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.

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.

This Gospel of the Kingdom

When asked by His disciples, “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” (Mat 24:3), Christ’s first response was “Take heed that no man deceive you” (v. 4). His coming and the end of the world would be preceded by a vast amount of deception. But since He gave fair warning to “take heed,” therefore if we’re deceived and perish, it will be on us. And the deceivers will be many, “For many shall come in my name, saying, I am Christ; and shall deceive many” (v. 5). They’ll be the predominant voices teaching the Scriptures. That they’re saying “I am Christ” isn’t that they’ll be claiming to be the Christ themselves. Rather, they’ll be coming in His name, confessing that He is the Christ and epitomizing sheep completely, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Mat 7:15). There will be many and they will be extremely effective. We’ve been warned.

The Protestant message of sola fide or “faith alone” being preached in the world today isn’t the message Jesus Christ preached: “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom” (Mat 4:23); “And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom” (Mat 9:35); “Jesus came into Galilee, preaching the gospel of the kingdom of God” (Mar 1:14); “I must preach the kingdom of God to other cities also” (Luk 4:43). And it’s being taught that when Jesus foretold “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Mat 24:14), that this is being fulfilled by all the missionaries going out preaching sola fide to all people groups. But that’s not true. It’s “this gospel of the kingdom” that must be preached in all the world—the gospel of the kingdom Christ preached.

Christ’s gospel that “shall be preached in all the world for a witness [martyrion 3142] unto all nations,” will be fulfilled by His two witnesses, “And I will give power unto my two witnesses [martys 3144], and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth” (Rev 11:3). They’ll be prophets of God, “these two prophets” (v. 10), with miraculous power reminiscent of Elijah and Moses, “These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will” (v. 6). And it will take miracles of this caliber to get people to listen to the true gospel message of the kingdom.

The miracles, signs, and wonders worked by Jesus Christ and His apostles confirmed they were speaking for God and preaching the true gospel message: “the same works that I do, bear witness of me, that the Father hath sent me” (Jhn 5:36); “the works that I do in my Father’s name, they bear witness of me” (Jhn 10:25); “believe the works: that ye may know, and believe, that the Father is in me, and I in him” (Jhn 10:38); “believe me for the very works’ sake” (Jhn 14:11); “Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you” (Act 2:22); “preached every where, the Lord working with them, and confirming the word with signs following” (Mar 16:20); “Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds” (2Co 12:12); “confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost” (Heb 2:3-4). It was the working of miracles that enabled the apostles to evangelize the world with the true gospel message.

Paul foretold of a time when people would be deceived to such an extent that they wouldn’t listen to the truth, “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). We’re now living in that time. People won’t listen to sound doctrine because they’re in bondage to the myths that God is three Persons, salvation is by faith, and that their hope is heaven.

Just before the end, however, two prophets of God will preach the true gospel to all the world, “And this gospel of the kingdom shall be preached in all the world.” They’ll preach that we must live righteously to enter the kingdom, “That 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), that we must do what we’ve heard Christ command, “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), “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” (Jas 1:22). They will preach “this gospel of the kingdom.”

The Tri-Part Beast

“And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy” (Rev 13:1). In this vision, John stood on the shoreline in Judea looking toward the west across the Mediterranean—the “great sea” (Dan 7:2). It was westward in Rome where this beast arose, “And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority” (Rev 13:2). It’s three different kinds of beasts yet one beast—a tri-part beast. And since the dragon gave this beast his power, therefore either of them are worshipped the same, “And they worshipped the dragon which gave power unto the beast: and they worshipped the beast” (Rev 13:4). And we were told earlier that the dragon is the devil, “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world” (Rev 12:9). Therefore, worship of this beast is worship of the devil.

Daniel wrote, “And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.” (Dan 12:8-10). The wise will understand and John gave that understanding, “Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six” (Rev 13:18).

“And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name” (Rev 13:17). There are three either/or equivalents: the mark or the name or the number. Since the number of the name “Trinity” is tri- or three, therefore to “count the number” would be to count the three digits in “six hundred threescore and six.” And since an entity is a being, then a three-part being is a tri-entity or a trinity. If the beast is in fact the tri-part God of the Trinity, then its seven heads would be the seven main Trinitarian organizations: Roman Catholic Church, Reformed, Anglican, Methodist, Lutheran, Pentecostal, and Baptist. Therefore, “the name of blasphemy” upon each of its seven heads is the name “Trinity” upon these seven religious groups.

The Greek mysterion in “MYSTERY [mysterion 3466], BABYLON THE GREAT” (Rev 17:5), means “hidden.” Hidden within Babylon past is Babylon present, “the beast that was, and is not, and yet is” (v. 8), “it once was, now is not, and yet will come” (NIV). Three beasts from the past form again into one great fourth beast, “And four great beasts came up from the sea, diverse one from another” (Dan 7:3), “The first was like a lion” (v. 4), “a second, like to a bear” (v. 5), “another, like a leopard” (v. 6), “After this I saw in the night visions, and behold a fourth beast” (v. 7), “The fourth beast shall be the fourth kingdom upon earth” (v. 23). This fourth beast is what John saw rise from Rome that would be the former three but in one. Hidden within three kingdoms of the past is the fourth kingdom of today.

This tri-part beast came up from the abyss, “the beast that ascendeth out of the bottomless pit [abyssos 12]” (Rev 11:7), “The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit [abyssos 12]” (Rev 17:8). And that’s where the devil will be cast during the Millennium, “And I saw an angel come down from heaven, having the key of the bottomless pit [abyssos 12] and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit [abyssos 12]” (Rev 20:1-3). The source of this beast is the devil from the abyss.

God’s people worshipped beasts in the past, “And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things” (Rom 1:23). And the beast itself is a trinity, “And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion.” It’s extremely fast like a leopard that can’t be outrun, extremely strong like a bear that can’t be fought, and its roar is extremely fierce like a lion that can’t be faced. It can only be overcome by the Lord.

Just what is the terrifying roar of this beast? Its cry is manifold: even questioning the doctrine of the Trinity is the danger of blasphemy against the Spirit for which there will never be forgiveness; if we deny it, we’ll be shamed, labeled a heretic, and deemed as never truly saved; we can’t understand the Scriptures on our own; anything disagreeing with it is new, and if it’s new it’s not true. Its roar tests us—whether we fear it, or fear God. Will we listen to the doctrines of men, or the doctrine of Christ, “Everyone on the side of truth listens to me” (Jhn 18:37 NIV)?

Listen to Jesus!

We’re now living in the time 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 Greek mythos is where the English “myths” is derived. The myths being taught today that the one true God is a Trinity of co-equal Persons, that man is an immortal spirit living inside a body that goes to heaven or hell after death, and that salvation is by faith didn’t come from Jesus Christ. But people have been turned to such myths and don’t want to hear the truth. They won’t listen to Jesus!

Everything the Son said 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).

Jesus claimed He was begotten of God, “For God so loved the world, that he gave his only begotten Son … because he hath not believed in the name of the only begotten Son of God” (Jhn 3:16,18). His begetting was His beginning. Several times He called Himself the Son of God, and twice from heaven His Father called Him “My beloved Son.” However, He never called Himself “God,” and His Father never called Him “God.” Before His death, after His resurrection, and after being seating at God’s right hand, He called His Father “My God.” The doctrine of the Trinity is simply a myth that people want to hear. They won’t listen to Jesus!

Jesus never taught that people leave their bodies at death and go to heaven or a place of fire called hell. He taught the resurrection of the physical body, “And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jhn 5:29). And He taught that the resurrected body goes to a place of fire called geenna: “thy whole body should be cast into hell [geenna 1067]” (Mat 5:29); “having two eyes to be cast into hell [geenna 1067] fire” (Mat 18:9); “having two hands to go into hell [geenna 1067], into the fire that never shall be quenched” (Mar 9:43). But people want to hear the myth of going to heaven. They won’t listen to Jesus!

Jesus said that we must live according to the standard of righteousness He taught in His Sermon on the Mount or we won’t be entering His Kingdom, “For I say unto you, That 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). That “in no case enter” is that there absolutely will be no exceptions. We must live righteously.

Jesus also said that if we hear and do what He commanded, we’ll be like a house built upon a foundation that won’t fall, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock” (Mat 7:24-25). But if we hear and won’t do what He commanded, then we’ll be like a house built upon sand that will be destroyed, “And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it” (Mat 7:26-27). But people want to hear the myth that we simply need to believe and have faith. They won’t listen to Jesus!

After having been seated at the Father’s right hand, the Son gave messages to seven churches and concluded each by calling Himself “the Breath” figuratively seven times, “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). These warnings were as if to say, “You had better listen to what I’m telling you because I’m the one that makes the final decision whether or not God will raise you to eternal life by His breath!” Eternal life is by God breathing life back into our bodies in resurrection. And since this determination has been given to the Son, He is the Breath metaphorically.

Being saved by the Savior is contingent upon listening to Him—agreeing with all He claimed, living by all He taught, and submitting to all He commanded. But if we won’t listen to Him, we have no hope of salvation. We’re utterly hopeless and can’t be helped. Paul prophesied of the situation today, “And they shall turn away their ears from the truth, and shall be turned unto fables [mythos].” People are listening to myths. They won’t listen to Jesus!

Wolves in Sheep’s Clothing

Introduction

Why do many ministers discourage us from trying to understand the Bible ourselves? Why do they warn us that we’ll fall into error unless we learn from them and their system of theology? Could it be that the opposite is the case? Could it be that they’re knowingly teaching us error and don’t want us to find the truth by studying on our own?

It was a long and difficult process over the span of 30 years for me to come to the realization about the utter depth and expanse of deception being swayed over people by many and possibly even all Protestant Trinitarian churches today. Why won’t the leaders of these churches agree with what Jesus Christ taught about God and about Himself? How can they disagree with Him yet still be walking with Him, “Can two walk together, except they be agreed?” (Amo 3:3)? It’s one thing to be ignorant of what Christ taught but quite another to know His teaching but willingly teach something different.

The two litmus tests

Jesus told us two main ways to identify false ministers and false Christians, “He that is not with me is against me; and he that gathereth not with me scattereth abroad” (Mat 12:30). Whoever is not in agreement with Jesus is against Him, and whoever is not working with Him is working against Him. Now, someone can be sincerely ignorant or confused about what Jesus Christ taught and not be overtly disagreeing with Him. God’s mercy and forgiveness is there when we come to the knowledge of the truth and repent, “Then said Jesus, Father, forgive them; for they know not what they do” (Luk 23:34). However, those that know and understand what Jesus Christ taught but teach something different are against Him and are working against Him.

Jesus Christ’s teaching about God and about Himself is very clear and straightforward. The Son called Himself “the Son of God” and the Father called Him “My Beloved Son.” The Son never called Himself “God” and the Father never called His Son “God.” Furthermore, the Son did call His Father “God” and even called Him “My God.” And neither of them called the Holy Spirit “God.” The Father and the Son aren’t co-equal because the Son said that His Father “doeth the works” (Jhn 14:10), “is greater than I” (Jhn 14:28), “the only true God” (Jhn 17:3), and that His Father is “My God” (Mat 27:46; Jhn 20:17; Rev 3:12). To be with Him, we must be in agreement with what He taught, otherwise we’re against Him.

Jesus told us to keep His commandments and to teach others His commandments to keep: “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven” (Mat 5:19); “Teaching them to observe all things whatsoever I have commanded you” (Mat 28:20); “If ye love me, keep my commandments” (Jhn 14:15); “He that hath my commandments, and keepeth them, he it is that loveth me” (Jhn 14:21); “Ye are my friends, if ye do whatsoever I command you” (Jhn 15:14); “For ye know what commandments we gave you by the Lord Jesus” (1Th 4:2); “And hereby we do know that we know him, if we keep his commandments” (1Jo 2:3); “Blessed are they that do his commandments” (Rev 22:14). To be working with Him for the good of His Kingdom, we must obey His commandments and teach others His commandments.

There are two reliable litmus tests that expose whether someone is with Christ or against Him: (1) Do they agree with His teaching about God and about Himself? (2) Do they teach His commandments to others? Ministers in particular that have been clearly shown the simple and straightforward teaching of Christ about God and about Himself yet stubbornly refuse to submit to Him aren’t with Him—they’re not ministers of God. And when they teach people anything except Christ’s commandments, particularly the Sermon on the Mount recorded in Matthew chapters 5-7, they bear the fruit of wolves.

We’ll know them by their fruit

Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. (Matthew 7:15-20)

Jesus said that their fruit is how we’ll know them—the only way we’ll know them. We might have known for years and even decades dear Christian ministers and fellow laborers that seemed the model and example of loving, serving, and teaching others. They poured their hearts out in tears and nurtured people almost as if their own children. They’re warm, kind-hearted, loving, and sacrificing. Yet they won’t agree with the clear teaching of Jesus Christ about God and about Himself, and they don’t teach others Christ’s commandments to help them walk in obedience. They’re not with Him and they’re not working with Him. Wolves in sheep’s clothing are extremely good at what they do! Let’s not be naïve in supposing we can spot them—because we can’t. As Jesus said, they can only be known by their fruit.

Jesus told the religious leaders that the words they speak betrays them, “Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.” (Mat 12:33-34). Those that are evil cannot speak in agreement with the good things Jesus spoke, and they cannot teach others the commandments He taught. They won’t teach others to obey and submit to Him because they’re working against Him. Wolves don’t teach the flock His commandments because they’re purposely leading them down the broad road of destruction.

