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Healing |
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Jesus Only verses Trinity
The following scriptures
clearly support the ‘oneness’ theology: These scriptures are listed in biblical order for easy reference: Most of the scripture are listed in order for
easy reference. All scripture is from the KJV unless otherwise noted. Gen 22:8 8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.
(Only the KJV reads ‘himself’.) Ex 20:3 3 Thou shalt have no other gods before me. Ex 34:5-7 5 And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD. 6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering,
and abundant in goodness and truth, 7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty;
visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth
generation. Deut 6:4 4 Hear, O Israel: The LORD our God is one LORD: Deut 32:39 39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither
is there any that can deliver out of my hand. 2 Sam 7:22 22 Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according
to all that we have heard with our ears. 1 Chron 17:20 20 O LORD, there is none like thee, neither is there any God beside thee, according to all that we have heard with
our ears. Isa 7:14 14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call
his name ‘Immanuel’. (God with us) (see Matt 1:23) Isa 9:6-7 6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name
shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom,
to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts
will perform this. Isa 37:16 16 O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the
kingdoms of the earth: thou hast made heaven and earth. Isa 42:8 8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. Isa 43:10-11 10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand
that I am he: before me there was no God formed, neither shall there be after me. 11 I, even I, am the LORD; and beside me there is no saviour. Isa 44:6 6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and
beside me there is no God. Isa 44:8 8 Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses.
Is there a God beside me ? yea, there is no God; I know not any. Isa 44:24
Page 2 24 Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things;
that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; Isa 45:5-6 5 I am the LORD, and there is none else, there is no God beside me : I girded thee, though thou hast not known me: 6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and
there is none else. Isa 45:21-22 21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who
hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none
beside me. 22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. Isa 46:9 9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Isa 61:1-3 1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he
hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that
are bound; 2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; 3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment
of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he
might be glorified. Ps 71:22 22 I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou
Holy One of Israel. (Many
times the Lord is called “Holy One”. Ps 78:14, Is 1:4, 5:19, 5:24,
1 John 2:20). Ps 86:10 10 For thou art great, and doest wondrous things: thou art God alone. Zech 14:9 9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one. Matt 1:23 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which
being interpreted is, God with us. Matt 28:18-20 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you
alway, even unto the end of the world. Amen. Mark 12:29 29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God
is one Lord: Luke 4:18 & 19 18 The Spirit 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, 19 To preach the acceptable year of the Lord. John 4:24 24 God is a Spirit: and they that worship him must worship him in spirit and in truth. John 14:6-7 6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but
by me. 7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and
have seen him. John 10:30 30 I and my Father are one.
Page 4 John 20:28 28 And Thomas answered and said unto him, My Lord and my God. Acts 4:12 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must
be saved. Acts 9:5-6 5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick
against the pricks. 6 And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and
go into the city, and it shall be told thee what thou must do. Acts 10:48 48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. Acts 19:5 5 When they heard this, they were baptized in the name of the Lord Jesus. Acts 20:28 28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers,
to feed the church of God, which he hath purchased with his own blood. Acts 22:16 16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. Rom 3:30 30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 1 Cor 8:4 4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol
is nothing in the world, and that there is none other God but one. 1 Cor 8:6
Page 5 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by
whom are all things, and we by him. 1 Cor 12:11 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. Gal 3:20 20 Now a mediator is not a mediator of one, but God is one. Eph 4:4-6 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all. Phil 2:9-11 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the
earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Col 1:15 15 Who is the image of the invisible God, the firstborn of every creature: 1 Tim 2:5
5 For there is one God, and one mediator between God and men, the man Christ Jesus; 1 Tim 3:16 16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit,
seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. Titus 2:13-14 13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works.
Page 6 James 2:19 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. Rev 4:2 2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and (one)
sat on the throne. (The word ‘one’
is an inserted word, not in original text, Strong #9999.) “Jesus is Lord.” Jesus
is called ‘Lord’ many times in both the new and old testament. Most
of these scriptures are not listed because there are too many. THE THREE ARE ONE???
PLEASE continue reading.
The following pages are mostly all scripture, with few notes. If you love
the Bible, you should want to read on. Scriptures are listed in biblical order
for easy reference. There are 7 pages above that support ‘oneness’
theology, and there would be more had I included them all. There are many more
scriptures that are not listed above that will be delt with in this section. I
now ask you to consider the next 40 pages which is only a small smattering of scripture that support one God as three persons
in unity as one God. This is a small smattering, in that for example, while Jesus
is never once explicitly called "Father" in the New Testament, He is explicitly referred to as "the Son" (of God, of man,
etc.) over 200 times. What is more, the Father is referred to as distinct from Jesus the Son throughout the New Testament
over 200 times. And over 50 times, Jesus the Son and the Father are juxtaposed within the same verse. Listing all these verses would be too much. Also, the plural word for God appears over 2700
times in the Old Testament, but only a fraction of one percent of these is listed herein.
While on the subject, let me explain:
ELOHIM The names of God prove
plurality of persons. The Hebrew word Elohim, translated "God" in Genesis 1:1
and also in more than 2,700 other places in the Old Testament, is a uniplural noun which means "more than one." Had the Spirit moved the writers to use the singular El, then there would have been no indication of a divine plurality. For example, in this initial reference to God, Moses, (whom Genesis is ascribed to) was led of the Holy
Ghost to pen the word ‘Elohim’ (Genesis 1:1). Also when one considers
that the word Elohim is used about ten to one over the word ‘El’, we would have to conclude that this preference
for the plural over the singular indicates a definite sign of plurality in the Godhead.
Page 7 Gen 1:1-3 1:1 In the beginning God created the Heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3 And God said, Let there be light: and there was light.
Verse 1 there is God (plural form). In verse 2 is the Spirit. In verse 3 you have the Word of God creating in a similar fashion to the language in John 1. Gen 1:26 26 And God said, Let us make man in our image, after our likeness: and let them have dominion
over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping
thing that creepeth upon the earth.
The word ‘us’ enforces the plurality of God, as
well as ‘our’. Whoever the ‘us’ is, they are helping
to ‘make man’. Gen 1:27 27 So God created man in his own image, in the image of God created he him; male
and female created he them.
Notice that when God created man in his own image, he created
two: male and female. Gen 3:22 22 And the LORD God said, Behold, the man is become as one of us,
to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: Gen 2:24 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. The word "one" relates to unity as well as number. More
on this later. (See Num 13:23 below).
Page 8 Gen 11:6-7 6 And the LORD said, Behold, the people is one, and they have all
one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. 7 Go to, let us go down, and there confound their language, that
they may not understand one another's speech. Num 13:23 23 And they came unto the brook of Eshcol, and cut down from thence a branch with one
cluster of grapes, (one grape, in Hebrew) and
they bare it between two upon a staff; and they brought of the pomegranates, and of the figs. The above scripture is a classic example of how the Jewish people thought in terms of ‘composite
unity’. Our English text says, ‘one cluster of grapes’, but
in the Hebrew it is ‘one grape’. This is not one grape as we think
in English, in that they had to carry it on their shoulders on a pole. This explains
how the man and woman become ‘one’ flesh. Likewise, the following
verse: Deut 6:3 4 Hear, O Israel: The LORD our God is one LORD: The above scripture is quoted by Jesus in Mark 12:29 And
Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one
Lord: This idea of composite unity is explained in New Testament language later in John 10:30. Jesus existed from the beginning; “In
the beginning was the Word, . . ” John 1:1.
2nd Peter says that the Father is God. Acts 5 says that the Holy Spirit
is God. John 1 says that the Word was and is God. Duet 6 says there is one God. Logical conclusion: The three
are one. I merely agree with what the Bible says.
