The God We Worship (No. 2)
(Edition 1.1 19940312-19980613)
Much confusion exists about who/what the God of the Bible is. One cause is the translation of many deceptive Hebrew titles/words for/about God into the single English word God, with consequent significant loss of detail and information, leading to a wide variety of fallacious doctrines such as Trinitarianism, Binatarianism, polytheism, and angel worship. This paper is concerned with identifying the entity that is the one true God of the Old and New Testaments and who should be the object of worship of humanity.
Christian Churches of God
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(Copyright ã 1994, 1998 Wade Cox)
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The God We Worship
The fundamental difference between the elect and so-called mainstream Christianity is the distinction drawn in the understanding of the nature of the God that we worship. The Godhead is a structure which is extended into a Council. That Council is referred to in the Psalms and other texts referred to below, and the Throne of God and the Council of Elders are described in Revelation 4:1 to 5:14. This Council which includes Jesus Christ as the Lamb and High Priest (from Heb. 8:1-2) serve and worship the Lord God Almighty (Rev. 4:8-11).
Revelation 4:8-11 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. 9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, 10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. (KJV)
In serving God, Christ offered his life, as each priest must have something to offer God by way of sacrifice (Heb. 8:3). Revelation 4:8-11 notes that the Lord God Almighty is enthroned above the elders who are also enthroned. Yet their crowns are subordinate to the Lord God Almighty by whose will He created all things. He is the Lord God of Jesus Christ and the Council.
God Most High, God the Father
From the above and from The Statement of Beliefs of the Christian Faith (No. A1), the Supreme Deity of the universe is God. He is the Almighty, the Creator and Sustainer of the heavens, the earth and all things therein. (Gen. 1.1; Neh. 9:6, Ps. 124:8; Isa. 40:26,28; 44:24; Acts 14:15; 17:24,25; Rev. 14:7). He alone is immortal (1Tim. 6:16). He is our God and Father and the God and Father of Jesus Christ (Jn. 20:17). He is the Most High God (Gen. 14:18; Num. 24:16; Deut. 32:8; Mk. 5:7) and the One True God (Jn. 17:3; 1Jn. 5:20).
Jesus the Son of God
Jesus is an image of the invisible God, the first begotten (prõtotokos) of the creation (Col. 1:15) hence the beginning (arche) of the creation of God (Rev. 3:14). He is the onlyborn (monogene) Son of God (Mat. 3:17; Jn. 1:18; 1Jn. 4:9), conceived of the Holy Spirit and born to the virgin, Mary (Luk. 1:26-35). He is the Christ or Messiah (Mat. 16:16; Jn. 1:41), sent from God to be our Saviour and Redeemer (Mat. 14:33; Jn. 8:42; Eph. 1:7; Tit. 2:14).
The understanding of who we worship is also demonstrated by two signs which together with the understanding of the nature of God form the basis of the sealing of the elect. The two signs are:
the Sabbath (from Ex. 20:8,10,11; Deut. 5:12). The Sabbath is the sign between us and God who makes us holy (Ex. 31:12-14); and
the Passover. The Passover is a sign or seal where, from Exodus 13:9,16, the Passover, including Unleavened Bread, is the sign of the Law of the Lord (Deut. 6:8) and of His redemption of Israel (Deut. 6:10) which, from the New Testament, extends to all those in Christ (Rom. 9:6; 11:25-26).
These signs of the Law, the Sabbath and Passover, are specifically intended to guard against idolatry (Deut. 11:16). These signs are the seal on the hand and the forehead of the Lord's elect and with baptism form the basis of the sealing of the 144,000 of the last days in Revelation 7:3.
The Law of God Emanates From the Abiding Goodness of His Nature
The Law of God proceeds from the nature of God and thus it stands forever as God Himself is unchangeable, being essentially Good as the centre of ultimate goodness.
In Mark 10:18 Christ said: Why call me good, God alone is good. God's goodness leads each of us towards repentance (Rom. 2:4). The nature of God is of unchangeable goodness. The heavenly Host partake of His nature. Thus they become constant in the divine nature and goodness. In this way Christ is the same yesterday, today and unto the ages (aiõnas) (Heb. 13:8). The elect, by partaking of the divine nature (2Pet. 1:4), become part of a divine priesthood, that of Melchisedek which is intransmissable (aparabaton) or unchangeable unto the age (aiõna) (Heb. 7:24). Christ is able to save in entirety those approaching God through him (see Heb. 7:25 Marshallís Greek-English Interlinear). But he is not the object of worship nor the God that commands by will.
The Law of God is to be pursued by faith and not by works (Rom. 9:32).
The primary position and the principal sign of the elect is and always has been that of absolute Monotheism and a belief in the subordinate relationship of Jesus Christ. We worship no other Elohim other than God who is the Father (Ex. 34:14, Deut. 11:16) or we will be destroyed (Deut. 30:17-18). God gave his first commandment as
Exodus 20:2 I am the Lord your God who brought you out of the land of Egypt, out of the land of slavery. You shall have no other God(s) (elohim) before me.