Jesus told us to not only hear but also do His commandments, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock … And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand” (Mat 7:24, 26). However, wolves want the sheep to only hear yet think they’re on the narrow road that leads to life. They want them hearing sermons, listening to podcasts, memorizing Bible verses, sticking to a daily Bible reading plan, meeting in small group Bible studies, reading Christian books, and on and on it goes. They love to quote, “So then faith cometh by hearing, and hearing by the word of God” (Rom 10:17), because they want them hearing, and hearing, and hearing but not doing.

“And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works” (2Co 11:14-15). They appear to be ministering righteousness—helping people to be right with God. But they’re not. They’re extremely subtle, cunning, and deceitful.

Which side of the truth are we on?

“Every one that is of the truth heareth my voice” (Jhn 18:37), “Everyone on the side of truth listens to me” (Jhn 18:37 NIV). When the truth comes to our knowledge and understanding, we’re forced to take sides. Those that choose the side of the truth listen to Jesus while those against the truth won’t listen to Him.

When we’re on the side of the truth, we’ll have adversaries on the other side, “And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; Having the same conflict which ye saw in me, and now hear to be in me.” (Phl 1:28-30). The opposite sides of the truth are evidence of salvation and destruction. Having adversaries helps assure us that we’re on the right side of the truth, the side of salvation.

Suffering for His sake comes with the territory—it comes with being on the side of the truth, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Mat 5:11). To affirm and stand for the truth that Jesus Christ taught and suffer the consequences is to suffer for His sake and His glory. When we stand for the truth Jesus taught, His adversaries become ours and God will bless us for it.

When Paul said, “Having the same conflict which ye saw in me,” he certainly didn’t mean that we’ll necessarily be beaten, flogged, stoned, and shipwrecked like he was. He meant that we’ll also experience the same conflict over the truth. We’ll have adversaries using the same kinds of tactics against us that they used against him. The particular conflict the Philippians saw Paul and Silas have is that they were falsely accused before multitudes of people which led to their punishment, “And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, And teach customs, which are not lawful for us to receive, neither to observe, being Romans. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them.” (Act 16:20-22). The people were told false things about them to stir up animosity, retaliation, and unjust punishment, “But Paul said unto them, They have beaten us openly uncondemned, being Romans” (Act 16:37).

This same conflict had happened to Paul earlier in other regions, “But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren” (Act 14:2), “And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead” (Act 14:19). And this same conflict happened later in other regions, “Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. And they troubled the people and the rulers of the city, when they heard these things.” (Act 17:7-8), “But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people” (Act 17:13).

When we’re on the side of the truth, we’ll experience the same conflict as Paul. We’ll have adversaries in positions of authority that will stir up people against us. We won’t always know what people are being told about us or why they have suddenly turned against us.

When we’re reproached for Christ’s name and His sake, it’s evidence that God’s breath is in us but not in them, “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified” (1Pe 4:14). These two “parts” or two sides of the truth reveal who belongs to God and who doesn’t.

Conclusion

“For I am not ashamed [epaischynomai] of the gospel of Christ” (Rom 1:16). Paul was not ashamed of the gospel Christ preached. He was not ashamed of Him and His words, “For whosoever shall be ashamed [epaischynomai] of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels” (Luk 9:26). Those that teach a different view of God than what Jesus Christ Himself taught should be suspect. If they’re sincerely ignorant by way of having been taught that view by men in seminary, then God will be merciful to them when they come to the knowledge of the truth and repent. However, when they’ve been shown the truth but refuse to change their teaching, they’re bearing the fruit of a wolf. They’re exhibiting the evidence of being ashamed of Him and of His words. Sanctification means “separated” or “set apart,” “For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed [epaischynomai] to call them brethren” (Heb 2:11). Jesus separated His disciples from the rest of the world by the truth He taught them, “Sanctify them through thy truth: thy word is truth” (Jhn 17:17). And He that separated them along with them that were separated by Him are “all of one,” they’re in unity and agreement about the truth. For that cause, for the cause of the truth, He’s not ashamed to call them His brethren, “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God” (Jhn 20:17). And He’s not ashamed to call us His brethren when we’re not ashamed to call His Father our Father, and His God our God!

The Truth is in Jesus

Introduction

The Protestant Reformation was a split from the Roman Catholic Church (RCC) about 500 years ago. However, it wasn’t a complete break because it kept the RCC’s views of God and man—that God is a Trinity of co-equal Persons, and man is an eternal spirit being living inside a physical body that leaves the body at death and goes to live forever either in heaven or hell. Assuming these to be the true views of God and man, the reformers proceeded to develop the systems of theology that have become the foundation of Protestant Christian churches today. They claim that their systematic theology is “the faith which was once delivered unto the saints” (Jde 1:3), when in reality it’s simply a revamp of what was developed and delivered by the RCC.

The apostle Paul likened individual Christians to stones in God’s temple that are built upon its foundation, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord” (Eph 2:20-21). The main stone in the foundation is Jesus Christ Himself. And Paul said the same to the Corinthians, “For other foundation can no man lay than that is laid, which is Jesus Christ … Know ye not that ye are the temple of God, and that the Spirit [breath] of God dwelleth in you?” (1Co 3:11, 16).

The Old Testament written by the prophets and the New Testament written by the apostles is our foundation with “Jesus Christ himself being the chief corner stone.” The Scriptures can only be properly understood by starting with what Jesus Christ Himself taught. He is the foundation, “For other foundation can no man lay than that is laid, which is Jesus Christ” (1Co 3:11). But rather than beginning with the foundational doctrines of Jesus Christ and building upon them, the reformers used for a foundation the doctrines of the RCC and built upon them instead. The finished product is the systematic theology of modern Protestant Christian churches.

If we’ll pay close attention to the methodology of modern Protestant preachers we’ll notice they start with assuming their system of theology is true, then impose that system upon how the Scriptures are understood and taught. The result is much confusion and contradictions because they’re trying to harmonize their false system with the truth of the Scriptures. The correct approach, on the other hand, is to start with understanding the truth Jesus taught, then use the truth itself as the rubric for understanding everything else in the Scriptures. This is the only way harmony and agreement across the Scriptures can be achieved.

The devil is a master deceiver. He wants Christians confused and giving up hope of ever finding the truth. Therefore, he wants to keep us bound in the false systems of theology taught today. But we don’t have to remain confused and disheartened about the truth because “the truth is in Jesus” (Eph 4:21).

Religious leaders don’t want the truth

The Jewish people had been devoid of a Messiah or King for hundreds of years but their Scriptures promised that the Messianic line would continue again at some point with the King being a descendant and rightful heir to the throne of David, born in the town of Bethlehem. What they hadn’t understood from their own Scriptures, however, is that this King would be God’s only begotten Son from heaven! That their Messiah is the Son of God was what the religious leaders—priests, scribes, Pharisees, Sadducees—didn’t want to acknowledge and confess because it meant repenting and submitting to Him. Since He is the Son of God, then everything He taught is the truth and final authority, thereby implicating their teaching as false and compelling them to either submit to Him or get rid of Him.

Christ’s Sermon on the Mount was particularly directed at exposing their lies and hypocrisy. What they had been teaching lowered God’s standard of righteousness, “For I say unto you, That 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). Repeatedly He stated what they said followed by what He was now saying: “Ye have heard that it was said by them of old time … But I say unto you” (Mat 5:21-22), “Ye have heard that it was said by them of old time … But I say unto you” (Mat 5:27-28), “It hath been said … But I say unto you” (Mat 5:31-32), “Again, ye have heard that it hath been said by them of old time …  But I say unto you” (Mat 5:33-34), “Ye have heard that it hath been said … But I say unto you” (Mat 5:38-39), “Ye have heard that it hath been said … But I say unto you” (Mat 5:43-44).

Saul of Tarsus had been one of those corrupt leaders, trying to rid the world of Jesus’ teachings by destroying His followers. However, his Damascus Road experience brought him face-to-face with the Son of God and with his own hypocrisy. He would later write about the extent of what he forsook to follow Christ, “Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ.” (Phl 3:5-7). His list doesn’t necessarily hit home with those of us far removed from his culture and historical setting. But what he had to renounce was essentially everything he had invested his entire life into achieving. Not only did he lose it all but he also exchanged it all for a life of suffering, persecution, and shame. Of course, the sacrifices he had to make is the farthest extreme, yet still serves as a model and example to us, “Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting” (1Ti 1:16).

Only the apostles and a small remnant of the Jewish people were willing to forsake everything to gain Christ while the majority remained steeped in the false teaching of the religious leaders. And this schema has proven to have emerged today with mainstream Christianity bound by the false views of God and man compelled upon them from modern scholars and theologians. They want us listening to them, reading their books, studying their systems of theology, and graduating from their seminaries.

Like the religious leaders 2,000 years ago, the more invested into the system modern theologians have become, the harder it is for them to walk away from it. For fulltime ministers especially, denying the Trinity means not only being unemployed but unemployable. There’s nowhere to go! Therefore, they justify to themselves staying quiet and staying put. This is even more likely for those that believe the doctrine of Once Saved Always Saved. They rationalize that they can’t lose their salvation, therefore it’s not worth losing their job and reputation. Besides, people are supposedly coming to salvation, marriages are being saved, and children are learning. They legitimize accomplishing more by staying than by leaving.

Additionally, the more highly educated and scholarly they become, the harder it is for them to submit to the truth when it comes. As the saying goes, “The bigger they are, the harder they fall.” They have a Doctorate degree in Theology, they’ve written published books and commentaries, they’ve taught in seminaries, they’ve taught thousands of lessons, and they’ve even pastored for decades. They just can’t contemplate having to go tell everyone, “Oops! I was wrong about God. Sorry!”

It’s the quandary of what to do with the monster that was created. If they keep feeding it, it’s just going to get bigger and stronger. On the other hand, if they stop feeding it, it’s going to feed on them. Therefore, out of self-preservation, they keep feeding the monster. We would be quite stunned to learn just how many people in mainstream Christian churches, including even the pastors and elders themselves, have serious doubts and frustrations about the doctrine of the Trinity and many other confusing doctrines. But it’s comfortable and convenient to stay, and difficult to depart. Therefore, they just keep feeding the monster.

The truth is in Jesus

Truth is reality. It’s the actual state of existence. It’s the way things really are. Truth always comports with logic and sound reason. Therefore, illogical and unreasonable teachings implicate themselves as untrue. Truth is consistent and harmonizes the whole. Therefore, inconsistencies, absurdities, and confusion are indicators that what’s being taught isn’t true. Truth is generally simple and easy to understand. Therefore, complex and sophisticated arguments using big words and theological jargon are red flags that what’s being argued isn’t true. Jesus teaching with parables about farming, feasts, and fishing, testifies to the simplicity of truth.

The truth is found in Jesus Christ: “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).

The teaching and preaching of Jesus Christ is the truth. It’s the required starting point and basis for knowing God, ourselves, and everything else in life. None of us are the arbiters of the truth and neither is any system of theology. Jesus Christ has the absolute power and authority to decide all matters of dispute. What He says is the final word.

“In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.” (Gen 1:1-3). The very first words of Scripture narrating the creation account were also prophetic about the ministry of Jesus Christ. God showed from the beginning what the spiritual condition of mankind would be 4,000 years later—darkness would be upon the hearts and minds of humanity but the Creator Himself would come into the world and shine light through His teaching, “All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.” (Jhn 1:3-5).

But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2Corinthians 4:3-6)

Paul taught the Christians at Corinth this same truth. God commanding the light to shine into the darkness in the beginning was prophetic of the gospel Christ preached to the world. And this was also Paul’s message to the Christians at Ephesus.

Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus. (Ephesians 4:18-21)

When we don’t understand something or we’re ignorant of certain knowledge, it’s like being blind and in the dark. The solution is to attain understanding and obtain the correct knowledge so that we’ll no longer be confused and ignorant. Because we’ve all been blinded by the deceptions of the devil through false teaching, coming to the understanding and knowledge of the truth is like having light shine into our darkened hearts and minds, “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Co 4:6), “Having the understanding darkened … through the ignorance that is in them … the blindness of their heart … the truth is in Jesus” (Eph 4:18, 21). Our goal with studying the Scriptures is to no longer be confused and ignorant but to come to the understanding and knowledge of the truth taught by Jesus, then govern our lives by it.

We shouldn’t be surprised by the false systems of theology dominating modern Christianity because it’s precisely what Paul foretold would happen, “And they shall turn away their ears from the truth, and shall be turned unto fables [myths]” (2Ti 4:4). The concepts of God as a Trinity of co-equal Persons and man as an eternal spirit that goes to heaven or hell after death are simply myths. But if we love Christ we’ll stand on the side of the truth and live by it, “Everyone on the side of truth listens to me” (Jhn 18:37 NIV). And if we love people, we’ll teach them the truth.

Jesus taught the truth about God

The correct view of God is what Jesus Christ taught about Him, not what any theological system alleges. Nobody but the Son of God has seen God, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jhn 1:18), “Not that any man hath seen the Father, save he which is of God, he hath seen the Father” (Jhn 6:46). Since He is the only one that has seen God, then what He declared about Him is the truth and the final word. Anything contradicting what He taught is false.

Speaking to His Father, Jesus called Him the only true God, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (Jhn 17:3). He identified and categorized His Father as the only true God while excluding Himself from the only true God.