This belief did not start with Babylonian pagans, but is scriptural, and was adopted by all the early church fathers
before Nicea, with exception of a small group of about 6 to10 which were considered heretics and excommunicated from the classic
Christian church. I can present other info on church history if you like, in
a separate writing. Josh 5:13-15 13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood
a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or
for our adversaries? Page
9 14 And he said, Nay; but as captain of the host of the LORD am I now come.
And Joshua fell on his face to the earth, and did worship, and said unto him,
What saith my lord unto his servant? 15 And the captain of the LORD's host said unto Joshua, Loose thy shoe from
off thy foot; for the place whereon thou standest is holy. And Joshua did so. Notice how Joshua worshiped the captain of the host of the Lord.
In scripture, angels refuse worship and point to God only as worthy to receive worship (Rev 19:10, 22:8-9). Who is this captain of the host? He is obviously a personality
apart from the Lord, but yet receives worship. I present to you the possibility
that this may have been Jesus, the living Word of God from John chapter 1, as the following scriptures also support: Rev 19:13-15 & 19 13 And he was clothed with a vesture dipped in blood: and his name is called The
Word of God. 14 And the armies which were in heaven followed him upon white horses,
clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with
a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (The fierceness of the Almighty God speaks of a separate entity.) 19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. Job 1:6 6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. Does God have more than one son? (Sorta. . but. . ) See John 1:12-13. This ‘seems’
to be a contradiction, in that John 3:16 says that Jesus is His ‘only begotten son’. For the explanation, please see notes given later on John 3:16. Ps 80:17 17 Let thy hand be upon the man of thy right hand , upon the son of man whom thou madest strong for thyself. Psalm 80:17 prophetically speaks of Jesus, who eventually sat at the right hand of God, as these many
scriptures verify: See Ps 110, Matt 22:44, Mark 12:36, Mark 16:19, Luke 20:42,
Acts 2:30-34, Acts 7:55-56, Ro 8:34, Eph 1:20, Col 3:1, Heb 1:3 & 13, Heb 8:1, Heb 10:12-13, Heb 12:2, 1 Pet 3:22.
Page 10 Ps 104:30 30 Thou sendest forth thy spirit, they are created: and thou renewest the
face of the earth. The following Psalm is the most quoted OT scripture that is found in the NT. Jesus quoted it to show His Deity and relationship to the Father. Ps 110:1-6 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou
hast the dew of thy youth. 4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. 5 The Lord at thy right hand shall strike through kings in the day of his wrath. 6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many
countries. Prov 30:4 4 Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters
in a garment? who hath established all the ends of the earth? what is his name, and what
is his son's name, if thou canst tell? Isa 6:8 8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. In Is 9:6, the word “Father” in Hebrew means “Creator”, or “Source of creation.” This helps to tie in Col 1 that says all things were created by Him, (Christ). (Have you ever studied the word ‘by’? Isa 9:6-7 6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name
shall be called Wonderful, Counsellor, The mighty God, The everlasting Father,
The Prince of Peace. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom,
to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of
hosts will perform this. Is 9:6 is the most common text used to prove that Jesus is the Father, which gives Christ the name "Everlasting Father," or rather, "Father of eternity" (as Oneness writers admit).
Jesus could be the Father of the church, and still not be “God the Father”. However, let’s go deeper:
The use of "Father" here supposedly identifies Jesus as the "God the Father" of the New Testament. However, this is not the case. A number
of proper names in the Old testament use the term 'ab' "in accordance with
a custom usual in Hebrew and in Arabic, where he who possesses a thing is called the father of it." (1) Thus 'Abiethon' (2 Sam. 23:31),
"father of strength," means "strong"; 'Abiaseph' (Ex.6:24), "father of gathering," means "gatherer"; 'Abigail' (1 Chron.2:16),
"father of exultation," is a woman's name meaning "exulting"; and so forth.(2) Evidently,
then, "Father of eternity" in Isaiah 9:6 means that Jesus is eternal. This would
imply, of course, that He is the creator of the ages (cf. Heb.1:2; 11:3), but
not that He is "the God and Father of our Lord Jesus Christ" (2 Cor.1:3). Isa 48:16 16 Come ye near unto me, hear ye this; I have not spoken in secret from the beginning ; from the time that it was,
there am I: and now the Lord GOD, and his Spirit, hath sent me. Ezek 1:24 24 And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host:
when they stood, they let down their wings. Scriptures such as the one above describe the Lord’s voice as the noise of an host, which could possibly explain scriptures such as John 17 where we are in Jesus, and we are all
in the Father. Could the Lord be more than three?
That would be weird, but hey, I’m just offering a POSSIBLE explanation.
The following scripture could also apply. Ezek 43:2 2 And, behold, the glory of the God of Israel came from the way of the east: and his
voice was like a noise of many waters: and the earth shined with his glory. Dan 7:13-14 13 I saw in the night visions, and, behold, one like the Son of
man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
Page 12 14 And there was given him dominion, and glory, and a kingdom, that all
people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and
his kingdom that which shall not be destroyed. This is another prophecy scripture that pictures Jesus as a separate manifestation of the Ancient of
days, co-existing with an eternal kingdom. Jesus seems to quote this about
himself. (See Matt 26:64, Mark 14:62, Luke 22:69) Dan 10:6 6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and
his arms and his feet like in colour to polished brass, and the voice of his words
like the voice of a multitude. Dan 10:6 is another scripture that shows the multiple attributes of the Lord, even in His voice. Mic 5:2 2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth
unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. This verse does not say, ‘I will come forth and be ruler’.
This shows that the Lord’s authority was given to Jesus, and that Jesus pre-existed with the Father. More on this later. Zech 12:10 10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications:
and they shall look upon me whom they have pierced , and they shall mourn for him, as one mourneth for his only son, and shall
be in bitterness for him, as one that is in bitterness for his firstborn. To me, this scripture supports ‘oneness’ and should have been in the first section. Mal 3:6 6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed. The above scripture may possibly imply that the Lord
does not change from the Father to the Son, and to the Holy Spirit, but that the three co-exist as one.
New Testament
Page 13 Please notice that, while Jesus is never once explicitly
called "Father" in the New Testament, He is explicitly referred to as "the Son" (of God, of man, etc.) over 200 times.
What is more, the Father is referred to as distinct from Jesus the Son throughout the New Testament over 200 times. And over
50 times, Jesus the Son and the Father are juxtaposed within the same verse." Matt 11:27 27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither
knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Matt 22:42-45 42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 43 He saith unto them, How then doth David in spirit call him Lord, saying, 44 The LORD said unto my Lord, Sit thou on my right hand , till I make thine enemies thy footstool? 45 If David then call him Lord, how is he his son? According to strict oneness theology, the Lord is talking to himself and sitting at his own right hand
in verse 44 above. However, most ‘oneness’ writers admit that the
Lord can manifest himself in different ways at the same time. Obviously, the
three are one. Matt 26:64 64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the
Son of man sitting on the right hand of power, and coming in the clouds of heaven. This verse is self-explanatory. Obviously, Jesus does not
sit at the right hand of Himself. There are a total of about 17 scriptures that
say that Jesus sits at the right hand of the Father, most of which are speaking of Jesus after
the resurrection. Matt 28:19 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost: In order to reconcile Matthew 28:19 with Acts 2:38 and similar passages it is helpful to see them
as pertaining to two different historical contexts. Those who were converted
to Christ and baptized in the name of Jesus were either Jews (Acts 2:5,38; 22:16), Samaritans (Acts 8:5,12,16),
God-fearing Gentiles (Acts 10:1-2,22,48), or disciples of John the Baptist (Acts 19:1-5). Already knowing of the God revealed in the
Old Testament, the critical issue for them was a confession of Jesus as Lord and Savior.
