The Father’s Holy Spirit Became The Son

There is a definite distinction between God as the Father and God who later manifested Himself in the flesh as God with us as a true man. Hence, the Father and Son relationship never actually occurred in time until after the Father became incarnate as a true man. For the scriptures teach that the Father alone is the only true God who also became incarnate as a true human “child born” and “son given” who is called “the Mighty God” and “the Everlasting Father” as to his true divine identity (Isaiah 9:6 KJV- “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace”) but a Son as to his true human identity

Although the scriptures clearly call the Son the “Mighty God” and “Everlasting Father,” the Trinity doctrine alleges that the Son is not the Father and the Father is not the Son. Therefore, if the scriptures prove that the Son is the Holy Spirit of the Father and the Holy Spirit of the Father became incarnate as the Son, then the entire Trinity Doctrine collapses.

THE HOLY SPIRIT OF THE FATHER BECAME INCARNATE AS THE CHRIST CHILD

Oneness theologian Jason Dulle summed up the similarities and the differences between the Oneness view of God incarnate and the Trinitarian view in his online response to a Trinitarian: “The Scripture never distinguishes between the deity of the Son and the deity of the Father, but all distinctions are between God as He exists omnipresent and transcendent and God as He exists as a genuine human being. The distinction is not in the Godhead, but in the humanity of Jesus Christ … Oneness believers and Trinitarians are similar in that 1. both believe in one God; 2. both believe that the Father, Son, and Spirit are God; 3. both confess that the Scripture makes a distinction between the Father, Son, and Spirit; 4. both believe that the Son of God died on the cross, and not the Father; 5. both believe that Jesus was praying to the Father, and not to Himself (Jason Dulle’s response to “A Trinitarian’s Struggle With the Oneness Doctrine” – www.OnenessPentecostal.com).”

It has been my observation over the years that many Trinitarians are often confused about what Oneness Pentecostals actually believe. Many falsely allege that we are saying that there is no ontological distinction between the Father and the Son whatsoever. Thus, they often mock us by pretending that we believe that the Father as the Father actually died on the cross or that the man Christ Jesus actually prayed to himself as the Father. All knowledgeable Oneness adherents believe that God became a true man in the incarnation through the virgin with “a (distinct human) life in himself” (John 5:26; Heb. 2:17 NIV - “he was made fully human in every way”)” in order to suffer, pray, and die for our sins. Thus, many Trinitarians are erroneously alleging that we are denying any distinction between God as God (the Father) and God with us as a man (the Son) who was “made fully human in every way” (Heb. 2:17 NIV).

Knowledgeable Oneness believers affirm that God as God cannot be “fully human in every way” (Heb. 2:17 NIV) without violating such passages as Numbers 23:19 (“God is not a man”) and Malachi 3:6 (“I am Yahweh, I change not”). What we are actually affirming is that the man Christ Jesus as the son of the living God is not “God with us” ontologically as God, but rather, “God with us” as a true human son (a man) who could pray (Luke 5:16), be led by the Holy Spirit (Matthew 4:1 “Jesus was led by the Spirit into the wilderness”), and “grow in wisdom and stature, and in favour with God and men (Luke 2:52).” For God as God the Father is not ontologically a man who could “pray” or be “tempted of evil” (James 1:13, “God cannot be tempted of evil”). Nor can God as the Father ontologically suffer and die on the cross for our sins (Numbers 23:19 – “God is not a man”).

