Tag Archives: trinity dogma

2 Corinthians 13:14 – Trinity?

The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit, be with you all. Amen. – 2 Corinthians 13:14, World English

This scripture is often presented by trinitarians as a though the scripture presents the Son of Yahweh as part of a triune God. In actuality, we find nothing in the scripture about three persons, all of whom are supposed to be the one true God.

That which is being prayed to with the Corinthian Christians is “Grace”, “love”, and “communion”, respectively of Jesus, God, and the holy spirit. “Grace” is not a person, nor is “love” a person, nor is “communion” a person.

Nevertheless, in order to see “trinity” in the verse, one has to imagine and assume that the triune God is not represented by the word “God”, but rather that only one of the alleged persons of “God” is represented by the word “God”, and then one has to imagine and assume that “the Lord Jesus Christ, is another person of, not the unipersonal “God” who is being spoken of in the verse, but rather the triune “God” who is being imagined, assumed and added to the verse. Then one has to do the same imaginings and assumptions, concerning the unipersonal God’s holy spirit, and add what they have imagined and assumed to the verse. Thus, not based on what the verse actually says, but rather what is being imagined and assumed upon the verse, the verse is then, by means of the circular reasoning employed, presented as proof of the triune God.

The reality is Paul never once presents the God of Abraham, Isaac and Jacob as more than one person. Instead, Paul presents the God of Abraham, Isaac and Jacob uniperonsonally as “The God and Father of the Lord Jesus Christ.” (2 Corinthians 11:31, World English) Any idea of a triune God does have to be imagined, assumed, added to, and read into, what Paul wrote in 2 Corinthians 13:14, or what any Bible writer wrote anywhere in the Bible.

One could say that there is a trinity in the sense that the only true God, the son of the only true God, and the holy spirit of the only true God, are one in agreement (1 John 5:8), but the trinitarian dogma of three persons in the one God cannot be found in this verse, or anywhere else in the Bible, except by means of what has to be imagined using the great spirit of human imagination, using that imagination to form assumptions into dogma, which dogma has to be added to, and read into any scripture to which the trinitarian dogma might be applied, including 2 Corinthians 13:14.

http://godandson.reslight.net/archives/1055.html

Of course, in doing so, the trinitarian dogma, by insisting that Jesus is still a man, strips and denigrates the purpose of Jesus’ coming into the world of mankind, of his obedience to the only true God which resulted in condemning sin in the flesh, and of the atoning sacrifice of his flesh, since, according to trinitarian dogma, Jesus still is flesh, a human being, etc., and thus, this is why such false teaching can be a hinderance to appreciably understanding the beauty of the ransom sacrifice that Jesus gave. — John 6:51; 12:47,48; 1 Timothy 1:15; 1 John 2:2; 4:2,3,10,14; 2 John 1:7; Hebrews 10:10; 1 Peter 3:18.

http://atonement.reslight.net/

Finally, the fact that “God” is presented as one person in 1 Corinthians 13:14, and that Paul does this throughout his letter when he uses the God to speak of the God of Israel, the God of Abraham, Isaac and Jacob, shows that Jesus is not being presented a person of a triune God.

For more related the trinity, see:

Jesus and His God

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Isaiah 7:14 – Immanuel – God with Us

Isaiah 7:14 – Therefore [Jehovah]* Himself giveth to you a sign, Lo, the Virgin is conceiving, And is bringing forth a son, And hath called his name Immanuel. (Note: The Great Isaiah Scroll has the holy name in Isaiah 7:14)

Isaiah 8:8 – and it shall sweep onward into Judah; it shall overflow and pass through; it shall reach even to the neck; and the stretching out of its wings shall fill the breadth of your land, Immanuel.

Matthew 1:23 – “Behold, the virgin shall be with child, and shall bring forth a son. They shall call his name Immanuel;” which is, being interpreted, “God with us.”

This scripture is evidently cited by trinitarians and oneness believers because it has the name, Immanuel, and since Matthew applies the statement in Isaiah 7:14 to Jesus, and since the name Immanuel means “God is with us”, it is being imagined and assumed that this is proof that Jesus is Jehovah, the God of Abraham, Isaac, and Jacob, the only Most High. Trinitarians would further imagine and assume that two persons of their alleged triune God are being spoken of in Isaiah 7:14, one who is the alleged “first person” of their alleged triune God, and another who is the alleged “second person” of their alleged triune God.

Of course, simply bearing the name expressing that “God is with us” does not mean that the one bearing that name is the God that the name declares is with us. The bearer of any name in which God is declared as being or doing something does not mean that the bearer of the name is God who is being declared by those names as being or doing whatever is being spoken of. Many in the Old Testament bore names that declared God as being or doing something, and no one thinks to apply the meaning of the name to the bearer so as to make the bearer of the name into God who is declared to as being or doing by the name.