Jesus called His Father “my God” before He died, after His resurrection, and after having been seated at His right hand, “My God, my God, why hast thou forsaken me?” (Mat 27:46; Mar 15:34), “I ascend unto my Father, and your Father; and to my God, and your God” (Jhn 20:17), “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” (Rev 3:12). According to Jesus Himself, His Father is the one true God and His Father is His God.

Jesus affirmed the Shema written by Moses, “And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord [kyrios 2962] our God is one Lord [kyrios 2962]” (Mar 12:29). The Greek kyrios appears about 750 times in the New Testament and is a lord, master, or ruler. Since Jesus taught that “The Ruler” is “one Ruler,” then God is not three co-equal Rulers as Trinitarian theologians teach, but one Ruler.

Jesus taught that God is one Person. The Greek word theos for “God” or “gods” is grammatically singular or plural depending on the number of persons. One person requires theos to be singular while multiple persons requires plural. This is simple grammar. And since Jesus always used theos in the singular when speaking about God, then God must be one Person. This is further bolstered by the fact that when He spoke about men as gods—more than one person as theos—He used the plural, “I said, Ye are gods [theos 2316]? If he called them gods [theos 2316]” (Jhn 10:34-35). He even used this word in both plural and singular form within the same statement, “I said, Ye are gods [theos 2316]? If he called them gods [theos 2316], unto whom the word of God [theos 2316] came” (Jhn 10:34-35). And the apostle Paul also used both forms in the same statement, “For though there be that are called gods [theos 2316], whether in heaven or in earth, (as there be gods [theos 2316] many, and lords many,) But to us there is but one God [theos 2316], the Father” (1Co 8:5-6). Paul even emphasized that the plural is “many” but the singular is “one.” Both Jesus Christ Himself and His apostle understood and taught that theos is either plural or singular based on the number of persons. Therefore, the singular Theos can’t be multiple Persons. But Trinitarian theologians claim just that! They contradict what Jesus Christ taught and even must violate simple rules of grammar to do so.

Jesus taught the truth about Himself

Jesus taught that He is the Son of God: “For God so loved the world, that he gave his only begotten Son” (Jhn 3:16); “Dost thou believe on the Son of God?” (Jhn 9:35); “Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (Jhn 10:36); “that the Son of God might be glorified thereby” (Jhn 11:4). He never called Himself “God the Son” as Trinitarian theologians do. In fact, the term “God the Son” isn’t found anywhere in Scripture. Jesus Christ called Himself “the Son of God” which is not calling Himself “God” but His Son. God is not His Son but has a Son, and His Son is not God but is His Son. This is simple and easy to understand because truth is simple.

Jesus taught that He was begotten of God and came out from God: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life … He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (Jhn 3:16, 18); “If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me” (Jhn 8:42); “For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.” (Jhn 16:27-28); “For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me” (Jhn 17:8). Trinitarians teach that Jesus has always existed, therefore they deny His begetting to deny His beginning.

Jesus taught that He was with the Father in heaven before coming into the world: “For the bread of God is he which cometh down from heaven” (Jhn 6:33); “For I came down from heaven” (Jhn 6:38); “Before Abraham was, I am” (Jhn 8:58); “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father” (Jhn 16:28); “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (Jhn 17:5); “for thou lovedst me before the foundation of the world” (Jhn 17:24).

Jesus taught that His Father is greater than Himself and that His power and authority are derived from Him: “All things are delivered unto me of my Father” (Mat 11:27); “All power is given unto me in heaven and in earth” (Mat 28:18); “Hereafter shall the Son of man sit on the right hand of the power of God” (Luk 22:69), “The Father loveth the Son, and hath given all things into his hand” (Jhn 3:35); “for my Father is greater than I” (Jhn 14:28), “and am set down with my Father in his throne” (Rev 3:21). Jesus never taught that He is co-equal with the Father as Trinitarian theologians do.

Jesus taught that He couldn’t perform miracles of Himself but that His Father did the works: “The Son can do nothing of himself, but what he seeth the Father do” (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). Peter that witnessed many of His miracles testified the same, “miracles and wonders and signs, which God did by him” (Act 2:22), “healing all that were oppressed of the devil; for God was with him” (Act 10:38).

Jesus taught the truth about God’s breath

Jesus taught that the Greek haagios pneuma is breath by literally breathing on His disciples, “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy [haagios 40] Ghost [pneuma 4151]” (Jhn 20:22). It’s not a Person but simply breath. Much confusion could have been avoided by simply translating the Hebrew ruwach and Greek pneuma throughout the Scriptures as “breath” instead of “spirit.” The Greek pneuma is where our English word “pneumonia” is derived which a respiratory infection in the air sacs of the lungs that causes difficulty in breathing and can be life-threatening. This is also the root word of “pneumatics” which is the scientific study of compressed air.

In John chapters 14-16, Jesus spoke about Himself as the holy breath in His future role as our Advocate, Intercessor, or Mediator at the right hand of God (Jhn 14:16,26,15:26,16:7). And He qualified His own words as figurative, “These things have I spoken unto you in proverbs” (Jhn 16:25), “Though I have been speaking figuratively” (NIV), “I have spoken these matters in figures of speech” (NLT), “These things I have spoken to you in figurative language” (NKJV). Although Jesus Himself said that He was speaking figuratively, Trinitarian theologians say otherwise and take Him literally instead. Of course, they do take Him figuratively when He called the holy breath “rivers of living water” earlier, “He that believeth [trusts] on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit [breath], which they that believe [trust] on him should receive: for the Holy Ghost [breath] was not yet given; because that Jesus was not yet glorified.)” (Jhn 7:38-39). Apparently, they take His speech however it works in their own best interest.

Although He had been speaking figuratively of the Father’s breath before His death, He told His disciples that the time would come when He would “shew you plainly of the Father.” That time came after His resurrection, “Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost [breath]” (Jhn 20:21-22). It was now that He taught His disciples plainly about the Father’s breath by literally breathing on them. Paul and John would both later affirm that Jesus Christ Himself is indeed the Advocate or Interceder of which He had spoken, “the Spirit [breath] itself maketh intercession for usIt 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” (Rom 8:26,34), “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1Jo 2:1).

Many years after His ascension and seating at the right hand of God, Jesus gave seven messages to seven churches, concluding each one with “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). He was calling Himself “the breath” not just once or twice but seven times! And Paul said the same, “Now the Lord is that Spirit [breath]” (2Co 3:17). Trinitarian theologians, however, teach that the holy breath is another Person entirely.

Jesus taught the truth about eternal life

Jesus never taught that we go to heaven after death. In fact, there’s nowhere in the entirety of Scripture that teaches we ever go to heaven. It’s simply an RCC doctrine. Since Jesus didn’t teach this, then it’s not true. What Jesus did teach is bodily resurrection from the grave to live forever: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life … Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jhn 5:24, 28-29); “raise it up again at the last day … I will raise him up at the last day … I will raise him up at the last day … Verily, verily, I say unto you, He that believeth on me hath everlasting life … Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day” (Jhn 6:39, 40, 44, 47, 54); “Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live” (John 11:24-25).

Jesus taught the truth about death

The Scriptures speak of life as seeing light and death as darkness: “To bring back his soul from the pit, to be enlightened with the light of the living” (Job 33:30); “He shall go to the generation of his fathers; they shall never see light” (Psa 49:19), “that I may walk before God in the light of the living?” (Psa 56:13); “In him was life; and the life was the light of men” (Jhn 1:4); “to whom the mist of darkness is reserved for ever” (2Pe 2:17), “to whom is reserved the blackness of darkness for ever” (Jde 1:13).

Jesus taught light or darkness in conjunction with the body: “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” (Mat 6:22-23); “The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. Take heed therefore that the light which is in thee be not darkness.” (Luk 11:34-35). He taught that if we’ll commit the light we see now with singleness of heart and loyalty to Him, then our whole body will be full of light forever. But if we’re using this life and the light we see for evil, then our whole body will be full of darkness. Therefore, we should take heed to not squander the precious light we have and end up in darkness.

He taught that humans are physical beings either alive seeing light or dead in darkness bodily. He never spoke of man as a spirit being that can live disembodied after death. Rather, life and death are in conjunction with the body.

Jesus spoke of death as darkness: “But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth” (Mat 8:12), “Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth” (Mat 22:13), “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth” (Mat 25:30). It’s called “outer darkness” because the dead are cast outside the renewed Jerusalem, banned from the tree of life, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without [outside] are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” (Rev 22:14-15).

The Greek geenna is the word translated as “hell” in the New Testament. Jesus spoke about this place in six different passages (Mat 5:22-30,10:28,18:9,23:15-33; Mar 9:43-48; Luk 12:5). He taught that it’s a material place where people are thrown bodily:

But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell [geenna 1067] fire. … And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell [geenna 1067]. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell [geenna 1067]. (Matthew 5:22,29-30)

And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell [geenna 1067]. (Matthew 10:28)

And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell [geenna 1067] fire. (Matthew 18:9)

And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell [geenna 1067], into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell [geenna 1067], into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell [geenna 1067] fire: Where their worm dieth not, and the fire is not quenched. (Mark 9:43-48)

This place geenna where people are thrown bodily is the lake of fire where the resurrected dead are cast: “And the sea gave up the dead which were in it; and death and hell [the grave] delivered up the dead which were in them: and they were judged every man according to their works. And death and hell [the grave] were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.” (Rev 20:13-15)

Jesus also contrasted eternal life with annihilation: “That whosoever believeth in him should not perish [apollymi 622], but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish [apollymi 622], but have everlasting life.” (Jhn 3:15-16); “And I give unto them eternal life; and they shall never perish [apollymi 622], neither shall any man pluck them out of my hand” (Jhn 10:28); “He that loveth his life shall lose [apollymi 622] it; and he that hateth his life in this world shall keep it unto life eternal” (Jhn 12:25). According to Jesus, the two destinies of man are either eternal life or annihilation. And He taught that the majority will be annihilated while relatively few will have eternal life, “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction [apōleia 684], and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Mat 7:13-14).

Jesus taught the truth about salvation

Jesus taught that to enter His kingdom, we must live to the standard of righteousness He commanded, “For I say unto you, That 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). His standard is His teaching in this very sermon. We must hear Him and do what He says, “Therefore whosoever heareth these sayings of mine, and doeth them … And every one that heareth these sayings of mine, and doeth them not” (Mat 7:24,26).

Jesus taught faithfulness to Him as Lord: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” (Mat 6:24); “The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord.” (Mat 10:24-25); “Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt” (Mat 18:27); “Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?” (Mat 24:45); “His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord … His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord” (Mat 25:21,23); “And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing.” (Luk 12:42-43); “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?” (Luk 16:10-12); “Doth he thank that servant because he did the things that were commanded him? I trow not.” (Luk 17:9); “Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities” (Luk 19:17); “If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour” (Jhn 12:26); “Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him” (Jhn 13:16); “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also” (Jhn 15:20).

Jesus taught that we must deny ourselves and lose our life for His sake, “If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” (Mat 16:24-25), “And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.” (Luk 9:23-24).

Conclusion

Jesus taught that we can’t be ashamed of Him or ashamed of His words, “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels” (Luk 9:26). What will we do with the doctrine of the Trinity? If Jesus Christ is truly our Lord and we’ve come to the knowledge of what He taught about God and man, how can we continue to embrace modern systematic theology founded upon RCC doctrine? How can we be ashamed of His words and still be serving Him?

It’s one thing to embrace something false that we sincerely believe is true, but quite another to learn the truth Jesus taught yet continue to embrace what is false. How can Jesus Christ be our Lord when we’re refusing to humble ourselves and submit to His teaching? We can be sincerely deceived and God will forgive us when we repent. However, we’re in grave danger when we’ve come to know the truth Jesus taught but willingly fight against it.

Jesus taught that the religious leaders of His day worshipped God in vain by teaching their own doctrines as commandments, “But in vain they do worship me, teaching for doctrines the commandments of men” (Mat 15:9), “Howbeit in vain do they worship me, teaching for doctrines the commandments of men” (Mar 7:7). Trinitarian theologians teach that the doctrine of the Trinity is essential for salvation and that it’s a closed case, not open for discussion. They’re commanding unquestioned loyalty to their doctrine to be saved. But why don’t they want to discuss it? Why don’t they want it questioned? Why do they hush and censor those that disagree with it? Could it be that they don’t want it exposed as false? Truth doesn’t demand silence—truth silences, “And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions” (Mat 22:46).

God’s Favored People

God’s favor

The Greek charis [5485] typically translated as “grace,” simply means “favor.” Therefore, it should have been translated consistently as “favor” rather than “grace” throughout the New Testament. Why use the generic word “grace” to obscure its more specific and descriptive meaning?

In translation work, it’s easier for subjective bias to creep into Paul’s doctrinal letters but not as easy in the four Gospels and Acts. This is because the historical narratives of the Gospels and Acts many times force a context which binds the translators’ hands so to speak. But doctrinal writings, unfortunately, can allow them more freedom superimpose their own doctrinal bias by fudging certain words. Some of the biggest culprits are rendering the Greek pneuma as “spirit” rather than “breath,” pistis as “faith” rather than “faithfulness,” pisteuo as “believe” rather than “trust,” and charis as “grace” rather than “favor.”

