8 Trinity verses Considered
Trinity verses – verses people may use to try and prove the trinity.
Most of these verses can be refuted by Attributes of God, Jesus Christ, and
Holy Spirit sections along with the unscriptural terms section noted above. The O.T. and N.T. verses explained below, will hope to add additional information, beyond these sections.
O.T. Verses
u Gen. 1:26 Then God said, Let us make man in our image.
Argument: The word God here is the Hebrew Elohiym meaning a plurality of
persons and the ‘Us’ and ‘Our’ are therefore implying a trinity.
Explanation: Elohiym gives a sense of a plural of majesty or a plural of
emphasis. Not a plurality of persons. Emphasizing the event as Gods
handiwork alone and magnifying the greatness of His works..
• Elohiym may be referring to Angels during creation. (Job 38:7)
• Elohiym may also refer to judges. (Ex. 21:6, 22:8,9)
• Elohiym in Scripture never gives an exact quantity, one, two, three, ten, twenty always seems to be signifying a group or a singular being.
• Elohiym are called:
o Idols (Deut. 11:28; Jdg. 2:12; Isa. 38:18,19)
o Men (Ex. 7:1, 21:6, Ps. 82:6)
Other singular translated words that are plural in Hebrew.
Gen. 4:10 Voice of your brother’s blood cries, (blood’s)
Gen. 19:11 Smitten with blindness, (blindnesses)
Lev. 19:24 Offering of praise to the Lord, (praises or great praise)
Ps. 45:15 Led in with joy and gladness, (gladnesses)
Ezk. 25:17 I will carry out great vengeance on them, (vengeances)
The “us” and “our” maybe referring to the Angels.
Maybe referring back to the plural of emphasis.
No indication of quantity of persons, us, our, could be any number.
This cannot be talking about Jesus, he was not born yet.
Pre-incarnate, pre-existing and others are unbiblical terms.
Why have not the Jews ever believed in a multiple godhead with many persons?
u Gen. 11:7 Come, let us go down and there confuse their language.
Argument: Let “us” is referring to a trinity or a pre-incarnate Christ.
Explanation: (see notes on Gen. 1:26)
u Gen. 16:7-13 The angel of the Lord.
Argument: Jesus Christ is the “Angel of the Lord.” And this is how He
reveals Himself to us in the O.T..
Explanation: An assumption. It says “the Angel of the Lord” that’s who it is.
• The “Angel of the Lord” appears many times in Scripture and never has Jesus’ name attached to it anywhere.
• Jesus is never called the Angel of the Lord anywhere in Scripture.
• Jewish law of agency. “a person’s agent is regarded as the person himself.”
Angels acting as LORD or God.
(Gen. 22:15 with v. 16; Ex. 3:2 with v. 6-7; Isa. 37:33 with v. 36)
God’s messengers are sometimes called God.
(Zech. 12:8; Ps. 82:6; Jn. 10:33; Titus 2:13; Heb. 1:8; 2 Pet. 1:1)
The Angel of the Lord cannot be God. Notice the Angel takes orders and does what the Lord commands. They cannot be co-equal members of a trinity.
(1 Chr. 21:14-15, 26-27)
The Angel of the Lord speaks in the third person.
Gen. 16:11 And the Angel of the Lord said to her: Because the Lord has
‘heard’ your affliction.
Why not say “I” have heard, if he is Jesus God speaking in the third person?
Jesus did not claim to be the Angel of the Lord. (Ex. 3:2-6; Mk. 12:26) He believes the Scriptures as they are written. Did not say He was there speaking to Moses.
u Gen. 18 Yahweh appeared to Abraham as a man. There were three men.
Argument: Jesus manifested Himself as a man to Abraham and the three men
are revealing the trinity because there were three of them.
Explanation: Assumption. Jesus’ name nor trinity not mentioned in the verses.
Gen. 19:1 Other two men turned out to be Angels.
Side note for the kosher eaters. Notice what Abraham placed in front of Yahweh and the two men. It says ”they ate.” (Gen. 18:7-8 Beef, curds and milk)
u Deut. 6:4-5 Hear, O Israel! The Lord is our God, the Lord is one!
Argument: The word “one” here is the Hebrew Echad, meaning a “compound
unity,” therefore it is referring to the trinity or plurality in the godhead.
Explanation: Echad means one. Adjective, Masculine singular. Echad is used
around 968 times in the O.T. and there is no hint in any Jewish
commentary or lexicon that it somehow implies a “compound unity.”
Verses that use Echad that can only mean one. To name a few.
Gen. 1:55 First day. Gen. 11:1 One language.
Gen 21:15 One of the bushes. Gen. 41:5 One stalk.
Ex. 9:6 Not one cow died. Ex. 12:49 One law.
Isa. 51:2 I called him alone. Ezk. 33:24 Abraham was one.
Zech. 14:9 There be one Lord and His name one
Jesus quotes Deut. 6:4 in Mk. 12:29 ‘one’ in Greek is heis meaning primary
numeral one.
u Ps. 45:6-7 v:6 Your throne, O God, is forever and ever;
v:7 Therefore God, Your God, has anointed You.
Argument: These verses are talking about Jesus and v.6 calls him God.
Explanation: (See notes on Gen. 1:26) v.6 & 7 God here is Elohyim.
True it maybe a Messianic prophecy.
If Jesus is God, how can He have a God too? “God your God.”
Anointing implies that One greater has the authority over the other.
Anointing implies appointment to an office, duty, or work for a specific function.
A true God would need no appointment, He would appoint Himself.
u Ps. 110:1 The LORD says to my Lord: " Sit at My right hand..”
Argument: “My Lord” in this verse is the Hebrew word adonai, another name for
God, and is therefore proof of the divinity of the Messiah.
Explanation: Adoni, the word used in Ps. 110:1, is never used of God. It is
always used of a human or angelic superior.
References to men: (adoni)
Master: Ex. 21:5; 1 Sam. 30:13 & 15; 2 Ki. 5:3, 20 & 22, 6:15
Husband: Gen. 18:12
Prophet: 1 Ki. 18:7 & 13; 2 Ki. 2:19, 4:16 & 28, 6:5, 8:5
Prince: Gen. 42:10, 43:20, 44:18, 47:18; Jdg. 4:18
King: 1 Sam. 22:12
Father: Gen. 31:5
Moses: Ex. 32:22; Num. 11:28, 12:11, 32:26 & 27; Num. 36:2
Priest: 1 Sam. 1:15 & 26
Captain: 2 Sam. 11:11
Angel representing God: Josh. 5:14; Jdg. 6:13
Adoni (“my lord”), a royal title (1 Sam. 29:8), is different from the divine title Adonai (“my Lord”) used of Yahweh.
u Isa. 7:14 A virgin will be with child and bear a son, and she will call His
name Immanuel.
Argument: Because Jesus is called Immanuel he must be God incarnate
because Matt. 1:23 states Immanuel translated means, “God with us.”
Explanation: Can be translated as, “God with us” or “God is with us.” The name
is symbolic in meaning. God was not with us literally.
God was in Christ: Jn. 10:38 Father is in me, I am in the Father.
2 Cor. 5:19 God was in Christ.
God was with Christ: Jn. 3:2 God is with Him. Jn. 10:32 Good works from the Father.
Jn. 16:32 The Father is with me.
Ac. 10:38 God was with Christ.
Other names in Scripture:
Elijah = Yahweh is God = 1 Ki. 17:1 Was Elijah God?
Eliab = Yahweh is my Father = 1 Sam. 16:7 Was Eliab Jesus’ brother?
Elihu = He is Yahweh (God) himself = Job 32:2 Was Elihu God himself?
u Isa. 9:6 And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace.
Argument: Jesus is the Mighty God
Explanation: Jesus is never called the “eternal Father” anywhere in scripture.
This would contradict their doctrine, and makes God the Father take on the attributes of the Son of God spoken of in the context.
Translation bias? Why is el translated God in one verse and ruler in another?
(Isa. 9:6 (el = God) with Ezk. 31:11 (el = ruler)
“Mighty God” maybe better translated: “mighty hero” “divine hero” “mighty ruler” “divine ruler”
Eternal Father = Father of the coming age.