When pagan Gentiles who knew little or nothing of the God of Israel were led to Christ, however, they would need to
confess their faith, not only in Jesus as Lord, but in the one God revealed in Scripture as Father, Son and Holy Spirit.
Jesus, ordaining that the gospel be taken "to all the nations," made provision for this in His
"great commission" (Matt.28:19). ‘Oneness’ theology makes claim to
the word ‘name’ as proof the Father, Son and Holy Ghost are one and the same person. However, the word ‘name’ is ‘onoma’
in the Greek, and means ‘authority’. Likewise with all the other ‘name’ scriptures. See notes on John 5:43.
(I have mistakenly taught in the past that the text in Matt 28:19 was changed to ‘in the
name of the Father, and of the Son, and of the Holy Ghost’, from ‘in the name of the Lord’, or, ‘in
the name of Jesus’. I was never sure which (‘Jesus’ or ‘Lord’)
and no one else seemed to know either. I’ve done research, and I’ve
come to believe that I was wrong, and that this text was not really changed in the third century at Nicea like I had been
told. It seems that I was wrong. I’m
still trying to find evidence that it was changed, but have only found firm evidence to the contrary. It seems like both conventions in the 3rd century had nothing
to do with Matt 29:19). Mark 1:9-12 9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon
him: 11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. 12 And immediately the Spirit driveth him into the wilderness. There seems to be three manifestations of God all at the same time.
However, Trinitarians cannot conclude from this scripture alone that the three are distinct and separate, although
words like 'beloved' and 'well pleased' donote a relationship. Mark 10:7-9 7 For this cause shall a man leave his father and mother, and cleave to his wife; 8 And they twain shall be one flesh: so then they are
no more twain, but one flesh. 9 What therefore God hath joined together, let not man put asunder. Page
15 Mark 12:35-37 35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ
is the Son of David? 36 For David himself said by the Holy Ghost, The Lord said
to my Lord, Sit thou on my right hand , till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord; and whence is he then his son? And the common
people heard him gladly. Mark 14:62 62 And Jesus said, I am: and ye shall see the Son of man
sitting on the right hand of power, and coming in the clouds of heaven. Mark 16:19 19 So then after the Lord had spoken unto them, he was received up into heaven, and
sat on the right hand of God. Luke 20:41-44 41 And he said unto them, How say they that Christ is David's son? 42 And David himself saith in the book of Psalms, The LORD
said unto my Lord, Sit thou on my right hand, 43 Till I make thine enemies thy footstool. 44 David therefore calleth him Lord, how is he then his son? Luke 22:69 69 Hereafter shall the Son of man sit on the right hand
of the power of God. John 1:1-3 1:1 In the beginning was the Word, and the Word was with God, and
the Word was God. The Word was ‘with’ God, and, ‘was’ God.
Logical conclusion?: They are ‘separate’, but they are ‘one’. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing
made that was made. The word “by” (Strong’s word # 1223) interprets as ‘the channel of an act through’
which something is made. The KJV also interprets this word as ‘after’,
‘because of’, ‘for’, ‘from’, ‘in’, ‘by occasion of’, ‘by
reason of’, ‘for sake’, ‘through’, ‘with’, and etc.
A similar word is also used in Col 1:16. Thus, the word ‘by’ hints at plurality in creation. Jesus is the living Word ‘by’ or
‘through’ all things were made that were made (verse 14).
Page 16 This confirms the
plural word for God in Genesis 1:1, and the Spirit moved over the face of the waters in verse 2, and God spoke, the Word of
God doing the creating in verse 3. John 1:12-13 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name (onoma, ‘authority’): 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Are there more ‘sons of God’? See notes on Job
1:6 and also on John 3:16-17. Jesus says, numerous times, that He has "come forth" from the Father, is "going back" to the Father,
has "come down from heaven" and "come into the world" -- all statements which clearly presuppose that He really existed with
the Father prior to His earthly birth (John 3:13, 31; 6:33, 38, 41, 46, 51, 57-58; 8:42; 13:3; 16:27-28).
John 3:13 13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man
which is in heaven. John 3:16-17 16 For God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to
condemn the world; but that the world through him might be saved. Verse 17 (and MANY other) shows that Jesus pre-existed before human birth. The word ‘sent’ blows a hole in strict‘oneness’
doctrine, especially that Jesus was born of a virgin. What does the word ‘Son’
mean? There are two main
Greek words used for ‘son’ in the New Testament. They are 'teknon'
and 'huios'. Teknon denotes a child (as produced, or given birth to). It gives prominence to the fact of birth. Huious primarily
signifies the relation of offspring to parent and not simply the birth as indicated by teknon. It stresses the dignity and
character of the relationship, used metaphorically of prominent moral characteristics, or generally demonstrating the behavior
or character of another (Matthew 4:44-45, 23:15,31, Mark 2:19,3:17, Luke 6:35, 10:6, 20:36, John 17:12, Acts 4:36, Romans
8:14, Ephesians 2:2). Jesus Christ is NEVER called the 'teknon' of God (i.e. one Page
17 whom God has given
birth to or brought into existence) but is always referred to as the Huios of God (huious Theou). Hence, the expression "the
Son of God" is used of Jesus as a manifestation of His relationship with the Father or the expression of His character (compare
Hebrews 1:3 "the express image of His person..."). This is what it means when Christ is called the Word (John 1:1). He is
the perfect and ultimate expression and revelation of the Father (John 1:18, 14:9). So then, the title "the Son of God" has
no reference at all to Christ being created by God or having a beginning for the Bible is very clear the He existed from everlasting
(Micah 5:2). Rather, the title refers to His eternal relationship with the Father, His character and essence - i.e. that of
God. Jesus Christ is the eternal Son of God, and is revealed as such in both the old (Proverbs 30:3, Isaiah 9:6, Psalms 2:7)and
new testaments (John 20:31 etc.)
The Bible makes it clear that Jesus is the Son of God in a way that nobody else is. God has many
sons (See Job 1:6, John 1:12), yet Jesus is called His 'only begotten Son" (John 3:16). What does this mean? The Greek for
'only begotten' is 'monogenes'. It means the only one (monos) of the family (genos). So when used with reference to the Son
of God, it means that He is the only Son that is of the same essence/nature/form (Philippians 2:6) as the Father, i.e He is
of the same Godhead/Deity (Colossians 2:9). Hence, it bears witness to the Deity of Christ. There are many Scriptures that
show that Jesus is God. (However, the phrase ‘only begotten son’
is not interpreted the same in Psalms 2:7 or Rev 1:5.) Jesus was made as
a firstborn, with all inherited rights of a firstborn, over all the kings of the earth, however He pre-existed from the beginning.