Many have noted an inconsistency in the gospel message Paul preached as compared with what Jesus Christ Himself preached. In his two books “The Gospel According to Jesus” and “The Gospel According to Paul,” John MacArthur made an unsuccessful attempt to reconcile this issue. But the true cause is simply translator bias in Paul’s letters. Christ’s parables about faithful servants set a context in which there’s no doubt as to the message of the gospel. But rather than being true to Christ’s message and rendering pistis as “faithfulness” in Paul’s doctrinal teachings, the translators cloaked it with “faith” instead. Now they can claim that Paul taught we’re saved by believing some facts are true rather than being faithful servants to the Lord as the Lord Himself taught.

In the King James Version, charis is translated as “favour” several times in Luke and Acts: “And the angel said unto her, Fear not, Mary: for thou hast found favour [charis] with God” (Luk 1:30); “And Jesus increased in wisdom and stature, and in favour [charis] with God and man” (Luk 2:52); “Praising God, and having favour [charis] with all the people. And the Lord added to the church daily such as should be saved” (Act 2:47); “And delivered him out of all his afflictions, and gave him favour [charis] and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house … Who found favour [charis] before God, and desired to find a tabernacle for the God of Jacob” (Act 7:10, 46); “And desired favour [charis] against him, that he would send for him to Jerusalem, laying wait in the way to kill him” (Act 25:3). However, in the epistles charis isn’t translated “favour” even once! Why not? It’s because the doctrinal genre of the epistles allowed the translators this liberty.

This word is used 78 times in the Greek Septuagint and more than half of its occurrences speak of someone being favored in the eyes or the sight of another. These quotations are from the KJV but they contain charis in the Septuagint: “But Noah found grace [charis] in the eyes of the LORD” (Gen 6:8), “My Lord, if now I have found favour [charis] in thy sight” (Gen 18:3), “that I may find grace [charis] in thy sight” (Gen 32:5), “These are to find grace [charis] in the sight of my lord” (Gen 33:8), “if now I have found grace [charis] in thy sight” (Gen 33:10), “let me find grace [charis] in the sight of my lord” (Gen 33:15), “Let me find grace [charis] in your eyes” (Gen 34:11), “And Joseph found grace [charis] in his sight” (Gen 39:4), “and gave him favour [charis] in the sight of the keeper of the prison” (Gen 39:21), “And God Almighty give you mercy [charis] before the man” (Gen 43:14), “let us find grace [charis] in the sight of my lord” (Gen 47:25), “If now I have found grace [charis] in thy sight” (Gen 47:29), “If now I have found grace [charis] in your eyes” (Gen 50:4), “And I will give this people favour [charis] in the sight of the Egyptians” (Exo 3:21), “And the LORD gave the people favour [charis] in the sight of the Egyptians” (Exo 11:3), “And the LORD gave the people favour [charis] in the sight of the Egyptians” (Exo 12:36), “and thou hast also found grace [charis] in my sight. Now therefore, I pray thee, if I have found grace [charis] in thy sight, shew me now thy way, that I may know thee, that I may find grace [charis] in thy sight” (Exo 33:12-13), “For wherein shall it be known here that I and thy people have found grace [charis] in thy sight?” (Exo 33:16), “for thou hast found grace [charis] in my sight” (Exo 33:17), “If now I have found grace [charis] in thy sight” (Exo 34:9), “wherefore have I not found favour [charis] in thy sight” (Num 11:11), “if we have found grace [charis] in thy sight” (Num 32:5), “she find no favour [charis] in his eyes” (Deu 24:1), “If now I have found grace [charis] in thy sight” (Jdg 6:17), “in whose sight I shall find grace [charis]” (Rth 2:2), “Why have I found grace [charis] in thine eyes” (Rth 2:10), “Let me find favour [charis] in thy sight, my lord” (Rth 2:13), “Let thine handmaid find grace [charis] in thy sight” (1Sa 1:18), “for he hath found favour [charis] in my sight” (1Sa 16:22), “I have found grace [charis] in thine eyes” (1Sa 20:3), “if I have found favour [charis] in thine eyes” (1Sa 20:29), “Wherefore let the young men find favour [charis] in thine eyes” (1Sa 25:8), “If I have now found grace [charis] in thine eyes” (1Sa 27:5), “I have found grace [charis] in thy sight” (2Sa 14:22), “if I shall find favour [charis] in the eyes of the LORD” (2Sa 15:25), “I may find grace [charis] in thy sight” (2Sa 16:4), “And Hadad found great favour [charis] in the sight of Pharaoh” (1Ki 11:19), “And Esther obtained favour [charis] in the sight of all them that looked upon her” (Est 2:15), “she obtained grace and favour [charis] in his sight” (Est 2:17), “she obtained favour [charis] in his sight” (Est 5:2), “If I have found favour [charis] in the sight of the king” (Est 5:8), “If I have found favour [charis] in thy sight” (Est 7:3), “if I have found favour [charis] in his sight” (Est 8:5).

The translators of the Septuagint used this word for Moses’ statement about God’s favor toward him and His chosen people, “For wherein shall it be known here that I and thy people have found grace [charis] in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace [charis] in my sight, and I know thee by name.” (Exo 33:16-17). Our English “cherish” hints at its etymology from the Greek charis. God favors and cherishes His people!

God’s chosen people found charis or favor in His sight, and Moses defined this favor as them being separated from all other people on earth: “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine” (Exo 19:5); “For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations” (Num 23:9); “For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?” (Deu 4:7); “And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods?” (2Sa 7:23); “For thou didst separate them from among all the people of the earth, to be thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD” (1Ki 8:53); “He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the LORD.” (Psa 147:20); “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2Co 6:17).

To be favored in God’s sight is to be treated differently by Him in comparison with other people. God sees His chosen people distinctly from all other people. They are His peculiar treasure. He doesn’t reckon them among other nations and doesn’t deal with them like He does with other nations. They are separate and favored by Him.

God’s favored people

Once we recognize that charis is simply favor, then in the context of salvation, it’s about God favoring His people above all other people. Recorded in Acts chapter 13 is the time when Paul and Barnabas went into the synagogue in Antioch of Pisidia and taught the Jews forgiveness of sins through the death, burial, and resurrection of Jesus Christ. These Jews then had to embrace this truth to continue as one of God’s favored people, “Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace [favor] of God” (Act 13:43).

God’s favor is what John meant by, “And of his fulness have all we received, and grace [favor] for grace [favor]. For the law was given by Moses, but grace [favor] and truth came by Jesus Christ.” (Jhn 1:16-17). Other translations have, “grace [favor] upon grace [favor]” (DBY), “grace [favor] in place of grace [favor] already given” (NIV), “grace [favor] over-against grace [favor]” (YLT). The Law of Moses itself didn’t bring God’s favor—Jesus Christ did. God’s chosen people were favored under the Old Covenant. However, those alive when the Messiah came had to receive Him for favor in place of favor already given. Rejecting God’s own Son would be rejecting His favor and no longer being favored as one of His people.

When writing to the Galatians, Paul expressed that the Jews are rejecting God’s favor if righteousness comes by the law, “I do not frustrate [atheteō 114] the grace [favor] of God: for if righteousness come by the law, then Christ is dead in vain” (Gal 2:21). The Greek atheteō translated as “frustrate” is rendered several other places in the New Testament as “reject” or “despise.” He wrote later, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace [favor]” (Gal 5:4). We could say the last phrase as “fallen out of favor.” His point was that Gentiles were now being favored by God as His people, but if they became circumcised with the intent of placing themselves under the Old Covenant, they would be rejecting God’s favor.

Recognizing that charis simply means favor opens our understanding of Paul’s letter to the Ephesians in particular because God purposed from the beginning the salvation of a chosen people to Himself, “According as he hath chosen us in him before the foundation of the world” (Eph 1:4). He would favor these people above all other people and save them by sending His Son Jesus Christ to shed His blood for their sins, “To the praise of the glory of his grace [favor], wherein he hath made us accepted [favored] in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace [favor]” (Eph 1:6-7).

God’s only begotten Son was seen figuratively and prophetically in Adam, while His chosen people the ekklesia (church, assembly, congregation) were seen in Adam’s wife taken out of him, “And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” (Gen 2:23-24). Paul quoted from this passage and said it was a mystery that foretold of Christ and the church, “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church [ekklesia 1577].” (Eph 5:31-32). This is what he meant by, “he hath chosen us in him before the foundation of the world” (Eph 1:4).

The church is a Jewish body

The Greek ekklesia is an assembly, gathering, or congregation of people. This word was used once in the New Testament for God’s people under the Old Covenant, “This is he, that was in the church [ekklēsia 1577] in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us” (Act 7:38). The very first time Israel was called a congregation or assembly was during the Exodus on the first Passover, “Speak ye unto all the congregation [‘ēḏȃ 5712] of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house” (Exo 12:3), “And ye shall keep it up until the fourteenth day of the same month: and the whole assembly [qāhēl 6951] of the congregation [‘ēḏȃ 5712] of Israel shall kill it in the evening” (Exo 12:6). Thus, the true Passover Lamb shed His precious blood for this assembly of God’s people.

We’re told several times that Gentiles partake of the salvation God provided for His chosen people: “Ye worship ye know not what: we know what we worship: for salvation is of the Jews” (Jhn 4:22); “And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree” (Rom 11:17); “It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.” (Rom 15:27); “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God” (Eph 2:19); “That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel” (Eph 3:6); “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Col 1:12); “For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah” (Heb 8:8).

Salvation was provided for the Jews, and the gospel message was sent to them first: “And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Luk 24:47); “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Act 1:8); “Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities” (Act 3:26); “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” (Act 13:46); “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom 1:16); “Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile” (Rom 2:9-10).

Christ’s faithfulness

“For by grace [favor] are ye saved through faith [faithfulness]; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (Eph 2:8-9). Here Paul was not speaking of our faith but Christ’s faithfulness. We can be sure of this because he will go on to say a little later, “by the faith [faithfulness] of him” (Eph 3:11-12), “because of Christ’s faithfulness” (NET). He was teaching salvation by Christ’s faithfulness, not by the works of the law, “through faith [faithfulness]; and that not of yourselves: it is the gift of God: Not of works” (Eph 2:8-9). This corresponds to what he also taught the Galatians and Romans:

We are Jews by birth and not Gentile sinners, yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified. (Galatians 2:15-16 NET).

For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin. But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. (Romans 3:20-22 NET)

The gift of God

“For by grace [favor] are ye saved through faith [faithfulness]; and that not of yourselves: it is the gift of God” (Eph 2:8). Calvinists insist that we believe because we’re saved and not that we’re saved because we believe. This is because in their soteriological system it’s necessary to get the cart before the horse to stay logically consistent. Therefore, they must maintain that “the gift of God” in this verse is our faith. But Paul wasn’t even talking about our faith but Christ’s faithfulness. Therefore, all of this wrangling about faith being a gift is a complete non-issue that distracts and wastes our time, “strive not about words to no profit, but to the subverting of the hearers” (2Ti 2:14).

Paul himself settled what he meant by “the gift of God” later in his letter: “If ye have heard of the dispensation of the grace [favor] of God which is given me to you-ward” (Eph 3:2); “Whereof I was made a minister, according to the gift of the grace [favor] of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace [favor] given, that I should preach among the Gentiles the unsearchable riches of Christ;” (Eph 3:7-8); “But unto every one of us is given grace [favor] according to the measure of the gift of Christ” (Eph 4:7). He stated several times that the gift is God’s favor—His favor toward His people.

Christ pleads in our favor

“And I will pray the Father, and he shall give you another Comforter [paraklētos 3875]” (Jhn 14:16); “But the Comforter [paraklētos 3875], which is the Holy Ghost [breath]” (Jhn 14:26); “But when the Comforter [paraklētos 3875] is come, whom I will send unto you from the Father, even the Spirit [breath] of truth” (Jhn 15:26); “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter [paraklētos 3875] will not come unto you” (Jhn 16:7).

Just before His death, burial, resurrection, and ascension back to His Father, Christ taught His disciples about the Advocate which is the holy breath. Most English translations render the Greek paraklētos either as “Comforter,” “Counselor,” or “Helper,” but the New International Version renders it best as “Advocate.” John later wrote that the paraklētos is Jesus Christ Himself in His role as our Advocate with the Father, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate [paraklētos 3875] with the Father, Jesus Christ the righteous” (1Jo 2:1).

The Merriam-Webster Dictionary defines the noun advocate as “one who pleads the cause of another,” and the verb advocate as “to plead in favor of.” Dictionary.com defines the noun as “a person who pleads for or in behalf of another; intercessor,” and the verb “to speak or write in favor of.” As God’s people, the favor we’re shown is that His Son advocates or intercedes for us at His right hand. When we sin and confess it, He advocates on our behalf and the Father forgives us, “If we confess our sins, he is faithful and just to forgive us our sinsAnd if any man sin, we have an advocate with the Father” (1Jo 1:9, 2:1). Also, when we’re falsely accused and condemned by our enemies, He intercedes and the Father justifies or vindicates us from the charges, “Who shall lay any thing to the charge of God’s elect [chosen]? It is God that justifieth. 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.” (Rom 8:33-34). God’s people are blessed with this favor before Him.

This is also what Paul taught the Ephesians, “Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places” (Eph 1:20), “Even when we were dead in sins, hath quickened us together with Christ, (by grace [favor] ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph 2:5-6). It’s by God’s favor that we’re saved—the favor of being represented by His Son seated at His right hand. Paul then went on to reiterate this favor by which we are saved, “For by grace [favor] are ye saved through faith [faithfulness]” (Eph 2:8). God’s people are saved by God’s favor through Christ’s faithfulness to die for their sins.