Col. 1:15 Firstborn over all creation. With 1 Cor. 15:45 Last man Adam
1 Cor. 15:23 Christ the first fruits, after that those who are Christ's at His coming.
1 Cor. 15:49 We will also bear the image of the heavenly.
In this sense Jesus is our Father, the pattern of the heavenly, our elder brother.
Better translation: v. 6 “the government will be on his shoulders. And he will be
called Wonderful Counselor, Mighty (ruler) Hero, Father of the Coming
Age, Prince of Peace.”
v: 7 The zeal of Yahweh of hosts will accomplish this.
Through “the child” born to us in v.6..
u Jer. 17:5 Cursed is the man who trusts in mankind and makes flesh his
strength, and whose heart turns away from the LORD.
Argument: Jesus cannot be a man because we are not to place our trust in man.
Explanation: Re-read the verse, “cursed is the man who trusts in mankind…
and whose heart turns away from Yahweh.
Our salvation and hope is not in mankind, but in Yahweh through His Son.
Jn. 5:23 He who does not honor the Son does not honor the Father.
According to this, if we do not trust Jesus we are turning away from God.
If this argument were true then what about:
Ex 14:31 People feared Yahweh, put their trust in Him and in Moses His servant.
Josh. 4:14 Joshua, they revered him, as they revered Moses.
1 Chr. 29:20 They prostrated themselves before the Lord, and the king.
Prov. 24:21 My son, fear the Lord and the king.
u Jer. 23:6 Now this is His name by which He will be called: The LORD our
Righteousness.
Argument: Jesus is called, “The LORD” our righteousness therefore, He is God.
Explanation: It says, “He will be ‘called’” does not say that he is.
Are any of these things called Yahweh or considered to be God?
Gen. 22:14 Abraham called the mountain, “The LORD Will Provide.”
Ex. 17:15-16 Moses built an altar and named it, “The LORD is My Banner.”
Jer. 33:16 Jerusalem is also called, “the LORD our Righteousness.”
Jdg. 6:24 Gideon built an altar, to the Lord and named it, “The LORD is Peace.”
u Mic. 5:2 One who will be ruler over Israel, whose origins are from of old,
from ancient times.
Argument: The Messiah’s origins are from long ago therefore He pre-existed.
Explanation: The Messiah had an origin when he was born. The true God is without origin and has no beginning or end. Jesus pre-existed in the logos, thought, plan, will, desire, wisdom. (see notes Jn. 1:1)
N.T. Verses
u Matt. 1:23 They will call him “Immanuel," which means, "God with us."
Argument: Jesus is called Immanuel, he must be God incarnate because
Matt.1:23 states Immanuel translated means, “God with us.”
Explanation: (see notes on Isa. 7:14)
u People who Worshiped Jesus (selected verses):
Matt. 2:2, 11 They fell to the ground and worshiped Him.
Matt. 14:33 Worshiped Him, saying, "You are certainly God's Son!"
Matt. 28:9 Took hold of His feet and worshiped Him.
Matt. 28:17 When they saw Him, they worshiped.
Matt. 28:9 Took hold of His feet and worshiped Him.
Jn. 9:38 Lord, I believe." And he worshiped Him.
Heb. 1:6 Let all the Angels of God worship Him.
Argument: Jesus is worshiped therefore He is God.
Explanation:
Jesus commanded us to worship the Father. (Matt. 4:10; Lk. 4:8; Jn. 4:21-24)
Commanded by the Angel in Revelation to Worship God. (Rev. 19:10, 22:9)
Apostles persuaded men to worship God. (Rom. 12:1; 1 Cor. 14:25; Ac. 18:13)
The word worship means, “to pay homage,” or, “bow before.” It was very common in Bible days to offer homage to a person of higher status.
Some places where men are worshiped in Scripture.
(Are these worshiped considered to be God now, today?)
• Lot worshiped the two strangers that came to Sodom. (Gen. 19:1)
• Abraham worshiped the pagan leaders of the land. (Gen. 23:7)
• Jacob worshiped his older brother when they reunited. (Gen. 33:3)
• Josephs dream, his parents, brothers worshiped him. (Gen. 37:10)
• Joseph’s brothers worshiped him. (Gen. 43:26)
• Joshua fell down and worshiped an angel. (Josh. 5:14)
• Ruth worshiped Boaz. (Ruth 2:10)
• David worshiped Jonathan. (1 Sam. 20:41)
• Abigail worshiped David. (1 Sam. 25:41)
u Matt. 9:2-3 Your sins are forgiven.
Mk. 2:7 Who can forgive sins but God alone.
Argument: Jesus is God, only God can forgive sins.
Explanation: Jesus commands us to forgive, does that make us God too?
Jn. 20:23 If you forgive the sins of any, their sins have been forgiven them.
u Matt. 28:18 All authority has been given to Me in heaven and on earth.
Argument: Jesus is God, having all authority.
Explanation: If Christ were really God, and co-equal and co-eternal with the
Father, then it is illogical to say Christ was ‘given’ authority or ‘made’
Lord and Christ if He already is God.
Ps. 8:6 You make him to rule over the works of Your hands; You have put all
things under his feet. (Heb. 2:8)
Jn. 5:19 The Son can do nothing of Himself, unless, He sees the Father doing.
Ac. 2:36 God has made Him both Lord and Christ.
Eph. 1:22 He put all things in subjection under His feet, and gave Him as head
over all things.
Jesus is a man to whom God gave all authority for an age. He returns this authority back to the Father. (1 Cor. 15:28)
u Matt. 28:19 Baptizing them in the name of the Father and the Son and the
Holy Spirit.
Argument: Here is proof that Jesus is a member of the Godhead, the trinity. All
three are spelled out here. And if Jesus said baptize in the name of the
Father, Son, and Holy Spirit, then we should do it.
Explanation: If this was a direct command of Jesus, why is there no record of
the Apostles baptizing in this way? Trinity not mentioned.
All three mentioned are titles, not persons.
All three mentioned are not proper names.
Did the Apostles blaspheme the Holy Spirit by not baptizing in the trinity formula? If Jesus speaks by the Father who is the Spirit? (Jn. 4:24, 14:10; Mk. 3:29)
The Apostles baptized in the name of Jesus Christ, (Yahshua the Messiah).
(see Water Baptism section for Scriptures)
The three mentioned together make one God, is an assumption.
Gen. 5:32 Noah became the father of (Shem, Ham, and Japheth).
Are these three one person? They are all mentioned together.
The Bible makes no mention of the Father, Son, and the Holy Spirit together anywhere else in Matthew. Shouldn’t this be everywhere, if this were such an important doctrine?
Father, Son, and holy spirit together in context, never together called God
(1 Cor. 12:4-6; 2 Cor. 13:14)
u Matt. 28:20 I am with you always, even to the end of the age.
Argument: Christ is God because He is always with us, omnipresent.
Explanation: Matt. 28:18 Christ was given all authority. Christ was at the time
and now is an immortal spiritual being. (Lk. 24:39)
Maybe talking of the Holy Spirit?
Jn. 14:26 But the Helper, the Holy Spirit, whom the Father will send in My name.
Maybe He meant what He said?
Gal. 2:20 Christ lives in me.
Gal. 3:27-28 Baptism into Christ has clothed yourselves with Christ.
Eph. 2:5 Made us alive together with Christ.
Col. 3:3 You have died and your life is hidden with Christ in God.
Maybe Angels report to Christ in the N.T. as they did to God in the O.T.
1 Pet. 3:21-22 Angels subject to Christ now. Gen. 28:12 Report to God
This does not make Him God, just ruler and King over this time in creation.
u Mk. 2:7 (see notes on Matt. 9:2-3)
u Lk. 1:35-36 The holy Child shall be called the Son of God.
Argument: The Son of God is referring to pre-existent God the Son.
Explanation: That is not what it says. God the Son never appears in Scripture.
Men called Sons of God - Are these to be considered God too?
Gen. 6:2, 4 The sons of God.
