeth in secret [kryptos 2927] shall reward thee openly” (6:5,6); “that they may appear unto men to fast … appear not unto men to fast, but unto thy Father which is in secret [kryptos 2927]: and thy Father, which seeth in secret [kryptos 2927], shall reward thee openly” (6:18). Salvation consists of walking with conscience toward God in all we do, and never with any motives of receiving praise from people, “whose praise is not of men, but of God.” This is what Paul meant by “walk not after the flesh, but after the Spirit [Breath].”

“For the law of the Spirit [Breath] of life in Christ Jesus hath made me free from the law of sin and death” (Rom 8:2). This law of the Breath of life in Christ Jesus is the righteous requirements of the law He taught for the Breath of God to raise us to eternal life. The Breath of life comes by the law of Christ—the righteous standard of the law and the prophets as He defined it, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Mat 5:17), “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Mat 7:12). We must live by the righteous moral standard of the law that Jesus Christ taught in His sermon, “except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Mat 5:20).

Christ said that we must hear and do the moral righteousness of the law that He taught, “whosoever heareth these sayings of mine, and doeth them … every one that heareth these sayings of mine, and doeth them not” (Mat 7:24,26). And Paul said the same: “For not the hearers of the law are just before God, but the doers of the law shall be justified” (Rom 2:13); “the things contained in the law” (2:14); “the work of the law” (2:15); “keep the righteousness of the law” (2:26); “fulfil the law (2:27); “the righteousness of the law might be fulfilled in us” (8:4); “he that loveth another hath fulfilled the law” (13:8); “love is the fulfilling of the law” (13:10).

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (8:3). The law couldn’t atone for our sins because of the weaknesses of its priests and sacrifices, “the weakness and unprofitableness thereof … were many priests, because they were not suffered to continue by reason of death … offer up sacrifice, first for his own sins … high priests which have infirmity” (Heb 7:18,23,27,28). But God’s own Son “condemned sin” by His sacrifice so that “the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit [Breath]” (8:4). We’re now dead to our sins so that we should live righteously after the breath, “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness” (1Pe 2:24).

“For they that are after the flesh do mind [phroneo 5426] the things of the flesh; but they that are after the Spirit [Breath] the things of the Spirit [Breath]” (Rom 8:5). To “mind” the flesh is to “mind [phroneo 5426] earthly things” (Phl 3:19), the things of this world and the praise of men, “whose praise is not of men, but of God” (Rom 2:29). But to “mind” the breath, “seek those things which are above, where Christ sitteth on the right hand of God. Set your affection [phroneo 5426] on things above, not on things on the earth” (Col 3:1-2). It’s to live with good conscience toward God: “I have lived in all good conscience before God” (Act 23:1); “to have always a conscience void of offence toward God” (Act 24:16); “their conscience also bearing witness” (Rom 2:15); “my conscience also bearing me witness” (Rom 9:1); “the testimony of our conscience” (2Co 1:12); “a good conscience” (1Ti 1:5,19); “a pure conscience” (1Ti 3:9); “for conscience toward God” (1Pe 2:19); “Having a good conscience” (1Pe 3:16); “a good conscience toward God” (1Pe 3:21). Walking after the breath is living morally righteous with good conscience toward God.