Conclusion

Bible translations have effectively expunged the idea of God’s favor toward His chosen people by rendering charis as “grace” throughout the New Testament. Rather than salvation coming to the world by God favoring His people and sending His Son to die for them, the gospel has become a generalized salvation to everyone that is severed from the promises made to Abraham.

Jesus Christ was talking about Himself as the Advocate through God’s holy breath (Jhn 14:16,26,15:26,16:7). An advocate pleads in favor of another and this is what He does. He doesn’t intercede for the rest of the world but only for God’s people. Therefore, His people are shown favor over everyone else. But the good news is that all nations and ethnicities of people can join themselves to this assembly of people and partake of this favor!

Paul’s statement, “For by grace [favor] are ye saved through faith [faithfulness]; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast” (Eph 2:8), is taken to mean that people are saved by God’s grace through faith—through believing some facts about Jesus are true. However, Paul was saying that God’s people are saved by His favor through Christ’s faithfulness to shed His blood for them—that they’re saved by the gift of His favor.

True Theology – Part 2

Introduction

The doctrine of the Trinity is illogical and simply doesn’t make sense. Even many of the most highly intelligent Trinitarian theologians admit, albeit reluctantly, that they just can’t understand this doctrine. But the reason they can’t understand it is because even God can’t understand it! But seriously, since truth is logical but the doctrine of the Trinity is illogical, it’s not true. Just a few of its main illogical claims: the one God consists of three Persons; Jesus is both “God the Son” and “the Son of God”; Jesus is both a 100% divine being and a 100% human being at the same time; Jesus was eternally begotten; although God can’t be tempted, Jesus is God and was tempted in all points; although God can’t die, Jesus is God and did die.

The correct view of God, on the other hand, is quite simple and logical. One Person is God and has always existed. At some point before the creation, God begat His Son equal to Himself in substance and kind but under His direct submission and authority. Therefore, the one true God became the Father by having begotten His Son. He then directed His Son to create the heavens, the earth, and all living creatures including all principalities and powers. After man sinned, God began His plan of salvation to reconcile the world to Himself through His Son. The Son of God willingly relinquished His divinity and was made flesh—He transitioned from a 100% divine being to a 100% human being. As a human being, He worked miracles, signs, and wonders by the anointing of His Father’s Breath upon Him. He lived a perfect and sinless life then died on the cross for the sins of the world, committing Himself to His Father to raise Him from the dead. After His resurrection, He ascended back to heaven and sat down at the right hand of His Father having been given all power in heaven and earth, ever living to make intercession for the saints. And He will return one day to raise all of His own to eternal life in His Kingdom.

Although the doctrine of the Trinity is the landslide majority view of Christians today, history has been consistent in the majority view being wrong while only a small remnant is following the one true God. In Paul’s last words to the world he said, “This thou knowest, that all they which are in Asia be turned away from me” (2Ti 1:15). It’s quite unfathomable that everyone in Asia had turned away from the apostle Paul himself. Surely the majority couldn’t have been wrong! If this was true of the majority even in the days of the apostles themselves then how much more it could very well be true today almost 2,000 years later.

We don’t realize just how utterly pervasive and thorough the devil has corrupted the truth over the last 2,000 years. There are thousands of Protestant Christian denominations worldwide and within many of these denominations abound factions, divisions, and disagreements about the truth. New denominations are formed usually by splits within the existing ones.

Jesus Christ taught the truth, “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), and His teaching is quite simple and easy to understand. But Trinitarian theologians peddle a complex and illogical mess that confuses people, leaving them frustrated and sometimes even giving up on ever knowing the truth. Modern theologians are the main perpetrators of the false doctrine of the Trinity. They’ve been taught by the previous generation and continue the cycle by teaching and training the next generation of theologians and pastors in seminaries. And once they’ve immersed them into the system, they train them in apologetics to skillfully defend any attacks against the system. But instead of submitting to Jesus Christ and agreeing with the simple truth that He taught, Trinitarian theologians continue to push their complex and illogical system. Therefore, in this writing, I don’t refer to Trinitarians in general but Trinitarian theologians specifically. A wise man once said, “Lucy… You’ve got some splainin’ to do!”

What is our authority?

Paul taught that Jesus Christ is the Head, the highest authority over the church, “And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all” (Eph 1:22-23), “For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body” (Eph 5:23), “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” (Col 1:18).

The church is under the authority of the Head and should submit to the truth He taught: “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). What Jesus taught about God and about Himself is the truth and the final authority that settles all disputes.

Trinitarian theologians, on the other hand, appeal to church councils and creeds as their authority for the doctrine of the Trinity. They claim that the “truth” of the Trinity was established by the church hundreds, and some even say 2,000 years ago. They also invoke the majority mainstream view of Protestant Christian churches today for support. But these tactics just appeal to the church as their authority rather than to its Head. Why not submit to the truth taught by our Lord Jesus Christ? If we know the truth He taught yet won’t submit to it, is He really our Lord? Is He really the Head, or is the church?

Jesus declared the Father

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jhn 1:18), “And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.” (Jhn 5:37), “Not that any man hath seen the Father, save he which is of God, he hath seen the Father” (Jhn 6:46), “Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see” (1Ti 6:16), “No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.” (1Jo 4:12).

None of us has seen God. Therefore, when it comes to the knowledge of God, none of us knows what we’re talking about! Only the Son of God has seen God the Father because He was with God before coming into this world, “and the Word was with God” (Jhn 1:1), “the Word of life … which was with the Father” (1Jo 1:1, 2). Since He’s the only one that was with God and has seen God then He is the only one that knows what He’s talking about. We must listen to what He said about God and what He said about Himself. Trinitarian theologians, although having never seen God, teach something different than what the Son of God taught yet want us to listen to them!

“All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him” (Mat 11:27); “Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.” (Jhn 8:19); “Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying” (Jhn 8:55); “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep” (Jhn 10:15); “O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me” (Jhn 17:25).

No man knows the Son, and no man knows the Father—only the Father knows the Son, and only the Son knows the Father. What they said about each other is the final word. And there is nothing here about a third Person knowing either of them or being known by either of them. The pressure isn’t on those of us that agree with what the Father and Son said about each other. The pressure is on Trinitarian theologians that disagree with them and teach something else.

What the Father and Son declared about each other is very clear and understandable. The Son called Himself “the Son of God” and the Father called Him “My Beloved Son.” The Son never called Himself “God” and the Father never called His Son “God.” Furthermore, the Son did call His Father “God” and even called Him “My God.” Finally, neither of them called the Holy Breath “God.” Both God the Father and the Son of God agree with each other completely. Why do Trinitarian theologians teach something different about them? Why won’t they agree with them? Do they know more about the Father and the Son than even the Father and the Son know about their own selves?

The proper knowledge of God begins with the words of the Son of God. His words about God and about Himself are the lens through which we are to understand and view everything else about God in the Scriptures. He said, “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels” (Luk 9:26). To know and understand His words about God and about Himself yet teach something different is to be ashamed of Him and of His words. And He said that if we’re ashamed of Him and of His words, He will be ashamed of us—He will deny us before the Father and we will perish. Do any really suppose we can knowingly and willingly disagree with Jesus Christ and still be saved by Him?

The lens of Trinitarian theologians

Rather than starting with what Jesus Christ taught about God and about Himself, Trinitarian theologians start with their own theological system and use it as the lens by which they view what the Scriptures say about God. That they begin by assuming the doctrine of the Trinity is true then impose it upon the Scriptures is most glaringly obvious by them forcing the simple meaning of the plural from “more than one” to exactly three! The statements, “Let us make man in our image, after our likeness” (Gen 1:26), “Go to, let us go down, and there confound their language” (Gen 11:7), “Whom shall I send, and who will go for us?” (Isa 6:8), supposedly prove a Triune God. Instead of following evidence to where it leads, they’re leading it to where they want it to go. But staying faithful to Jesus’ teaching, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (Jhn 3:13), “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (Jhn 17:5), we conclude that the plurality of divine beings in the Scriptures are two—the Father and the Son.

By using the doctrine of the Trinity as their lens, the places Paul wrote of “God our Saviour” (1Ti 1:1, 2:3; Tit 1:3, 2:10, 3:4) supposedly indicate that since Jesus is our Savior then Jesus is God. However, if we’ll begin with Jesus Christ’s own words and stay true to what He taught about God then we’ll understand that God the Father is our Savior because He sent His Son to save us, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” (Jhn 3:16-17). The Father and the Son can both be spoken of as our Savior because they both are. In fact, Paul even distinguished God our Savior from our Lord Jesus Christ, “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope” (1Ti 1:1).

Another example is the claim that the Holy Breath must be a Person co-equal with God because Peter said that lying to the Holy Breath is lying to God, “But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost [Breath] … thou hast not lied unto men, but unto God” (Act 5:3-4). But this is simply grasping at straws to make the Scriptures affirm Trinitarian doctrine. By reminding ourselves what Jesus taught about the Holy Breath, “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (Jhn 14:23), we understand that God the Father and His Son Jesus Christ are present in the hearts of men by the indwelling Breath. Therefore, lying to these men indwelt by the Breath was tantamount to lying to God.

The last example is when Paul said “God was manifest [phaneroo 5319] in the flesh” (1Ti 3:16), this supposedly proves that Jesus is God in the flesh. However, he was simply saying that God the Father was being made known, recognized, understood, or actualized through the incarnation of His Son Jesus Christ. This agrees with what His Son said, “And he that seeth me seeth him that sent me” (Jhn 12:45), “he that hath seen me hath seen the Father” (Jhn 14:9), and with what John said, “the Word of life; (For the life was manifested [phaneroo 5319] … eternal life, which was with the Father, and was manifested [phaneroo 5319] unto us” (1Jo 1:2). Jesus Christ in the flesh manifested God to us.

What God said about Jesus Christ

Twice God the Father spoke from heaven calling Jesus His beloved Son—first at His baptism and second at the Mount of Transfiguration, “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Mat 3:17), “While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.” (Mat 17:5).

The apostle John, present at both occasions and also at Christ’s crucifixion when He shed His blood, wrote about these events, “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood” (1Jo 5:5-6). He went on to say, “If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son” (1Jo 5:9). Since we accept the witness of two or three men as the truth then how much greater is the witness of God Himself? Especially since God testified twice from heaven about His Son? Saying something different about the Son than what God testified is to make God a liar, “He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son” (1Jo 5:10). For Trinitarian theologians to say that Jesus is “God the Son” is tantamount to making God a liar because He didn’t call Him “God” but His Son.

What Jesus Christ said about Himself

Jesus never called Himself “God the Son” but “the Son of God”: “For God so loved the world, that he gave his only begotten Son” (Jhn 3:16); “Dost thou believe on the Son of God? … Thou hast both seen him, and it is he that talketh with thee” (Jhn 9:35, 37); “Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (Jhn 10:36); “that the Son of God might be glorified thereby” (Jhn 11:4); “Father, the hour is come; glorify thy Son, that thy Son also may glorify thee” (Jhn 17:1).

Even many years after His death, burial, resurrection, and ascension back to heaven and seating at the right hand of God, this is what He continued to call Himself, “These things saith the Son of God” (Rev 2:18). Trinitarian theologians, however, call Him “God the Son.” How do they know something different about Him that even He didn’t know about Himself?

What John said about Jesus Christ

The apostle John stated the reasons he wrote his Gospel and his first letter, “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (Jhn 20:31), “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God” (1Jo 5:13). He wrote, not so that we would believe Jesus is “God the Son,” but that He is “the Son of God.”

He taught throughout his first letter that Jesus Christ is the Son: “and truly our fellowship is with the Father, and with his Son Jesus Christ” (1Jo 1:3); “and the blood of Jesus Christ his Son cleanseth us from all sin” (1Jo 1:7); “He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father … ye also shall continue in the Son, and in the Father.” (1Jo 2:22-24); “For this purpose the Son of God was manifested, that he might destroy the works of the devil” (1Jo 3:8); “That we should believe on the name of his Son Jesus Christ” (1Jo 3:23); “because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1Jo 4:9-10); “And we have seen and do testify that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God” (1Jo 4:14-15); “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” (1Jo 5:5); “And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ” (1Jo 5:20).

If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. (1 John 5:9-13)

In these five consecutive verses alone, John mentioned the Son eight times! It seems he wanted to emphasize repeatedly to make it absolutely clear that He is the Son of God. And his second letter began with, “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” (2Jo 1:3).

No other man in history knew Jesus Christ better than the apostle John. He lived with Him for over three years and was personally taught by Him. He heard with his own ears what God declared about Him at His baptism and also at the Mount of Transfiguration. He ate with Him at His last supper, watched Him hang on the cross, took His mother into his own home, was an eyewitness of Him after His resurrection, and saw Him ascend back into heaven. He wrote five books of the Bible including one of the four Gospels and the very last book of the entire canon of Scripture. And John was the last man on this earth to ever see Him when He was given the final revelation of Jesus Christ.

The apostle John knew Him better than anyone ever has, and he never called Jesus “God the Son” but always “the Son of God,” “the only begotten Son,” and “the Son.” How can anyone suppose they know better about Jesus Christ than he did? Why should we listen to Trinitarian theologians rather than to John?