Matt. 5:9 They shall be call the sons of God.
Lk. 20:36 Sons of God, being sons of the resurrection.
Rom. 8:14 Those who are led by the Spirit of God, these are sons of God.
Rom. 8:19 For the revealing of the sons of God.
Gal. 3:26 For you are all sons of God by faith.
Angels called Sons of God - Are these to be considered God too?
Job 1:6, 2:1 The sons of God presented themselves.
Job 38:7 All the sons of God shouted.
If the Son of God means that He is God, then are we God too? Are the Angels?
u Lk. 5:20-21 (see notes on Matt. 9:2-3)
u Lk. 8:39 Return to your house and describe what great things God has done
for you. So he went away, proclaiming throughout the whole city what
great things Jesus had done for him.
Argument: What great things God has done for you with what great things Jesus
had done. Therefore, Jesus is called God.
Explanation: Jesus is not called God here. Jesus gives credit to God for doing
the works.
Scripture points to the real power behind the man Christ Jesus.
Matt. 9:8 Glorified God, who had given such authority to men.
Jn. 5:17 My Father is working until now, and I myself am working. (Jn. 5:30, 36)
Jn. 14:10 The Father abiding in Me does His works.
Ac. 2:22 Signs which God performed through Him in your midst.
Ac. 10:38 God anointed Him with Holy Spirit, with power, God was with Him.
u Jn. 1:1 In the beginning was the Word, and the Word was with God, and the
Word was God.
Jn. 1:2 He was in the beginning with God.
Jn. 1:3 All things came into being through Him, and apart from Him nothing
came into being that has come into being.
Argument: The “word was God” is equated with Jesus, (v.14 “the word became flesh”) therefore He is God. “In the beginning was the word,” Jesus therefore pre-existed with the Father and was a co-creator.
Explanation: Mistranslation and assumption. The Greek word for “word” is
logos. Logos can refer to products of the mind like reason and logic, or
a general language form of sayings, commands, or words. “In the
beginning was the word” does not mean “in the beginning was the son.”
Strong’s NT:3056 logos (log'-os); from NT:3004; something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation;
Here are some other ways logos is translated in Scripture, to name a few:
account, appearance, book, cause, command, communication, conversation, doctrine, eloquence, fame, flattery,
grievance, heard, instruction, intent, matter, message, ministry, mouth, news, preaching, proposal, question, reason, reasonable, reply, report, rule, rumor, said, say, saying, sentence, speaker, speaking, speech, stories, story, talk, talking, teaching, testimony, thing, things, this, truths, utterance, what, why, word and words.
Examples of usages:
A question (Matt. 21:24 I will also ask you one question)
Preaching (1 Tim. 5:17 Especially those whose work is preaching)
Command (Gal. 5:14 The entire law is summed up in a single command)
Proverb; saying (Jn. 4:37 Thus the saying, ‘One sows, and another reaps’)
Message instruction, proclamation (Lk. 4:32 His message had authority)
Revelation from God (Matt. 15:6 You nullify the Word of God)
They are taking the word logos and forcing an alternate meaning into and coming up with this false assumption. Translators have capitalized this word in English with the false premise that it is talking of the pre-existent god man, referring to the deity of Christ.
An alternate translation of Jn. 1:1 to offer a clearer understanding of this passage. (Compliers’ alternate translation, see Book Reference section)
Jn. 1:1-3 In the beginning was the message/divine purpose/reason/wisdom, And the message/divine purpose/reason/wisdom was directed toward God, And the message/divine purpose/reason/wisdom was God. The same message/divine purpose/reason/wisdom was directed toward God in the beginning. Through it, all things were done. And without it nothing was done.
The “in the beginning” was referring to the beginning of Jesus himself. God had a plan from the beginning to make known the mystery of His will.
(Rom. 8:28-30; Eph. 1:3-10; Gal. 4:4-7; 2 Tim. 1:9-10)
Matt. 1:18 – 2:1 The birth of Jesus was the beginning of Jesus’ life. He only
pre-existed (1 Pet. 1:20) to the extent that you and I pre-existed.
(Rom. 8:29, Eph.1:4) In the thoughts and purposes in God’s plan.
Mk. 1:1-4 The beginning of the Gospel of Jesus Christ, beginning His ministry. (In the beginning was the word) The beginning of the fulfillment of the
prophecy of Isaiah. (Isa. 40:3-5)
Lk. 1:1-4 From the beginning were eyewitnesses and servants of the word.
“Word” here is the Greek word logos. These servants were eyewitness
of “the Word,” from the “beginning.” It must be talking about the
beginning of Jesus’ humanity and ministry. Other wise the servants and
eyewitnesses would have to be pre-existent too, if the logos in Jn.1:1
was actually implying Jesus pre-existed. These servants would have to
be with God to be eyewitnesses of the word “from the beginning.”
u Jn. 1:2 He was in the beginning with God.
Argument: He meaning Jesus, was with God in the beginning, therefore He
pre-existed as the second person of the trinity.
Explanation: (see notes on Jn. 1:1) The term He is the Greek word:
Strong’s NT:3778 houtos (hoo'-tos); including nominative masculine
plural houtoi (hoo'-toy); nominative feminine singular haute (how'-tay);
and nominative feminine plural hautai (how'-tahee); from the article
NT:3588 and NT:846; the he (she or it), i.e. this or that
(often with article repeated):
Translated by the King James - he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who.
The logos in Jn. 1:1 does not signify a person but a thing. (thought/message/etc..)
This verse could also be translated eliminating translational doctrinal bias as:
Jn. 1:2 (Which/it/such as/the same/this/which) was in the beginning
with God.
u Jn. 1:3-4 All things came into being through Him, and apart from Him nothing
came into being that has come into being. 4 In Him was life, and the life
was the Light of men.
Argument: Him is referring to Jesus as creator and God the son pre-existing.
Explanation: (see notes on Jn. 1:1 and Jn. 1:2)
Same idea as Jn 1:2 but a different word.
Strong’s NT:846 autos (ow-tos'); from the particle au [perhaps akin to the base of
NT:109 through the idea of a baffling wind] (backward); the reflexive pronoun
self, used (alone or in the comparative NT:1438) of the third person and (with
the proper personal pronoun) of the other persons:
Also translated - her, it (-self), one, the other, (mine) own, said, ([self-], the) same, ([him-, my-, thyself, [your-] selves, she, that, their (-s), them ([-selves]), there [-at, -by, -in, -into, -of, -on, -with], they, (these) things, this (man), those, together, very, which. Compare NT:848.
If logos represents a thought/plan/message/will/wisdom. These things do not carry gender (He/She) as they are concepts and thoughts.
Re-translation should look more like:
Jn. 1:3-4 All things came into being through it, and apart from it nothing
came into being that has come into being. 4 In it was life, and the life
was the Light of men.
Using the word Him instead of it shows again translational bias to the trinity.
u Jn. 1:10 He was in the world, and the world was made through Him, and the
world did not know Him.
Argument: This is talking about Jesus because the world was made through
Him. (Col. 1:15-20; Heb. 1:1, 10)
Explanation: Context talking about God, v: 1-13 mentions God 6 times.
u Jn. 1:14 The Word became flesh, and dwelt among us.
Argument: Jesus the pre-existent Christ, God the Son became a man.
Explanation: (See notes on Jn. 1:1) The logos, the plan or purpose was
conceived and made manifest.
Matt. 1:18 The birth of Jesus Christ took place in this way.
u Jn. 1:15 He who comes after me is preferred before me, He was before me.
Argument: Jesus was before John therefore He pre-existed.
Explanation: The Greek word “before” (protos) can mean before in time, it can
mean first, chief, leader, etc. (Matt. 20:27, 22:38; Mk. 6:21, 10:44)
John the Baptist recognized that Jesus was above him in rank, he said so plainly.
u Jn. 1:18 But God the One and Only, who is at the Father's side. NIV
Jn. 1:18 The only begotten God who is in the bosom of the Father. NASU
Argument: Jesus is God at the Fathers side, and the only begotten God.
