Tag Archives: is Jesus the Almighty

1 John 5:7 – Biblical Oneness Vs. Trinitarian Dogma

1 John 5:6
This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood.
1 John 5:7
It is the Spirit who bears witness, because the Spirit is the truth.
1 John 5:8
For there are three who bear witness, the Spirit, and the water, and the blood; and the three agree as one. — World English translation

In the KJV, based on the so-called “Textus Receptus”, 1 John 5:7 reads:

For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

Most translations leave out the phrase “in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” This is because these words are not found in the earlier Greek manuscripts, and more than likely were added later.

At any rate, even as it is given in the Textus Receptus, there is nothing there about three persons in one God (theos), or three persons in one being (ousia). The Greek word for “one” in 1 John 5:7 of the Textus Receptus is the word that is usually transliterated as “hen”. It is neuter, and thus would call for a neuter designation in reference to what the three are being spoken of as “one”. For the designation to have been one as in “one God”, the Greek would call for the Greek word masculine “heis”, not the neuter “hen”. This is shown in 1 Corinthians 8:6, where the Greek has “heis theos” (one God). Likewise, if the thought should be one being, then the Greek would call for the Greek word “mia”, not the Greek word “hen”. This is shown in the trinitarian phrases, “”treis hypostaseis en mia ousia”, (“three persons in one substance”), or “mia ousia, treis hypostaseis” (“One essence in three persons”).

The neuter designation is also indicated on 1 John 5:8, which reads in the King James Version:

And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one (Greek, hen).

Thus the oneness being spoken of is a oneness of “agreement,” not of being “one God”, or of “one being”.

This is the same kind of oneness that Jesus prayed for his followers to have with himself and his God:

that they may be one, even as we are. — John 17:11.

that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us. — John 17:21.

Nor does the latter scripture say, as some would seem to want it to say: “that they may all be one; but not as you, Father, are in me, and I in you, and not that they also may be one in us.” Jesus is most definitely praying for the same manner of oneness that he has with his God and Father (John 10:30) be extended to include his followers. If Jesus’ oneness with his God and Father means that Jesus is one God with his God (self-contradiction), then Jesus would actually have been praying for his followers to become one God with his Father.

Thus, 1 John 5:7, even as it reads in the Textus Receptus, says nothing about three persons in one God. Like all other scriptures presented to allegedly support the doctrine of the trinity, the trinitarian idea has to be assumed, added to, and read into what is stated. Even as it appears in the Textus Receptus, there is no reference at all to the trinity dogma.

See also:

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Mark 14:61-63 – Jesus’ Claim to be the Messiah

This is Part 3 in response to:

Blog of the Good Shepherd’s Question and Answer: The Trinity

The assertion is made that Jesus claimed to be God. If Jesus had so claimed, then it would mean, in effect, that Jesus was claiming to be his God who sent Jesus.

This claim is alleged to have support from Jesus’ words recorded at Mark 14:61-63:

Mark 14:61 – But he was silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?”
Mark 14:62 – And Jesus said, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven.”
Mark 14:63 – And the high priest tore his garments, and said, “Why do we still need witnesses? — Revised Standard Version.

The question was asked of Jesus if he was the Messiah, the Anointed One of Yahweh, the Son of the Yahweh; the high priest did not ask Jesus if the he was the anointer of Messiah.  Jesus responded that he  was indeed the anointed one of Yahweh, and that the time was to come when they would see the Son of the Man (the son of the man David) seated at the right hand of Yahweh (Dunamis – Power – has evidently been substituted here for the holy name).  Jesus answered this by referring to Psalm 110:1, where we read:

Yahweh says to my Lord, “Sit at my right hand, Until I make your enemies your footstool for your feet.”

It should be very obvious that Jesus was claiming to be, not Yahweh, but the one who was to sit at the right hand of Yahweh.

Nor by saying “I am” was Jesus proclaiming himself to be Yahweh. In answer the question, he was saying “I am” the messiah, the one anointed by Yahweh. In the prophetic statement of Isaiah 61:1, Jesus is depicted as saying “Yahweh has anointed me,” that is, “Yahweh is the One who has made me Christ, Messiah.”  This was all that Jesus was affirming when he said “I am”. — See also Psalm 45:7; Acts 2:36; 4:27; 10:38; Hebrews 1:9.

What we do not find at all anything that even implies that Jesus was claiming to the only true God whom he claimed had sent him. — John 17:1,3.

The high priest, believing that Jesus as a sinner making himself out to be the promised one was thus so angry at that he tore is garments, and proclaimed Jesus guilty of blasphemy. Not one word is said in any of the verses about Jesus’ allegedly claiming to his God. Such a thought has to be assumed, added to, and read into what Jesus said.