Confessing the Son of God

The apostle Peter’s great confession was “Thou art the Christ, the Son of the living God” (Mat 16:16). And the apostle John also wrote, “But these are written, that ye might believe that Jesus is the Christ, the Son of God” (Jhn 20:31). This is also what the apostle Paul and his companions preached, “And straightway he preached Christ in the synagogues, that he is the Son of God” (Act 9:20), “For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea” (2Co 1:19). Trinitarian theologians, however, teach and preach that He is “God the Son”—a term found nowhere in Scripture.

The confession of salvation is that Jesus is the Son of God, “Thou art the Christ, the Son of the living God” (Mat 16:16), “Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God” (1Jo 4:15). But the Trinitarian confession that He is “God the Son” actually denies He is “the Son of God” because He can’t be both. If He is God then He can’t be God’s Son, but if He is God’s Son then He can’t be God because they are two distinct Persons. There’s no way around this.

Although Trinitarian theologians teach both—that He is “God the Son” and “the Son of God”—they can’t mean both because He can’t be both. They can only mean one or the other because He can only be one or the other. It’s how they define Him that actually counts. Though they might say He is “the Son of God,” but because they define Him as “God the Son” they’re actually denying that He is “the Son of God”—the very confession of salvation! It isn’t just what we say but what we mean by what we say. It’s both the mouth and the heart.

More is not always better

The typical false views of Jesus deflate Him and make Him something less—that He is only a man or that He is an angelic being. But the doctrine of the Trinity is even more subtle and sinister altogether because it actually inflates Him and makes Him something more—that He is “God the Son,” co-equal with God the Father. Therefore, according to Trinitarian theologians, denying this view of Jesus is denying God. This is why it’s incredibly difficult for Christians to ever repent of this false doctrine even after they’re aware of the overwhelming evidence of Scripture against it. It’s even made more difficult by the fact that it also entails going against the landslide majority view of Christianity and thereby being labeled a heretic. Furthermore, there’s always the looming fear of being wrong about this and therefore forever doomed to eternal fire. It’s a horrible deception and bondage indeed.

As noble as it might seem, making Jesus to be “God the Son” doesn’t glorify Him or the Father. Making someone or something else to be God—either the Son of God or the Holy Breath of God—actually impinges upon the glory of the one true God the Father, “I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images” (Isa 42:8). More Persons doesn’t improve upon God! As if too much oil in a car is better than the right amount. What if, hypothetically, some Christians were to claim that God is four Persons? Would that be better? Trinitarians would then be the ones anathematized for denying one of the Persons.

Making the Son of God to be co-equal with God the Father actually violates the First Commandment, “Thou shalt have no other gods before me” (Exo 20:3). This commandment is not broken by obedience to gods, rulers, or lords under the authority of the one true God, “Thou shalt not revile the gods, nor curse the ruler of thy people” (Exo 22:28). Obedience to Jesus Christ as our Lord glorifies God because Jesus Himself is under the authority of God the Father, “my Father is greater than I” (Jhn 14:28), “Christ is God’s” (1Co 3:23), “the head of Christ is God” (1Co 11:3). Maintaining this hierarchy of authority is essential for a correct view of God while making anyone or anything co-equal with God breaks the First Commandment.

It’s because of this hierarchy of authority that Jesus said, “I ascend unto my Father, and your Father; and to my God, and your God” (Jhn 20:17), then Thomas subsequently called Jesus, “My Lord and my God” (Jhn 20:28). We call both the Son of God “my God” and also the Father “my God” because the Son rules over us and the Father rules over the Son. The Son is our God because He is our Lord, and the Father is our God because He is our Lord’s God. Similarly, it’s because of the hierarchy in the workplace that both our boss and our boss’s boss are our bosses. Both are our bosses not because they’re equal but because they’re not equal!

Hierarchy is the reason that in the following statement the Son is God over His own Kingdom, while God that anointed Him is His own God, “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).

God the Father is glorified when His Son Jesus Christ is given the proper glory, “Father, the hour is come; glorify thy Son, that thy Son also may glorify thee … that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (Jhn 17:1, 3). Paul said that God the Father is glorified, not by confessing Christ is “God the Son,” but Lord, “And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phl 2:11). Christ’s Lordship is the confession of salvation, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” (Rom 10:9). Paul also declared that his one God is the Father and his one Lord is Jesus Christ, “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” (1Co 8:6), “One Lord, one faith, one baptism, One God and Father of all” (Eph 4:5-6).

Another argument Trinitarian theologians make is that Jesus must be “God the Son” because He is worshipped as God. However, we’re told that He is worshipped because He is the Son of God and because He is Lord, “Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God” (Mat 14:33), “Then came she and worshipped him, saying, Lord, help me” (Mat 15:25), “And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him … And when they saw him, they worshipped him: but some doubted” (Mat 28:9, 17), “And they worshipped him, and returned to Jerusalem with great joy” (Luk 24:52).

Claiming that Jesus is more—that He is more than the only begotten Son of God but has always existed from eternity past, and that He is more than a human kind of being but continues to be a divine kind of being, and that He is more than “the Son of God” but is “God the Son,” and that He is more than Lord but is also co-equal with God—might seem virtuous but is dangerous. An embellished view of Jesus Christ is still a false view of Jesus Christ. Making Him more is not better.

Opposite sides of the ditch

Trinitarians and Unitarians both have a false view of Jesus Christ from the same root cause—a misunderstanding of the meaning of the word “God” translated from the Greek theos. Since they both understand theos as a type of being, then the Son begotten of God must also be God or else wasn’t begotten the same type of being. Trinitarian theologians fall into the ditch that He is God and therefore are forced to claim that He has always existed, that His incarnation was a hypostatic union of two types of beings, that His miracles were by His own power, and that He even resurrected His own self! Unitarian theologians, however, fall into the ditch on the other side of the road. Since they correctly understand that only the Father is God, then the Son of God can’t be the same type of being as His Father because this would mean that the Son is also God as Trinitarians teach. Therefore, they’re forced to claim that Jesus is only a man that didn’t pre-exist His humanity but was begotten by God in the womb of Mary.

Correctly understanding that theos isn’t a type of being but a position of authority solves the entire problem, harmonizes all of Scripture, and glorifies the Father and the Son. There is only one God the Father in the position of the highest supreme authority. The Son of God Jesus Christ was begotten of God as the same type of being before the creation of the universe yet is not God Himself because only His Father occupies that highest position. In His incarnation, Jesus transitioned from the same type of divine being as His Father into a human being in the womb of His mother Mary, “And the Word was made flesh” (Jhn 1:14). He is now a different kind of being than before but still the Son of God because He was born of a virgin. Trinitarian theologians make Him more than He is (co-equal with God), while Unitarian theologians make Him less than He is (just a man).

Why did Jesus speak figuratively?

The main argument Trinitarian theologians make for the Holy Breath being a Person are the occurrences in John chapters 14, 15, and 16 where Jesus spoke of the Breath using personal pronouns: “Even the Spirit [Breath] of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you” (Jhn 14:17), “the Spirit [Breath] of truth, which proceedeth from the Father, he shall testify of me” (Jhn 15:26), “Howbeit when he, the Spirit [Breath] of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (Jhn 16:13).

However, Jesus Himself finished His discourse by stating that He had been speaking figuratively, “These things have I spoken unto you in proverbs [figuratively]: but the time cometh, when I shall no more speak unto you in proverbs [figuratively], but I shall shew you plainly of the Father” (Jhn 16:25). The apostle Paul later confirmed this to be his understanding of what Christ taught because he used neuter pronouns for the Breath (however some Bible versions incorrectly translate his statements with personal pronouns), “The Spirit [Breath] itself beareth witness with our spirit, that we are the children of God” (Rom 8:16), “Likewise the Spirit [Breath] also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit [Breath] itself maketh intercession for us with groanings which cannot be uttered” (Rom 8:26).

This is also how the apostle John later understood Christ because He called the Breath “the anointing” and used a neuter pronoun as well, “But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him” (1Jo 2:27). The anointing teaches us just as Christ had said, “But the Comforter, which is the Holy Ghost [Breath], whom the Father will send in my name, he shall teach you all things” (Jhn 14:26).

Although before His death Jesus spoke to His disciples about the Breath figuratively as if it’s a Person yet after His resurrection, He showed them plainly that it is Breath, “he breathed on them, and saith unto them, Receive ye the Holy Ghost [Breath]” (Jhn 20:21-22). The obvious question is why He didn’t just tell them plainly at the start? Why lead them to understand one thing initially then clarify the correct understanding later?

The first thing we should recognize is that throughout His ministry, Jesus had only told them what they needed to hear up to any given point, “And these things I said not unto you at the beginning, because I was with you” (Jhn 16:4). Too much information too soon is not always a good thing. They didn’t need to hear this discourse about the Holy Breath three years earlier because Jesus Himself was with them all the time. It was because it was now time for Him to go away that they needed to hear it now.

And even now at this point, there were many more things He wouldn’t tell them because they couldn’t handle them yet, “I have yet many things to say unto you, but ye cannot bear them now” (Jhn 16:12). He would later teach these things to them through the Breath, “But the Comforter, which is the Holy Ghost [Breath], whom the Father will send in my name, he shall teach you all things” (Jhn 14:26), “Howbeit when he, the Spirit [Breath] of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (Jhn 16:13).

Putting ourselves in the disciples’ shoes so to speak, they had left everything to follow Jesus Christ and now after only about three years He was breaking the news to them that He was leaving! Understandably they would be troubled, afraid, and full of sorrow, “Let not your heart be troubled, neither let it be afraid” (Jhn 14:27), “But because I have said these things unto you, sorrow hath filled your heart” (Jhn 16:6).

It certainly would have seemed they were now being abandoned and left without hope had He not spoken of someone else—another Person—coming to take His place. On the other hand, at this point He still couldn’t just tell them plainly either. He couldn’t explain that He was going to die, rise the third day, appear to them many times, ascend back to heaven, give them the Holy Breath on the Day of Pentecost, and then they would go out and preach the gospel to the world. They couldn’t handle all of that yet. It was because God’s plan of salvation had to be kept hidden in a mystery beforehand that Jesus communicated to them figuratively about the Holy Breath as if another Person. They would understand later that it’s actually Himself, His own Person indwelling them through the Breath.

Yet He needed to tell them enough “that my joy might remain in you” (Jhn 15:11), “that ye should not be offended” (Jhn 16:1), “that in me ye might have peace” (Jhn 16:33). Also, He wanted to give them evidence for their trust in Him, “And now I have told you before it come to pass, that, when it is come to pass, ye might believe” (Jhn 14:29), “But these things have I told you, that when the time shall come, ye may remember that I told you of them” (Jhn 16:4). As the saying goes “Hindsight is always 20/20.” They wouldn’t see clearly now but would later. By telling them beforehand, they would know that He had not been a victim but had in fact laid down His own life as “the Lamb of God, which taketh away the sin of the world” (Jhn 1:29).

The Holy Breath according to Jesus

Our English word “pneumonia”—a respiratory infection in the air sacs of the lungs that causes difficulty in breathing and can be life-threatening—is derived from the Greek pneuma. Another word is “pneumatics” which is the scientific study of compressed air, not of spirit beings! The Hagios Pneuma typically translated as “Holy Spirit” is literally “Holy Breath.” But because pneuma is consistently mistranslated as “spirit” throughout the New Testament, Trinitarian theologians continue reigning over mainstream Christianity with their teaching that the Hagios Pneuma is a Spirit being or a Person, “a living, self-conscious, rational being; a moral agent.”

After His resurrection, Jesus Himself defined the Hagios Pneuma by literally breathing His own breath out of His own mouth onto His disciples, “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost [Breath]” (Jhn 20:22). He didn’t just say that Hagios Pneuma is breath, but that there would be no misunderstanding or grounds for arguing whatsoever, He even demonstrated that it is breath! Trinitarian theologians, however, define Hagios Pneuma as a Person that is even co-equal with God. Where did they get this? Why won’t they just agree with Jesus Christ’s definition? If He is truly their Lord then why not submit to the teaching of the Lord?

Many years after His ascension and seating at the right hand of God, Jesus gave seven personal messages to seven churches in Asia. He declared “These things saith the Son of God” (Rev 2:18), and concluded each message with “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). He called Himself the Breath, not just once or twice but seven times! Trinitarian theologians, on the other hand, teach that the Pneuma is an individual Person—a Peron distinct from the Person of the Son of God. But this isn’t what Jesus Himself taught.

Before His death Jesus had said, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit [Breath] of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come” (Jhn 16:13). This is consistent with Him later giving John the final writing of the Scriptures, “The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass” (Rev 1:1). His disciples were not ready to be given the book of Revelation earlier, “I have yet many things to say unto you, but ye cannot bear them now.” He told them beforehand “whatsoever he shall hear, that shall he speak,” then later spoke, “The Revelation of Jesus Christ, which God gave unto him.” Christ is the Breath that heard these things from God then spoke them to John. That “he will show you things to come” are the “things which must shortly come to pass” recorded in the book of Revelation.

The Breath of the Father

That the Holy Breath is the Father’s Breath is supported by what Mary and Joseph were both told, “The Holy Ghost [Breath] shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God” (Luk 1:35), “Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost [Breath]” (Mat 1:20). If God is a Trinity of Persons with the Holy Breath being the Third, then the Third Person is the Son’s Father, not the First Person. But if the Holy Breath is simply God’s Breath, then God the Father is indeed the Son’s Father.

