Chapter 1. The Case For Oneness Theology

 

AUTHORS NOTE: I have purposefully decided to take a different approach in writing this book by placing all sources and footnotes in parenthesis directly in my texts with smaller italic font, as I always dislike having to go all the way to the end of a book to find the sources and quotes. It is my opinion that this approach not only saves time, it also helps readers see the documented evidence directly in front of them for their own further study.

Chapter 1. The Case For Oneness Theology

 

Apostolic Faith Christians are known as Oneness Apostolic Faith Christians because we believe that the first century Apostles taught Oneness Monotheism rather than so called Trinitarian Monotheism (Trinitarianism teaches that Jesus is a second God Person of a Three Person Deity), Arian Monotheism (Arianism teaches that Jesus is a created lesser god as an angelic son), or Unitarian Socinian Monotheism (Unitarianism teaches that Jesus is just a special man while denying His divinity). The designation, “Apostolic Faith,” simply means, “…the faith” of the original apostles of Jesus Christ “…which was once delivered unto the saints (Jude 1:3).” We are further known as ‘Oneness Pentecostals’ because we believe that the true Church of the living God was founded on the Day of Pentecost (Acts 2) when the Spirit of God was first poured out in the New Testament Church and all new converts were baptized in the Name of Jesus Christ for the remission of their sins (Acts 2:38).

 

The historical designation for the Oneness Pentecostal view was once known as “Modalistic Monarchianism” within the first few centuries of the Christians era. According to the historical evidence, the Modalistic Monarchians were once known as “the majority of believers” (Tertullian, Against Praxeus 3) and as “the general run of Christians” (Origen, Commentary of the Gospel of John, book 1, chapter 23) in the early days of Christianity. Moreover, the Oneness Modalists were the only Christians to believe in the full divinity of Jesus Christ before the Trinity doctrine later developed.  

 

Definition of Modalistic Monarchianism

 

Merriam Webster succinctly Defines Modalism as, “Three modes or forms of activity (the Father, Son, and Holy Spirit) under which God manifests himself.” Monarchianism simply means a belief in “One Ruler.” Monarch comes from “mono”, meaning “One” and “arch”, meaning “Ruler.” Hence, Modalistic Monarchianism is the belief in God as One Monarch [Ruler] who has manifested Himself in three modes of activity.

 

Prominent Oneness theologians like David K. Bernard have rightly affirmed that modern day Oneness Pentecostals believe the same basic tenants of faith as the early Modalistic Monarchian Christian majority of the first three hundred years of Christian history (David Bernard wrote, "Basically, Modalism is the same as the modern doctrine of Oneness" - The Oneness of God p.318 ). Even the opponents of the ancient Oneness Modalists wrote that the Modalistic Monarchians were “always … the majority of believers” (Tertullian in Against Praxeus chapter 3 – late 2nd century into the early 3rd) in the West, and “the general run of Christians” in the East (Origen’s Commentary to the Gospel of John, book 1, chapter 23 – early to mid-3rd century). Tertullian of Carthage not only acknowledged that the Oneness Modalists were “the majority” in his day (170-225 AD), he also affirmed that this was “always” the case as far back as he knew (“they that always make up the majority of believers” – Against Praxeus 3 / Adolph Harnack wrote that “Modalistic Monarchianism”  was once "embraced by the great majority of all Christians” - Adolph Harnack, History of Dogma, London: Williams & Norgate, 1897, III, 51-54.). Although we are now persecuted as a minority, we still believe the same basic theology of “the great majority of all Christians” in the first three hundred years of Christian history.

 

Oneness believers affirm that God is a single “Monarch,” “Ruler,” and “King” (Monarchianism) who has manifested Himself (Modalism) as our Heavenly Father in creation, Son in redemption, and Holy Spirit as the Father’s own Spirit in action. For God the Father’s own Holy Spirit came down from heaven (Luke 1:35-“the Holy Spirit shall come upon you”; Matthew 1:20-NLB-“the child within her was conceived of the Holy Spirit”; John 6:38-“I came down from heaven”) and His own word was made flesh (John 1:14) to become the Christ child (Acts 4:27-BSB-“God has made this Jesus”). Thus, Oneness adherents believe that our One God who is the Holy Spirit of the Father (John 4:23-24 -“God is a Spirit”; 1 Tim. 3:16-“God was manifested in the flesh”; Ephesians 4:4-6-“One Lord … One Spirit … One God and Father above all, through all, and in you all”) also became one man (Heb. 2:17 “made fully human in every way”-NIV; Gal. 4:4 “made of a woman;” Acts 2:36) who is the Son in order to “save His people from their sins (Matthew 1:23).”

 

One God Became One Man

 

The first century apostles taught that there is only “One God” as our Heavenly Father (“one God and Father above all” – Ephesians 4:6) “and one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5: “Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him” Acts 2:22 ESV). For the One God also became one man in the incarnation through the virgin. Hence, the One God the Father “was manifested in the flesh” and “justified in the Spirit” (1 Tim. 3:16) as the man Christ Jesus because Jesus is that God who came to save us as a true man living among men. 

 

According to the prominent Oneness author David K. Bernard, Oneness Theology teaches that God became a true man in the incarnation, “Christ's role of mediation does not imply a separate divine identity; it simply refers to His genuine, authentic humanity … no one else could qualify as the mediator except God Himself coming into this world as a human being.”(David K. Bernard’s online Article, “The Mediator Between God and Men” can be viewed at http://www.oocities.org/robert_upci/mediator_between_god_and_men_by_bernard.htm)

 

In his article, ‘The Mediator Between God and Men,’ David Bernard succinctly expressed the central core of the Oneness theological position about the incarnation in that it was God the Father Himself who came “into this world AS A HUMAN BEING.” Notice that Dr Bernard did not say that God the Father came into this world AS GOD THE FATHER, Dr Bernard clearly stated that God the Father “came into this world AS A HUMAN BEING.” Hence, Oneness theology does not teach that God Himself came into this world AS GOD THE FATHER” which would be denying Christ’s true humanity, but rather, Oneness theology affirms that God became a true man in the incarnation through the virgin which affirms both Christ’s full humanity and his full deity. Thus, Oneness theology does not deny the ontological distinctions between God as God (the Father) outside of His incarnation and Emmanuel God with us as man (the Son) inside of His incarnation via the virgin conception.

 

Unfortunately, most of our critics erroneously believe that we are affirming that Jesus Christ is God the Father with us as God the Father with the erroneous assumption that God merely indwelt a physical body of human flesh with no inward human nature of his own. Thus they erroneously believe that we are saying that “the man Christ Jesus (1 Tim. 2:5)” was God tempted as God, God praying to God, and God dying on the cross as God which would be a clear contradiction of the words of inspired scripture (James 1:13-NASB-“God cannot be tempted by evil”; Numbers 23:19-“God is not a man”). Nothing could be further from the truth! For Oneness theologians teach that God as God cannot pray, God as God cannot be tempted, and God as God cannot suffer and die. Yet, in contradistinction, Emmanuel “God with us” (Matthew 1:23) as a true human son with a distinct human “life in himself (John 5:26)” could pray, could be tempted, and could suffer and die for our sins. Wherefore, knowledgeable Oneness theologians teach that God entered into our world as a true human being via incarnation in the virgin just like all human beings are made with a 100% complete human spirit, a 100 % complete human soul, and a 100% complete human nature (“made like unto his brethren”-Heb. 2:17; 1 Cor. 15:45 calls Jesus is “the last Adam”-“The first man Adam became a living being; the last Adam a life-giving spirit”).