John 3:31 31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of
the earth: he that cometh from heaven is above all. Verse 31 helps to confirm that Jesus ‘cometh from above’ and supports pre-existence with
God before birth thru Mary. John 3:35-36 35 The Father loveth the Son, and hath given
all things into his hand. 36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall
not see life; but the wrath of God abideth on him. The word ‘loveth’ speaks of relationship which comes between two separate beings. We can not leave out this next scripture, which is core to oneness doctrine: Page
18 John 4:24 24 God is a Spirit: and they that worship him
must worship him in spirit and in truth. There is another way of looking at this scripture: Notice that it does not say that Jesus, The
Holy Spirit and God are all the SAME Spirit. It does not say that God is ONE
Spirit. I merely say this for the sake of argument. However, King James is usually right, but not always. I suggest
you read the same scripture from the NEW King James which says GOD
IS SPIRIT, (no ‘a’). This clarifies the situation. This verse is the same, with no ‘a’, word for word, also in the New American
Standard Bible - Updated Version, the New American Standard Bible, the New Living Translation, the New Revised Standard Version,
and the Revised Standard Version. John 4:24 24 God is Spirit, and those who worship Him must worship
in spirit and truth." NKJV, NASU, NASB, NLT,
NRSV, and RSV It is almost the same in the New International Version: John 4:23-24 24 God is
spirit, and his worshipers must worship in spirit and in truth." NIV It is obvious that God is spirit. It is also obvious
that the Holy Spirit is spirit. Also, Jesus walked right through the wall where
the disciples were twice in John. John 5:21-38 21 For as the Father raiseth up the dead, and quickeneth
them; even so the Son quickeneth whom he will. Verse 21 is hard for ‘oneness’ to explain. The
‘Son’ does not pertain to mere flesh, in that the Son seems to operate with an authority and power at will. Also, the article ‘the’
in these and many other scriptures denotes two separate personalities. This is
obvious in the English, but in the Greek this seperation is more distinct and pronounced, especially when separated also by
the antecedent ‘and’ such as Matthew 28:19 (the Father, and the Son, and
the Holy Ghost). 22 For the Father judgeth no man, but hath committed all judgment unto the Son: 23 That all men should honour the Son, even as they
honour the Father. He that honoureth not the
Son honoureth not the Father which hath sent
him. According to strict ‘oneness’, this verse says that we should honor the flesh/human side
of Jesus with the same honor that we give the Father. Page 19 24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the
voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so hath
he given to the Son to have life in himself; 27 And hath given him authority to execute judgment also, because he is the Son of man. 28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear
his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that
have done evil, unto the resurrection of damnation. 30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek
not mine own will, but the will of the Father which hath sent me. 31 If I bear witness of myself, my witness is not true. 32 There is another that beareth witness of me; and I know that the witness which he witnesseth
of me is true. 33 Ye sent unto John, and he bare witness unto the truth. 34 But I receive not testimony from man: but these things I say, that ye might be saved. 35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36 But I have greater witness than that of John: for the works which the Father hath given me to
finish, the same works that I do, bear witness of me, that the Father hath sent me. 37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at
any time, nor seen his shape. The above verse seems to say that Jesus is not the Father, in that they saw and heard Jesus. Jesus often speaks on a spiritual level especially concerning hearing and seeing. This explains the seeming contradiction when Jesus tells Phillip in John 14:9, “he
that hath seem me hath seen the Father” Jesus goes on to explain in the next verse 14:10 that “I am in the Father,
and the Father in me.” (See John 14:9-10) 38 And ye have not
his word abiding in you: for whom he hath sent, him ye believe not. According to strict ‘oneness
doctrine’, Jesus was bearing witness of himself in verses 32-37, therefore
His witness would not be true. His statement, "there is another ('allos') who
bears witness concerning Me (5:32), clarifies that Jesus is not the Father. The
term 'allos' is used here to mean someone "different {from} the subject who is speaking." The mere explanation that Jesus
is the flesh man bearing witness does not cut it either, in that Jesus says, “I receive not the testimony of man.”(See
also John 8:16-18).
Page 20
Also notice all the ‘sent’ verses, (23, 23, 30, & 36-38) which clarify not only
that Jesus pre-existed before birth thru Mary, but that the Son is a person other than the Father. There are many more ‘sent’ verses, such as: John 3:17, Gal 4:4, 1 John 4:10, etc. John 5:43 43 I am come in my Father's name, and ye receive
me not: if another shall come in his own name, him ye will receive. The word ‘name’ is “onoma”, which means
‘authority’. Every time you see the word ‘name’ in
the NT, it is “onoma”, except for one exception where the word is “kaleo”, from Acts 7:58 “
at a young man’s feet, whose ‘name’ (kaleo) was Saul.”
“Oneness” attempts to prove their theology through John 5:43, where Jesus rebukes the
Jews: "I have come in My Father's name, and you do not receive Me; if another comes in his own name, you will receive him." Oneness writers consistently interpret "in My Father's name" as meaning that Jesus'
name is the Father's name (i.e., Jesus is the Father). (*1)
However, the expression "in the name of" here clearly means "in the authority of"; thus the person
whom Jesus warned would come "in his own name (authority)" will come with "no credentials but his own claim." To receive
someone who comes "in his own name" is therefore, according to Jesus, a foolish act. This contrast between "My Father's name" and "his own name" proves beyond question that Jesus did not come
"in his own name." Therefore, "Jesus" is not the Father's name, and so Jesus is not the Father. Ironically, then, this is
one of the clear proof texts against the Oneness doctrine that Jesus is the Father. “Oneness” also makes this mistake
in regards to Matt 28:19, and many other scriptures. John 6:33 33 For the bread of God is he which cometh down from heaven,
and giveth life unto the world. John 6:38-40 38 For I came down from heaven, not to do mine own will, but the will of him that sent me. 39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of him that sent me, that every
one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Page 21 Notice that Jesus did not say ‘He will raise him up’.
This and many other similar scriptures suggest that Jesus walks in resurrection power, as does the Father. John 6:41 41 The Jews then murmured at him, because he said, I am the bread which came down from heaven. John 6:44-46 44 No man can come to me, except the Father which hath
sent me draw him: and I will raise him up at the last day. 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that
hath heard, and hath learned of the Father, cometh unto me. 46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father. John 6:51 51 I am the living bread which came down from heaven:
if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the
life of the world. John 6:57-58 57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall
live by me. 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead:
he that eateth of this bread shall live for ever. The scriptures above and below support pre-existence with God, as do all the ones with the word
‘sent’. John 6:62-65 62 What and if ye shall see the Son of man ascend up where he was before? 63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you,
they are spirit, and they are life. 64 But there are some of you that believe not. For Jesus knew from the beginning who they
were that believed not, and who should betray him. 65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto
him of my Father. John 8:16-19 Page 22 16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. 17 It is also written in your law, that the testimony of two men is true. 18 I am one that bear witness of myself, and the Father
that sent me beareth witness of me. In the Greek, the article ‘the’ strongly denotes two separate identities, especially
and positively when separated by an ‘and’. 19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father:
if ye had known me, ye should have known my Father also. John 8:42 42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came
from God; neither came I of myself, but he sent me. John 8:49-50 49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. 50 And I seek not mine own glory: there is one that seeketh and judgeth. John 8:54-59 54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me;
of whom ye say, that he is your God: 55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a
liar like unto you: but I know him, and keep his saying. 56 Your father Abraham rejoiced to see my day: and he saw it, and was glad. 57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? The following language points to Exodus at the burning bush, in that Jesus claims that He is Deity. The Pharisees understood this, in that they picked up stones to stone Him. 58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Does it seem supernatural how Jesus is able to just ‘hide
himself’ and pass out from the midst of them or otherwise escape whenever they get ready to stone Him? 59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst
of them, and so passed by. John 10:29-32 Page 23 29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of
my Father's hand. 30 I and my Father are one. Can God and flesh be ‘one’? Please consider the ‘I Am’ scriptures such as John 8:58 above. The
pharisees understood that Jesus was claiming that He was deity, because again they reached for stones.
Likewise, the ‘oneness’ doctrine would have to assume that the
Spirit (God is Spirit) is one with the flesh, which is contradictory in itself. "I
and the Father are one." Oneness believers erroneously understand this to mean that they are one 'person.' As is often pointed out, such an interpretation is guarded against by the use of the neuter 'heri' rather
than the masculine 'heis' for "one," thereby suggesting essential unity but not absolute identity. (1*) Also precluding a one-person interpretation is the first-person plural "we are"
('esmen'). If Jesus were the Father, He could have said, "I am the Father," or
"the Son and the Father are one ('heis')," or some other equivalent; but as it stands, John 10:30 excludes Oneness. 31 Then the Jews took up stones again to stone him. 32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works
do ye stone me? John 12:49-50 49 For I have not spoken of myself; but the Father
which sent me, he gave me a commandment, what I should say, and what I should
speak. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the
Father said unto me, so I speak. John 13:3 3 Jesus knowing that the Father had given all things into his hands, and that he
was come from God, and went to God; John 14:6-11 6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. Verse 6 clearly depicts Jesus as the mediator. 7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and
have seen him. Verse 7: Notice ‘should have’ known the Father also, because Jesus took on the character
and image of the Father.