Jason Dulle went on to spell out the major differences between the Oneness and Trinitarian positions: “Oneness (O) believers and Trinitarians (T) differ in that 1. T (Trinitarians) believe that the one God consists of three eternal persons while O (Oneness) believes that the one God is one person; 2. T (Trinitarians) believe that the second person of the Trinity became incarnated while O (Oneness) believes that the Father, who is one person, became incarnated as the Son of God; 3. T (Trinitarians) believe that the Son is eternal while O (Oneness) believes that the Son did not exist until the incarnation, because the term refers to God as He exists as a man, and not as He exists in His essential deity; 4. T (Trinitarians) see the Biblical distinctions between the Father and the Son to be a distinction in both personality and flesh while O (Oneness) believes that all distinctions are a result of the relationship of the Spirit of God to the incarnate God-man. As it pertains to Christology, then, the difference between Trinitarians (T) and Oneness (O) believers is that they say it was the second person of the Trinity, not the Father, who became man, while we maintain that the one God, known as the Father, became man. Jesus' testimony was that the Father was in Him (John 10:38; 14:10-11; 17:21), and that those who saw Him saw the Father (John 14:7-11). Jesus is the express image of the Father's person (Hebrew 1:3). Trinitarians have a hard time explaining these verses because they maintain that the second person became flesh. If that is the case, and the Father is not embodied, why did Jesus always say the Father was in Him, and never say the second person was in Him (Jason Dulle’s response to “A Trinitarian’s Struggle with the Oneness Doctrine” – www.OnenessPentecostal.com)?”

Oneness theologian Jason Dulle correctly outlined the major areas of agreement and disagreement between the Oneness and the Trinitarian positions which backs up everything I have been teaching all along. I challenge all who read this book to honestly examine all of the scriptural evidence with true and noble hearts to see if the Oneness theological position we are sharing actually matches the Bible or not. For all true followers of Jesus Christ must be willing to “examine the scriptures” and be “noble-minded” like the Berean Jews did when they examined the scriptures to see whether the things that the apostles taught were true or not (“Now the Bereans were more noble-minded than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if these teachings were true. As a result, many of them believed, along with quite a few prominent Greek women and men.”- Acts 17:11-12 BSB).

The scriptural evidence proves that the Son is the man who had a beginning by his virgin conception and begetting while the Father’s Holy Spirit is the Divine Identity who became incarnate as the Christ child.

Luke 1:35 “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.”

Matthew 1:20 “… do not be afraid to take Mary as your wife; for the Child who has been conceived in her is OF (of is translated from “ek” = “out of”) THE HOLY SPIRIT.”

Christ Jesus claimed to have “came down from heaven” (John 6:38, “I came down from heaven”), but the only Spirit Person we find coming down from heaven to become the Christ child is the Holy Spirit (Luke 1:35 and Matthew 1:20). Matthew 1:20 proves that the Christ child was not conceived “OUT OF” an alleged God the Son, but “OUT OF THE HOLY SPIRIT” of the omnipresent Heavenly Father Himself (“the child who has been conceived in her is out of the Holy Spirit”- Matt 1:20). This explains why Jesus always spoke of his divinity as the Father’s rather than as an alleged coequally distinct divine Son (“Lord, show us the Father and it will be sufficient for us … Have I been so long a time with you and have you not know me Philip? He that has seen me has seen the Father” - John 14:7-9 / “He who believes in me, does not believe in me but in Him who sent me. He who sees me sees the One who sent me.” - John 12:44-45). It is hard to imagine a coequally distinct true God the Son Person saying, “He that has seen me has seen the Father” (John 14:8-9) and “He who sees me sees the One who sent me” (John 12:45) if he was actually a coequally distinct true God the Son Person incarnate rather than God the Father incarnate as a man. For an alleged distinct true God the Son Person should have said, “he that has seen me has seen the eternally distinct God the Son” and “he who believes in me believes in the coequal Divine Son.” Instead, Jesus clearly said that to see him and to believe on him is to believe on the Divine Identity of the Father. Where then is the divine dignity and believability of the alleged second divine God the Son Person and the alleged third divine God the Holy Spirit Person of the Trinitarian concept of the Deity?

THE HOLY SPIRIT PROVIDED MALE CHROMOSOMES & BLOOD TYPE TO THE CHRIST CHILD

“He (the son) is the brightness (apaugasma = “reflected brightness”) of His glory (the Father’s glory) and the express image (charakter = a “reproduction,” “imprint” or “copy” made from an original to be the “representation” of that original) of His Person (of the Father’s original Person - hypostasis = “subtance of being”- Hebrews 1:3 KJV).