Explanation: Original Greek texts do not agree on the word God, theos. Some
say it should be Son, huios. The NIV and NASB were translated from
different textual families than the King James.
Jn. 1:18 The only begotten Son, which is in the bosom of the Father. KJV
The Early Church Fathers (Irenaeus, Clement, and Tertullian) when
quoting Jn. 1:18 used the tern Son and not God. Tertullian argued for
the incarnation of Christ and is credited for the one who developed the
“one God in three persons” concept.
There is no Trinitarian formula in the verse, and the term God, theos can be referred to men. Small (god) as in a ruler or representative.
(Jews, Jn. 10:34, 35; Herod, Ac. 12:22)
u Jn. 2:19 Destroy this temple, and in three days I will raise it up.
Argument: Jesus must be God to raise His own dead body.
Explanation: V: 21 the temple of His body. God cannot die. Body refers to
Jesus’ human body.
Who raised Jesus from the dead?
Rom. 8:11 If the Spirit Gal. 1:1 God the Father
Jesus was dead for three days. (see Death section)
He could not have raised himself up from death. Death is a sleep.
Bible cannot contradict itself. (1 Cor. 6:14 God raised the Lord from the dead.)
u Jn. 2:24 He knew all men.
Argument: Jesus must be omniscient for He ‘knows’ all men.
Explanation: Context shows v: 25 “For He Himself knew what was in man.”
Jer. 17:9 The heart is deceitful above all things, And desperately
wicked.
1 Jn. 2:16 The lust of the flesh, the lust of the eyes, the boastful pride
of life,
In this sense He knew all men. (see Sin / Temptation, Sources of Evil section)
Jesus was a prophet, might explain why He would know this.
(Deut. 18:15; Matt. 21:11; Mk. 6:15; Lk. 7:16; Jn. 6:14, 7:40, 9:17; Ac. 3:22, 7:37)
Do Christians know “ALL” things?
1 Jn. 2:20 You have an anointing from the Holy One, and you know all things.
u Jn. 3:13 No one has ever gone into heaven except the one who came from
heaven.
Argument: Jesus was in heaven before He came to Earth. He incarnated and
pre-existed, therefore He is God the Son.
Explanation: Coming down from heaven, from above, sent from God and the
like are common vernacular of the day sayings. They point to
appointments, gifts, and their origins.
Yahweh is the source of all things.
Mal. 3:10 God would open the windows of heaven and pour out blessings.
Jn. 1:6 John the Baptist was sent from God.
Ja. 1:17 Every good and perfect gift is from above and comes down form the
Father of lights.
The point is obvious here.
Matt. 21:25-27 John’s baptism, was it from God or from men? (context)
The disciples were appointed just as Christ was appointed.
Jn. 17:18 As you have sent me, I have sent them.
Christ was sent from God into the world, as we have been sent from Christ into the world, by appointment or commission.
u Jn. 5:18 Calling God his own Father, making himself equal with God.
Argument: Jesus is equal with God therefore He is God.
Explanation: Jesus calls God His Father, (v: 19) The terms Father and Son
imply relationship and rank status. (Jn. 14:28 Father is greater than I)
Sons always come from Fathers. There is not a son who did not have a father.
Jesus admits He can do nothing with out the Father. (Jn. 8:28)
The verse does not prove Jesus’ equality with God, the context disproves it.
Jesus did not agree with Pharisees. For God has no problem admitting He is God. Jesus did not call Himself God, or God the Son. (see Attributes of God)
Other equality verses when it comes to one acting on another’s authority:
Judah comments to Joseph, “You are equal to Pharaoh himself.” (Gen. 44:18)
The saints at the resurrection will be equal to the Angels. (Lk. 20:36)
(see Angels)
Joseph and Pharaoh are types of Jesus and Yahweh.
Isaac and Abraham are types of Jesus and Yahweh
u Jn. 6:33 For the bread of God is he who comes down from heaven.
(see notes Jn. 3:13; 6:62)
u Jn. 6:38 For I have come down from heaven. (see notes Jn. 3:13)
u Jn. 6:62 What if you see the Son of Man ascend to where he was before.
Argument: Jesus pre-existed, and came from heaven.
Explanation: (see notes Jn. 1:1, 3:13, 6:33, 38) A more accurate translation
Jn. 6:62 If then ye may behold the Son of Man going up where he was
before? YLT
Context: Requirements for Resurrection, v: 54.
He equals His life with manna v: 58.
Eating flesh and drinking blood forbidden in the O.T. law.
(Lev. 17:10; Deut. 12:6; Ezk. 5:10)
He is speaking of spiritual things not fleshy things, v: 63.
The Father gave Jesus food to eat.
Jn. 4:32 I have food to eat that you do not know about.
Jn. 4:34 My food is to do the will of Him who sent Me and to accomplish
His work.
Jesus gives us food to eat.
Jn. 6:27 Do not work for the food which perishes, but for the food which
endures to eternal life, which the Son of Man will give to you,
for on Him the Father, God, has set His seal.
God gave bread out of heaven to eat for Israel, v: 31.
God give us the true bread which comes down out of heaven, v: 32-33.
Jesus is the bead of life, v:35. (Flesh, is food symbolically personified)
Jesus symbolized His flesh and blood, with the bread and wine. (Lk. 22:17-21)
The context points to the resurrection, through the partaking of the symbols of communion. But the act of communion, just partaking is not what saves us. Rather, eating the food Jesus ate. Living a sanctified life as Jesus did. Feeding on the word of God, and drinking of the blood. (Blood, personified as the life of Jesus, for life is in the blood, Lev. 17:11) Christ in us the hope of glory, hope of resurrection, by partaking of His life and flesh. That which came down out of heaven, is a spiritual food. Not bread and wine of this world. God is spirit. (Jn. 4:24) God sent His Son into the world. (Jn. 3:14-17) We might be buried with Him through baptism and walk in newness of life. (Rom. 6:4-7) In the newness of the spirit not the oldness of the letter. (Rom. 7:6) So, by living out this life by eating the bread (word of God) we should be transformed by the renewing of our mind (Rom. 12:1-2) and pour out our lives (blood) for others as Christ did.
u Jn. 6:64 Jesus knew from the beginning who they were who did not believe,
and who it was that would betray Him.
Argument: Jesus is omniscient, He knew from the beginning, (Ref. Jn. 1:1) who
would betray Him. He must be God.
Explanation: The beginning was when He first called His disciples. (Mk. 3:13-19)
Jesus was a prophet, might explain why He would know this.
(Deut. 18:15; Matt. 21:11; Mk. 6:15; Lk. 7:16; Jn. 6:14, 7:40, 9:17; Ac. 3:22, 7:37)
Jesus does not know all things, not omniscient. (Matt. 24:36; Mk. 13:32; Ac. 1:7)
u Jn. 8:24 For if ye believe not that I am, ye shall die in your sins.
Argument: Jesus said I AM, if you don’t believe Jesus is God the Son, or the
trinity you will die in your sins.
Explanation: (see Antichrist section below)
This argument contradicts: (Jn. 3:15-16, 3:36, 6:40; 1 Jn. 5:10-13)
Jn. 20:31 Jesus is the Christ, the Son of God; and that believing ye
might have life.
u Jn. 8:58 I say to you, Abraham was born, I am.
Argument: Jesus said he was the I am, the Yahweh of the O.T. pre-existing.
Explanation: Saying I am does not make a person God.
Man born blind “I am.” (Jn. 9:9)
Paul used the words “I am.” (Ac. 26:29)
Does anyone suppose these two are calling themselves God?
I am, Greek words ego eimi other translations translate I am as:
“I am he” (Mk. 13:6; Lk. 21:8; Jn. 13:19, 18:5, 6, 8)
“It is I” (Matt. 14:27; Mk. 6:50; Jn. 6:20)
“I am the one” (Jn. 8:16)
“I am the one I claim to be” (Jn. 8:24, 28)
Before Abraham was born, I am He. (the promised seed, Ac. 3:25; Gal. 3:16-19)
Jn. 8:56 Your father Abraham rejoiced to see My day, and he saw it and was
glad.