 

Paul wrote to the Corinthians that “God was in Christ reconciling the world to Himself” (2 Cor. 5:19 NASB). No text of scripture ever states that an angelic figure was ever in Christ Jesus (the doctrine of Arianism: Jehovah’s Witnesses). Nor does any text of scripture ever state that an alleged God the Son, or God the Christ was in Christ (the doctrine of Trinitarianism) because God the Father is always spoken of in scripture as being in the Son (the doctrine of Oneness Modalism: John 10:38; 14:10 “the Father abiding in me does His works”) and being seen through the Son (“He that sees me sees the One who sent me”- John 12:45; “He who has seen me has seen the Father”- 14:7-9). That is why Jesus as the Son of God is called “the image of the invisible God” (Colossians 1:15) as the image of the invisible Father (Heb. 1:3-“the express image of His Person” = the Father’s Person). Therefore, only the Oneness view of God in Christ Jesus perfectly fits all of the scriptural data. 

 

The words, “God the Father” (1 Corinthians 8:6), or similar designations such as “God our Father” (Philippians 1:2; Ephesians 1:2), and “God and Father” (Ephesians 4:6) appear more than thirty times in the New Testament, but we never find a single example of an alleged God the Son, or God the Holy Spirit ever occurring in inspired scripture, not even once. There is a reason why God always led the apostles and prophets to write God the Father rather than God the Son or God the Holy Spirit. For our Heavenly Father is “the only true God” (John 17:3) and there are no true God’s beside Him (“there is no God beside Me”- Isaiah 45:5). Thus, the man Christ Jesus is “the image of the invisible God” (Colossians 1:15) as the image of the invisible Father. Hence, the scriptures teach only One Divine Individual as our Heavenly Father (the Oneness doctrine) who has only one divine Mind, one divine Will, one divine Soul, one divine Spirit, and one divine Consciousness rather than three divine Conscious Minds, three divine Wills, and three divine Souls (the Trinitarian doctrine).

 

Moreover, the Son of God is the same Individual God who entered into His creation to become a true man with a distinct human mind, a distinct human will, a distinct human soul, a distinct human spirit, and a distinct human consciousness. This is precisely what we would expect if we are to believe that the Spirit of God came down from heaven (“The Holy Spirit will come upon you (the virgin) …and for that reason the holy Child shall be called the Son of God.” – Luke 1:35 / “I came down from heaven” – John 6:38) to become a true man who could pray and be tempted (“Jesus was led up by the Spirit into the wilderness to be tempted by the devil” - Math. 4:1; Heb. 4:15) as a true man in the incarnation through the Hebrew virgin (Oneness theologian Jason Dulle accurately affirmed Oneness Theology when he wrote, “We believe that Jesus was God from His birth because it was God who became a man.” – Article by Jason Dulle, Did God Become a Man or Indwell a Man? OnenessPentecostal.com).

 

The Man Christ Jesus Was Conceived Out Of The Holy Spirit

 

“This is how the birth of Jesus Christ came about: His mother Mary was pledged in marriage to Joseph, but before they came together, she was found to be with Child through (Grk. “ek” = “out of”) the Holy Spirit. Because Joseph her husband, a righteous man, was unwilling to disgrace her publicly, he resolved to divorce her quietly. But after he had pondered these things, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the One conceived in her is from (Grk. “ek” = “out of”) the Holy Spirit (Matthew 1:18-20 BSB).”

 

Strongs Concordace says that ‘ek’ means “from out, out from among,” “from the interior outwards.” HELPS Word-studies: 1537 ek (out from within. 1537 /ek (“out of”) is one of the most under-translated (and therefore mis-translated) Greek prepositions – often being confined to the meaning “by.” The NAS Exhaustive Concordance Definition says, “from, from out of.”

 

Matthew 1:5 Prep GRK: τὸν Βοὲς ἐκ τῆς Ῥαχάβ KJV: begat Booz of (ek = “from out of”) Rachab; and INT: Boaz of (ek = “from out of”) Rahab

 

Matthew 1:5 Prep GRK: τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ KJV: begat Obed of (ek = “fom out of”) Ruth; and
INT: Obed of Ruth

 

Jesus said in John 16:27, “I came out from (the NASB Concordance says that the Greek verb is “from ek” “to come out of”) God. Then in the next verse Jesus identified the God that he came out from as “the Father.” “I CAME OUT FROM GOD. I came forth FROM THE FATHER...” There can be no doubt that Jesus came out from his Father because Jesus prayed to his Father in John 17:8, saying, “I came out from You (the NASB Concordance says that the Greek verb is “from ek” “to come out of”), and they have believed that you did send me.” Notice the connection between Jesus coming out from God his Father and Jesus being sent from God his Father after Jesus had come out from God’s Essence of Being as “the express image [charakter in Greek = a copied image] of His Person [the Father’s Essence of Being/Person-Heb. 1:3-KJV].” Thus we can see that the man Christ Jesus was sent as a man in the flesh just as his disciples were sent in the flesh (“God sending his own Son in the likeness of sinful flesh”-Rom. 8:3-KJV; “As You sent Me into the world, I also sent them into the world”-John 17:18-BLB) because he had come out from God the Father’s Holy Spirit via incarnation within the virgin as a true human son rather than as an alleged timeless God the Son sent from heaven to earth.

 

In my formal debate with Trinitarian apologist, Dr. Edward Dalcour (held in Los Angeles in January 2018), I had asked how Jesus could be an alleged timeless God the Son while having come out from the Holy Spirit in Matthew 1:20 while also coming out from God his Father in John 16:27-28 and in John 17:8. Then I asked, “There can be no doubt that Jesus came out of from his Father because Jesus prayed to his Father in John 17:8, saying, ‘I came out from You (the NASB Concordance says, that the Greek verb is “from ek” “to come out of”), and they have believed that you did send me.’ Dr Dalcour, in Matthew 1:20 you have the wrong divine person becoming incarnate as the Christ child. For how could the Christ child have been incarnated ‘out of’ or ‘out from’ the Holy Spirit which John 16:28 and John 17:8 identifies as the Father?

 

Dr. Dalcour’s response was to evade my question by citing Greek grammar out of Matthew 1:18 rather than from the text I cited out of Matthew 1:20. Dr. Dalcour clearly avoided the fact that Jesus came out from his Father in John 16:27-28 and in John 17:8 (Jesus prayed, “I came out from You”- John 17:8) even though I cited both scriptures in my question which clearly refutes Trinitarian theology. Since I never cited or referenced Matthew 1:18 at all, Dr Dalcour had no answer to my question out of Matthew 1:20 linked with John 16:27-28 and John 17:8 even though he had two full minutes to respond. I had cited Matthew 1:20 where the Greek preposition ‘ek’ literally means ‘out of’ or ‘out from’ the Holy Spirit. Since I had posted numerous articles and videos about the meaning of the Greek preposition ‘ek’ in Matthew 1:20 prior to our debate, and since I clearly cited Matthew 1:20 in his hearing, if Dr Dalcour had Greek grammar in Matthew 1:20 to say that the text does not mean “from out of” then why did he reference the Greek grammar in the wrong verse of scripture which I did not even cite?

 

Matthew 1:20 In the Amplified Bible Classic Edition Translation says, “But as he was thinking this over, behold, an angel of the Lord appeared to him in a dream, saying, Joseph, descendant of David, do not be afraid to take Mary [as] your wife, for that which is conceived in her is of (from, out of) the Holy Spirit.” I copied and pasted the Amplified Bible Translation which has the words "from, out of" in parenthesis within the text of Matthew 1:20. Hence, the irrefutable scriptural evidence proves that the Son of God came out of the Holy Spirit in Matthew 1:20 which inspired scripture in John 16:27-28 and John 17:8 affirms is the Father. Therefore, Jesus as a child born and son given came out of the Holy Spirit of God his Father as the visible human image of the invisible Father via his virgin conception. This is not what we would expect if the Son of God was an alleged timeless Trinitarian God the Son who would have come down from heaven with no beginning in time.