Nor is there anything special about Jesus’ saying “I am” in answering the affirmative to question that there is for me or you or anyone else who might do the same.  If someone asks Joe, who is a plumber, if he is a plumber, and he answers by saying “I am,” Joe is not saying that he is Yahweh.

For more information on Jesus’ “I am” statements, see:

http://godandson.reslight.net/i-am.html


http://reslight.net/forum/index.php/topic,304.0.html

Philippians 3:20,21 and Jesus’ Ability

Philippians 3:20 – For our citizenship is in heaven, from where we also wait for a Savior, the Lord, Jesus Christ;
Philippians 3:21 – who will change the body of our humiliation to be conformed to the body of his glory, according to the working whereby he is able even to subject all things to himself.

Some trinitarians point to Philippians 3:20,21 as an alleged proof that Jesus is omnipotent, and claim thus that Jesus the Most High Yahweh Himself. Evidently, the thought that these trinitarians would wish for us to add to and read into what is stated is that since Jesus is able to subject all things to himself, then Jesus is omnipotent.

Actually, there is nothing here that says that Jesus is the Amighty Yahweh, or that Jesus is the source of his own power. Yahweh has certainly subjected all things to Jesus, but the power of being the Most High is not given to Jesus, since the Most High is the One who subjects all things to Jesus. — 1 Corinthians 15:27.

The fact that all the power that Jesus possesses is given to him shows that Jesus is not the source of his own power, and that he is not the Almighty. — Deuteronomy 18:18; Isaiah 11:2,3; 61:1-3; Matthew 11:27; 28:18; John 3:34,35; 5:30;  6:38; 8:42; 12:49;  13:3; 14:10; Acts 4:27; 10:38; Ephesians 1:20-22; Philippians 2:9-11; Hebrews 1:9; 1 Peter 3:22.

Additionally, if the fact that Jesus received his power and authority from another should mean that Jesus is omnipotent, then it would also indicate that before Jesus received his power he was not omnipotent, which would lead one to wonder how such could be, since omnipotence implies the source of all power. And, notice, the scripture does speak of a process of subjecting all things to Jesus, which also indicates that Jesus is not the Most High, since the Most High does not have any need of receiving authority or power to subject all things to Himself, since he is innately the “possessor of heaven and earth”.  — Genesis 14:22; Isaiah 40:22.

Furthermore, the scriptures show that the source of the power that brings about the subjection of all things under the feet of Jesus is Yahweh (Jehovah), the God of Abraham, Isaac, and Jacob (Exodus 3:14,15; Psalm 110:1; Hebrews 10:12,13), who is also the only true God who sent Jesus (Deuteronomy 18:15-19; Isaiah 61:1; John 17:1,3; Acts 3:13; Hebrews 1:1,2), and who is also the God and Father of Jesus.  — 2 Corinthians 11:31; Ephesians 1:3; Colossians 1:3; 1 Peter 1:3.

No, nothing in any of these scriptures mean that Jesus is the Most High, or that Jesus is the source of his own power and authority.

Ephesians 3:20 and Jesus’ Power

Ephesians 3:20 – Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us.

What some trinitarians wish for one to think concerning this scripture is, first, that “him” refers to Jesus, and then they would like for us to add to and read into the rest of the scripture that Jesus is being described as omnipotent, being the Most High, the Almighty.

Actually, one has to remove the scripture from its context in order to have “him” refer to Jesus. The context shows that “him” is referring to the God and Father of Jesus.

One trinitarian remarks concerning this verse: “Ephesians 3:20, 21 makes no direct claim even to God, and could also certainly equally be referring to Christ who gives us power (John 1:12), and the Holy Ghost who sanctifies us by His power. (Titus 3:5, Romans 15:13)” It is certainly not true that Ephesians 3:20,21 makes no direct claim to God, for Paul is speaking of the “Father of our Lord, Jesus Christ”. (Ephesians 3:14) It is true that God Almighty has given to Jesus power which he imparts to us, thus God works in Christ to provide this power. Titus 3:5 refers to the use of God’s personal power, his holy spirit to produce the new birth. Romans 15:13 refers to our being filled with all joy and peace in believing, that we may abound in the hope by means of the power of God’s holy spirit.

Returning to Ephesians 3:20,21, we read that “to him [God] be the glory in [by means of, through] the assembly and in [by means of, through] Christ Jesus”. Please note the One to whom the glory is being given is distinguished both from the church and Christ Jesus, thus it is very clear that “to him” is not speaking of either Jesus Christ even as it is not speaking of the church.