Here we find the scriptural evidence proving that the Father Himself supplied His miraculous Divine substance of Being in the incarnation to produce the Christ child by “reproducing” Himself as an “imprinted copy” of His own original “Substance of Being” (see Charakter and Hypostasis in Hebrews 1:3) as a fully complete human being in the virgin. For if the Son of God was conceived as the incarnation of an alleged God the Son, how is it that the presence of the Holy Spirit’s Person came upon Mary (Luke 1:35) to conceive the Christ child and not the presence of an alleged God the Son Person? Luke 1:35 plainly states that “the Holy Spirit will come upon you” (the virgin) and “for that reason the child shall be called the Son of God.” Although we find numerous references to the omnipresent Holy Spirit existing throughout the Hebrew Scriptures, we never find a pre-existent living Son anywhere from Genesis to Malachi. This fact alone should serve as a red flag to all those who have been duped into believing in an alleged timeless, eternally distinct Heavenly God the Son.

The angel spoke to Joseph, “...the child who has been conceived in her is OF (lit. ek, “OUT OF” or “OUT FROM”) THE HOLY SPIRIT (Matthew 1:20).” The context of Hebrews 1:3 provides irrefutable evidence to show that the Son is the brightness of the Father's glory and the express image of His Person (the Father's Person or “Essence of Being”) who became a human person in the virgin from out of the Holy Spirit’s Being or Person. Since Matthew 1:20 plainly informs us that the Christ child was produced [ek = “OUT OF” or “OUT FROM”] the “Essence of Being” of “THE HOLY SPIRIT” (“...the child who has been conceived in her is OF (lit. ek, “OUT OF” or “OUT FROM”) THE HOLY SPIRIT”- Matthew 1:20), we know that the Holy Spirit must be the Father’s Holy Spirit who descended upon the virgin (“Father … I came out from You” - John 17:8; “I came out from God. I came forth from the Father”-John 16:27-28-KJV). This is very problematic for the Trinitarian doctrine which asserts that a distinct God the Son became incarnate and not the Holy Spirit of the Father.

Hebrews 1:3 states that the Son was reproduced from the Father’s Essence of Being while Matthew 1:20 states that the Son was reproduced from the Holy Spirit’s Essence of Being (“…the child who has been conceived in her is [ek] OUT OF THE HOLY SPIRIT” – Matt. 1:20). The only way to harmonize the scriptural data is to believe that the Holy Spirit’s Essence of Being is the same divine Person as the Father who became incarnate which proves Oneness Modalism while refuting Trinitarianism, Arianism, and Unitarian Socinianism. Therefore the weight of the scriptural evidence shows that the divinity of the Holy Spirit of the only true God the Father was united with humanity through Mary’s egg (“God sent forth His Son made [ek] out of a woman”- Gal. 4:4) to become a distinct man as the Son of the living God.

Luke 1:35 informs us why the Son is called the Son in the first place (“the Holy Spirit will come upon you … for that reason the child which shall be born of you shall be called the Son of God” – Luke 1:35). The Son is called the Son of God because of his miraculous virgin conception [ek] “out of a woman” [“out of” Mary – Gal. 4:4] and [ek] “out of the Holy Spirit” (Matthew 1:20). No scripture in the entire Bible ever gives us another reason why the Son of God is called the Son other than the New Testament reason given in Luke 1:35 which relates to Christ’s humanity. In fact, no scripture in the entire Bible ever states that the Son as a Son has always existed as an alleged timeless God the Son Person throughout eternity past (Psalm 2:7; Heb. 1:5; John 5:26) which completely demolishes the Trinitarian doctrine.

“For as the Father has life in himself, so he has granted the Son also to have life in himself (John 5:26-NIV).”

Here we can clearly see that the son is the man and the man is the son who was granted a distinct human life by the Divine Life of God the Father who descended upon the virgin (“the Holy Spirit will come upon you”- Luke 1:35). Notice that there are only two distinct lives listed in scripture: the Divine Life of God the Father and the human life of the Son of God the Father which was “granted” in time rather than the Trinitarian idea of Three alleged Divine Lives of Three Coequal and Coeternally Distinct God Persons. We ask our Trinitarian friends, “How can God as God be Three Distinct Divine Persons without each alleged Divine Person having a Distinct Divine Life in Himself?” For no Trinitarian has ever been able to point to a single passage of scripture to show where God as God is said to have a Divine “Life” for each alleged member of a so called Trinity.