The concept of before here is that of beside as in place of or without the authority of the God we understand to be God the Father. (For an explanation of the extended elohim see the paper The Elect as Elohim (No. 1)).
We are to love the Lord our God and to serve Him with all our heart and all our soul, i.e. our being, and in return we will have rain in due season giving crops and pasture for our flocks. In other words, we will be fed with plenty (Deut. 11:13-15). But we have a New Covenant where the Lord establishes His laws in our minds and writes them on our hearts. He is our God and we are His servants, worshipping Him, by keeping His Laws in our very nature (Heb. 8:10-13).
We are to worship before the Lord our God (Deut. 26:10; 1Sam. 1:3; 15:25). But is this God multiple and is it legitimate to equate others with Him or to assert that Jesus Christ, the Son of God is God? The answer is an emphatic NO!
Christ was challenged in the desert by Satan and in effect the trial of Satan commenced. Satan, who was the Morning Star, the Lucifer or Light Bringer of this planet (Isa. 14:12) as its guardian and teacher was, in effect, one of the Elohim or Gods, who was subordinate to God the Father.
Christ was to be the Star that should come out of Jacob in Numbers 24:17. Thus it was signified in the Books of Moses that one of the Morning Stars which are mentioned as being present at the completion of this planet in Job 38:7, one of the elohim, was to become a human being of Jacob and from David (Rev. 22:16).
This elohim we know as Jesus Christ was not yet the Morning Star of this planet. That rank was held by Satan from Isaiah 14:12 and Ezekiel 28:2-10.
Christ had been anointed as the elohim of Israel from Psalm 45:7 and anointed above his companions or partners. However Christ was not in fact in the position of Morning Star and will not assume those duties until his Second Coming. The rank and duties are to be shared with Christ by the elect, who share his nature as Morning Star in their hearts (translated Day Star in 2Pet. 1:19). The elect are promised to share in this power from Revelation 2:28.
Satan, as Morning Star, had challenged God Most High or God the Father as we are told in Isaiah 14:12. He tried to ascend or exalt his throne, a throne of God, above the Stars of God or the Council of Elohim.
This Council is the Congregation of the Elohim or Gods referred to in Psalm 82:1. It is of interest to note that Irenaeus the disciple of Polycarp, disciple of John, held that Psalm 82:1 referred to the Theoi or Gods which included also the elect, namely those of the adoption (Against Heresies, Bk. 3, Ch. 6, ANF, vol. 1, p. 419).
There are multiple Sons of God, from Job 1:6; 2:1; 38:7; Psalms 86:8-10; 95:3; 96:4; 135:5, who are identified as the Bene Elyon or Sons of the Most High (see also Sabourin SJ, The Psalms - Their Origin and Meaning, Alba House, NY, pp. 72-74). The human elect are also included with the heavenly Host as Sons of God from Romans 8:14.
Romans 8:14For as many as are led by the Spirit of God, they are the sons of God. (KJV)
Thus Christ and the elect as Sons of God are one with God through the Holy Spirit. They are One but not in the sense that Trinitarians assert. Are we to assert they are one big being because God is one? No. This demonstrates the absurdity of Trinitarianism and why Trinitarians must assert that Christ was the only Son of God when it is a matter of biblical record that he is not and was not from the foundation of the world.
If the assertion is made that the Sons of God were angels, then the claim must also be made that Christ is included in this category. From Acts 7:35-39 it was an angel which spoke to Moses on Sinai and this Angel was Christ. In Galatians 4:14 Paul likens himself to an angel of God even Christ Jesus. Also we will become like angels (Mat. 22:30) as an order or isaggelos from Luke 20:36, being co-heirs with Christ (Rom. 8:17; Gal. 3:29; Titus 3:7; Heb. 1:14; 6:17; 11:9; Jas. 2:5; 1Pet. 3:7).
The Old Testament identification of Messiah as the Angel of YHVH is contained in the papers The Elect as Elohim (No. 1) and The Angel of YHVH (No. 24); (see also Ex. 3:4-6 where the God or elohim here was an angel).
Psalm 89:6-8 shows that there is a Council of Holy Ones (qedosim or qadoshim, also used of humans) and an examination of the text will show that there are both an inner and outer council.
There is no doubt from an examination of the first century texts, (the DSS, the Pseudepigrapha, the Ugaritic and Nag Hammadi) that there was understood to be a celestial Council of the Gods of Justice or the Elohim of Justice.
Righteousness (tsedek) and Justice in Hebrew are the same word. They are understood to be the same thing. Thus the unrepented perversion of justice precludes the elect from the first resurrection.
Satan was cast out of heaven for the sin of rebellion which, because it seeks to establish a will equal to or superior to God the Father, is idolatry (or witchcraft as stated in 1Sam. 15:23). Satan sought to make himself equal to the Most High or God the Father. Christ, on the other hand, did not seek to make himself equal to God, subordinating his will (Jn. 4:34).
Philippians 2:6-9 [He] being in the very nature of God did not consider equality with God something to be grasped. But made himself nothing, taking the very nature of a servant, being made in human likeness, And being found in appearance as a man, he humbled himself and became obedient to death - even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name ...