The Jews misinterpreted Jesus’ statement, v: 57 “have you seen Abraham?”
Jesus said that Abraham saw His day. Jesus was pointing to the fact that He was the promised seed, the fulfillment of God’s plan in making Abraham the Father of many nations. (Heb. 11:10) The Kingdom of God on Earth.
(see Kingdom of God)
Jesus was also in typified in Isaac. (Gen. 22)
Jesus was certainly before Abraham in the logos, plan of Yahweh.(see Jn. 1:1)
u Jn. 10:18 No one has taken it away from Me, but I lay it down on My own
initiative. I have authority to lay it down, and I have authority to take it up
again. This commandment I received from My Father.
Argument: Jesus is God, “I have authority to raise it up again.” That is, raise
himself from the dead.
Explanation: (see notes on Jn. 2:19)
Context is talking about sheep v:11-18 hearing the voice of the shepherd and the
relationships between the Father and the Son and the Sheep and
shows us how to attain to the resurrection. We have a choice.
v:14 I am the good shepherd, and I know My own and My own know Me,
v:15a even as the Father knows Me and I know the Father;
v:15b and I lay down My life for the sheep.
The reason why He said v:15b and I lay down My life for the sheep. Because v:18 :This commandment I receive from my Father.
The Father loves Jesus because.
v:17 For this reason the Father loves Me, because I lay down My life so that I
may take it again.
You and I have this same authority to lay down our lives.
Jn 15:13 Greater love has no one than this, that one lay down his life...
Jn. 15:14 You are My friends if you do what I command you.
1 Jn. 3:16 He laid down His life for us; we ought to lay down our lives for
the brethren.
Love your neighbor as your selves:
(Matt. 19:19, 23:39; Mk. 12:31, 10:27; Jn.13:34; Rom. 13:19)
Love your enemies: (Matt. 5:44; Lk. 6:27, 35)
Other verses: (Love chapter, 1 Cor. 13)
(Golden Rule, Matt. 7:12; Lk. 6:31)
(Abound in Love, 1 Thess. 3:12)
We can choose to lay down our lives for others in love.
Love is the fulfillment of the law. (Rom. 13:8, 10)
We can choose to raise it up again by fulfilling the law of love through faith.
Gal 3:26 For you are all sons of God through faith in Christ Jesus.
Gal 3:27 For all of you who were baptized into Christ have clothed yourselves
with Christ. (see notes on Jn. 6:62)
Attaining to the resurrection was a choice on the part of Jesus because the Father asked Him to lay down His life. It is also our choice to lay down our lives and take it up again (figuratively speaking) because the Father and Jesus asks us to. Willing servants of the Kingdom is our calling and to all those who will hear.
Jn. 12: 24-25 He who loves his life loses it, and he who hates his life in this world
will keep it to life eternal.
Jn. 15:13-14 No greater love than this, that one lay down his life for his friends.
You are my friends if you do what I command you.
1 Cor. 13:13 Faith, hope, love, abide these three; the greatest of these is love.
u Jn. 10:30 I and the Father are one.
Argument: Jesus and the Father make up one God.
Explanation: Context v:25-30, Jesus had the same purpose as God did and
does. My Father…. is greater than all, v:29. Jesus cannot be God if the
Father is greater than all, he admits the work that I do in my Father
name, v:25.
Are these too literally one person, or one in purpose?
1 Cor. 3:8 He who plants and he who waters are one.
Jn. 11:52 He might gather also into one the children (plural) of God.
Jn. 17:11b That they may be one as we are.
Jn. 17:21 That they may all be one; even as You, Father, are in Me and
I in You, that they also may be in Us.
Jn. 17:22 That they may be one, just as we are one.
u Jn. 10:33 For blasphemy, because you, a mere man, claim to be God.
Argument: The Jews accused Jesus of calling himself God
Explanation: (see notes Jn. 1:18, 5:18)
Jesus corrects them in v:36 I am the Son of God.
Jesus had a perfect opportunity to proclaim His deity, He did not.
u Jn. 14:16-17 Another Helper, that He may be with you forever; that is the
Spirit of truth, ……, because it does not see Him or know Him, but you
know Him because He abides with you and will be in you.
Argument: The Holy Spirit must be a person because of the personal pronouns
used, He and Him.
Explanation: (see notes Jn. 1:1-1:3 and Holy Spirit section)
u Jn. 17:5 Now, Father, glorify Me together with Yourself, with the glory which I
had with You before the world was.
Argument: Jesus pre-existed therefore He is God.
Explanation: (see notes Jn. 1:1, 2, 3)
Jn. 17:3 Jesus prays to the only true God.
Did Christians pre-exist? Are they God too?
2 Tim. 1:9 Christians given grace, before the beginning of time. NIV
u Jn. 20:17 Do not hold on to me, for I have not yet returned to the Father. Go
instead to my brothers and tell them, 'I am returning to my Father and
your Father, to my God and your God.' (NIV)
Argument: See Christ is “returning” to His Father, He pre-existed.
Explanation: Ascended not returning. The NIV is the only translation that says,
return. The Greek word Strong’s NT:305 anabaino means, go up to.
Jesus admits He has a God.
u Jn. 20:28 Thomas answered and said to Him, “My Lord and my God.”
Argument: Thomas calls Jesus God, therefore He is God.
Explanation: What is Thomas really saying? It is obvious this statement is made
in surprise and excitement. Jesus never claimed to be God (Yahweh, or
second person of the trinity) (see Jn. 1:18, 5:18, 10:33)
Expressions like MY GOD, OH MY GOD are very common in language. We hear
it quite frequently in times of trouble, excitement, joy, surprise, etc..
This is the first time Thomas has seen the Lord after His resurrection. The other disciples did not believe at first either. (Lk. 24:38-39)
u Ac. 5:3-4 But Peter said, "Ananias, why has Satan filled your heart to lie to the
Holy Spirit and to keep back some of the price of the land? "While it
remained unsold, did it not remain your own? And after it was sold, was
it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men but to God."
Argument: The Holy Spirit is equated with God therefore the Holy Spirit is God
proving the third person of the trinity is God.
Explanation: If the Holy Spirit is equated with God (The Father), then the Holy
Spirit can be none other than God the Father. This verse affirms there is only one God.
The term Holy Spirit and the Father are equated when comparing verses:
Who is the Father of Jesus Christ?
Matt. 1:18 Mary was found with child of the Holy Ghost.
Rom. 15:6 Glorify God, even the Father of our Lord Jesus Christ.
Who raised Jesus from the dead?
Rom. 8:11 If the Spirit of Him that raised up Jesus from the dead dwell
in you, He shall quicken your mortal bodies.
Gal. 1:1 God the Father, who raised Him from the dead.
Who gives Christians wisdom to speak?
Matt. 10:20 It is not you who speaks, the Spirit of your Father .
Mk. 13:11 It is not you who speaks, but the Holy Ghost.
Which one dwells in Christians?
Jn. 14:17 The Spirit of truth dwells with you and shall be in you.
Eph. 4:6 One God and Father of all, who is above all, and through all, in
you all.
u Ac. 7:45 Brought in with Jesus into the possession of the Gentiles. (KJV)
Argument: Jesus pre-existed and was leading Israel into the Promised Land.
Explanation: Most new translations correct this; Joshua is what is meant here.
(Josh. 3:11-14)
u Ac. 7:59 And they stoned Stephen, calling upon God, and saying, Lord Jesus,
receive my spirit.
Argument: Stephen calls Jesus God, therefore He is God.
Explanation: Translation bias. The term God is not found in the Greek and is
an addition to the KJV Bible only. No other translation has this.
u Ac. 20:28b The church of God which He purchased with His own blood.
Argument: Jesus shed His blood. Jesus is God. God died on the cross.
Explanation: No mention of God (Yahweh) having blood in the Bible. God
cannot die.
Some Greek manuscripts read “the church of the Lord” instead of “the church of
God.” Also, the “blood of His own” or “His own dear one,” rather than
“His own blood.”
The Blood of Jesus or Christ.
Heb. 9:14 The blood of Christ offered Himself with out blemish to God.