 

The Oneness interpretation of Matthew 1:20 (“the child which has been conceived in her is from out of the Holy Spirit”), John 17:8 (“I came out from You”), and John 16:27-28 (“I came out from God. I came forth from the Father”) has to be correct because Luke 1:35 specifically informs us that the reason why the Son was called the Son was because of his virgin conception: “The angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God (Luke 1:35 NASB).”

 

Jesus is clearly called ‘The Son of God’ for the reason of his beginning by his virgin begetting. In fact, no text of inspired scripture ever states that the Son is called the Son of God because of an alleged timeless existence as a so called ‘God the Son.’ I have challenged Trinitarian apologists to cite a single scripture where the Son is called the Son for the reason of an alleged timeless existence as a so called ‘God the Son.’ No Trinitarian can answer this challenge because the only reason why the Son is called the Son is the New Testament reason of his virgin conception and human existence as “the man Christ Jesus” (1 Tim. 2:5).

 

The Man Christ Jesus Was Made Out Of Mary

 

“But when the fullness of the time had come, God sent forth His Son, made of (ek = “from out of”) a woman, made under the Law…” Galatians 4:4 KJV

 

Jesus as the Son of God was not only made from out of the Holy Spirit’s Essence of Being as a copied image of the Father’s Essence of Being (Heb. 1:3 says that the Son is “the express copy of His Essence of Being”- the Father’s Essence of Being), he was also made from out of the virgin Mary. Notice, that the same Greek preposition “ek” for “out of” the women (the virgin Mary) in Galatians 4:4 is the same Greek preposition used for the sons made from women in the genealogical table of Matthew chapter one. Thus, the normative use of “ek” for “out of” the women leads us to believe that Christ was made “out of” the human genetics of Mary and “out of” the Divine Essence of Being of the Holy Spirit who came down from heaven upon the virgin. Therefore, the Christ child was clearly made by being conceived “out of” Mary (humanity) and “out of” the Holy Spirit (Divinity).

 

Jesus Is The Holy Spirit Incarnate Rather Than A God the Son Incarnate

 

“…for the One conceived in her is from (Grk. “ek” = “out of”) the Holy Spirit.…” Matthew 1:18-20 BSB

 

It is astonishing that out of more than twenty major translations I checked, I could only find one translation which says that the Christ child was conceived “out of” or “from out of” the Holy Spirit (The Amplified Classical Bible says, “do not be afraid to take Mary [as] your wife, for that which is conceived in her is of (from, out of) the Holy Spirit.” The words “from, out of” appear in the Amplified Classical Bible within parenthesis which shows that the Greek text in Matthew 1:20 does convey the meaning of the Christ Child being produced “from out of” the Holy Spirit). This leads me to believe that vast majority of Trinitarian Greek scholars who gave us the New Testament in English were uncomfortable with the words, “from out of the Holy Spirit,” because a Trinitarian Son could not come “out of the Holy Spirit” while being a timeless God the Son. Nor could a timeless God the Son have been “reproduced” or “copied” from the “Essence of Being” of the Father (“Who being the brightness of His glory and the reproduced copy of His Essence of Being” – Heb. 1:3). Thus, it is clear that the gospel in the original Greek shows that the man Christ Jesus was supernaturally conceived “out of” the Holy Spirit’s Essence of Being and “out of” the human genetics of the virgin Mary. Therefore, the divinity of Jesus came “from out of” the Holy Spirit (refuting Trinitarianism while affirming Oneness Modalism); while at least some of the physical human attributes of Jesus came “out of” Mary.

 

The Full Humanity And Deity of Jesus

 

In his article entitled, ‘Did God Become a Man or Indwell a Man?’ Oneness Theologian Jason Dulle accurately explained what Oneness Theology teaches about God becoming a man in the incarnation through the virgin.

“We believe that Jesus was God from His birth because it was God who became a man. Seeing an absolute ontological and hypostatic union between Christ’s two natures (in opposition to Nestorianism which sees them as separated), we believe that Jesus’ humanity could not have existed apart from the Father, because it was the Father who contributed to His human existence. Just as we could not exist apart from the contribution of our mother and father, Jesus’ humanity could not exist apart from the contribution of both the Father and Mary. In other words, we do not conceive of it even being possible that Jesus could ever be "just a man". We do not attribute absolute deity to Jesus Christ simply because God was in Him (John 10:38; 14:10-11; 17:21; II Corinthians 5:19; I Timothy 3:16). Jesus is ontologically divine and human from His conception, and could never be anything but God manifest in the flesh. There was never a time when the Spirit of God was not in Christ, or a time when Jesus' humanity ever existed apart from the contribution of God.” (Did God Become a Man or Indwell a Man? Article by Jason Dulle at OnenessPentecostal.com)

 

The scriptural teaching of both the full humanity and deity of Jesus Christ was also taught by the post Apostolic fathers who immediately succeeded the apostles in the late first century through the early second century. Ignatius was appointed the third bishop of Antioch by the apostle John himself within the first century, so it is hard to imagine that the teachings of Ignatius would have been different from the apostle John himself.

 

Ignatius of Antioch wrote in Polycarp 3:2,

“Look for Him who is above time - the Timeless, the Invisible, who for our sake became visible, the Impassible, who became subject to suffering on our account and for our sake endured everything.” 

 

Ignatius, who was taught by the original apostles, wrote that the God who became “visible” was first “invisible” before his birth. Trinitarians often affirm that the Son was visible as one of the angels of Yahweh (Christophanies) in the Hebrew Scriptures, while the Father was invisible. But according to Ignatius and the earliest Christian witness, the only invisible God later became the visible Son who was “subject to suffering on our account.” Thus, Ignatius who was taught and mentored by the apostle John himself, refuted the later Trinitarian doctrine.

 

Not a single early Christian writer ever spoke of an alleged timeless eternal Son until the third century A.D. Church historian Johannes Quasten admitted that the first Christian writer to speak of a timeless eternal Son was Origen of Alexandria in the third century. According to Quasten, the doctrine of the eternality of the Son was “a remarkable advance in the development of theology and had a far reaching influence on ecclesiastical teaching (Patrology Vol. 2, Page 78).”

 

Mathetes claimed to be a disciple of the apostles. In the eleventh chapter of Mathetes to Diognetus, Mathetes presented himself as "having been a disciple of Apostles." According to Mathetes, the God who became the Son was not always “called the Son” until “today.”

“This is He who, being from everlasting, is today called the Son …” (Epistle of Mathetes to Diognetus Chapter 11)

 

This is He who, being from everlasting, is today called the Son …(Epistle of Mathetes to Diognetus Chapter 11)

 

Mathetes spoke of Christ as being the “He” who is from “Everlasting,” but “is today called the Son.” According to Mathetes, the Son was not actually called the Son until “today.” Hence, the Son is the man who had a beginning while existing “from everlasting” as the “Mighty God” and “Everlasting Father” (Isaiah 9:6). Mathetes further encouraged the early Christians to esteem Jesus as “our …Father” in his Epistle to Diognetus chapter nine: “…esteem Him our Nourisher, FATHER, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life ..." (Epistle of Mathetes to Diognetus Chapter 9)

 

Ignatius wrote to the Ephesians,

“There is one Physician who is possessed both of flesh and spirit; BOTH MADE [created] and NOT MADE (not created); GOD EXISTING IN FLESH; true life in death; BOTH OF MARY (human) AND OF GOD (divine via God’s Holy Spirit); first passible and then impassible, even Jesus Christ our Lord.” (Ephesians 7:2, Roberts-Donaldson Translation)  

 

Ignatius clearly believed that the Son of God was produced “both of (ek = “out of”) Mary and of (ek = “out of”) God.” Thus, according to Ignatius, the Son of God was “both made (created) and not made (not created)” because the human aspect of his being is the Son who had a beginning by his begetting, whilst the divine aspect of his being is the Father who continued to exist outside of the incarnation as the uncreated God without a beginning. Therefore, Ignatius taught that Jesus is the uncreated “God existing in flesh”. For God as God is “not made,” nor does God as God have “a beginning.”    