Thus God exalted Christ through obedience because he did not seek equality with Him and did not seek to depose God as a third of the elohim and bene elohim had indeed sought to do.
In Luke 10:18 Christ said that he saw Satan fall, like lightning, from heaven. Satan drew a third part of the angels or Stars of Heaven (Rev. 12:4). These angels were cast out with Satan to the earth (Rev. 12:9).
This desolation is symbolised by the desolation referred to in Revelation 8:10 where the third angel demonstrates again the desolation caused by the fall of a Star of the Host desolating a third of the creation.
Satan attempted to tempt Christ in a number of ways. Firstly, Satan referred to Christ as the Son of God in Matthew 4:3; 4:6 and Luke 4:3. The demons also referred to Christ as the Son of God in Matthew 8:29; Luke 4:41; and Mark 3:11. Satan attempted to tempt Christ to prove his position as Son of God by a display of power, in that God had promised that He would give his angels charge of him in Psalm 91:11,12. Satan omitted to keep thee in all thy ways and added at any time. Thus, by garbling Scripture, Satan attempted to take Christ's life.
Christ did not at any time correct Satan or the demons by asserting that he was God instead of the Son of God. Indeed no demon attempted to assert the deception that Christ was Supreme God until after his death, in order to establish a doctrine that said that Christ was God in the same way and equality that God the Father was God and thus achieve, after his death, a deception that Christ would have refuted in life.
In each of the temptations, the aim was to undermine the obedience of Christ to God and to, in effect, break Scripture. Satan attempted to have Christ worship him. He promised Christ the rulership of the planet then if Christ would worship him. Christ did not challenge his right to transfer his rulership of the planet or indeed that he was ruler. Christ instead replied:
... it is written: You shall worship the Lord your God and Him only shall you serve.
Christ did not tell Satan that Satan should worship Christ but rather referred him to the law. Christ never at any stage of his ministry claimed to be God. He said he was the Son of God. It was for this reason that he was placed on trial. As stated in Matthew 27:43:
He trusts in God. Let God rescue him now if He wants him, for he said, 'I am the Son of God'.
It was here that Christ cried out to fulfil the Scripture at Psalm 22:1:
My God, my God, why have you forsaken me?
Christ clearly did not consider himself God. To suggest that he was part of the entity to which he appealed, in an equal form, part of which was impassible, is absurd.
More importantly it is the doctrine of anti-Christ stated in 1John 4:1-2. The correct ancient text for 1John 4:1-2 is reconstructed from Irenaeus (Ch. 16:8, ANF, Vol. 1, fn. p. 443).
Hereby know ye the spirit of God: Every spirit that confesseth Jesus Christ came in the flesh is of God; and every spirit which separates Jesus Christ is not of God but is of antichrist.
Socrates the historian says (VII, 32, p. 381) that the passage had been corrupted by those who wished to separate the humanity of Jesus Christ from his divinity.
Also in Luke 22:70 they all said Are you then the Son of God?
He replied You are right in saying I am.
He was recognised as the Son of God in
Matthew 27:54 where they said Truly this was the Son of God.
Mark 1:1 holds the Gospel to be that of Jesus Christ, The Son of God.
Luke 1:35 states that the Holy one to be born was to be called the Son of God.
To understand that Christ is the Son of God is a revelation from God.
Matthew 16:16-17 Simon Peter answered and said, "You are the Christ, the Son of the living God." Jesus answered and said to him, "Blessed are you Simon Bar-Jonah, for flesh and blood has not revealed this to you, but MY FATHER who is in Heaven.
Also Matthew 11:27 states:
All things have been delivered to me by MY FATHER and no one knows the son except the Father. Nor does anyone know the Father except the Son and the one to whom the Son wills to reveal him.
Thus the Father reveals things to individuals and gives them to Christ who then reveals the Father to them.
There is no doubt that God is alone and sovereign. Proverbs 30:4-5 shows the name of God and that He has a son.
Who hath gone up to heaven, and come down?
Who hath gathered up the wind in the hollow of his hands?
Who hath wrapped up the waters in His cloak?
Who hath established all the ends of the earth?
What is His name and the name of His son? Tell me if you know.
Every word of God [ELOAH] is flawless: He is a shield to those who take refuge in Him.
Do not add to His words, or He will rebuke you and prove you a liar.
The Bible interprets itself and the name of God is directly supplied following the question and it is clear that this entity is not a composite of Father and Son but rather He has a son. Further the New Testament states clearly that it is the Father that is the object of worship. Christ warned the Samaritan woman in John 4:21 that there was a time coming when they could not worship the Father either on her mountain (Samaria) or in Jerusalem. But he clearly says in John 4:23
Yet a time is coming and has now come when the true worshippers will worship the Father in spirit and truth, for they are the kind of worshippers the Father seeks.
Christ is here identifying the object of worship as the Father and not himself. It is thus quite blasphemous to assert that one should worship the uplifted Christ from a perversion of John 3:14 where the Son of man was to be lifted up as Moses had lifted up the serpent in the wilderness. The purpose of the crucifixion was so that man would have eternal life not that Christ could become an object of worship as apostates falsely assert. Indeed it is asserted from this false premise that Christians worship Christís body and blood in the eucharist. Such an act is pure idolatry.