Heb. 10:19 Enter the Holy place by the blood of Jesus.
1 Jn. 1:7 The blood of Jesus cleanses us from all sin.
Rev. 1:5 Jesus Christ, released us from our sins by His blood.
u Rom. 9:5 According to the flesh, Christ came, who is over all, the eternally
blessed God. Amen.
Argument: Christ is called God. Therefore He is God.
Explanation: Punctuation is not inspired. Other translations read different
Webster: Christ came, who is over all, God blessed for ever.
Weymouth: Christ, who is exalted above all, God blessed throughout the Ages.
RSV: Christ. God who is over all be blessed forever.
Moffatt: Christ. (Blessed for evermore be the God who is over all! Amen.)
KJV: Christ came, who is over all, God blessed for ever. Amen.
YLT: Christ, according to the flesh, who is over all, God blessed to the
ages.
All this verse seems to be saying is, God blessed Christ for the ages.
According to the flesh, Christ’s humanity. (God is not a man, Num. 23:19)
u Rom. 10:9 Confess with you mouth, Jesus is Lord, and believe in your heart
that God raised him from the dead.
Argument: Jesus is Lord. Capital Lord refers to God, therefore He is God.
Explanation: Punctuation does not determine Bible doctrine.
Ac. 2:36 God (the Father, Yahweh) made Jesus Lord.
Does this mean God made Jesus a God?
Other places where people are called Lord, with out being God.
Property owners are called “Lord.” (Matt. 20:8, owner)
Heads of households are called “Lord.” (Mk. 13:35, owner)
Slave owners are called “Lord.” (Matt. 10:24, master)
Husbands are called “Lord.” (1 Pet. 3:6, master)
A son calls his father “Lord.” (Matt. 21:30, sir)
The Roman Emperor is called “Lord.” (Ac. 25:26, his majesty)
Roman authorities are called “Lord.” (Matt. 27:63, sir)
u Rom. 10:13 For whoever calls on the name of the Lord shall be saved.
Argument: This is a direct quote from Joel 2:32, the name of LORD (Yahweh)
Therefore Jesus is equated with God the Father and is God.
Explanation: Paul quotes Joel 2:32 and Isa. 28:16 to show that Yahweh is the
God who laid this foundation stone to call both Jew and Greek, v:12.
This is the realization of Yahweh’s plan for Israel and the gentiles.
Rom. 10:9 confess with your mouth, the Lord Jesus….believe in your heart that
God (Yahweh) raised Him from the dead, you will be saved.
Yahweh made Jesus Lord (Ac. 2:36), the stone in Zion (Isa. 28:16), which is the context for v:11 who ever believes on Him will not be put to shame. V:13 This same Lord over all, is the same Lord God (Yahweh) the one who said in
Isa 28:16 I lay in Zion a foundation stone. V:13 Whoever calls upon the name of Yahweh shall be saved, by Yahweh. He (Yahweh) is our savior through this foundation stone He laid in Zion. That is calling upon His name Yahweh.
2 Cor. 5:18 All things are from God, who reconciled us to Himself through Christ.
2 Cor. 5:20 On behalf of Christ, be reconciled to God.
The context is not saying to call on Jesus’ (Yahshua) name for salvation, but
Yahweh’s name through this foundation that He laid Jesus/Yahshua.
u 1 Cor. 8:6 Yet for us there is but one God, the Father, from whom are all
things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.
Argument: We exist through Jesus and all things are by Him. Jesus co-equal
with God, and therefore God.
Explanation: 1 Cor. 8:4, 6 there is one God. One Lord speaks of the plan of God
being made through Christ Jesus. (see Jn. 1:1-3) All things come from
God through Christ Jesus.
u 1 Cor. 12:4-6 Spirit, Lord, God, mentioned in context.
Argument: This proves a trinity.
Explanation: No, it does not. (see notes on Matt. 28:19)
u 2 Cor. 5:19 God was in Christ.
Argument: God was in Christ therefore Christ is God.
Explanation: Christ in you, (Col. 1:27) Are the saints called Christ? If we love
one another, God dwells in us, (1 Jn. 4:12) Are the saints called God?
u 2 Cor. 12:19 God was in Christ. (see notes on 2 Cor. 5:19)
u 2 Cor. 13:14 The grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost.
Argument: This proves a trinity. All three together.
Explanation: No, it does not. It proves that God and Jesus Christ are separate
beings. (see notes on Matt. 28:19)
u Eph. 5:5 The Kingdom of Christ and of God.
Argument: Granville sharp rule, Jesus and God equated, Jesus is God.
Explanation: The Kingdom of Christ and of God, two separate beings here.
(see Kingdom of God section)
Granville Sharp was an English philanthropist, who began to study
the grammar of the New Testament in order to demonstrate that his
Trinitarian beliefs were correct and that Christ was God. From his study
of the New Testament, he declared that when the Greek word kai
(usually translated “and”) joins two nouns of the same case, and the first
noun has the definite article “the” and the second does not, the two nouns
then refer to the same subject. This is the principle behind the “rule.”
Problems with the Granville Sharp rule. (Obvious exceptions to this rule.) (Are these nouns referring to the same subject?)
Matt. 2:21 The young child and his mother.
Matt. 12:33 The good tree and his fruit good.
Matt. 15:4 Thy Father and Mother.
Matt. 23:26 The cup and platter.
Matt. 26:59, 27:1, 3, 20 The Chief priests and elders.
Matt. 27:41 The scribes and elders.
Lk. 11:47 The prophets and your Fathers.
Lk. 12:45 The menservants and maidens.
Lk. 14:21 The streets and lanes.
Lk. 14:23 The highways and hedges.
Lk. 15:1 The publicans and sinners.
Lk. 15:2 The Pharisees and scribes.
Lk. 20:46 The synagogues and the chief rooms.
Lk. 22:2 The Chief priests and scribes.
Lk. 22:4 The Chief priest and captains.
Jn. 18:3 The Chief priests and Pharisees.
Jn. 18:12 The Captain and officers.
Ac. 4:8 The people and elders.
Ac. 5:42 The temple and every house.
Ac. 15:2, 4, 6, 22, 16:4 The apostles and elders.
Ac. 23:14 The Chief priests and elders.
Eph. 2:20 The apostles and prophets.
Eph. 5:14 The dead and Christ.
Punctuation is uninspired, There is no trinitarian formula in the verse, and the term God, theos the can be referred to men. Small (god) as in a ruler or representative. (Jews, Jn. 10:34, 35; Herod, Ac. 12:22)
uPhil. 2:6 Who, although He existed in the form of God, did not regard equality
with God a thing to be grasped.
Argument: Jesus was in the form of God therefore He is God. Christ gave up
His Godhood and became a man.
Explanation: God (Yahweh) was Jesus’ Father. And is God alone.
Form is NT:3444 morphe, shape; figuratively, nature.
Lexicons and definitions of morphe;
Critical lexicon, morphe means one word, form.
The Scholarly lexicon, form, outward appearance, shape.
The Theological Dictionary of the N.T. form, external appearance.
Thayers, the form by which a person of thing strikes the vision; the
external appearance.
Thayer says that the Greeks said that children reflect the appearance (morphe) of their parents, something easily noticed in every culture.
.
V: 6b did not regard equality with God a thing to be grasped, (refutes argument)
.
V: 7 But emptied Himself, taking the form of a bond-servant, and being
made in the likeness of men.
Form, Same word N.T.3444 morphe
Jesus was made like His brethren in all things. (Heb. 2:17)
V: 8 Being found in appearance as a man, He humbled Himself by becoming
obedient to the point of death, even death on a cross.
Jesus died. He cannot be God. He was and is a man.
Rom. 8:3 His own Son, in the likeness of sinful flesh. (Rom. 5:14, 6:5)
Ja. 3:9 Men, who have been made in the likeness of God. (Gen. 1:26, 5:1)
Christ was the image of God, (2 Cor. 4:4) these verses are just stating this same truth a different way. (Heb. 1:3)
u Col. 1:15-20 15 He (Christ) is the image of the invisible God, the firstborn over
all creation.