8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Page 24 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?
he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Using this scripture for oneness doctrine is negated by John 5:37 where Jesus, speaking of the Father,
says, Ye have neither heard his voice at any time, nor seen his shape. See notes on John 5:37. 10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto
you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works'
sake. Notice that Jesus did not say, “I am the Father”, but, “I am in the Father, and the
Father in me”. Oneness believers frequently cite the second part of this
last statement, "the Father is in Me," to mean that the deity ("Father") dwells in the humanity ("Son") of Jesus. This view, however, fails to explain the first part of the sentence, "I am in the Father," which in Oneness
terms would have to mean that the human nature of Jesus dwells in the deity -- the opposite of what they believe, for God
is Spirit. (See notes on John 4:24.) Moreover, it fails to account for the fact
that 'in this same context,' as well as elsewhere, Jesus uses this sort of expression to denote His unity with believers: "In that day you shall know that I am in My Father, and you in Me, and I in you" (14:20,
and 17:21-23). John 14:16-15:2 16 And I will pray the Father, and he shall give you another Comforter , that he may abide with you for ever; Notice the word ‘he’ above, and ‘him’ below.
The Holy Spirit is a person. 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you. 19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall
live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you. 21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth
me shall be loved of my Father, and I will love him, and will manifest myself to him. 22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
Page 25 23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will
love him, and we will come unto him, and make our abode with him. 24 He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. 25 These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name (onoma, ‘authority’), he shall teach
you all things, and bring all things to your remembrance, whatsoever I have said unto you. Notice that this scripture does NOT read: "But the Comforter, which is me, I will come, and I shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto
you." 27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.
Let not your heart be troubled, neither let it be afraid. 28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would
rejoice, because I said, I go unto the Father: for my Father is greater than I. 29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe. 30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing
in me. 31 But that the world may know that I love the Father;
and as the Father gave me commandment, even so I do. Arise, let us go hence. John 15:1-2 1 I am the true vine, and my Father is the husbandman. 2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit,
he purgeth it, that it may bring forth more fruit. John 16:7 7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away,
the Comforter will not come unto you; but if I depart, I will send him unto you. John 16:23-32 23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall
ask the Father in my name, he will give it you. 24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
Page 26 25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak
unto you in proverbs, but I shall shew you plainly of the Father. 26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for
you: 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out
from God. 28 I came forth from the Father, and am come into the world: again, I leave the world, and go
to the Father. 29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that
thou camest forth from God. 31 Jesus answered them, Do ye now believe? 32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own,
and shall leave me alone: and yet I am not alone, because the Father is with
me. John 17:1-12 17:1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come;
glorify thy Son, that thy Son also may glorify thee: 2 As thou hast given him power over all flesh, that he should give eternal life to as many as
thou hast given him. 3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 4 I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self with the
glory which I had with thee before the world was. The word 'para' ("with") is "nearly always" used of a personal relationship, and is without question
so used in this context, which uses the relational pronouns "I" and "thee" and the relational name "Father."
This confirms John 1:1 6 I have manifested thy name (‘onoma’, which means ‘authority’) unto the men which thou gavest me out of the world: thine
they were, and thou gavest them me; and they have kept thy word. Also cited to prove that Jesus' name is the Father's name (and therefore that Jesus is the Father) is
John 17:11-12. Oneness writers emphasize that Jesus "manifested" the Father's
name, and that the Father "gave" His name to Jesus, as evidence that Jesus is the Father.
The correct refutation to this is that ‘name’ (onoma) means authority or character. Another refutation would be that a human father can give his name (kaleo) to his son, without the father
and son being one
person. Jesus’ actual ‘name’ (kaleo) was Yawshua, (or Yeshua)
and contained the family name (kaleo) of His Father, Yawheh. (“Kaleo”
only appears once in the New Testament in Acts 7:58 speaking of Saul).
Page 27 Moreover, notice that Jesus said twice that His disciples were "in Thy {the Father's} name." If we interpret this phrase in the sense that the strict oneness believers assign to it in John 5:43, we
come to the ridiculous conclusion that the disciples are the Father! The Oneness
interpretation simply does not work. Since, as even many oneness writers acknowledge,
God's "name" represents His character and His power,(18) and since in the context Jesus is asking the Father to keep the disciples
holy and united (17:11-12,15-23), it is apparent that Jesus is saying that He possessed and manifested the character and power
of the Father. 11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father,
keep through thine own name those whom thou hast given me, that they may be one,
as we are. 12 While I was with them in the world, I kept them in thy name (onoma): those that thou gavest me I have kept, and none of
them is lost, but the son of perdition; that the scripture might be fulfilled. In verses 11 and 12, according the ‘oneness’ doctrine, the disciples are the Father/Jesus. John 17:14 14 I have given them thy word; and the world hath hated them, because they are not of the world,
even as I am not of the world. John 17:16 16 They are not of the world, even as I am not of the world. Verse 16 implies that if Jesus is the Father, the disciples are the Father also. John 17:18 18 As thou hast sent me into the world, even so have
I also sent them into the world. Verse 18 also implies that if the disciples are not Jesus, so Jesus is not the Father. Can you see this? But if Jesus is the Father, then the disciples
are the Father also. John 17:20-26 20 Neither pray I for these alone, but for them also which shall believe on me through
their word;
Page 28 21 That they all may be one; as thou, Father,
art in me, and I in thee, that they also may be one in us: that the world
may believe that thou hast sent me. Verses 20 & 21 as well as the following verses are talking of believers like me, so according to
‘oneness’ doctrine, my name (kaleo) Karl Stein, is actually Jesus, and I (Karl Stein) am the solitary personality
of the Lord Jesus. There is some truth in this, as this mind is in me according
to Phil 2:5, however, this does not leave room for me to be saved, in that I am God, rather than in God, so the only part
of me that would be saved would be God, who was saved already. Do you understand
this? This applies for the next two verses also: 22 And the glory which thou gavest me I have given them; that they
may be one, even as we are one: 23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast
loved them, as thou hast loved me. 24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may
behold my glory, which thou hast given me: for thou lovedst me before the foundation
of the world. Verse 24: The word ‘lovedst’ implies a pre-existant personal relationship, which could not
happen if Jesus and the Father are the same exact person. 25 O righteous Father, the world hath not known thee: but I have known thee, and these have known
that thou hast sent me. 26 And I have declared unto them thy name (onoma , ‘authority’), and will declare it: that the love
wherewith thou hast loved me may be in them, and I in them. John 20:17-28 17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your
Father; and to my God, and your God. 18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto
her. 19 Then the same day at evening, being the first day of the week, when the
doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith
unto them, Peace be unto you. Verse 19 and verse 26: Jesus is a Spirit, raised from the dead, having ascending to the Father with His
own blood and returned, coming through the walls with the door shut, and He is still speaking of the Father, (vs 21). This is not just humanity/flesh speaking. Page 29 20 And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw
the Lord. 21 Then said Jesus to them again, Peace be unto you: as
my Father hath sent me, even so send I you. Verse 21: Jesus did NOT say, “As I have sent myself. .”, neither did he say, “As I
have sent Jesus. . .”. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they
are retained. 24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in
his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will
not believe. 26 And after eight days again his disciples were within, and Thomas with them: then
came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy
hand, and thrust it into my side: and be not faithless, but believing. 28 And Thomas answered and said unto him, My Lord and my God. John 20:31 31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might
have life through his name (onoma). Acts 2:30-36 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according
to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh
did see corruption. 32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received
of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens: but he saith himself, The LORD
said unto my Lord, Sit thou on my right hand , 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that God
hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Page 30 Acts 4:10-12 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye
crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under
heaven given among men, whereby we must be saved. Verse 12 in context speaks of “salvation”, not
‘oneness’ This is in context with John 14:6. Jesus saith unto him,
I am the way, the truth, and the life: no man cometh unto the Father, but by me. Acts 5:32 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. Acts 7:55-56 55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw
the glory of God, and Jesus standing on the right hand of God, 56 And said, Behold, I see the heavens opened, and the Son of man standing
on the right hand of God. “Standing on the right hand of God.” It is difficult
to explain this simple phrase in ‘oneness’ theology. It would take
pages of circular reasoning and tons of scripture showing the figurative, poetic, and symbolic nature of words like ‘right
hand, etc. I could do that, but I choose to just believe the text for what it
says.