The Holy Spirit
Trinitarians assert that the Holy Spirit is a third person of a closed Godhead. That is false.
(Quoted fromThe Statement of Beliefs of the Christian Faith, (No. A1) pp. 1-4):
The Holy Spirit (Acts 2:4), is that essence or power of God which Christ promised to send to the elect (Jn. 16:7). It is not a person but the extension of the living power of God. It is the means whereby we become partakers of the Divine Nature (2Pet. 1:4), being filled with the Holy Spirit (Acts 9:17, Eph. 5:18) and hence all Sons of God (Job 38:7; Rom. 8:14; 1Jn. 3:1-2) and co-heirs with Christ (Rom. 8:17; Gal. 3:29; Titus 3:7; Heb. 1:14, 6:17, 11:9; Jas. 2:5; 1Pet. 3:7). It is given by God to those who ask (Lk. 11:9-13) and obey him, dwelling in those who keep God's commandments (1Jn. 3:24; Acts 5:32). The Holy Spirit is the comforter that leads God's servants into all truth (Jn. 14:16,17,26). The Holy Spirit confers the power to witness (Acts 1:8). It administers gifts as recorded in 1Corinthians 12:7-11 and has fruits as described in Galatians 5:22-23 not being given by measure (Jn. 3:34 RSV; Rom. 12:6). It is the means by which God can finally become all, in all (1Cor. 15:28; Eph. 4:6).
The Holy Spirit operates from before baptism. The Spirit draws the individual to God through Christ (Heb. 7:25).
The firstfruits of the Spirit are given to the individual at baptism from Romans 8:23 which clearly states that the adoption does not occur until the redemption of the body.
Thus we are born again but continue to grow in the spirit daily in Christ Jesus until we come into the glory of God. The Holy Spirit is the Spirit of Truth (1Jn. 4:6, 5:6) and by speaking the truth in all things we grow into Christ our head in all respects (Eph. 4:15). The Holy Spirit is the Spirit of God (Rom. 8:14) and the Spirit of faith (2Cor. 4:13) which searches all things and knows all things (1Cor. 2:10-11; 12:3 ff).
Thus the Holy Spirit is not an independent aspect of a triune God but is the means by which we become elohim. The Spirit conveys to God an understanding of our thoughts and very being. Being routed through Jesus Christ as our mediator and intermediary elohim or theos (Ps. 45:6-7; Heb. 1:8-9) it enables Christ to help, teach and comfort us and to enable us to exercise the power of God. The Spirit gives to each person the attributes God desires in order to benefit the body as outlined in 1Corinthians 12:7-11.
The Spirit can be quenched (1Thes. 5:19) by being neglected or grieved (Eph. 4:30) and thus admits of gains and losses in the individual.
The fruit of the Holy Spirit is love from Galatians 5:22. Therefore, if we do not love each other the Holy Spirit is not evident.
The Spirit is the means by which we worship God as stated in Philippians 3:3. Thus it cannot be God as an object of worship and hence equal to God the Father. It is a force which empowers Christ. He is thus an Everlasting Father (Isa. 9:6) of which there are many fatherhoods in heaven and on earth (Eph. 3:15). Christ becomes Everlasting Father by delegation.
All of these fatherhoods or families are named for God the Father which is the reason we bow before God the Father, worshipping Him (Eph. 3:14-15).
Christ was the firstborn or firstbegotten of the creation. For him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities, all things were created through him and for him. He is before all things and in him all things hold together (Col. 1:16-17). But it was God who generated him and who willed that the creation exist and subsist in Christ. Therefore Christ is not God in any sense that God the Father is God and who alone is immortal (1Tim. 6:16) existing in abiding perpetuity.
God is held by the Bible to be the God and Father of Christ (from Rom. 15:6; 2Cor. 1:3; 11:31; Eph. 1:3,17; Col. 1:3; Heb. 1:1 ff; 1Pet. 1:3; 2Jn. 3; Rev. 1:1,6; 15:3). Christ derives his life, power and authority by command of God the Father (Jn. 10:17-18).
Christ subordinates his will to that of God, who is the Father (Mat. 21:31; 26:39; Mk. 14:36; Jn. 3:16; 4:34). God gave the elect Christ and God is greater than Christ (Jn. 14:28) and greater than all (Jn. 10:29). Thus God sent His only born (monogene) Son into the world that we might live through him (1Jn. 4:9). It is God who honours or glorifies Christ (Jn. 8:54), God being greater than Christ (Jn. 14:28).