God the Father clearly granted a distinct life to the human son by supernaturally supplying His own male chromosomes from His own “Substance of Being” (Hypostasis-Heb. 1:3) which was “reproduced” or “imprinted” within the human egg of the virgin (Heb. 1:3; Heb. 2:14-17). Since God the Father is a Spirit who has not flesh and blood (John 4:23:24), we know that the Father’s Essence of Being miraculously supplied male chromosomes and DNA within the virgin to produce the Christ child. For if the Father did not contribute male chromosomes into the virgin then Jesus could not have been conceived and born as a male child, otherwise, Mary would have given birth to a female clone of herself.

THE BLOOD OF GOD

Acts 20:28 actually says, “... the church of God which He has purchased with His own blood ...” Although there are variant readings of Acts 20:28, the weight of the evidence points to God's own blood as the phrase "Church of God" is used throughout the New Testament, but never the “Church of the Lord.”

Ellicott's Commentary says, “The fact that elsewhere St. Paul invariably speaks of ‘the Church of God’ (e.g., 1 Corinthians 1:2; 2 Corinthians 1:1; Galatians 1:13; 1 Thessalonians 2:14, et al.), and never ‘the Church of the Lord’” is very convincing evidence to show that the correct reading should be, “the Church of God which He has purchased with His own blood” rather than “the Church of the Lord.” Clement of Alexandria provides the earliest Christian witness that the text is about “the blood of God” (late 2nd Century, Quis dives, c. 34) rather than the blood of “the Lord.”

Author Deborah Bohn wrote, “Most cells in the body contain 46 chromosomes, but Dad’s sperm and Mom’s egg each contain just 23 chromosomes. When egg meets sperm, they join to form the 46 chromosomes of a single cell that will rapidly divide until it becomes the approximately 100 trillion squirming cells that you lovingly diaper, feed and babble to all day. Each chromosome carries many genes, which also come in pairs. Since half of your baby’s genes come from mommy and the other half are from daddy, the probability of a baby getting any particular gene is similar to the probability of flipping a coin. Sounds like predicting the possible combinations that make up your baby’s looks and personality should be easy, right? No such luck. Only a few traits, such as blood type, are controlled by a single gene pair (the pair of genes received from both parents).” (Deborah Bohn, Babble.com)

Richard Hallick wrote, “Human blood type is determined by co-dominant alleles. An allele is one of several different forms of genetic information that is present in our DNA at a specific location on a specific chromosome. There are three different alleles for human blood type, known as IA, IB, and i. For simplicity, we can call these alleles A (for IA), B (for IB), and O (for i). Each of us has two ABO blood type alleles, because we each inherit one blood type allele from our biological mother and one from our biological father.” (Richard B. Hallick, University of Arizona, © 1997, http://www.blc.arizona.edu)

Here we find scientific evidence to show that Christ’s blood type had to have been “out of Mary” (Gal. 4:4) his mother and “out of the Holy Spirit” (Matthew 1:20) as his Father. So in a certain sense, we can say that the blood of Jesus is the blood of God because God’s Spirit miraculously contributed to the blood of the Christ child. Although the blood of Jesus is not ontologically God’s blood, we can affirm that Christ’s blood belongs to the God who became a man in the incarnation through the virgin because the blood of Jesus belongs to “the Everlasting Father” (Isaiah 9:6) whose own Holy Spirit became incarnate as a human son.

Since the Christ child had no biological father, the Holy Spirit of God Himself who descended upon the virgin had to miraculously supply the male chromosomes and the male blood type to make Jesus Christ a true male offspring. Hence, Jesus can be said to carry the chromosomes and blood type of Mary and from God his Father. Therefore, in a certain sense, the physical body of Jesus can be called the body of God and the blood of God because God Himself became a man through the virgin as the visible image of the invisible God Himself (The Son is “the image of the invisible God”-Col. 1:15).

Note: The flesh of Jesus cannot be said to be “divine flesh,” but since God became one of us to save us, the physical body of Jesus is God’s newly assumed human body.