Argument: Christ is the image of God, therefore He is God. Proves a trinity.
Explanation: The verse does not say Christ was God. There is no verse that
claims the Father is the image of God.
2 Cor. 3:18 Christians will be transformed into the “image” of the Lord.
1 Cor. 11:7 Man is the “image” and glory of God.
V: 16 For by Him (God) all things were created that are in heaven and
that are on earth, visible and invisible, whether thrones or dominions or
principalities or powers. All things were created through Him (Christ)
and for Him (Christ).
Argument: Christ created all things, therefore He is God / co-creator.
Explanation: God delegated to Christ His authority to create.
Eph. 2:15 refers to Christ creating “one new man” out of Jew and
Gentile.
Ac. 2:33, 38 In pouring out the gift of holy spirit to each believer.
The Lord Jesus has created the “new man,” (2 Cor. 5:17; Gal. 6:15; Eph. 4:24).
God is the creator of all things. (see Attributes of God)
V: 17 And He is before all things, and in Him all things consist.
Explanation: These verses are similar to (see Jn.1:1-3) referring to the logos.
The word “before” (here pro) can refer to time, place or position
(i.e., superiority). This leads us to conclude that the whole point of the
section is to show that Christ is “before,” i.e., “superior to” all things, just
as the verse says.
May also read
V: 17 And He (God) is before all things, and in Him (Christ) all things consist.
That is in the plan or logos of God. (see Jn. 1:1-3)
V: 18 And He (Christ) is the head of the body, the church, who is the beginning,
the firstborn from the dead, that in all things He may have the
preeminence.
Explanation: God cannot die. Jesus was born, died and was raised from the
dead.
V: 19 For it pleased the Father that in Him (Christ) all the fullness should dwell,
V: 20 and by Him (Christ) to reconcile all things to Himself (God), by Him (Christ),
whether things on earth or things in heaven, having made peace
through the blood of His cross.
See how 2 Cor. 5:18-19 is nearly identical to v: 19 and 20 only on reverse order.
2 Cor. 5:18-19 Now all these things are from God, who reconciled us to Himself
through Christ and gave us the ministry of reconciliation, 19 namely,
that God was in Christ reconciling the world to Himself.
This may be a verse that in English confuses the He’s, the Him’s, and himself
with God and Christ.
V: 19 For it pleased the Father that in Him (Christ) all the fullness should dwell,
V: 20 and by Him (Christ) to reconcile all things to Himself (God), by Him (Christ),
whether things on earth or things in heaven, having made peace
through the blood of His cross.
u Col. 2:9 For in Him dwells all the fullness of the Godhead bodily.
Argument: Jesus was God as He was filled with all the fullness of God. The
Godhead refers to the trinity.
Explanation: Godhead is better translated divine nature.
Same Greek word translated “divine nature” in Rom. 1:20 (NLT, NIV, NAS, ESV)
Christians are to posses this attribute divine nature. (2 Pet. 1:4)
Christian are to seek to be filled with all the fullness of God. (Eph. 3:19)
Full of the Holy Spirit verses:
Jesus full of the Holy Spirit. (Lk. 4:1)
Stephen was full of the Holy Spirit. (Ac. 7:55)
Barnabas, a good man full of the Holy Spirit. (Ac. 11:24)
Godhead is nowhere in the context of or equated with a trinity.
u 2 Thess. 1:12 God the Father and the Lord Jesus Christ.
Argument: Granville Sharp rule God and Christ make them the same.
Explanation: (see notes on Eph. 5:5)
u 1 Tim. 3:16 God was manifest in the flesh.
Argument: See, Jesus is God.
Explanation: The term God was added to the KJV Bible and is the only
translation says this. Not found in any Greek manuscripts.
Should read, “He who” NAS. “He appeared” NIV
u 1 Tim. 5:21 The presence of God and of Christ Jesus.
Argument: Granville sharp rule, Jesus and God equated, Jesus is God.
Explanation: (see notes on Eph. 5:5)
u 1 Tim. 6:14-16 God - the King of Kings and Lord of Lords.
Argument: Jesus is called King of Kings (Rev. 17:14; 19:16), God is called King
of Kings, therefore Jesus is God.
Explanation: All authority given to Christ, by God, the Father. He was given the
title. (Matt. 28:18, Eph. 1:20-22; Phil. 2:9-11)
Other people called King of Kings in Scripture:
Nebuchadnezzar Ezk. 26:7; Dan. 2:37
Artaxerxes Ezra 7:12
u 2 Tim. 4:1 The presence of God and of Jesus Christ.
Argument: Granville sharp rule, Jesus and God equated, Jesus is God.
Explanation: (see notes on Eph. 5:5)
u Titus 2:13 The glorious appearing of our great God and Savior, Christ Jesus.
Argument: Granville sharp rule, Jesus and God equated, Jesus is God.
Explanation: (see notes on Eph. 5:5)
(The glorious appearing, NIV, KJV) can also be translated
(Appearing of the Glory, RV, RSV, ASV, NAS, NRSV, etc..)
Titus 2:13 The appearing of the glory of our great God and Savior, Christ Jesus.
Christ is not God, but He will reveal glory of God at His coming.
(Matt. 16:27; Mk. 8:38; Lk. 9:26 2 Cor. 4:6)
u 2 Pet. 1:1 Our God and Savior Jesus Christ. RSV, NIV
Argument: Granville Sharp rule, Jesus and God equated, Jesus is God.
Explanation: (see notes on Eph. 5:5) Could also be translated;
2 Pet. 1:1 God and our Savior Jesus Christ. KJV
u Heb. 1:2 His Son, whom He appointed heir of all things, through whom also
He made the world.
Argument: Christ made the world or universe therefore He is God /co-creator.
Explanation: Heb. 1:1 God is the context of this verse. Speaking to the fathers in
the prophets, in these last days spoken to us “in His Son.”
World or universe is the Greek aion meaning, age, ages, periods of time.
Through whom (Christ) also He (God) made the world. The ages were made with Christ in God’s mind. Christ was not born yet, He only existed in the logos.
(see Jn. 1:1-3)
He was born and existed as a human on a certain day.
Ps 2:7 Thou art my Son; this day have I begotten thee. (Ac. 13:33; Heb. 1:5)
God appointed Jesus heir of all things, showing God and His Son are not equal.
God owns all things, and gave it to Christ, Christ did not own all things until God gave it to Him. (Ex. 19:5; Deut. 10:14; Job 41:11; Ps. 24:1, 50:12; 1 Cor. 10:26)
u Heb. 1:8 But of the Son He says, your throne O God is forever and ever, and
the righteous sector is the scepter of His Kingdom.
Argument: The Bible calls Jesus God.
Explanation: Punctuation is uninspired, There is no trinitarian formula in the
verse, and the term God, theos the can be referred to men. Small (god)
as in a ruler or representative. (Jews, Jn. 10:34, 35; Herod, Ac. 12:22)
This verse with v:10 is a direct quote from Ps. 45:6,7. The term for God is;
OT:430 'elohiym (el-o-heem'); plural of OT:433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:
KJV - angels, exceeding, God (gods)- dess, -ly), (very) great, judges, mighty.
(see notes Gen. 1:26)
The name of Yahweh does not appear in Ps. 45.
Should and can read, your throne O god is forever. The Greek makes no distinction when using the word theos.
V: 6 Jesus was born, God cannot be born, He is eternal.
Ps 2:7 Thou art my Son; this day have I begotten thee. (Ac. 13:33; Heb. 1:5)
V: 9 Elohiym (Jesus) has an Elohiym (Yahweh) God cannot have a God.
The Septuagint uses the word theos for God, but also for men in places like Psalm 82 where men represent God.
u Heb. 1:10 You, Lord, in the beginning laid the foundation of the Earth, and the
heavens are the works of your hands.
Argument: V:8 states of the Son He says, therefore Jesus was co-creator.
Explanation: This is a direct quote of Ps. 102:25 applied to Yahweh.
V: 9 Elohiym (Jesus) has an Elohiym (Yahweh) God cannot have a God.