God is the Rock (sur) as a Quarry or Mountain from which all others are quarried, the flint of Joshua 5:2 which circumcises Israel, the principal and effective cause (Deut. 32:4) [see Maimonedes Guide of the Perplexed, Univ. of Chicago Press, 1965, Ch. 16, pp. 42 ff]. God is the Rock of Israel, the Rock of their salvation (Deut. 32:15), The Rock that bore them (Deut. 32:18,28-31). 1Samuel 2:2 shows that Our God is our Rock, an everlasting Rock (Isa. 26:4). It is from this Rock that all others are hewn as are all the descendants of Abraham in the faith (Isa. 51:1-2). The Messiah is hewn from this Rock (Dan. 2:34,45) to subjugate the world empires. God is the Rock or base upon which the foundation is laid and upon which Christ will build his Church (Mat. 16:18) and upon which he himself rests. Messiah is the Chief Cornerstone of the Temple of God, of which the elect are the Naos or the Holy of Holies, the repository of the Holy Spirit. The Temple stones are all cut from the Rock that is God, as was Christ, and given to Christ, the spiritual rock (1Cor 10:4), the rock of offence and stone of stumbling (Rom. 9:33) to form the Temple.
Christ is constructing the temple so that God may be all, in all (Eph. 4:6). God has given Christ to be all and in all (panta kai en pasin Col. 3:11) putting all things under his feet (1Cor. 15:27) giving him to be the head over all things to the Church which is his Body, the fullness of him that fills all in all (Eph. 1:22-23). When God put all things under Christ, it is manifest that God is excepted being the One who put things under the feet of Christ (1Cor. 15:27).
When Christ subdues all things then shall Christ himself be subject to God who put all things under Christ that God may be all in all (panta en pasin 1Cor. 15:28 not as per RSV). Thus the Platonist doctrines that seek to merge God and Christ in the Trinity contradict Scripture. Christ will sit on the right hand of God, by direction of God (Heb. 1:3,13; 8:1; 10:12; 12:2; 1Pet. 3:22) and share God's throne as the elect will share the throne given to Christ (Rev. 3:21) which is a throne of God (Ps. 45:6-7; Heb. 1:8) or God is thy Throne translated Your throne O God (see fn. to annotated RSV).
God, who sends, is greater than he who is sent (Jn. 13:16), the servant not being greater than his Lord (Jn. 15:20)
It is the utmost absurdity to suggest that a being could be a sacrifice unto itself. Such an act, logically, is suicide or within Trinitarianism, a partial mutilation. Hence the doctrine denies the resurrection, especially from 1Corinthians 15.
Thus the distinction in the crucifixion and resurrection is mandatory and complete. The resurrection had to be in the flesh involving translation as the Wave Offering otherwise there is no salvation and no ongoing harvest. The preparation of Christ for the ascension to his God and our God, who is our Father (Jn. 20:17), was real and distinctive. Christ achieved his capacity to be God and achieved the fullness of the Godhead bodily from the operation of the Holy Spirit. Thus the doctrine of the Sonship from baptism is true and complete.
There is, however, one true God Eloah and all other Elohim exist at His will and in obedience to His Authority. All powers and thrones and dominions in heaven and earth will be brought into subjection by Jesus Christ for and by the command of this being, who alone is God Most High and the object of our worship.
It is of no use whatsoever to make the distinction in your worship of physical signs such as the Sabbath and the Holy Days commencing with the Passover. If this Church, or any other Church for that matter, adopts a trinitarian or ditheist approach to God and impugns the sovereignty of God Most High who is God the Father, it is already apostate and spiritually dead. By the time it gets to the point where you have decided the division lies, your so-called line in the sand, you will have rationalised the condition and be spiritually dead yourself. You will just push the line further back.
You are called to worship God Almighty through the sacrifice of His son Jesus Christ. The Sabbath and Passover are signs of that worship. They are not the deciding factors of your faith. God alone is the centre of your being. Worship Him.
The Illogical Position of Trinitarianism
The Trinitarians attempted to make sense out of a Three-headed God by using the Stoic term hypostases and the Platonic term ousia which mean, in effect, the essence of being.
The term hypostases became ultimately incorporated into Catholic doctrine resulting in the anathemas of the Councils of Chalcedon and Constantinople II. The structure resulted in the declarations of the Monarchia and the Circumincession. The declaration that the Godhead is distinct but not separate is essentially a statement of the Monarchia and the Circumincession. It is philosophically absurd given the functions of English. The use of hypostases and ousia as terms appears to attempt to cover up the incoherence. The Godhead is held by Trinitarians to be three hypostases in one ousia using the Stoic and Platonic terms to attempt a distinction.
Some Trinitarians attempt to deny that God is a Being hoping thereby to introduce some additional vagary to defend against the charges of being illogical, which they defend by declaring the whole thing a mystery. The denial of the term Being to God and Christ effectively denies their existence, which is absurd. Saying that God is Universal Mind (or Universal Soul) utterly depersonalises God and denies the reality of the Son of God except that the Son's existence is notionally declared as a hypostasis. It is a word game that gives no reality to the Saviour. On the other hand, were the reality of the Son to be insisted on, then, the doctrine is essentially an insipient breach of the first commandment.
You shall have no other elohim before me.
The entity here is the YHVH Eloheik (YHVH Your Elohim) who is identified at Psalm 45:7-8 as the Elohim who anointed the Elohi of Israel. By elevating our intermediary elohim, one of the Council (Psa. 89:7), to the level of Eloah, God the Father, we are in breach of the first commandment. This is the sin of Satan who claimed to be El of the Council of the Elohim (Ezek. 28:2).