Also, ‘oneness’ writers ask, “Where is the Holy Ghost? Why did Stephen not see the Holy Ghost? Obviously, the Holy
Ghost is in the earth, with/in the believers. Rom 1:1-4 1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2(Which he had promised afore by his prophets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the
seed of David according to the flesh; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
Page 31 Verse 3 above: The name (title, kaleo), "Lord Jesus Christ," is a proper name. It is never applied,
in the New Testament, either to the Father or to the Holy Ghost. It therefore belongs exclusively to the Son of God. See also verse 7 just below and also 2 John 3. Rom 1:7 7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the
Lord Jesus Christ. Rom 8:34 34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. If Jesus is the Father, then who is Jesus making intercession to?
How does Jesus sit at the right hand of Himself? Rom 9:5 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. This does not say that Christ blessed himself and put all things under himself. 1 Cor 6:15-17 15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the
members of an harlot ? God forbid. 16 What? know ye not that he which is joined to an harlot is one
body? for two, saith he, shall be one flesh. 17 But he that is joined unto the Lord is one spirit. I, Karl Stein, am joined to the Lord. According to strict
‘oneness’ doctrine, I’m the Father. This usage for “one” is the same as "I and the Father are one." (John 10:30) Oneness believers erroneously understand this to mean that they are one 'person.' As is often pointed out, such an interpretation is guarded against by the use of the neuter 'heri' rather
than the masculine 'heis' for "one," thereby suggesting essential unity but not absolute identity. (1*) 1 Cor 8:6 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by
whom are all things, and we by him. 1 Cor 12:3
Page 32 3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no
man can say that Jesus is the Lord, but by the Holy Ghost. 1 Cor 15:24-28 24 Then cometh the end, when he shall have delivered up the kingdom to God,
even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith, all things
are put under him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also
himself be subject unto him that put all things under him, that God may be all in all. As Joseph ruled in Egypt (Genesis) and as Mordecai ruled in Shushan (Esther) as prophetic examples, so
Jesus reigns in heaven. See Eph 1:20-22 and Phil 2:9-11 below. 2 Cor 13:13-14 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you
all. Amen. Gal 3:2 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Gal 3:14 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise
of the Spirit through faith. Gal 4:4-6 4 But when the fulness of the time was come, God sent forth his Son, made
of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Eph 1:20-22 20 Which he wrought in Christ, when he raised him from the dead, and set
him at his own right hand in the heavenly places,
Page 33 21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world,
but also in that which is to come: 22 And hath put all things under his feet, and gave him to be the head over all things to the church, Eph 3:9 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid
in God, who created all things by Jesus Christ: Eph 6:23 23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Phil 2:5-11 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name (onoma) which is above every name (onoma): 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the
earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Col 1:12-22 12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: Does the flesh have a kingdom? 14 In whom we have redemption through his blood, even the forgiveness of sins: 15 Who is the image of the invisible God, the firstborn of every creature: Jesus is ‘the image of’ the invisible
God. This does not say that Jesus is the invisible God, but that he is ‘the
image’ of the likeness of.
Page 34 To have an image or
copy of something means there has to be the original from which the image or copy was made.
This verse also enforces pre-existence with God. 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they
be thrones, or dominions, or principalities, or powers: all things were created by
him, and for him: See notes on John 1:3. The word ‘by’ (Strong’s # 1722) hints at plurality in creation, and can mean: about, after, against, almost, altogether, among, as, at, before, between,
(here-) by (+all means), for (... sake of), giveself wholly to, (here-) in (-to, -wardly), mightily, (because) of, (up-) on,
[openly-], outwardly, one, quickly, shortly, [speedily-], that, there (-in, -on), through (-out), (un-) to (-ward), under,
when, where (-with), while, with (-in). Often used in compounds, with substantially the same import; rarely with verbs of
motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition. 17 And he is before all things, and by him all things consist. “By” is the same word found in verse 16 above. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things
he might have the preeminence. 19 For it pleased the Father that in him should all fulness dwell; 20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say,
whether they be things in earth, or things in heaven. Col 3:1 3:1 If ye then be risen with Christ, seek those things which are above, where Christ
sitteth on the right hand of God. 1 Tim 2:5 5 For there is one God, and one mediator between God and men, the man Christ
Jesus; Notice the
antecedent ‘and’. Also notice the present tense verb ‘is’.
Oneness uses this scripture to show that Jesus was a man, and that apart from the human nature He is God the Father. However, Christ is the Son of Man AND the Son of God, and pre-existed with the Father
from the beginning, and still reigns in heaven even today as Lord at the Father’s right hand. Consider all scriptures in context, i.e. the ones just above it and below.
2 Tim 1:2 2 To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the
Father and Christ Jesus our Lord.
Page 35 Titus 1:4 4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Savior. As explained earlier, the articles ‘the’,
especially when separate by the antecedent ‘and’ clearly make distinction between two nouns as being separate. This distinction and separation is even more pronounced and distinct in the Greek. I have been making these words bold for clarity. Heb 1 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; As explained earlier, ‘by’ can mean ‘through’,
or ‘with’ or ‘for’ or ‘before’, etc. 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the
word of his power, when he had by himself purged our sins, sat down on the right
hand of the Majesty on high; ‘Oneness’ theology quotes verse 3, but an ‘image’ is separate from the thing
that it is an image of. This means that Son is an “exact copy”
(charakter) of the Father. I’m merely explaining what the text says. If my doctrine was way off, would
God anoint me the way He has? Let me come to your church and preach faith and
healing and pray for the ones that have pain in their bodies, and I guarantee that the vast majority will be healed, all glory
to Jesus, apart from whom we can do nothing. 4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. 5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will
be to him a Father, and he shall be to me a Son? 6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship
him. “Oneness” theology uses the above verses 5 & 6 to show that Jesus had a beginning. However, please back up to verse 2 which says that ‘by’ or ‘through’
Jesus, God made the worlds. Jesus was with God from the beginning, (see Eph 3:9,
Heb 7:1-3, 1 John 1:1-3). Also, verse 8 right below says the throne of Jesus
is forever. 7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. 8 But unto the Son he saith, Thy throne, O God, is for ever and
ever: a sceptre of righteousness is the sceptre of thy kingdom.