In other words, for example, the name “Jehu” means “He is Jah” or “Jah is He.” Does that mean the man who bore the name Jehu is, in reality, Jehovah? Likewise with the name Eliathath, which means “God has come”. Are we to think that Eliathath is God Almighty because of the name given to him? We can look at another name, “Elnathan”, meaning “God has given”; does it mean that the bearer of this name is God who does the giving? When Abraham called the place where he sacrificed the ram “Jehovah-jireh”, meaning “Jehovah will provide”, was he saying that the place was Jehovah Himself? Did the name Daniel, meaning “Judgment of God”, mean that Daniel was God?

The name “Immanuel”, however, is not the personal name of Jesus, for the scriptures as translated by most translations show that personal name in English as “Jesus”, meaning “Jah saves” or “Jah is savior”. The name “Jesus” attributes salvation to the God and Father of Jesus. Likewise, the name “Immanuel” is a titular name, not the personal name of the one being spoken of being born.

Why should Immanuel be a name given to Jesus? Because by means of Jesus, God is with his people. How so? The scriptures tell us in Acts 10:38; “How God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.” Here “God” is depicted as one doing the anointing of Jesus, and is said to be with Jesus. (See Isaiah 61:1) If God was with Jesus, then, through Jesus, God was with his people. Bearing the titular name Immanuel does not mean that Jesus was his God who was with Jesus.

Additionally, Isaiah 8:8 is speaking of Sennacherib, a king of Assyria, would “pass through Judah.” This prophecy refers to
King Sennacherib, for Tiglath-pileser, who slew Pekah and Rezin, did not pass through Judah. Through Isaiah, the people of Judah were told that Jehovah would take care of them and they were not even to defend themselves. The army of Sennacherib did come to Judah. After prophesying about Tiglath-pileser, Isaiah abruptly starts to prophesy about Sennacherib and uses the same language. Sennacherib would overflow into Judah; in fact, he flooded the land almost to the capital (“the neck”), and there he had his spokesman call up to the people, “You had better give in and submit peaceably because your God is not able to defend you.” Isaiah counseled the people not to worry, for God would fight the battle. King Sennacherib was likened to a tremendous bird such as an eagle or a vulture. So large was the bird that “the stretching out of his wings shall fill the breadth of thy [Immanuel’s] land.” To those hearing the prophecy in Isaiah’s day, “Immanuel” was Judah. The land of Judah was pictured as a person, the neck or head being Jerusalem. The name “Immanuel” depicts how God was with Judah. Judah was delivered from Sennacherib not by battle instruments but by Jehovah’s destroying angel in one night. Thus God was with Judah in that God fought for Judah. Thus, the name Immanuel as used in Isaiah 8:8 is speaking of God being with his people, that his favor and strength was with his people so as to deliver his people, not that God was a man dwelling amongst the people.

Outside the Bible, we cannot say for sure whether in any baby in Bible times was ever name “Immanuel” or not. We know that in later Jewish history, several have held the name Immanuel, without any thought that the bearer of the name was God Almighty.

For further study, see:
http://jesus-rlbible.com/?page_id=4866

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.

John 1:1 – What Beginning?

John 1:1 – In the beginning

It is usually thought that “the beginning” in John 1:1 refers to the beginning of absolutely all creation. However, the scriptures indicate otherwise. Notice how “the beginning” is used in other scriptures, and how it is used regarding the human world, not of the angels.  — Matthew 19:4,8; 24:21; Mark 10:6; 13:19; John 8:44; 2 Peter 3:4.

“The beginning” refers not to the beginning of the universe, nor the beginning of the spirit world where the angels live, but the “beginning” of the world of mankind into which Jesus came. It was this “world” that was made through Jesus, before the creation of which Jesus was with his God and Father. (John 1:10; 17:1,3,5; 2 Corinthians 11:31; Ephesians 1:3,17; 1 Peter 1:3) The Greek word for “world” is usually transliterated as “kosmos.” This word, also, usually refers, not to the angels, nor even to the physical universe as such, but to the world of mankind, as can be seen by its usage throughout the New Testament.
http://studylight.org/lex/grk/view.cgi?number=2889

The words related to creation in the New Testament are almost always used in relation to the world of mankind, and not regarding the invisible heavens, or even the physical universe. For instance, that creation which has been subjected to futility, and which is to be released therefrom is the world of mankind.  –Romans 8:19-22.

http://bible.crosswalk.com/Lexicons/NewTestamentGreek/grk.cgi?number=2937

Jesus is never called the creator the Bible, but rather, the Bible shows that all in this world was made “through” Jesus. (John 1:3,10) Nothing in this world was made without Jesus. Jesus identified his God and Father as the Creator. (Mark 10:6; 13:19) John simply identifies “the Word” as the agent that God used in that creation.

For further study on this, see:

The Beginning and the Creation of the World

In The Beginning

The Six Days of Creation

Is Jesus the Creator?

The Word of God

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