The doctrine of the Trinity rests on a series of false premises designed to enable a paradigm shift. These are:
That elohim as the Godhead refers to two entities only making no distinction between Eloah and the multiple entities including the Council and Host (Dan. 7:9 ff).
That these two entities (and the Spirit) are incapable of separation in fact or in thought and are not properly describable as Beings.
That the preincarnate existence of Christ was not as the Angel of YHVH.
That Christ was the only Son of God before the creation of the world (see Job 1:6; 38:7).
That Christ and Satan were the only two Morning Stars (see Job 38:7; Isa. 14:12; Rev. 2:28; 22:16)
That Christ is God in the same way that God is God and not a subordinate God (Heb. 1:9) sent by the Lord of Hosts (Zech. 2:10-11). Hence he is made an object of worship and prayer contrary to Exodus 34:14 and Matthew 4:10 etc.
That Christ was the only begotten Son and not the Only Born God and Son (monogenes theos & uion) (Jn. 1:18; 3:16; 1Jn. 4:9; see also Lk. 7:12; 8:42; 9:38; Heb. 11:17 for comparison). He was the first begotten (prototokos) of all creation (Col. 1:15) hence the beginning of the creation of God (Rev. 3:14, not as per the NIV).
That Christ had existence separate to his incarnation hence he could have prayed to himself as God. Such a proposition effectively denies the distinction between Father and Son and the totality of the resurrection. It is of anti-Christ (1Jn. 2:22; 4:3; 2Jn. 7).
That Christ and God were of the same will and that Christ was not possessed of a separate will which he subordinated to God through willing obedience contrary to Matthew 21:31; 26:39; Mark 14:36 and John 3:16; 4:34.
That Divine nature admits of no gains and no losses in Christ. Logically this would deny the resurrection of the saints as explained in 1Corinthians 15, and in the biblical promises to the elect. The Trinity seeks to assert that the divine nature given to the elect differs from the way in which it is shared by Christ.
That the Holy Spirit is given by fixed measure contrary to John 3:34 (RSV) and Romans 12:6.
That Christ could not have sinned (from the false premise of divine nature admitting of no gains and no losses rather than from the Omniscience of God, who knew that Christ would not sin).
That Christ was consubstantial with God in such a way that he was co-equal and co-eternal with God contrary to Philippians 2:6 and 1Timothy 6:16 which shows that only God is immortal. Christ's eternality or aioonion life (1Jn. 1:2) and that of all Beings, including Christ, derive from that entity. Both Christ and the elect are of the same origin Hebrews 2:11 (RSV) deriving their life and eternality from conditional obedience to the Father (Jn. 5:19-30) who created us all (Mal. 2:10-15). As the Father has life in Himself, so He gave the Son to have life in himself (Jn. 5:26), and we are co-heirs being ordained to have life in ourselves by authority of God.
That the elect are not Sons of God in the same way that Christ is a Son of God and hence not co-heirs contrary to Romans 8:17; Galatians 3:29; Titus 3:7; Hebrews 1:14; 6:17; 11:9; James 2:5 and 1Peter 3:7.
That the Supreme God came down in the flesh and dwelt among men (stemming from the fraudulent insertions in 1Timothy 3:16 in Codex A. The false insertions were retained in the KJV and manipulated into the preamble in the NIV). The assertion that the Supreme God came down in the flesh is contrary to John 1:18 (and Jn. 1:14 where it was the logos (or Memra) who became flesh) and the numerous texts distancing Christ from the One True God (Eloah or Theon, who is God the Father), the God of Jesus Christ (Jn. 17:3, 20:17; 1Cor. 8:6; 2Cor. 1:3) who stands in His name (Mic. 5:5).
The concepts of how God is One is misunderstood by Trinitarians. The Shema (Deut. 6:4) is too detailed to be examined here (see the paper Joshua, the Messiah, the Son of God (No. 134)). The entity at Deuteronomy 6:5 is identifiable as God Most High, the God who anointed Christ as Elohi of Israel in Psalm 45:7. The unity of God, necessary to Monotheism, is of an extended order dwelling in unity under a central will in agreement and spiritual interaction through the Spirit and Power of God (1Cor. 2:4-14) which through Christ is towards God (2Cor. 3:3-4).
The Trinity denies the unification necessary to monotheism and is logically polytheist. It occurs because the rulers do not understand, being unspiritual (1Cor. 2:8,14).
Questions to ask Trinitarians
If God is one being in three hypostases, or persons, as Father, Son and Holy Spirit how is it possible for the following to occur, as it so obviously does within the Bible narrative?
For Jesus Christ to receive revelation from God?
Revelation 1:1 says that it is the Revelation of Jesus Christ which God gave to him to show his servants things which must shortly take place. And he sent and signified it by his angel to His servant John.
For Christ to sit on his Father's throne?
(Rev. 3:21) To him who overcomes I will grant to sit with me on my throne, as I also overcame and sat down with my Father on his throne.
For the head of Christ to be God?