 

Mathew 1:20 and Luke 1:35 prove that the child born and son given came “FROM (OUT OF) THE HOLY SPIRIT” (Mat. 1:20). The context of Matthew chapter one shows that Joseph was about to put away his espoused wife because he had thought that the child had been conceived “from (out of) another man.” That is why the angel appeared to Joseph in a dream to inform him that the child was not conceived out of another man, but “OUT OF THE HOLY SPIRIT.” Therefore the man Christ Jesus received his divinity “out of the Holy Spirit” of the only true God the Father Himself because Hebrews 1:3 informs us that he was reproduced as an imprinted copy (Charakter in Heb. 1:3 literally means an imprinted copy) of the Father's substance of Being (Hypostasis in Heb. 1:3) as a fully complete human being (“he had to be made like them, fully human in every way” - Heb. 2:17 NIV) via incarnation through the virgin. 

(A.T. Robertson’s Word Pictures in the New Testament Volume V, p336 says, “Charakter is an old word from charasso, to cut, to scratch, to mark … then the mark or impress made, the exact reproduction, a meaning clearly expressed by charagma (Acts 17:29; Rev. 13:16f.)…The word occurs in the inscriptions for ‘person’ as well as for ‘exact reproduction’ of a person.’”)

 

While the scriptures affirm that the humanity of Christ Jesus came from out of the virgin Mary, the Holy Spirit of God had to have miraculously provided male chromosomes in the incarnation to make Jesus a male child or he would have been born as a human clone of his mother. Thus, we cannot say that the humanity of Jesus only came out of Mary and the divinity of Jesus only came out of the Holy Spirit.

 

Oneness Theologian Jason Dulle has correctly noted that “God also had to have contributed to Jesus' humanity is evident in that if Mary alone would have added the human element to Christ's existence, Jesus could have only been a female. All that Mary's egg could have offered were X chromosomes. X chromosomes produce females. It takes the presence of Y chromosomes to produce a male child. Only men have this Y chromosome. Without a contribution of this Y chromosome Jesus could not have been born a human male. Where did this genetic influence come from then? The only answer can be that it was supplied by the Holy Ghost in the conception. Because God contributed an element necessary to Jesus' human existence, it is necessary to confess that Jesus received part of His humanity from the Father. God didn't place His deity within a human body made from Mary, or infuse His Spirit into a human body, but God actually fathered a son. That's why Jesus is commonly referred to as the only begotten Son of God” (Did God Become a Man or Indwell a Man? Article by Jason Dulle at OnenessPentecostal.com).

 

Jesus Is The Image Of The Invisible Spirit Of The Father

 

Hebrews 1:3 in the KJV says, “He is the brightness of His glory and the express image (charakter = “copy,” “imprint,” “facsimile,” “reproduction,” “representation”) of His Person (hypostasis = “Essence,” or “Substance of Being”).”

 

The context of Hebrews 1:1-5 (“I will be to him a Father and he will be to Me a Son”) proves that the Son of God is the man who had his beginning by his begetting. For the words, “I will be to him a Father and he will be to Me a Son” in Hebrews 1:5 prove that the Father was not always a Father to the Son, nor was the Son always a Son to his Father. Hence, the man Christ Jesus was clearly “granted” a “life in himself” (John 5:26 – “As the Father has life in Himself, so also has He granted the Son life in himself”) by being reproduced from the Father’s Essence of Being to become a fully complete human being.  The man Christ Jesus is therefore the brightness of the Father’s glory and “the express image” of the Father’s Person as a fully complete human person. This is exactly what we would expect if we are to believe that the One God also became a man within the Hebrew virgin.

 

The scriptures inform us that “God was manifested in the flesh, justified in the Spirit” (1 Tim. 3:16) because “the Holy Spirit” of God (Luke 1:35) “came down from heaven” (John 6:38) to become “fully human in every way” (Heb. 2:17 NIV). Hence, the name of Jesus in Hebrew means “Yahweh is Salvation” as our “Immanuel” (Matthew 1:23) because His true divine identity is Yahweh who became our salvation as our “God with us” as a true human being dwelling among men.

 

According to Strong's Exhaustive Concordance, the short definition of charaktér: (khar-ak-tare') in Hebrews 1:3 is an “EXACT REPRODUCTION.” A reproduction is something copied from an original. Thayer's Greek Lexicon says that “charakter” χαρακτήρ means “the mark (figure or letters) stamped upon that instrument or wrought out on it; hence, universally, “a mark or figure burned in (Leviticus 13:28) or stamped on, an impression; the exact expression (the image) of any person or thing, marked likeness, PRECISE REPRODUCTION IN EVERY RESPECT" (cf. facsimile): From the same as charax; a graver (the tool or the person), i.e. (by implication) engraving (“character”), the figure stamped, i.e. AN EXACT COPY or (figuratively) a representation -- express image.”

 

Professor Barry Smith of Atlantic Baptist University wrote in his exegesis on the letter to the Hebrews 1:3, “The Greek word (Charakter) can mean the literal imprint of something, that which corresponds to the die. Relatedly, it can refer to something as THE COPY OF AN ORIGINAL. This is confirmed by an inscription on a statue of Antiochus I of Commagene that reads: ‘exact image of my form (charaktêra morphês emês) (Dittenberger, Or. 383, 60).’”

 

Here we can see that the ancient Greeks often used the word “charakter” as an “exact image” as a statue of a single human person. This would mean that Jesus is the exact visible image of the invisible Father’s Person. Therefore, the Greek word “charakter” used in Hebrews 1:3 proves that Jesus is “the image of the invisible God” (Colossians 1:15) as the “exact image” of the invisible Father’s Person as a visible human person. Thus, Hebrews 1:3 proves that the Son of God is “the brightness of His glory (the Father's) and the express image of His Person (the Father's Person)” as a true human person who could suffer, pray, and die for our sins.

 

According to Hebrews 1:3, the Son is “the brightness of His glory.” The context proves that the Son is the brightness of the Father’s glory. According to Thayer, “Brightness (Greek = apaugasma)” literally means the “reflected brightness” of the Father's glory in the context of Heb. 1:3 because the Son of God is the image of the invisible God as the image of the invisible Father with us as a true man. For if the Son of God is an alleged coequally distinct Trinitarian God the Son Person then he would have his own coequally distinct brightness and glory rather than merely reflecting the brightness and glory of the Father’s Divine Person as a human person. Therefore, the Son of God could not be another coequally distinct God Person like Trinitarians suppose, because he is Immanuel, “God with us” as a fully complete man (“fully human in every way” Heb. 2:17 NIV). Hence, we have only One Divine Individual Who is God the Father and only one image of that invisible Father who also became a true man (the Son of God) through the Hebrew virgin in order to save His people from their sins (Matthew 1:18-23; Isaiah 43:10-11).

 

The First Century Christians Believed That Jesus Is the Holy Spirit

 

The vast majority of the early Christians of the first few centuries had taught that our Lord Jesus is the Holy Spirit Himself who was manifested in the flesh as a true man (1 Tim. 3:16) long before the Trinity doctrine was developed. Hermas of Rome was a contemporary of the first century apostle Paul (Romans 16:14 mentions Hermas in Rome; Hermas Vision 3:5 says that some of “the apostles … are still with us” when Hermas wrote The Shepherd) and of the first century Roman bishop Clement (Hermas Vision 2:4 records the words of an angel saying to Hermas, “You will write therefore two books, and you will send the one to Clement and the other to Grapte. And Clement will send his to foreign countries, for permission has been granted to him to do so.”). The historical evidence proves that The Shepherd of Hermas was widely regarded as scripture by the majority of the earliest Christians but was rejected by the later Roman Catholic Church councils of Hippo and Carthage.