God the Father’s Breath is also what anointed and empowered Jesus Christ: “And John bare record, saying, I saw the Spirit [Breath] descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit [Breath] descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.” (Jhn 1:32-33); “The Spirit [Breath] of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised” (Luk 4:18); “For he whom God hath sent speaketh the words of God: for God giveth not the Spirit [Breath] by measure unto him” (Jhn 3:34); “How God anointed Jesus of Nazareth with the Holy Ghost [Breath] and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Act 10:38).

Christ performed miracles by the Breath of His Father God: “But if I cast out devils by the Spirit [Breath] of God, then the kingdom of God is come unto you” (Mat 12:28); “Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him” (Jhn 3:2); “the Father that dwelleth in me, he doeth the works” (Jhn 14:10); “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know” (Act 2:22); “How God anointed Jesus of Nazareth with the Holy Ghost [Breath] and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Act 10:38).

Christ declared that His Father was in Him: “If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him” (Jhn 10:37-38); “Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.” (Jhn 14:10-11); “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (Jhn 17:21).

Prior to Christ sending the Holy Breath on the Day of Pentecost, it was the Father’s Breath that was also in the disciples, “For it is not ye that speak, but the Spirit [Breath] of your Father which speaketh in you” (Mat 10:20), “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit [Breath] to them that ask him?” (Luk 11:13).

In His incarnation, the Son of God forever relinquished His divine power—the incredible power by which He created the entire universe and all its fullness—and became a human being exactly like us. Therefore, His breath now as a human being has no more power than ours. The Holy Breath is the Father’s own Breath, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit [Breath] of truth, which proceedeth from the Father” (Jhn 15:26). But because the Father sent His Breath in Christ’s name, “But the Comforter, which is the Holy Ghost [Breath], whom the Father will send in my name” (Jhn 14:26), it’s also called “the Spirit [Breath] of Christ” (Rom 8:9), “the Spirit [Breath] of the Lord” (2Co 3:17), “the Spirit [Breath] of his Son” (Gal 4:6).

The Breath is God the Father’s because He will raise us from the dead by His Breath as He raised Christ from the dead, “But if the Spirit [Breath] of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit [Breath] that dwelleth in you” (Rom 8:11), “And God hath both raised up the Lord, and will also raise up us by his own power” (1Co 6:14), “I give thee charge in the sight of God, who quickeneth all things” (1Ti 6:13).

The Breath of the Son

Christ said that He would be in us and with us: “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him” (Jhn 6:56); “I will not leave you comfortless: I will come to you” (Jhn 14:18); “At that day ye shall know that I am in my Father, and ye in me, and I in you” (Jhn 14:20); “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him” (Jhn 15:4-5); “I in them, and thou in me, that they may be made perfect in one … that the love wherewith thou hast loved me may be in them, and I in them” (Jhn 17:23, 26); “I am with you alway, even unto the end of the world” (Mat 28:20).

Christ is now within us by the Breath as His Father was within Him by the Breath: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit [Breath] of God dwell in you. Now if any man have not the Spirit [Breath] of Christ, he is none of his. And if Christ be in you” (Rom 8:9-10); “the Spirit [Breath] itself maketh intercession for us with groanings which cannot be uttered … 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” (Rom 8:26, 34); “Now the Lord is that Spirit [Breath]: and where the Spirit [Breath] of the Lord is, there is liberty” (2Co 3:17); “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Gal 2:20); “And because ye are sons, God hath sent forth the Spirit [Breath] of his Son into your hearts, crying, Abba, Father” (Gal 4:6); “to be strengthened with might by his Spirit [Breath] in the inner man; That Christ may dwell in your hearts by faith” (Eph 3:17); “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” (Col 1:27).

Trinitarian theologians capitalize upon the few times when personal qualities are attributed to the Breath to claim it as proof of personhood. But any personal qualities are on account of the presence of Jesus Christ through the Breath—the Breath is His presence and He is a Person. For example, it’s argued that the Holy Breath must be a Person because it can be grieved, “And grieve not the holy Spirit [Breath] of God, whereby ye are sealed unto the day of redemption” (Eph 4:30). However, Paul had just stated earlier that the Breath is Christ dwelling in our hearts, “strengthened with might by his Spirit [Breath] in the inner man; That Christ may dwell in your hearts” (Eph 3:16-17). It’s Christ that can be grieved because He is a Person. It was Christ that was the Messenger of the Lord grieved by His people in the days of Moses: “How oft did they provoke him in the wilderness, and grieve him in the desert!” (Psa 78:40); “Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways” (Psa 95:10); “But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them” (Isa 63:10).

Likewise the Spirit [Breath] also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit [Breath] itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit [pneuma phronema], because he maketh intercession for the saints according to the will of God. … 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. (Romans 8:26-27, 34)

Another example of using Scripture to proof-text personhood to the Breath is the statement in this passage “the mind of the Spirit [pneuma phronema],” that it must be a Person because it has a mind of its own. But Paul used the same Greek phrase pneuma phronema just a little earlier in this same chapter, “For to be carnally minded is death; but to be spiritually minded [pneuma phronema] is life and peace” (Rom 8:6). He was referring back to what he had just taught about those that are spiritually-minded as opposed to those that are carnally-minded. The spiritually-minded are “not in the flesh, but in the Spirit [Breath]” because they have “the Spirit [Breath] of God” or “the Spirit [Breath] of Christ” dwelling in them (Rom 8:9).

This has nothing to do with the Breath as a Person with a mind. It’s because Christ is “he that searcheth the hearts” that He knows the pneuma phronema–He knows who is spiritually-minded and who is not. By the Holy Breath, He knows not only what we do but the very motives of our hearts for what we do, “a discerner of the thoughts and intents of the heart” (Heb 4:12). The spiritually-minded are those with the indwelling Holy Breath that do what’s right and with the right motives.

When Jesus said, “and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works” (Rev 2:23), He was quoting from Jeremiah, “The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings” (Jer 17:10). Although He relinquished His divine powers and is now a human being like us in every regard, He is able to see our hearts by the Breath of God in us. He said to the church at Thyatira, “These things saith the Son of God, who hath his eyes like unto a flame of fire … I am he which searcheth the reins and hearts … let him hear what the Spirit [Breath] saith unto the churches” (Rev 2:18, 23, 29). He is the Breath because the indwelling Breath is a limited manifestation of His presence within us.

Man is alive by God’s Breath

That Hagios Pneuma is God’s own Breath and not a separate individual Spirit being or Person is substantiated by comparing man’s initial creation to life with his subsequent resurrection back to life. In fact, Paul even appealed to the creation of man when teaching about the resurrection, “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit [breath]” (1Co 15:45), “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen 2:7). Man was created as a physical being and brought to life by God breathing into his nostrils. Since man was initially brought to life by God breathing into his lifeless body, it follows that man is brought to life in resurrection by God once again breathing into his lifeless body.

Many times we’re told that the Breath quickens or gives life: “It is the spirit [breath] that quickeneth” (Jhn 6:63); “the Spirit [Breath] of life” (Rom 8:2); “the Spirit [Breath] is life” (Rom 8:10); “quicken your mortal bodies by his Spirit [Breath]” (Rom 8:11); “a quickening breath [breath]” (1Co 15:45); “the spirit [breath] giveth life” (2Co 3:6); “If we live in the Spirit [Breath]” (Gal 5:25); “of the Spirit [Breath] reap life everlasting” (Gal 6:8); “quickened by the Spirit [Breath]” (1Pe 3:18); “the Spirit [Breath] of life from God” (Rev 11:11).

Also, we’re told many times that it was God that raised Jesus from the dead: “whom God hath raised up” (Act 2:24); “This Jesus hath God raised up” (Act 2:32); “whom God hath raised from the dead” (Act 3:15); “God, having raised up his Son Jesus” (Act 3:26); “Him God raised up the third day” (Act 10:40); “But God raised him from the dead” (Act 13:30); “him that raised up Jesus our Lord from the dead” (Rom 4:24); “Christ was raised up from the dead by the glory of the Father” (Rom 6:4); “And God hath both raised up the Lord” (1Co 6:14); “he which raised up the Lord Jesus” (2Co 4:14); “God the Father, who raised him from the dead” (Gal 1:1); “Which he wrought in Christ, when he raised him from the dead” (Eph 1:20); “God, who hath raised him from the dead” (Col 2:12); “And to wait for his Son from heaven, whom he raised from the dead” (1Th 1:10); “Now the God of peace, that brought again from the dead our Lord Jesus” (Heb 13:20); “God, that raised him up from the dead” (1Pe 1:21).

The reasonable and logical conclusion is that since the Breath quickens or gives life, and since it was God that raised Jesus from death to life, then the Hagios Pneuma is God’s Breath and not a Person. This reasoning is corroborated by Paul, “the Spirit [Breath] of him that raised up Jesus from the dead” (Rom 8:11). Jesus was raised from the dead by “the Breath of him”—God’s Breath.

The Son of God became a human being just like we are—a physical being alive by God’s breath in His nostrils. When He died, He committed His breath to the Father and breathed His last, “And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit [breath]: and having said thus, he gave up the ghost [exhaled]” (Luk 23:46). He then “received of the Father the promise of the Holy Spirit [Breath]” (Act 2:33), and was “quickened by the Spirit [Breath]” (1Pe 3:18). Since His resurrection is the exemplar of ours, we also will be raised this same way, “But if the Spirit [Breath] of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit [Breath] that dwelleth in you” (Rom 8:11).

Trinitarian theologians claim that Jesus is “God the Son” and that He actually raised Himself from the dead. They use this verse as a proof-text, “Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up” (Jhn 2:19). But since His resurrection is the exemplar of ours, if He really did raise Himself from the dead then there’s no hope for us because we can’t raise ourselves from the dead! There are two main reasons Jesus made that statement. First, it was to set up the corrupt religious leaders so that they would have a false accusation to put Him to death, “At the last came two false witnesses, And said, This fellow said, I am able to destroy the temple of God, and to build it in three days” (Mat 26:60-61). Second, it was a prophecy intended to strengthen the faith of His disciples after its fulfillment, “When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said” (Jhn 2:22).

Rather than all of the Trinitarian claims about spirit persons—that the Holy Spirit [Breath] is a Person, and that man is a spirit person living inside a body, and that Christ covered His Spirit Person with flesh in the incarnation—what makes more sense is that man is a physical being alive by God’s Breath in his nostrils. Christ became a human being and breathed His last when He died, but was brought back to life by God breathing into His nostrils. Our only hope of eternal life, therefore, is having God’s indwelling Breath as an earnest or pledge that after we breathe our last, God will breathe life into us again as He did with His Son Jesus Christ.

Blasphemy against the Breath

The Holy Breath is “the Spirit [Breath] of truth” (Jhn 14:17, 15:26, 16:13). Once we’ve come to the knowledge of the truth and are no longer ignorant, God requires it of us. Blasphemy against the Breath is blasphemy against the truth for which God will never forgive, “Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost [Breath] shall not be forgiven unto men” (Mat 12:31).

But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. (Acts 13:45-46)

God kept His own people ignorant of the truth in order to fulfill His plan of salvation through His Son Jesus Christ. Here in Antioch of Pisidia, once the Jews heard the truth about Jesus Christ from Paul and Barnabas, they were no longer ignorant. For them to now contradict and speak maliciously against the truth they had heard was blasphemy against the Breath—the presence of Jesus Christ Himself in Paul and Barnabas—for which they would never be forgiven. They judged themselves and forever forfeited eternal life. Once we’ve been given a clear line of demarcation between truth and error, God requires a judgment or decision from us.

Trinitarian theologians, on the other hand, claim that blasphemy against the Breath is denying that the Breath is a Person. Essentially, it’s denying what they teach! In that case, although blasphemy against the Breath cannot be forgiven, blasphemy against Trinitarian theologians can be forgiven! But seriously, the sobering reality is that once we come to the knowledge of the truth that Jesus taught yet willingly contradict and speak against it, we’re in danger of blasphemy against Him. Therefore, and sadly, it’s the Trinitarian theologians that are in danger of committing this unpardonable sin once they’re no longer sincerely ignorant of the truth taught by Jesus Christ. Willful sin against the truth will never be forgiven, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins” (Heb 10:26).

Those against the King

The Greek christos transliterated into English as “Christ” is the equivalent of the Hebrew mashiyach transliterated as “Messiah.” It means “anointed” and is the title of the king. Saul was called mashiyach by both Samuel and David, “The LORD is witness against you, and his anointed [mashiyach]” (1Sa 12:5), “the LORD’S anointed [mashiyach] … he is the anointed [mashiyach] of the LORD” (1Sa 24:6). David was also called mashiyach, “the anointed [mashiyach] of the God of Jacob” (2Sa 23:1). And it was prophesied by both David and Daniel that Jesus would be mashiyach, “The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed [mashiyach]” (Psa 2:2), “unto the Messiah [mashiyach] the Prince shall be seven weeks … And after threescore and two weeks shall Messiah [mashiyach] be cut off” (Dan 9:25, 26).

The verb “anoint” simply means “to rub,” “to smear,” or “to pour upon.” Samuel anointed both Saul and David to be king by pouring oil upon their head, “Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? …  And when they came thither to the hill, behold, a company of prophets met him; and the Spirit [Breath] of God came upon him, and he prophesied among them.” (1Sa 10:1, 10), “Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit [Breath] of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah” (1Sa 16:13). But the oil was only symbolic. It was the Breath of God that came upon them at that time which set them apart as the king.