(1Cor. 11:3) But I want you to know that the head of every man is Christ, the head of woman is man and the head of Christ is God.
For Christ to cry out to God?
(as he did in Mat. 27:46; Mk. 15:34): My God, My God, why have you forsaken me.
For Christ to ascend to God as per John 20:17?
Jesus said to her, Do not cling to me, for I have not yet ascended to my Father, but go to my brethren and say to them, 'I am ascending to my Father and your Father and to my God and your God'.
For all those with God's spirit to be Gods?
In John 10:34-36 Jesus answered them, Is it not written in your law, 'I said you are gods'? If he called them gods to whom the word of God came - and the scripture cannot be broken - what about the one whom the Father set apart as His very own and sent into the world? Why then do you accuse me of blasphemy because I said I am God's Son.
The Scripture cannot be broken is introduced here to show that we are to be elohim and that our destiny cannot be broken or defeated. How can Christ be set apart from others by God as His own and sent into the world if he is God and there are no others?
For Christ to be created by the Father?
For him to be the beginning (arche - not ruler as per NIV) of the creation of God (Rev. 3:14), the image of the invisible God, the first born over all creation (Col. 1:15).
Trinitarians attempt to assert that arche and prototokos are titles to avoid the obvious conclusions flowing from these texts compared with 1Timothy 6:16 which shows that only God is immortal.
For a being to beget itself?
(Jn. 3:16) For God so loved the world that he gave His only begotten Son ...
For only the Father to be over all?
(Eph. 4:6) One God and Father of all who is above all and through all, and in you all.
Thus this text denies that the Father is in the Son and the Son in the Father only. This reciprocal relationship extends to the elect.
Jesus is Son of the Most High God (Mk. 5:7) who is his God and Father (Col. 1:3; 1Thes. 3:11), being distinguished from the God and Father of us (2Thes. 2:16). That he said God was his Father did not make himself equal with God as was asserted by the Pharisees in John 5:18. Thus the trinitarian assertion is the same lie as Christ was accused of then. How is this so?
If there are three hypostases how can the seven spirits of God exist (Rev. 5:6)? Are these seven eyes in the seven horns of the lamb not seven separate subdivisions or authorities sent out under direction of Christ as the Lamb to control the earth?
How can a being sacrifice to itself?
(1Pet. 1:19) But with the precious blood of Christ, as of a lamb without blemish and without spot ... who through him believe in God, who raised him from the dead and gave him glory, so that your faith and hope are in God. Romans 5:15 says For if by the one manís offence many died, much more the grace of God and the gift by the grace of the one man Jesus Christ abounded to many. Our faith and hope are in God, not in Christ, but rather through Christ by means of the Spirit which is the Spirit of Faith and Truth.
How can one being pray to itself and/or give itself something? For example:
(Lk.. 11:13) ... How much more will your heavenly Father give the Holy Spirit to those who ask Him!
(Jn. 17:4) ... I have finished the work which you have given me to do.
(Jn. 17:9) I pray for them, I do not pray for the world but for those whom you have given me, for they are Yours.
(1Jn. 5:10) because he has not believed the testimony that God has given of His Son.
How can a being be greater than itself?
(Jn. 14:28) You have heard me say to you, I am going away and coming back to you. If you loved me you would rejoice because I said, 'I am going to the Father', for my Father is greater than I.
How can a being be divided as to what it knows?
(Mat. 24:36) But of that day and hour no one knows, not even the angels of heaven, but my Father only.
(Rev. 1:1) The revelation of Jesus Christ which God gave to him to show his servants what must soon take place.
How can a being mediate to itself?
(1Tim. 2:5) For there is one God and one Mediator between God and Men, the Man Christ Jesus.
(Gal. 3:20) Now a mediator does not mediate for one only but God is one.
(1Jn. 2:1) ... we have an advocate with the Father, Jesus Christ the righteous.
(1Jn. 2:22) Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father AND the Son.
How can a being be subordinate to itself?
(Jn. 10:18) ... This command I have received from my Father.
How can a being deny its own doctrine?
(Jn. 7:16) My doctrine is not mine, but His who sent me.
How can one being differ in wills yet have one element Christ obey the superior, that is God?
(Mat. 7:21) Not everyone who says to me, 'Lord, Lord' shall enter the kingdom of heaven, but he who does the will of my Father in heaven.
(Mat. 12:50) For whoever does the will of my Father in heaven is my brother and sister and mother.
(Mat. 26:39). O My Father, if it is possible, let this cup pass from me; nevertheless not as I will, but as You will.
(Mk. 3:35) For whoever does the will of God is my brother and my sister and mother.
(Jn. 4:34) My food is to do the will of Him who sent me and to finish His work.
(1Thes. 5:18) ... in everything give thanks for this is the will of God in Christ Jesus for you.
How can elements of the one being be subordinate yet co-equal and co-eternal and still be part of an extended structure, namely the body of Christ without the same state being extended to all members of the body?
How can a being worship itself without having serious psychological problems?
God is the object of worship stated in Isaiah and repeated by Christ in Matthew 15:10 They worship me in vain; their teachings are but rules taught by men.