 

According to Hermas and the earliest Roman Christians, Jesus Christ is the Holy Spirit manifested in the flesh rather than an alleged God the Son in the flesh. Hermas wrote in Parable 5:6, “The pre-existent Holy Spirit which created all things did God make to dwell in a body of flesh chosen by himself”(Shepherd of Hermas, Parable 5:6). Parable 5:6 is obviously talking about the pre-existent Holy Spirit being the Spirit who incarnated Himself in the body of Jesus Christ (Matthew 1:20; Luke 1:35).

 

In Similitude 9:1, Hermas further wrote that “the Holy Spirit … is the Son of God.”

“… the Holy Spirit that spoke with you in the form of the Church showed you, for that Spirit is the Son of God.” (Shepherd of Hermas, Similitude 9:1)

 

Trinitarian theology teaches that “The Son is NOT the Holy Spirit” and “the Holy Spirit is NOT the Son” (so we can see why the later Roman Catholic Councils would have rejected The Shepherd of Hermas as Scripture). Yet the earliest Christian witness in Rome taught that “the Holy Spirit …IS the Son of God.” Paul taught the same when he wrote, “we preach not ourselves but Christ Jesus the Lord (2 Cor. 4:5)” in the context of saying, “the Lord IS THE SPIRIT” in 2 Corinthians 3:17. Since “Christ Jesus” is the Lord, he must be the divine Spirit incarnate as a true man.

 

Ignatius was appointed the third bishop of Antioch by the apostle John himself within the first century. Ignatius followed the theological teaching of the apostle John by writing,

God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God.(Ephesians 19:3, Roberts-Donaldson Translation) Notice that Ignatius had taught that “God Himself” was “manifested in human form” (1 Tim. 3:16 says, “God was manifested in the flesh, justified in the Spirit…”) and that the Son is the man who “took a beginning” after being “prepared by God” in His foreknown plan “from the foundation of the world” (1 Peter 1:20; Rev. 13:8).

 

The apology of Aristides of Athens is dated to 125 AD which is only about 25 years after the death of the apostle John. According to the early second century Christians, “God came down from heaven, and from a Hebrew virgin assumed and clothed himself with flesh; and the Son of God lived in a daughter of man (The Apology of Aristides of Athens, Section 2, AD 125).” After “God came down from heaven” (Jesus said, “I came down from heaven” in John 6:38), it was then that “the Son of God lived in a daughter of man.” Notice that the Son of God is not mentioned as living until the virgin conception took place just like NT Scripture affirms (John 5:26 “…has he granted the Son life in himself”). 

 

The Hebrew Bible Proves Jesus Is God

 

Even the Old Testament scriptures inform us that Jesus is Yahweh God the Father with us as a true man in the flesh. God the Father is clearly the speaker in Isaiah 43:10-11 in which the Father says, “You are my witnesses, declares Yahweh, and My servant whom I have chosen, that you may know and believe Me, and UNDERSTAND THAT I AM HE (John 8:24; 1 John 5:20). Before Me there was no God formed, neither shall there be after Me. I, even I AM Yahweh and BESIDE ME THERE IS NO SAVIOR.”

 

God the Father clearly said, “and My servant whom I have chosen.” We know that the Father is the speaker in the context of Isaiah 43:10-11 and that the Son is the Father’s chosen servant of whom God the Father was speaking about. The same Father said, “…that you may know and believe Me, and understand THAT I AM HE.” God the Father clearly said, “I AM HE” and “beside Me there is no Savior” in the context of addressing His “chosen servant.” Therefore Jesus our Messiah must be the true identity of God the Father as that great “I AM” and the great “I AM HE” of the Hebrew Scriptures.

 

Jesus clearly spoke of the Father when he said, “If you do not believe that I AM, you will die in your sins” in John 8:24 because John 8:27 states that the Pharisees “did not understand that he was speaking to them about the Father.” Therefore, we can clearly see that Jesus was speaking to the Jews about the Father when he said, “If you do not believe that I AM, you will die in your sins.” Those who disbelieve that Jesus is God the Father who came to save us as a man cannot explain why God the Father said, “beside Me there is no Savior,” in Isaiah 43:11. Since Jesus is clearly “the Savior of the world” (1 John 4:14), and since there is no Savior beside God the Father, there can be no doubt that the man Christ Jesus is the same divine identity as the Father Himself revealed (Isaiah 53:1, “Who has believed our report? And to whom has the arm of Yahweh been revealed?”).

 

Furthermore, according to Psalm 110:1, “Yahweh said to my Lord (adon = a “human lord”), sit at my right hand…” So we know that Jesus our Messiah is the only one spoken of in scripture who has ascended to the anthropomorphic right hand of the invisible Father. Hence, only Jesus Christ can be spoken of as being “beside” Yahweh God the Father Himself. Yet God the Father clearly said, “beside Me there is NO SAVIOR.” And again, God our Father said in Isaiah 45:5, “Besides Me there is no God” (Isaiah 45:5-6, "I am the LORD (Yahweh), and there is no other; Besides Me there is no God. I will gird you, though you have not known Me; That men may know from the rising to the setting of the sun That there is no one besides Me. I am the LORD (Yahweh), and there is no other…”). Therefore, no angelic or human creation can be said to be a universal God or a universal Saviour beside Yahweh God the Father Himself. Thus, identifying our Lord and Saviour Jesus Christ as the Father Himself who came to save us as a man (Titus 2:13, “looking for the blessed hope and the appearing of the glory of our great God and Saviour, Christ Jesus”; Matthew 1:21, "She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins").

 

In order to counter the clear evidence that Jesus is the deity of the Father incarnate as man, some Trinitarians have asserted that Isaiah 43:10-11 is addressing “Jacob” or “Israel” as God’s chosen people as God’s witness rather than Jesus the Messiah himself. However, at 22 minutes into a YouTube Video entitled, “The Forgotten Trinity” (https://youtu.be/_ecgkxevoYI), Trinitarian apologist Dr. James White cited Isaiah 43:10-11 to show that Jesus the Messiah is Yahweh. Dr. White even said that the Jehovah’s Witnesses get their name from this passage. In the video, James White said that the Greek text in John 13:19 uses the same Greek words for Jesus saying, “I AM HE” as in the Greek Septuagint in Isaiah 43:10. John 13:19 says, "From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I AM HE.” Jesus also said the same in John 8:24, “If you do not believe that I AM HE, you will die in your sins.”

 

The Targum was a first century exposition of the Hebrew Scriptures written by Jews. The Targum says that Isaiah 43:10 refers to the Messiah, “the Targum reads, "and my servant the Messiah, in whom I am well pleased …'' The PULPIT COMMENTARY confirms that the Messiah is the intended chosen servant in Isaiah 43:10. “The ‘Servant’ intended can only be the one true Servant of Isaiah 42:1-7 (the Messiah), since faithful Israel is already among the witnesses.”

 

There are many prophesies in the Hebrew Bible where God Himself said that at a future time in human history, He would sit on His throne to dwell among the Israelites to rule and reign on the earth forever. Yet inspired scripture identifies that throne as the throne of David which will be occupied by God tabernacling among men (“the tabernacle of God is among men” Rev. 21:3) as the Lamb of God who is Jesus Christ the Messiah (“the throne of God and of the Lamb will be in the city and His servants shall serve Him” Rev. 22:3). Yahweh God, clearly said to Ezekiel that He would place the soles of His feet among the Israelites forever on the throne of David which God calls, “My Throne.”