The object of discussion switches to Yahweh, “and” joins v: 9 and v: 10.
u Heb. 4:8 For if Jesus had given them rest. (KJV)
Argument: Jesus pre-existed and was leading Israel into the Promised Land.
Explanation: Most new translations correct this; Joshua is what is meant here.
(Josh. 1:15)
u Heb. 7:3 Without father, without mother, without genealogy, having neither
beginning of days nor end of life, but made like the Son of God, he
remains a priest perpetually.
Argument: Jesus is and was (Melchizedek) the high priest. Pre-existing.
Explanation: Jesus was not born at the time of Abraham. Jesus had a Father
(God) and a mother (Mary) where Melchizedek was without father and
mother. Jesus had a genealogy. (Matt. 1:1-16; Lk. 3:23-38) Melchizedek
did not. Melchizedek was like the Son of God, not the Son of God.
Melchizedek was a “man” (Heb. 7:4) so is Christ. (1 Tim. 2:5)
u Heb. 13:8 Jesus Christ is the same yesterday, today, and forever.
Argument: Jesus is eternal and does not change, He is God and pre-existed.
Explanation: Context is not talking of Christ’s nature, but rather the nature of the
truths He represents. (v: 7 spoken word of God and conversation)
(v: 9 not carried by strange doctrines, and hearts established by grace)
u 1 Jn. 3:16 Hereby perceive we the love of God, he laid down his life for us.
Argument: God laid down His life, Jesus is God.
Explanation: Of God is added to the KJV Bible only. Not in the Greek.
1 Jn. 3:16 We know love by this, that he laid down His life for us. NASU
u 1 Jn. 5:7-8 For there are three that bear record in heaven, the Father, the
Word, and the Holy Ghost: and these three are one. V. 8 and there are
three that bear witness in earth, the spirit, and the water, and the blood:
and these three agree in one. (KJV)
Argument: This is the plainest statement proving the trinity in Scripture.
Explanation: Most scholars believe that the underlined portions (above) are
missing in all the earlier Greek manuscripts, for it is NOT found in any
Greek manuscript written before the 16th century.
The verse is never quoted in the controversies over the trinity in the first 450
years of the church era.
The context is speaking of believing that Jesus is the Son of God (v. 5 and 10).
There are three that testify that Jesus is the Son of God: the spirit that
Jesus received at his baptism, the water of his baptism and the blood
that he shed.
More accurately should read:
1 Jn. 5:7-8 For there are three that testify: the Spirit and the water and the
blood; and the three are in agreement. (NASU)
u 1 Jn. 5:20 His Son Jesus Christ. This is the true God and eternal life.
Argument: Jesus is called the true God.
Explanation: Context v:18 born of God, v:19 we are of God. V:20 the Son of
God came…that we might know Him who is true. Him is referring back
to the subject, God.
The true God always refers to the Father in Scripture.
(2 Chron. 15:3; Jer. 10:10; Jn. 17:3; 1 Thess. 1:9)
u Rev. 1:8 I am the Alpha and the Omega, "says the Lord God," who is and who
was and who is to come, the Almighty.
Argument: Because Rev. 21:6, 22:13 calls Jesus the “Alpha and Omega,” this
verse proves that Jesus is “the Lord God,” and “the Almighty.”
Explanation: God and Jesus share many titles on Scripture. This one is referring
to God because of the distinction in, v. 4 from Him who is and was and
is to come….His throne, and from Jesus Christ.
There is only one God. There cannot be any other “Almighty.” If Yahweh is
Almighty and Jesus is Almighty then neither one of them can be
Almighty. (Jn. 5:19, 13:16, 14:10, 20, 28)
Rev. 21:6 Refers to God not Jesus. (Rev. 21:3, 5, 7)
u Rev. 1:17 Do not be afraid; I am the First and the Last.
Argument: Jesus is the “First and Last” therefore He is God.
Explanation: V: 18 God cannot die.
Jesus Christ was very clear about who was the ultimate authority: “The Son can
do nothing by himself…the Father judges no one, but has entrusted all
judgment to the Son…For as the Father has life in Himself, so He has
granted the Son to have life in himself. And He has given him authority
to judge.” (Jn. 5:19, 22, 26 and 27)
Christ is the beginning and the end because:
He is the first fruits from the dead, (1 Cor. 15:20).
The Author and Finisher of faith, (Heb. 12:2).
The Man by whom God will judge the world, (Jn. 5:22).
The beginning of the creation of God, (Rev. 3:14)
The Last Adam, (1 Cor. 15:45)
u Rev. 2:8 (see notes on Rev. 1:17)
u Rev. 21:6 (see notes on Rev. 1:8)
u Rev. 22:13 (see notes on Rev. 1:17)
Antichrist – Too often this term is equated with Satan, the Devil, and Demons.
Antichrist always refers to people (humans) who deny that Jesus came
in the flesh. Never refers to Satan, the Devil, or Demons. People who
deny His humanity are those who claim Jesus is God. God is not a man.
(Num. 23:19) Without belief in the Christ, the anointed one, the man, the
second Adam, the Son of God (Jn. 20:31) there is no sacrifice for sin.
(1 Cor. 15:22) (see Attributes of God, Jesus Christ)
The term occurs 4 times in Scripture. (1 Jn. 2:18 & 22, 4:3; 2 Jn. 7)
1 Jn. 2:18 Antichrist is coming; even now many antichrists have appeared.
v: 19 talking of brethren who are not of us anymore.
1 Jn. 2:22 The one who denies that Jesus is the Christ? This is the antichrist.
1 Jn 2:23 Whoever denies the Son does not have the Father; the one
who confesses the Son has the Father also.
If one confesses God the Son he truly cannot confess the Son of God as these terms are very opposite in nature. One is God and one is man. (Jn. 20:31)
The man Christ Jesus. (1 Tim. 2:5)
Verses to consider:
2 Pet. 1:2 The knowledge of God, and of Jesus our Lord.
2 Pet. 1:3 Pertaining to life and godliness, through the true knowledge of Him.
2 Pet. 1:8 The true knowledge of our Lord Jesus Christ.
(Eph. 1:17, 4:13; Col. 1:10, 2:2; 2 Pet. 2:20)
Knowledge is the Strong’s NT:1922 epignosis (ep-ig'-no-sis); from NT:1921; recognition, i.e. (by implication) full discernment, acknowledgement: a precise and correct knowledge. KJV - (ac-) knowledge (-ing, -ment).
One could then assume if there is an accurate knowledge of Jesus Christ, then there must be an inaccurate one. The premise of Jesus is God, or God the Son is based on unbiblical, unscriptural, uninspired terms adding to the word of God. Rooted in Pagan and Gnostic philosophies, these and many other terms are not found in Scripture. (see Unbiblical terms above for more examples)
1 Jn. 4:2-3 Every spirit/breath/mental disposition that confesses that Jesus Christ
has come in the flesh is from God; 3 and every spirit/breath/mental
disposition that does not confess Jesus is not from God; this is the
spirit/breath/mental disposition of the antichrist.
(see above commentary)
The term spirit in these verses is the Greek word pneuma N.T. 4151 meaning breath, mental disposition, breeze, current of air. Context, v: 1 false prophets.
2 Jn. 7 For many deceivers have gone out into the world, those who do not
acknowledge Jesus Christ as coming in the flesh. This is the deceiver
and the antichrist. (see above commentary)
Care must be taken for the one who holds to the traditions of men. (Trinity, Dual Nature of Christ, The God man, etc..)
Many speak in ignorance and have not really searched out their doctrine. Many
are innocent as they have no other basis for their religion other than, this is what I was taught growing up. Love, and mercy with fear and respect should be extended. All of us are and were in ignorance in many areas of theology, they should be regarded as equal brethren. For love covers a multitude of sins. (1 Pet. 4:8) Many may just want to argue their trinitarian position and call you a heretic.
It is always a good idea to leave these people alone, however, if there is mutual respect and real dialog it is always good to sharpen the sword, iron sharpens iron. God is the one who opens the eyes of the blind, the ears of the deaf, and gives understanding to the wise.