However, suppose that Ephesians 3:20 did include Jesus; would that mean that Jesus was the Almighty, the Most High of the universe? Absolutely not! All power and authority that Jesus has received, he has received from the Almighty, the only Most High. (Deuteronomy 18:18; Isaiah 11:2,3; 61:1-3; Matthew 11:27; 28:18; John 3:34,35; 5:30;  6:38; 8:42; 12:49;  13:3; 14:10; Acts 4:27; 10:38; Ephesians 1:20-22; Philippians 2:9-11; Hebrews 1:9; 1 Peter 3:22) This, of course, excludes the quality of being the Most High, as  the apostle Paul shows.  (1 Corinthians 15:27) Jesus is not, never has been, nor will he ever be, the Most High of the whole universe.

Revelation 1:8 – The God of Jesus Speaks

This is the first of three-part series on Alpha and Omega in the book of Revelation.

It is our belief that Alpha and Omega all through the book Revelation is in reference to the God and Father of Jesus, not to Jesus, who is the son of His God. We find the phrase — Alpha and Omega — in Revelation 1:8; 21:6; 22:13 — all three of which, if we examine the scriptures closely, can be seen to refer to Yahweh, the God and Father of Jesus. In this post, we will examine the first of the scriptures, Revelation 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.” — Revelation 1:8
New American Standard Version

The scripture itself, the context, as well as other scriptures, show that it is the God of Jesus who is being quoted as speaking in Revelation 1:8, not Jesus himself. The Revelation is from the God and Father of Jesus, who, in turn gives the message to his angel, who in turn gives the message to John. Revelaton 1:1 uses the word “God” — not to designate three persons, but rather it designates one person, the one that Jesus refers to as “my God.” (Matthew 27:46; Mark 15:34; John 20:17; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; 1 Peter 1:3; Revelation 3:12) All through the New Testament, the God of Abraham, Isaac and Jacob is presented as one person, and always as distinct from His son. — Acts 3:13-26; Hebrews 1:1,2.

Nevertheless, in Revelation 1:1, there are four persons involved in the transmission of the Revelation, and, throughout the Revelation, sometimes it is Jesus who is being quoted, and sometimes it is John who is speaking, and sometimes it is the angel who is quoted, and sometimes it is the God and Father of Jesus who is quoted.

In Revelation 1:8, the Alexandrian manuscripts, the Complutensian edition, and the Latin Vulgate, the Syriac, and Arabic versions, all read, “the Lord God”; and the Ethiopic version only has “God”. Most modern translations have “the Lord God”, which expression was used as a substitute for the expression “Yahweh [Jehovah] God”, that appears many times in the Old Testament. This can be seen by comparing Acts 3:22; 7:37 with the Hebrew of Deuteronomy 18:15. In all instances where the phrase occurs in the NT, it is in reference to Yahweh, the God and Father of our Lord Jesus. — Luke 1:32; 1 Peter 3:10-15; Revelation 11:17,19; 15:3; 16:7; 18:8; 21:11; 22:6.
http://tinyurl.com/y3kock

Likewise, with the phrases “the Lord our God” and “the Lord your God”: These phrases are always used in reference to Yahweh, the God and Father of our Lord Jesus. — Matthew 4:7 (Deuteronomy 6:16); Matthew 4:10 (Deuteronomy 6:13; 10:20); Matthew 22:37 (Deuteronomy 6:5); Mark 12:29 (Deuteronomy 6:4); etc.

Jesus is differentiated from “God, who is and who was and who is to come” in Revelaton 1:4,5, which is basically the same phrase used in Revelation 1:8. Verses 5 and 6 refer to Jesus and the church members who are made a kingdom and also priests to “his God and Father” (World English Bible translation), that is, the God and Father of Jesus, which gives further differentiation between Jesus and his God and Father. Verse 7 refers to Jesus as coming with clouds. Verse 8 turns to quoting Yahweh, the One referred to in verse 4. In verses 9-10 John begins to write of himself. In verse 11, John begins to quote Jesus. In verses 12 through 16, John himself is writing of what he saw. In verse 17, John reports that he falls before Jesus as dead, and tells of what Jesus does and says.

Thus, Jesus is not being called Alpha and Omega in Revelation 1:8, nor is he being called “Almighty”.

Only the God and Father of Jesus is called the “Most High” in the scriptures: Genesis 14:22; Psalm 7:17; 83:18; 92:1; Luke 1:32; John 13:16.

More detail on this can be found at:
http://godandson.reslight.net/rev-1-8.html
http://reslight.net/forum/index.php?topic=139.0

Updated: February 1, 2010.

Continued in Revelation 21:6 and Revelation 22:13.