 

Ezekiel 43:6 (NASB) “Then I heard one speaking to me from the house, while a man was standing beside me. 7He said to me, "Son of man, this is the place of My throne and the place of the soles of My feet, where I will dwell among the sons of Israel forever. And the house of Israel will not again defile My holy name, neither they nor their kings, by their harlotry and by the corpses of their kings when they die, 8by setting their threshold by My threshold and their door post beside My door post, with only the wall between Me and them. And they have defiled My holy name by their abominations which they have committed. So I have them in My anger.…

 

Under Ezekiel chapter 43, Benson’s Commentary correctly explains that Ezekiel 43 will be fulfilled by the Messiah dwelling among God’s people forever. “Where I will dwell in the midst of the children of Israel for ever — He alludes to the promise formerly made with relation to the tabernacle and temple, (see Psalm 68:16; Psalm 132:14) …and intended to be eminently fulfilled in and by Christ, in whom all the promises of the Old Testament are to have their final accomplishment.”

 

Revelation 21:2-3 (NASB) says, “And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them …”

 

Here we can see that the Messiah will fulfill Ezekiel chapter forty three because God Himself will come to sit on His Throne and place His feet among the Israelites forever as God incarnate in the Lord Jesus Christ. Revelation 21:3 clearly states that “God Himself will be among them” because Jesus is “the image of the invisible God (Col. 1:15)” Himself as “the tabernacle of God among men.” If Jesus is not God incarnate as a man, then why would Ezekiel write that Yahweh God is the One who would place His Throne and His feet among the Israelites forever while other scriptures prove that Jesus is the one who will occupy that throne with his own feet dwelling among the Israelites forever (Isaiah 9:7-NASB - “There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness from then on and forevermore.; Luke 1:32-NASB- “the Lord God will give Him the throne of His father David)? Thus, Jesus the Messiah must be “the tabernacle of God with men” in whom God Himself will place His feet among the Israelites forever (Galatians 6:16 calls born again Christians “the Israel of God” because non-biological Jews have been “grafted into” the “olive tree” which represents the nation of Israel – Romans 11:24).

 

1 Chronicles 29:23 rightly calls the throne of David “the throne of Yahweh” and Revelation 22:3 rightly calls the throne of David “the throne of God and of the Lamb” because Jesus is the Lamb of God who will sit on the throne of God (Hebrews 1:8 calls Jesus God, “Your Throne O God”). Therefore, Jesus the Messiah will dwell among the true Israel of God (Galatians 6:16 says that “the Israel of God” consists of both Jews and Gentiles) forever in the New Jerusalem that will come down from heaven.

 

Luke 1:31-33 - “Behold, you will conceive and give birth to a son, and you shall give Him the name Jesus. He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, and He will reign over the house of Jacob forever. His kingdom will never end!”

 

There can be no doubt that the Son of God is the man who will sit on the throne of David as “King over all the earth (Psalm 47:1 “God is King over all the earth”; Zechariah 14:9)” and that He will reign as “King of kings and Lord of lords (Revelation 19:16)” “forever.” Yahweh God clearly said to Ezekiel that He would place the soles of His feet among the Israelites forever on the throne of David which God calls, “My Throne.”

 

Ezekiel 43:6-7 (NASB) “Then I heard one speaking to me from the house, while a man was standing beside me. He said to me, "Son of man, this is the place of My throne and the place of the soles of My feet, where I will dwell among the sons of Israel forever.

 

When we compare scripture with scripture, we find that Jesus will sit on the throne of David which God calls, “My Throne” “and the place of the soles of My feet, where I will dwell among the sons of Israel forever.” How exactly will God place His Throne and His feet among the Israelites forever? The only scriptural answer is through the only image of the invisible God that we will ever see (Colossians 1:15; John 14:7-9), through the man Christ Jesus (Revelation 22:3; Isaiah 9:7; Zechariah 14:9; Isaiah 45:14-15).

 

Jeremiah 23:5-6 (KJV) “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD (Yahweh) OUR RIGHTEOUSNESS.”

 

Yahweh God spoke to the prophet Jeremiah that in the prophetic future, the Son would be raised up as “a righteous branch” out of David and that the Son’s Name would be called “Yahweh our righteousness.” Hence, the Son as the Son could not have been called Yahweh until that name was actually given to him in the prophetic future (Jesus said, “Holy Father, keep them through your name, the name which you have given me” – John 17:11-NASB; Phil. 2:9-KJV – “Wherefore God also hath highly exalted him, and GIVEN HIM A NAME which is above every name). Thus there can be no doubt that the Son’s Name was given to him which is the Name of Yahweh God the Father Himself. For Jesus in Hebrew means “Yahweh Saves” or “Yahweh Is Salvation.” Wherefore, Jesus as a Son could not have possessed the divine name of Yahweh as His own before it was actually given to him later on in time which completely destroys the Trinitarian idea of an alleged timeless God the Son existing as another Divine Yahweh person in heaven before the incarnation.

 

Isaiah 9:6-7 (ESV) “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty GodEverlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore.”

 

Notice, that the name of the Son “shall be called” the same name as the “Mighty God” and Everlasting Father” in the prophetic future rather than throughout eternity past. Since the Son of God was “born” and “given,” the Son of God has to be the “man Christ Jesus (1 Tim. 2:5)” who was “granted” a human “life” (John 5:26 “He has granted the Son to have a life in himself”) in the virgin and “given the Name which is above all names” (Phil. 2:9). Hence, the human person called the Son is identified as both the “Mighty God, Everlasting Father” and as a “prince of peace” because the Son is fully God with us as a fully complete man (a human prince).

 

The scriptural and historical evidence of the earliest Christian witness of the first and early second century apostolic fathers attest that God became a man in the incarnation through the Hebrew virgin as a living Son (“God came down from heaven, and from a Hebrew virgin assumed and clothed himself with flesh; and the Son of God lived in a daughter of man” - The Apology of Aristides of Athens, Section 2, AD 125; “God Himself being manifested in human form for the renewal of eternal life” Ephesians 19:3) . Since God entered into His creation to “partake of flesh and blood” (Heb. 2:14) by becoming “fully human in every way (Heb. 2:17 NIV)” as “the Son of God” who “lived in a daughter of man,” God’s new manifestation in the flesh (1 Tim. 2:5) is so “fully human” (John 5:26) that the Son as the Son has to have a distinct “life in himself (John 5:26) ” which is distinct from God as the Father’s “life in Himself”(John 5:26). This explains why Christ as a true man living among men was able to pray and be tempted. Wherefore, God as God is the invisible Father who cannot pray or be tempted, whilst “God with us” as a true man could pray and be tempted because the omnipresent God Himself also became a man to “save His people from their sins (Matthew 1:18-23).”

 

According to the prophet Isaiah, it was God who came down to save His people as the Messiah.Isaiah 35:4 (KJV) “Say to them that are of a fearful heart, be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you.” Who did the prophet Isaiah declare would “come and save you?” Isaiah declared, “your God will come … even God with a recompense; he will come and save you.” Hence, Jesus our Messiah is our God who came to save us in the flesh by becoming “fully human in every way (Heb. 2:17)” in order to “save His people from their sins (Matthew 1:18-23).”

Isaiah 45:14-15 (ESV) “Thus says the Lord: The wealth of Egypt and the merchandise of Cush, and the Sabeans, men of stature, shall come over to you and be yours; they shall follow you; they shall come over in chains and bow down to you. They will plead with you, saying: ‘Surely God is in you, and there is no other, (there is) no god besides him.’ Truly, you are a God who hides himself, O God of Israel, the Savior.