(Lk. 4:8) Get behind me, Satan! For it is written, 'You shall worship the Lord your God and Him only shall you serve'.
(Jn. 4:21-23) ... worship the Father. You worship what you do not know. We know what we worship, for salvation is of the Jews. Yet a time is coming and has now come when the true worshippers will worship the Father in spirit and in truth; for the Father is seeking such to worship Him.
(Eph. 3:14-15) For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named
How can an omnipresent being in hypostases come and go from itself?
(Jn. 14:28) You have heard me say to you, 'I am going away and coming back to you.' If you loved me, you would rejoice because I said, 'I am going to the Father,' for my Father is greater than I.
(Jn. 16:27-28) ... and have believed that I came forth from God. I came forth from the Father ... I leave the world and go to the Father.
Similarly how can it be greater than itself? Or how can it be seen and yet deny that anyone has seen it?
(Jn. 6:46) Not that anyone has seen the Father, except He who is from God; he has seen the Father.
(Jn. 5:37) And the Father himself, who sent me, has testified of me. You have neither heard His voice at any time, nor seen His form.
How then can God have form but not shape?
How can a being listen to itself and be the object of its own prayer?
(Jn. 11:41-42) ... Father I thank you that you have heard me. And I know that you always hear me, but because of the people who are standing by I said this, that they may believe that you sent me.
How can a being be powerless yet dependent upon itself?
(Jn. 5:19) ... Most assuredly, I say to you, the Son can do nothing of himself, but what he sees the Father do; for whatever He does, the Son also does in like manner. How can it imitate itself.
How can a being attribute independent authority to itself?
(Jn. 12:49-50) For I have not spoken on my own authority; but the Father who sent me gave me a command, what I should say and what I should speak. And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told me so I speak.
How can a being be subject to itself and deliver something up to itself?
(1Cor. 15:28) Now when all things are made subject to Him, then the Son himself will also be subject to Him who put all things under him, that God may be all in all.
(1Cor. 15:24) Then comes the end, when he delivers the kingdom to God the Father, when he puts an end to all rule and all authority and power.
Similarly how can a being reallocate its power?
(Jn. 5:30) I can of myself do nothing. As I hear, I judge; and my judgement is righteous, because I do not seek my own will but the will of the Father who sent me.
(Jn. 5:19) ... Most assuredly, I say to you, the Son can do nothing of himself, but what he sees the Father do; for whatever He does, the Son also does in like manner.
How can Christ attribute the Kingdom of God to the Father if they are one being?
(Mat. 26:29) But I say to you, I will not drink of the fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom.
(Mk. 10:15) Assuredly, I say to you, whoever does not receive the Kingdom of God as a little child will by no means enter it.
(Lk. 12:32) Do not fear little flock for it is you Father's good pleasure to give you the kingdom.
How can a co-equal being have something bestowed by the Father in order to bestow it upon its own subordinates?
(Lk. 22:29-30) And I bestow upon you a kingdom, just as my Father bestowed one upon me, that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
How can the elect be co-heirs with Christ if Christ is already God possessing the Godhead from eternity? What was or is there to inherit?
(Rom. 8:17) ... and if children, then heirs - heirs of God and joint heirs with Christ ...
How can a being confess or deny others to itself?
(Mat. 10:32-33) Therefore whoever confesses me before men, him I will confess before my father who is in heaven. But whoever denies me before men, him I will also deny before my Father who is in heaven.
How can a being love or hate itself in any meaningful way other than as a psychological condition?
John 15:23 states that He who hates me hates my Father also. However this is not because they are one being as we see from John 5:20: For the Father loves the Son, and shows him all things that He himself does; and He will show Him greater works than these, that you may marvel. Given this how can an omniscient being be shown something by another omniscient being? How then, given the above (and Rev. 1:1), can Christ be omniscient?
God is a spirit. John 4:24 states God is a spirit: and those who worship Him must worship him in spirit and in truth. The attempt to make this text read God is spirit is not supported by any of the translations of the text and the sense in which it was used by any of the ante-Nicene theologians or their translators. This claim is to assert the non-individuality and non-specific nature of God. God is then developed to an extended immanent structure. This will go beyond trinitarianism into Process Theology.
God has a family from Ephesians 3:14-16 For this reason I bow my knees to the father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named, ...
Trinitarians attempt to make Christ and God one Being or assert that Christ is God by reference to the false texts noted above and the mistranslation of John 1:1 which might more correctly say that in the beginning was the word and the word was with The God (Theon) and the word was [a or our] God (theos).
Reference is made to the text in John 2:19 as holding that Christ was God because he says
Destroy this temple and I will raise it again in three days.
The refutation of the assertion is found in the same gospel in John 10:18 where Christ says of his life that
No one takes it from me, but I lay it down of my own accord, I have authority to lay it down and authority to take it up again. This command I received from my Father.
There is no doubt that Christ is a subordinate, obedient, loyal servant of the One True God. He is our brother and co-heir in the promise of the Kingdom of God. We do not however worship him or his spiritual symbols. By his command we worship God.