Jesus of Nazareth was anointed by God at His baptism, “the Spirit [Breath] descending from heaven like a dove, and it abode upon him” (Jhn 1:32). But the water was only symbolic. It was God’s Breath that came upon Him that sanctified or set Him apart as the Christ, the Anointed, the King, “The Spirit [Breath] of the Lord is upon me, because he hath anointed me” (Luk 4:18), “How God anointed Jesus of Nazareth with the Holy Ghost [Breath] and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Act 10:38).

Trinitarian theologians teach that Christ cast out devils by His own divine power as “God the Son,” but Jesus Himself said that He cast them out by the Breath of God, “But if I cast out devils by the Spirit [Breath] of God, then the kingdom of God is come unto you” (Mat 12:28). Who should we believe, Christ or the theologians? The power of God’s Breath to heal, work miracles, and cast out devils were signs that the King and the Kingdom of God had come. Denying that His supernatural power was by the anointing of the Breath of God is by implication denying Him as the King.

Furthermore, teaching that we are nonphysical beings that go to heaven after death, disallows our true destiny of resurrection to eternal life and inheritance in Christ’s Kingdom on this earth. Christ and His apostles never taught that we go to heaven but that we enter into, or inherit the Kingdom: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven” (Mat 7:21); “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Mat 18:3); “Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven” (Mat 19:23); “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Mat 25:34); “Know ye not that the unrighteous shall not inherit the kingdom of God?” (1Co 6:9), “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God” (1Co 15:50); “that they which do such things shall not inherit the kingdom of God” (Gal 5:21); “For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God” (Eph 5:5); “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Col 1:13); “That ye would walk worthy of God, who hath called you unto his kingdom and glory” (2Th 2:12); “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” (Jas 2:5); “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ” (2Pe 1:11); “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ” (Rev 1:9).

Jesus blessed Peter’s confession that He is the Christ or King, the Son of God, “Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona” (Mat 16:16-17). In harmony with this confession, the apostle John wrote, “Who is a liar but he that denieth that Jesus is the Christ? He is antichrist [antichristos], that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father” (1Jo 2:22-23). An antichristos is literally an adversary or opponent of the king!

Antichrists deny that Jesus is the King and that He is the Son. Although Trinitarian theologians affirm both, taken to its logical conclusion, the doctrine of the Trinity actually infringes upon both. Teaching that His miracles were by His own divine power, and teaching that we go to heaven after death by implication deny His Kingdom and Him as King. And teaching that God is three co-equal Persons, “God the Father,” “God the Son,” and “God the Holy Spirit,” denies the Father as the one true God and Jesus as the Son of God. Trinitarian teaching, by logical deduction, denies what Peter affirmed that Jesus is the King, the Son of God.

“And Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many” (Mat 24:4-5). Jesus wasn’t talking about those who falsely claim to be the Christ themselves. He was saying that many will rightly affirm that Jesus is the Christ, but will deceive many with false teachings about Him. They will affirm Him as Christ or King, but teach things that are against Him as King—the very thing that Trinitarian theologians are doing. “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Col 2:8).

Jesus told the parable of the nobleman who went away to receive a kingdom, “He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.” (Luk 19:12-13). As servants of the King, we are to be using the “pounds” He delivered to us for His purposes in furthering His kingdom until He returns, “But seek ye first the kingdom of God, and his righteousness” (Mat 6:33). Trinitarian theologians teach that Christ worked miracles, not by the anointing of God’s Breath as the King but by His own power as “God the Son.” They teach, not that we’re raised from the dead at Christ’s return to inherit His kingdom but that we all go to heaven after we die. By not submitting to what He taught in furthering His kingdom, they’re essentially saying “We will not have this man to reign over us” (Luk 19:14).

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. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. 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. 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. (1 Corinthians 15:24-28)

Here Paul taught that God is the Father, and that His Son will forever be subject to Him. This is not the “co-equal” doctrine that Trinitarian theologians teach. Who is right, the apostle Paul or the theologians?

That God has “put all things under his feet” is a quote from David about Adam, “Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas” (Psa 8:6-8). Adam was given dominion over every creature he named, “And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him” (Gen 2:20). This was figurative and prophetic of Christ’s Kingdom—His authority over every name that is named and all things being put under His feet, “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: And hath put all things under his feet” (Eph 1:21-22). Now we understand what He meant by “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Mat 25:34). Christ’s Kingdom was prepared from the very beginning as seen in a mystery in the dominion given to Adam. Therefore, God’s plan of salvation and the true gospel message from the very beginning has always been Christ’s Kingdom, “In the beginning was the Word” (Jhn 1:1).

The saving gospel message is the preaching of the Kingdom of God. This is what Christ preached throughout His ministry: “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people” (Mat 4:23); “And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people” (Mat 9:35); “And as ye go, preach, saying, The kingdom of heaven is at hand” (Mat 10:7); “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Mat 24:14); “And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent” (Luk 4:43); “And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him” (Luk 8:1); “And he sent them to preach the kingdom of God, and to heal the sick” (Luk 9:2); “And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you” (Luk 10:9).

This is also what was preached from the first chapter of the book of Acts through the last: “To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Act 1:3); “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women” (Act 8:12); “And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God” (Act 19:8); “And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more” (Act 20:25); “And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God” (Act 28:23); “And Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God” (Act 28:30-31).

Antichrists are adversaries or opponents of the king. Trinitarian theologians don’t teach the kingdom of God in which the Father is God and the Son is forever subject to Him, “when he shall have delivered up the kingdom to God, even the Father … then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1Co 15:24, 28). Instead, they teach co-equality. And they don’t teach that Jesus was anointed by God’s Breath as King to cast out devils and heal the sick, “But if I cast out devils by the Spirit [Breath] of God, then the kingdom of God is come unto you” (Mat 12:28), “How God anointed Jesus of Nazareth with the Holy Ghost [Breath] and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Act 10:38), but that He did these things by His own divine power as a 100% divine being in the flesh. Whether or not they truly are antichrists is Christ’s decision but their teaching essentially implicates them as such.

The Roman Catholic Church

So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. (Revelation 17:3-6)

It has been astutely noted that this woman is likely the Roman Catholic Church (RCC). Her attire is the pomp and pageantry of her popes and cardinals decked in purple and scarlet, gold and precious stones. She established the doctrine of the Trinity by anathematizing and putting to death any that disagreed with her. She is drunk with the blood of the saints and martyrs that stood for the truth taught by Jesus Christ. And she is “THE MOTHER OF HARLOTS” by virtue of having given birth to multitudes of Protestant Trinitarian churches all over the world, committing fornication with the Trinity rather than worshipping “the only true God” (Jhn 17:3) the Father, and the Lord Jesus Christ.

The reason the Trinity is the majority mainstream Protestant Christian view of God is that her mother established it by force hundreds of years ago. And the reason it remains the majority mainstream view is because of overwhelming pressure to stay conformed to it. Anyone denying the Trinity will be removed, publicly shamed as a blasphemer and heretic, categorized with Jehovah’s Witnesses, and given over to the fear of burning in fire forever. The bottom line is that nobody should dare question this doctrine. They claim it as part of “the faith which was once delivered unto the saints” (Jde 1:3), though it was delivered by the RCC.

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. (1 Timothy 4:1-3)

Paul described the RCC here quite descriptively. They forbid their priests from marrying and require abstaining from meat on Ash Wednesday, Good Friday, and all Fridays during Lent. And this is what the Breath spoke expressly or specifically would happen in the latter times.

Jesus Christ was sent by God and never taught the doctrine of the Trinity. He taught that He is the Son of God and that His Father is God and even His God. The doctrine of a Triune God didn’t come from Him! Then from whom did it come? What’s its source? The Breath said that “doctrines of devils” come from those forbidding marriage and requiring abstinence from meat, and the doctrine of the Trinity came from the very organization that fits this description.

We’re told, however, that in the end times God’s people will come out from this woman, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues” (Rev 18:4). Within the RCC and Protestant churches are many of God’s people in spite of holding to the doctrine of the Trinity. It’s because they embrace this doctrine in sincere ignorance that God is gracious and merciful to them. But the day will come when they’ll no longer be ignorant of the truth and will be required to either come out or stay and receive of her plagues.

Conclusion

The dilemma faced by Trinitarian theologians is that the more educated, scholarly, and intelligent they are, the less excuse they have for being wrong about this most important doctrine of all—the doctrine of God. Especially since this doctrine is quite simple, logical, and easy to understand:

At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:25-27)

It’s easy enough to understand what God the Father and the Son of God said about each other that even a child can understand it! Since theologians are so brilliant, why can’t they? Why reject the simple and logical for the complex and illogical? Why teach a view of God that’s illogical and requires complex and lengthy arguments to attempt to explain? In fact, many of them even surrender and claim that it’s some kind of mystery that nobody can understand. Could it be that “the wise and prudent” just have too much to lose?

By the time Christ came, the Jewish people had developed a religious system with which they had grown comfortable, and it became very difficult to turn away from and forsake. They were in bondage to the doctrines of men and didn’t want to repent and submit to the doctrines of Jesus Christ. They loved the praise of men and didn’t want to be removed from the synagogue, scorned by their own family, and persecuted for following the truth. Unlike most Gentiles, they had too much to lose. The Pharisees in particular, with Saul of Tarsus as the prime example, had the most to lose:

Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. (Philippians 3:5-8)

In a similar way as the Pharisees (and not implying that Trinitarian theologians are Pharisees), Trinitarian theologians and ministers have grown comfortable with the theological and denominational systems to which they belong and have much to lose if they were to admit that the doctrine of the Trinity is false. The far-reaching implications are that if they agree with what the Father and Son said about each other, not only will their theological system topple to rubble but possibly their own ministry and reputation. They earned seminary degrees, wrote books, taught multitudes of messages, established a reputation and name for themselves, and raised untold amounts of money in the process. It’s extremely difficult for them to now tell everyone, “I’m sorry, I was wrong about God.”

What are they going to do? Are they willing to forsake it all in order to continue following Christ, or will they speak against Christ and continue defending their system? “For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” (Mat 16:26). Many ministers are sincerely innocent in their ignorance. They truly believe what they had been taught in the seminaries and have already built their lives and ministries upon it. Once they come to learn that the doctrine of the Trinity and much of the accompanying theological system is false, it’s extremely difficult for them to forsake it all.

I recognize this dilemma personally because it was very difficult for me to repent of this false doctrine and I’m not even in the ministry. I didn’t have nearly as much to lose as ministers yet it was still a long and difficult process. Therefore, I’m striving to be patient, understanding, and merciful toward those struggling with a similar predicament. I hope to see them free as well.

The names of the 12 apostles will be written on the foundation stones of the wall around the city of Jerusalem that will come down from heaven, “And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb” (Rev 21:14). Jesus said that if we overcome then our names will be written on one of the stones in the wall, “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it” (Rev 2:17).

Where do we want to see our names written? Do we want our names on a church membership roll, on a book, on a building, on the big screen, on the Hollywood Walk of Fame, or on the wall surrounding the New Jerusalem? Until we’re willing to let our own name and reputation become trash, “I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phl 3:5-8), we’re not worthy of being called by His glorious name. For Him to one day give us a stone in the wall with a new name written, we must forsake our own name and live for the glory of His.

Trinitarian theologians declare that the fight against the doctrine of the Trinity is unrelenting which supposedly indicates that what they teach must be true otherwise people wouldn’t be fighting against it so persistently. But the real reason the fight is unrelenting is because the doctrine of the Trinity is false and they won’t stop teaching it! They claim that history proves Trinitarians have always come out the winners. But of course they’ve always won—they’ve simply cast out any that opposed them. The true winners, however, are not the self-declared but the Christ-declared.

Trinitarian theologians tell us to not only read the Bible but also the books they recommend. This is how they keep everyone on an even-keel with their theological system, ensuring that the Bible continues to be read through the lens of their doctrines. But following the Lord is not about following a theological system or a denomination. It’s about sincerely seeking the truth and submitting ourselves to it once we find it. Their books are not intended to help us with doing that.

He that is of God heareth God’s words: ye therefore hear them not, because ye are not of God” (Jhn 8:47), “We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit [breath] of truth, and the spirit of error.” (1Jo 4:6). If we are “of God” and “know God” then we will hear the teaching of His Son Jesus Christ and His apostles. We will hear the truth and love the truth that glorifies the Lord and blesses people. This is how we know “the Spirit [Breath] of truth” (Jhn 14:17, 15:26, 16:13; 1Jo 4:6). But if we stubbornly cling to what we know is false, we demonstrate that we really don’t love the Lord or people. We’re more concerned about self-preservation—our own name and reputation, praise from people, comfort, and support.

Paul said that the first piece of “the whole armour of God” (Eph 6:11, 13) is the truth, “Stand therefore, having your loins girt about with truth” (Eph 6:14). And he had written earlier that the truth is what Jesus Christ taught, “But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus” (Eph 4:20-21). The truth that Jesus taught and what Paul wrote in this same letter is “the God and Father of our Lord Jesus Christ” (Eph 1:3), “One God and Father of all” (Eph 4:6). If we’re not submitted to the truth about God that Jesus taught, then we’re not protected with the whole armor but vulnerable to the devil. “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” (Mat 5:11-12). But those that are standing for the truth that Jesus Christ taught are doing it for His sake, for His glory and not for themselves. They’re blessed by Him and rejoice exceedingly because of the reward He will give them one day. On the other hand, “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels” (Luk 9:26).