 

The context of Isaiah chapter forty five is addressing the inhabitants of the millennial reign of the Messiah bowing before Jesus saying, “God is in you, there is no other, (there is) no god besides him” (addressing God in the Messiah). Then Isaiah wrote by inspiration, “Truly you are a God who hides himself, O God of Israel, the Savior.” The only way to properly exegete this passage is to know that the Messiah is being addressed as God the Savior who hid his true identity when God became the man Christ Jesus by His own Holy Spirit who came down from heaven to descend upon the Hebrew virgin (Luke 1:35; John 6:38).

 

Psalm 118:14-23 (KJV) predicted that Yahweh would become our salvation as the Messiah.

 

14The LORD (Yahweh) is my strength and song, and is become my salvation.

15The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly (Jesus is “the arm of Yahweh” revealed - Isaiah 53:1; John 12:38).

16The right hand of the LORD is exalted (Jesus): the right hand of the LORD doeth valiantly.

17I shall not die, but live, and declare the works of the LORD.

18The LORD hath chastened me sore: but he hath not given me over unto death.

19Open to me the gates of righteousness: I will go into them, and I will praise the LORD:

20This gate of the LORD, into which the righteous shall enter (Jesus is the gate or door to the Father – John 10:9).

21I will praise thee: for thou hast heard me, and art become my salvation (the context proves Yahweh is the One who became David’s salvation).

22The stone which the builders refused is become the head stone of the corner.

23This is the LORD'S doing; it is marvellous in our eyes.

 

Jesus referred to himself when he cited Psalm 118 because Yahweh God became our salvation by becoming a child born and Son given in order to save us from our sins. “Jesus saith unto them, did ye never read in the scriptures, the stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvelous in our eyes?” Matthew 21:42 (KJV)

 

Zechariah 12:9-10 (NASB) "And in that day I will set about to destroy all the nations that come against Jerusalem. I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.”

 

Who did the prophet Zechariah identify as the one “whom they have pierced?” The context of Zechariah chapter twelve proves that Yahweh God is the speaker who says, “They will look on Me whom they have pierced.” Who else but Jesus Christ was pierced?

 

Zechariah 14:9 (NASB) “And the LORD (Yahweh) shall be king over all the earth: in that day shall there be one LORD (Yahweh), and his name one.”

 

The context of Zechariah chapter fourteen is addressing the Messiah as king over all the earth. Yet Zechariah identifies the Messiah as Yahweh who will be the only God that the inhabitants of the earth will see as the only image of the invisible God, Jesus Christ. No Hebrew prophet or apostle ever said anything about more than One Yahweh God Person or more than One Divine Name because Jesus has rightly been given the name of the Father which reveals his true identity.

 

Why would the Son be given the Father's Name (YHWH SAVES - Jer. 23:6; John 17:11; Philippians 2:9) and the Father's authority to inherit all things (Matthew 28:18; Heb. 1:4; John 5:23) if he is not that Yahweh who came to save us as a true man (Psalm 118:14; Isaiah 35:4; Heb. 2:14-17)? For the scriptures prove that God will not give His glory to someone who is not Himself revealed (“I will not give my glory to another” Isaiah 42:8; 53:1; 52:10; 59:16). Nor can there be anyone like God in being omnipresent (Jesus “ascended far above all the heavens that he might FILL ALL THINGS” Ephesians 4:10) to hear and answer prayers (“If you you ask anything in my name, I will do it” John 14:14) because God Himself said, “I am God and there is none else. I am God and there is none like Me (Isaiah 46:9).” For it is impossible for Jesus to be like God in being omnipresent to hear and answer prayers without being that divine identity whose own Holy Spirit came down from heaven (Luke 1:35; John 638) to become living human Son (Heb. 1:3; John 5:26).

 

God the Father clearly said in Isaiah 42:8, “I AM Yahweh that is My Name, and MY GLORY WILL I NOT GIVE TO ANOTHER.” If Yahshua (meaning “Yahweh Saves” in Hebrew) is not the “Mighty God” and “Everlasting Father” (Isaiah 9:6) with us as a true child born and son given, how could Isaiah 42:8 be true in light of what Yahshua said in John 5:23, “... that all may HONOR THE SON JUST AS THEY HONOR THE Father? If Jesus was only a man (Socinianism), or an angelic creation with us as a true man (Arianism), how could true worshipers of the Father honor a mere man or angelic creation "just as they honor the Father?” If Jesus is not the great “I AM” of Exodus 3:14 (John 8:24; 58) with us as a true man through the virgin, how can we honor the Son just as we honor the Father without violating Isaiah 42:8 (“My glory will I not give to another”)?

 

The Divinity Of Jesus Is The Divinity Of The Father With Us AS A Man

 

Jesus clearly stated, that it is the Father alone who seeks true worshipers to worship Him in Spirit and in truth (John 4:23-24). That is why Jesus always confessed that the divinity in him is always the Father and never a distinct God the Son (John 44-45; John 14:7-10, 24). The Trinitarian view does greatly err because they think that the human statements of the post incarnational “man Christ Jesus (1 Tim. 2:5)” prove that the Son of God is a coequally distinct timeless God the Son Person. Yet how could a coequal and coeternal (timeless) God the Son Person not know the day and the hour of his own second coming, “but the Father alone” (Mark 13:32)? Here we can see that there is a definitive ontological distinction between the Father (God as God who knows all things) and the Son (God with us as a man who did not know all things).  

 

The scriptures clearly teach that the Son of God is the man who had a beginning by his virgin begetting (Heb. 1:5; Psalm 2:7; John 5:26; Gal. 4:4; Acts 2:36).  Luke 1:35 (NASB) clearly affirms that the Son is called the Son because of his virgin conception. The angel answered the virgin, "The Holy Spirit will come upon you and the power of the Most High will overshadow you. FOR THIS REASON, the holy child which shall be born of you SHALL BE CALLED THE SON OF GOD." For what reason is the Son called the Son in the first place? Luke 1:35 gives us the only scriptural answer: “… FOR THIS REASON, the holy child which shall be born of you SHALL BE CALLED THE SON OF GOD.” If the Son is called the Son because he always existed as a timelessly coequal God the Son, why is it that inspired scripture only tells us that the Son is called the Son of God because of his virgin conception and birth? 

 

God the Father clearly said, “I will be to him a Father, and he WILL BE TO ME A SON” (Heb. 1:5 is a direct quote from 2 Samuel 7:14 which proves that the Father and Son relationship could not have occurred during the OT time period). The words, “I WILL BE” prove that the Son was not a living Son until the Son was conceived within the virgin. John 5:26 says, “For as the Father has life in Himself, so also He has granted the Son to have life in Himself.” An alleged coequal and coeternal Son could not have been “granted” a “life in himself” (by the Father), while being coequal and timeless! Therefore, the only true Biblical view that upholds the true deity of Christ while bringing harmony to all of the scriptural data is Oneness Theology (also known as “Modalistic Monarchianism” which was held by the Christian majority within the first few centuries of the Christian era – See Tertullian’s Against Praxeas 3 and Origen’s Commentary of John, book 1:23).

 

The Greek word “CHARAKTER” in Hebrews 1:3 informs us that the Father’s substance or essence of Being (Hypostasis) was “reproduced,” “imprinted,” or “copied” (Charakter) as a fully complete human being within the virgin. Hence, Trinitarians cannot explain how the Father reproduced Himself as an imprinted copy while believing in a timeless God the Son Person. Nor can Trinitarians explain how the Son of God could have come “out of” the Holy Spirit’s substance of Being who descended from heaven (Luke 1:35) to form the Christ child while affirming an alleged timeless Son.