Page 36 9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of
gladness above thy fellows. 10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine
hands: 11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall
not fail. 13 But to which of the angels said he at any time, Sit on my right hand, until
I make thine enemies thy footstool? 14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Heb 6:20-7:3 20 Whither the forerunner is for us entered, even Jesus, made an high priest
for ever after the order of Melchisedec. Heb 2:16-17 16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful
high priest in things pertaining to God, to make reconciliation for the sins of the people. Heb 4:11 14 Seeing then that we have a great high priest, that is passed into the
heavens, Jesus the Son of God, let us hold fast our profession. Heb 5:6 6 As he saith also in another place, Thou art a priest for ever after the
order of Melchisedec. Heb 5:9-10 9 And being made perfect, he became the author of eternal salvation unto all them that obey him; 10 Called of God an high priest after the order of Melchisedec. Hebrews 7 7:1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the
slaughter of the kings, and blessed him;
Page 37 2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that
also King of Salem, which is, King of peace; 3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like
unto the Son of God; abideth a priest continually. Heb 7:15-17 15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17 For he testifieth, Thou art a priest for ever after the order of Melchisedec. Is Jesus a priest unto himself? Heb 8:1 8:1 Now of the things which we have spoken this is the sum: We have such an
high priest, who is set on the right hand of the throne of the Majesty in the heavens; Heb 9:24 24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven
itself, now to appear in the presence of God for us: Heb 10:12-13 12 But this man, after he had offered one sacrifice for sins for ever, sat
down on the right hand of God; 13 From henceforth expecting till his enemies be made his footstool. Heb 12:2 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross,
despising the shame, and is set down at the right hand of the throne of God. Heb 12:24 24 And to Jesus the mediator of the new covenant, and to the blood
of sprinkling, that speaketh better things than that of Abel. Phil 2:1-11 2:1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any
bowels and mercies,
Page 38 2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one
accord, of one mind. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being (continuous existence, in this participle as every commentary on the Greek, 30 of them, all agree)in
the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is
above every name: 10 That at the name (onoma) of Jesus every knee should bow, of things in heaven, and things in earth, and things under
the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father. 1 Peter 1:1-3 1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and
sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. 3 Blessed be the God and Father of our Lord Jesus Christ, which according
to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 1 Peter 3:22 22 Who is gone into heaven, and is on the right hand of God; angels and
authorities and powers being made subject unto him. The ‘right hand of God’ is correct. Some ‘oneness’
Christians misinterpret ‘God’ as ‘power’, but the correct word is definitely deity, in this scripture
and others, coming from Strong’s #2316 Theos. 2 Peter 1:2 Page 39 2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 2 Peter 1:17-18 17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory,
This is my beloved Son, in whom I am well pleased. 18 And this voice which came from heaven we heard, when we were with him in the holy mount. 1 John 1:1-3 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked
upon, and our hands have handled, of the Word of life; 2(For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was
with the Father, and was manifested unto us;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with
his Son Jesus Christ. Words like ‘with’ in the verses above and below
can leave no doubt as to two separate beings (that are one). 1 John 2:1 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with
the Father, Jesus Christ the righteous: 1 John 2:22-24 22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Verses 22, 23, & 24: According to ‘oneness’ doctrine, the deity part of Jesus is actually
the Father. This may be approaching the line of antichristism, according to these
verses. Even more so in that Satan is the ‘accuser of the brethren’
(Rev 12: ), and the ‘oneness’ sect accuses all other Christians (brethren) of not being saved. Oneness Pentecostals will not admit to denying the Son, of course; but have approached that line in re-defining
the word ‘Son’. Heretics of all kinds have simply redefined the meaning
of the term "Son" (and along with it the meaning of "Father"). Thus the Jehovah's
Witnesses define "Son" as "direct creation," while the Mormons claim that Jesus is the "Son" of God by virtue of having been
begotten through physical union between God and Mary. The Oneness redefinition
of "Son" as the human nature of Jesus (and "Father" as His divine nature) may be less offensive than the Mormon version, and
less obvious than that of the Jehovah's Witnesses, but Page
40 it is a redefinition
nonetheless. The fact is that the Son and the Father are two persons, co-existing
eternally in relationship with one another. To deny this fact is to deny the
biblical Son, and thus to have a false view of Jesus. 23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning
shall remain in you, ye also shall continue in the Son, and in the Father. Verse 24: In this verse, as in so very, very many verses, the article ‘the’ precedes both the Son and the Father, and are separated by the antecedent ‘and’. In English, this clearly denotes two separate
personalities, however, this separation is even more distinct and pronounced in the Greek.
Also, Jesus having already risen, the noun ‘Son’ cannot merely
mean flesh, or humanity.
1 John 4:10 10 Herein is love, not that we loved God, but that he loved us, and sent
his Son to be the propitiation for our sins. 1 John 4:14 14 And we have seen and do testify that the Father sent the Son to be the Savior of the world. 1 John 5:7 7 For there are three that bear record in heaven, the Father, the Word, and
the Holy Ghost: and these three are one. This sums it up. The Three are One! Does this mean ‘one’ person? From John’s
own authority on what ‘one’ means, from the book of John, chapter 17, verse 21, Jesus is praying for the disciples
to be ‘one’ as the Father and Jesus are one. But according to strict
‘oneness’ theology, Jesus is praying for the disciples to become one being. 2 John 3 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. The Father, (or the Holy Ghost) is never called Jesus. See
Rom 1:4 & 7. Also, see notes on the use of the articles ‘the’
and the antecedent ‘and’ under John 5:21. 2 John 9 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine
of Christ, he hath both the Father and
the Son.
Page 41 Rev 1:8 8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was,
and which is to come, the Almighty. This is Jesus speaking in the red letters. See Rev 22:16. Jesus is Lord. Surely both sides agree
on this. Rev 1:11 11 Saying, I am Alpha and Omega, the first and the last: Jesus is Lord. Jesus is the great ‘I am’. This does not necessarily mean that Jesus is the Father. As the “express image” (‘Charakter’, ‘exact copy’) of the Father, Jesus
can make this claim. Please read on, especially Rev 2:18. Rev 1:13 13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot,
and girt about the paps with a golden girdle. Rev 1:17-18 Fear not; I am the first and the last: 18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the
keys of hell and of death. Was dead, and now is alive? Again this is Jesus. Rev 2:18 18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath
his eyes like unto a flame of fire, and his feet are like fine brass; This verse clarifies that Jesus is the Son of God.
If there is a Son then there must be a Father. The words in red letters
are all spoken by Jesus, the Son of God, the Alpha & Omega, the First & the Last, the One that has the 2-edged sword. He is the one that has the keys of life and death, openeth and no man shuteth, etc.
fulfilling Isaiah 22:22. Jesus pre-existed with the Father, and evidence suggests
that He was more than a pre-conceived thought as strict “oneness” theology claims. Rev 3:1 3:1 And unto the angel of the church in Sardis write; These things saith he that hath the seven
Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.
Page 42 Why would God say that He “hath the seven Spirits of God” if God is ‘a’
(one single) Spirit? Probably, ‘seven’
just means ‘completeness’. See notes on John 4:24. Also, the gifts in 1 Corinthians 12 are quoted as coming from the one and selfsame Spirit, which is Christ.
(1 Cor 12:11-13), after all, the three are one. Rev 3:5 5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name
out of the book of life, but I will confess his name before my Father,
and before his angels. Here is Jesus, the Alpha and Omega, risen from the dead, and still talking of His Father. How does ‘oneness’ theology explain this?
The answer is simple: the Three are One. Rev 3:12 12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no
more out: and I will write upon him the name of my God, and the name of
the city of my God, which is new Jerusalem, which cometh down out of heaven
from my God: and I will write
upon him my new name. This scripture, taken in context with all the other red letter scriptures before and after it,
could possibly cause someone to assume that Jesus, the First and the Last, has a God.
This is not an angel talking that would say, “and I will write upon him my new name”. Rev 3:14 14 And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful
and true witness, the beginning of the creation of God; (Notice: ‘beginning of the creation of God’.
Jesus is still talkling.) Rev 3:21 21 To him that overcometh will I grant to sit with me
in my throne, even as I also overcame, and am set down with my Father in his throne. Here is another scripture that confirms Jesus is sitting at the Father’s right hand, like we will
sit at Jesus’ right hand. To deny this is to say that we will not be saved,
for there would be no other spirit, no other person than the Father’s Person and Spirit; so how could we be in Jesus
as ‘one’, and be saved? Do you understand this? According to strict ‘oneness’ theology, the only part of us that would be saved is merely the
memory that the ‘one’ Spirit would have of us by knowing us on an individual
Page 43 basis, and we would
only be a memory in God’s one Spirit, as Jesus was only a thought in God’s mind before the foundation of the world. If this is the case, we might as well live in sin.
However, we know that there are many thrones in heaven (Rev 20:4). Rev 4:5 5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning
before the throne, which are the seven Spirits of God.
One could argue that ‘seven’ stands for completeness. The bottom line is God is multi-faceted, multi-dimensional, and He is One, but He
is One in a way that is beyond human comprehension. (See notes on Rev. 3:1). Rev 19:13-14 13 And he was clothed with a vesture dipped in blood: and his name is called The
Word of God. 14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Could this Word of God whom the armies follow also be Jesus, the Captain of the Lord’s
host from Joshua? Joshua worshiped this pre-existing Jesus. See notes on Joshua 5:13-15. (Rev 17:14 is not quoted herein,
but may also support this, as well as Heb 2:10). Rev 20:4 4 And I saw thrones , and they sat upon them, and judgment was given unto them: Rev 20:6 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they
shall be priests of God and of Christ, and shall reign with him a thousand years. Rev 22:13 13 I am Alpha and Omega, the beginning and the end, the first and the last. Rev 22:16 16 I Jesus have sent mine angel to testify unto
you these things in the churches. I am the root and the offspring of David, and the bright and morning star. This scripture merely confirms that it was Jesus talking in Revelation in the red letters.
Page 44 There are other prophetic symbols that point to a ruling kingdom separate from the Father. One is the story of Joseph from Genesis: Gen 41:40-42 40 Thou shalt be over my house, and according unto thy word (Jesus) shall all my people be ruled: only in the throne
will I be greater than thou. 41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 42 And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine
linen, and put a gold chain about his neck; The ‘ring’, or ‘signet ring’ is a prophetic symbol of the authority being
delegated to someone else, as in the Father to the Son. More on this later. Joseph is a clear prophetic symbol of Jesus. There
are over 100 similarities between Joseph and Jesus. I will list just a few for
reasons of space: Joseph was prophetically gifted and likewise
so was Jesus. Both loved by their fathers Shepherds of their father’s sheep Both born through miracles Sent by fathers to their brothers Hated by their brothers Not received by their brothers Brothers conspired to kill them Brothers reject their claim to preeminence Both were bowed down to in the end by
their brothers, in fear Both left their fathers’ home of
comfort to go to the brothers Brothers were not where they were supposed
to be: Jesus-spiritual, Joseph-Shechem Joseph sent to Dothan to find his brothers. Dothan interprets ‘the law’, likewise,
Jesus was sent to his brothers, the Pharisees. Both had personal robes taken from them
(stripped) Both of their F(f)athers clothed them Both sent to Egypt in their youth Both were sold for the price of a slave Both subjected to temptation, both refused (Hebrews 4:15) Both falsely accused Both were delivered to the Gentiles (Gen 37:28) Both began their life’s work at
the age of 30 ( Gen 41:46,
Matthew 3:23) Both were exalted by God after suffering (Gen 41:41-43,
Phil 2:9-11) Both forgave those who wronged them Both were sent by God to save their people Page 45 Both returned good for evil Both men’s destiny’s were
set up in a way to demonstrate the sovereignty of Almighty God Both sat at the right hand of the most
powerful ruler when exalted, both came from humble beginnings Both born under miraculous circumstances,
Rachel’s ‘womb was opened’, Christ/ virgin birth Both cared for the fellow prisoners Both pointed the fellow prisoners to
God (Joseph- interpretations from God, Christ- salvation) Both were abandoned – (Joseph-
after correctly interpreting dream was still imprisoned. Jesus- abandoned by
the Father on the cross and by the disciples for a time) Both trusted in God and not man Both ‘brothers’ covered their
sin of selling Joseph, and having Christ killed. Joseph’s brothers smeared
his coat with a goat’s blood to blame wild animals. Jesus’s own blood was an atonement for their sins. Both treated their brothers harshly the
first encounter. The 7-year famine prophetically speaks
of the 7-year tribulation. Joseph revealed himself to his brothers
the second time. Likewise, Jesus will appear in glory when He returns the 2nd
time. Both rescued by foreigners on camels
with spices and myrrh (Midianites – magi?) Both were hated because of envy by the
Pharisees and brothers All of the power given to both of them
was used only for good Both were in the pit for 3 days Joseph was with two prisoners, the cupbearer
and the baker, and one was restored, the other was hung on a tree. Likewise with
Jesus concerning the two thieves crucified on either side. Jacob accepted Joseph’s Gentile
sons as his own Both did the right thing when situational
ethics would have said to do otherwise The Bible records no sin in the life
of Joseph when other famous characters did sin When being punished, both were serving Joseph married an Egyptian woman, the
bride of Christ is the Gentile church. Both wept over their brothers and talked
to all their brothers Through Joseph and Jesus' faith, the
whole family was redeemed Joseph bones went to Caanan- faith that
the promised land would occur (similar to Abraham), Jesus left for the real promised land They were both sold for money. Joseph gave life to many at the cost
of slavery. Christ also gives everlasting life at the cost of suffering.
Page 46 Joseph was sold into slavery (his brothers
meant it for evil) but God meant it for good. Christ died on the cross but God meant it for good. Brothers tried to drive them (Joseph/Jesus)
off, they said ‘come close to me’. The scriptures to showing these parallels are not given here to save space. I’m assuming that this will be read by people that have a good working knowledge of the Bible.
Like Joseph, there are other prophetic symbols that point to Jesus having
a kingdom that was delegated to him by the Father, thus linking an existence of both Jesus and the Father as being one in
unity, as well as separate. Another example includes Mordecai. Est 8:2 2 And the king took off his ring , which he had taken from Haman,
and gave it unto Mordecai. And Esther set Mordecai over the house of Haman. This ring portrays authority. Letters and decrees
were sealed by the signet ring of the King. The book of Esther is another prophetic
example of the Father delegating the kingdom to the Son. Mordecai is symbolic
of Jesus. Please read the book of
Esther with this in mind: The king is symbolic of God the Father. Esther is symbolic
of the church/believers. Haman is symbolic of the devil. Queen Vashti is symbolic of the Jewish people. The eunich
(Hegai, the King’s chamberlain) is symbolic of either the Holy Spirit, or maybe a pastor, in leading and guiding Eshter. Haman’s ten sons are symbolic of the 10 kings in Revelation, of which that part
has not yet been fulfilled. Likewise,
Zerubbabel was a builder of the house of God. The following scripture prophetically speaks of Jesus. Hag 2:23 23 In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the
LORD, and will make thee as a signet : for I have chosen thee, saith the
LORD of hosts. (Likewise, in Genesis, Joseph also had the signet ring of Pharaoh.
Etc, etc.) Conclusion: There is enough scripture to support both sides. Let
this breach in the walls be repaired. Let there be healing between ‘oneness’ and ‘trinitarians’. Let’s repent of pride. Let
healing abound in the physical and in the spiritual, both in the body of Christ and in the individual bodies of the Christians. Let
Christ not be divided. Let us be one, as Jesus prayed in John 17. Let there be no division, but rather unity, strength and power in the Holy Ghost. Let all this be done in the name of the Christ, Jesus, our Lord.
(Reference) 1.* For example, see R.C.H. Lenski, "The Interpretation of St. John's Gospel" (Minneapolis: Augsburg Publishing
House, 1961), pp.759-761. Karl
Stein PO
Box 944 Carbondale,
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