 

If we are to “rightly divide the word of truth” (2 Tim. 2:15), we must believe that the inspired author of Hebrews utilized the Greek word “charakter” (in Hebrews 1:3) for a reason. Jesus is the Spirit of God who came down from heaven to become a man in the incarnation in order to save His own people from their sins (Matthew 1:18-23). Therefore, the words of inspired scriptures inform us that God the Father reproduced or copied His Essence of Being as a fully complete human being within the virgin.

 

The Distinction Between The Father And The Son

 

“No one knows the day or the hour of the coming of the Son of Man. No not the angels in heaven, nor the Son, but the Father alone.” Mark 13:32

 

When God became a man inside of the incarnation, the human aspect of his being could not have known what was going on in heaven apart from the divine aspect of His Being outside of the incarnation (Mark 13:32). Trinitarian theologians cannot explain how only “the Father alone” knows the day and the hour of Christ’s second coming, whilst the two other alleged coequally distinct divine persons do not. For an alleged second coequally distinct all-knowing God the Son Person in heaven (John 3:13 says Jesus was in heaven and on earth at the same time) and an alleged third coequally distinct all-knowing God the Holy Spirit Person in heaven could not exist as two other alleged coequally distinct God Persons while not being all-knowing (omniscient).

 

The only viable exegesis of Mark 13:32 that upholds the true deity of Christ is maintained by Oneness Theology. For the Holy Spirit of God the Father is God the Father outside of the incarnation who knows all things, while “God with us” as a true man among men inside of the incarnation could not know all things within his limited human mind and spirit (“And Jesus grew in wisdom and stature, and in favor with God and man”, Luke 2:52). The Holy Spirit of God the Father as God the Father cannot be said to “increase in wisdom,” but God the Father with us as a true man can be said to grow in wisdom. Wherefore, only Oneness theology brings harmony to all of the scriptural data while upholding the full deity of Christ.

 

When God became a man, He entered into His creation as one human person who had to have increased in wisdom and intellect like any other man (“And Jesus grew in wisdom and stature, and in favor with God and man”, Luke 2:52). If Jesus had the power to sometimes speak out of a divine consciousness as the Father and at other times speak out of his human consciousness as the Son, then Jesus would not be one human person at all; as that would make him two persons living in one body (a Nestorian Christ rather than a Oneness Modalistic Christ). For a single person living in one human body cannot have two wills, two minds, or two centers of personal self-consciousness. Therefore, all knowledge that Jesus had as to His true Divine Identity had to have been revealed to him by his Father (“the things I speak, I speak just as the Father has told me”, John 12:50) or Jesus would not have been a true man at all. For Jesus was so fully human in his mind and consciousness that he could say, “for not even have I come of Myself, but He sent Me” (John 8:42 BLB). It is hard to imagine how an alleged God the Son could not have exercised a wilful decision to come down from heaven, but it is easy to see how “the man Christ Jesus” could have had no choice in being born as a human being within his human cognition!

 

Moreover, the Father gave the man Christ Jesus revelation and understanding when he spoke authoritatively in John 8:58 (“Before Abraham was, I AM”) and in John 14:7-9 (“he who has seen me has seen the Father”) because the One who became incarnate could only speak through his divine awareness which he received by revelation from his Father (John 14:24; John 12:49-50; Acts 1:2). This is precisely what we would expect if we are to believe that God manifested Himself in the flesh (1 Tim. 3:16) to “share in our humanity” (Heb. 2:14 NIV) in becoming “fully human in every way” (Heb. 2:17 NIV) just like all men. For God as God is not ontologically a man, nor the son of a man (Numbers 23:19). Wherefore, the Son of God is not “God with us” as God (the Father), but “God (the Father) with us” (Matthew 1:23) as a fully complete man with a limited human spirit, a limited human mind, and a limited human body. This explains the prayers, temptations, and limited human knowledge of Jesus on the earth as a true man living among men (Mark 13:32).

 

Jesus Does The Works Of The Father And Receives Worship As The Father

 

Jesus as “God with us” as a man was able to speak the words of the Father and do the works of the Father Himself with divine authority (“If I do not do the works of my Father, do not believe me; but if I do them … believe the works”, John 10:37; “the word which you hear is not mine, but the Father’s”, John 14:24). While Jesus is “fully human in every way” (Heb. 2:17 NIV), his true identity is “God with us” (Matthew 1:23) as a man among men. For what manner of man has ever been able to do the works of God the Father Himself (Matthew 8:27; John 10:37) while receiving honor, glory, praise and worship “just as …the Father” (“so that all may honor the Son just as they honor the Father”, John 5:23)?

 

Revelation 5:11-13 (BSB) says, “Then I looked, and I heard the voices of many angels and living creatures and elders encircling the throne, and their number was myriads of myriads and thousands of thousands. In a loud voice they said: ‘Worthy is the Lamb who was slain, to receive power and riches and wisdom and strength and honor and glory and blessing!’ And I heard every creature in heaven, and on earth, and under the earth, and in the sea, and all that is in them, saying: ‘To Him who sits on the throne, and to the Lamb, be praise and honor and glory and power forever and ever.’”

 

Notice, that angels and men worship the Lamb (the man Christ Jesus) with “praise and honor and glory and power forever and ever” “just as they honor the Father (John 5:23).” How can angels and men worship the Son just as the Father if he is not that Father with us as a true man who came to save His people from their sins (Matthew 1:18-23)? For God Himself said, “I am God and there is none else, I am God and there is none like Me (Isaiah 46:9).” Since Jesus is like God in being honored and praised as God, He must be that God who came to save us as a man by His own Holy Spirit who came down from heaven (Luke 1:35; Matthew 1:20; Heb. 1:3).

 

“And again, when he brings the firstborn into the world, he says, ‘Let all God’s angels worship him.’” Hebrews 1:5 ESV

 

Trinitarians cannot explain why God commanded the angels to worship the Son when brought into the world because the angels would have already been worshiping a timeless God the Son throughout eternity past. Arians (Christ is a pre-created angel) and Unitarian Socinians (Christ is just a special man) cannot explain why the Son of God can be worshiped and honored “just as … the Father” (John 5:23). Therefore, only Oneness Modalism brings harmony to all of the scriptures while Trinitarianism, Arianism, and Unitarian Socinianism do not!

 

Note: God’s foreknown son was brought into the world after he was “firstborn” and first slain (Rev. 13:8-KJV-“the Lamb which was slain from the foundation of the world”) within God’s foreordained plan just as God’s predestined elect were brought into the world (1 Tim. 6:7-KJV-“For we brought nothing into this world”) after being born after the firstborn within the foreordained plan of God (Rom. 8:29-NASB-“For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren”; Ephesians 1:4-“He chosen us in him before the foundation of the world”; 1 Peter 1:20-ESV-“He was foreknown before the foundation of the world…”

Jesus was with the Father as a "foreknown" son (1 Peter 1:20) just as God's elect were with the Father before human time began.  "His (the Father's) own purpose and grace, which he (the Father) gave us in Christ Jesus before the ages began... (2 Tim. 1:9 ESV)." God the Father clearly "GAVE" His elect "purpose and grace" "in Christ Jesus before the ages began" even though no human beings were literally alive back then. In the same sense Christ was given glory and purpose before all ages because God "calls the things which be not as though they were (Rom. 4:17)." For how else could "the Lamb" have been "slain from the foundation of the world" other than in God's prophetic mind and planning (logos)?

And again, Paul wrote in Romans 8:30, "Those whom He (the Father) predestined, He also called...justified...and GLORIFIED." Hence, God's foreordained elect were already called, justified, and glorified" in Christ Jesus long before the creation of Adam and Eve. Therefore, Christ Jesus as a true human being was given glory with the Father (John 17:5,22,24) just as God's foreknown elect were given "purpose," "grace," and "glory," (2 Tim. 1:9; Rom. 8:30) "before the world was" created (John 17:5).

 

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