THE HOLY SPIRIT CAME DOWN FROM HEAVEN TO BECOME THE CHRIST CHILD

John 3:13 ISV, "No one has gone up to heaven except the one who came down from heaven, the Son of Man who is in heaven.

“No one has gone up to heaven except the one who came down from heaven…” John 3:13a

We know that Enoch and Elijah both ascended into heaven (Genesis 5:21-24; 2 Kings 2:11-12) long before Jesus said that he had “gone up to heaven,” so Jesus must have meant that no one living on the earth during the time of Jesus had gone up to heaven and came down to tell about it but himself. After Christ’s ascension into heaven, Paul stated that his spirit was likely taken out of his body into “the third heaven” because he said, “whether in the body or out of the body, I do not know, God knows.” Paul further stated that he had heard “inexpressible words” in heaven “which a man is not permitted to speak” (2 Corinthians 12:2-4). Thus, it appears that Paul’s human spirit had briefly ascended into heaven just as it also appears that the human spirit of Jesus had briefly ascended into heaven to see and hear heavenly things during his earthly ministry. Yet unlike Paul, who later had gone up to heaven, Jesus as the infinite God was able to come down from heaven while existing in heaven at the self-same time.

“…the Son of Man who is in heaven.” John 3:13b

John the Baptist referred to Jesus when he said, “He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all.” John 3:31 NASB

John’s use of the words, “He who comes from heaven is above all”, when describing Jesus in John 3:31 points to Jesus as “the Lord FROM HEAVEN” (1 Cor. 15:47-KJV) as the One true God of Ephesians 4:6 “who is above all” as our “One God and Father, who is above all, through all and in you all.” For who else but God alone can be said to be “above all?” Jesus clearly came down from heaven as the Holy Spirit of God the Father incarnate as a true man (Luke 1:35; Matthew 1:20; 1 Tim. 3:16). That is why Jesus is the divine identity Himself as Immanuel, “God with us” who is “above all” creation.

There can be no doubt that the context of John chapter three is addressing Jesus Christ as “He who comes from heaven.” John spoke of Jesus as the only man who ever came from heaven while simultaneously existing in heaven at the same time (“even the Son of man who is in heaven”- John 3:13) because only Jesus as God with us as a man is the one who continued to remain “above all” as God in heaven while simultaneously existing as a man on earth. John then contrasted the One “who comes from heaven” who “is above all” with human beings “of the earth” because no one else but Jesus can be said to have come down from heaven while existing in heaven at the same time.

The prophets, including John, were men of the earth who received authority from heaven to preach the word of God and give God’s commandments to the people. It is in this light that Jesus said that the baptism of John was “from heaven (Matthew 21:25),” but no mere mortal prophet could ever say that he actually came down “from heaven” (“I came down from heaven” – John 6:38) while continuing to be in heaven as “the Lord FROM HEAVEN” (1 Cor. 15:47-KJV) who is “above all” of His creation (John 3:13 “even the Son of man who is in heaven”, John 3:31 “He who comes from heaven is above all”).

1 Corinthians 15:47 clearly states that the first man Adam originated by being of the earth while the Lord Jesus had his true origin as “the Lord from heaven (1 Cor. 15:47 KJV).” 1 Corinthians 15:45-47 (NASB) in context says, “So also it is written, The first MAN, Adam, became A LIVING SOUL. The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural; then the spiritual. The first man is from the earth, earthy; the second man is from heaven.

Notice the contrast between Adam and Jesus. The context of 1 Corinthians 15:45-47 is dealing with Adam as the first man whose origin was “from the earth, earthly,” but “the second man is from heaven” because his origin came from heaven. Adam could never have been said to come from heaven. In contradistinction, Jesus came from heaven because he also exists as Spirit of God who descended upon the virgin Mary (“the Holy Spirit will come upon you” - Luke 1:35). That is why the apostles identified “the Spirit of Christ” as the Holy Spirit (Romans 8:9 “the Spirit of God dwells in you. Now if any man have not the Spirit of Christ…”) who “was in” the prophets (1 Peter 1:11 “the Spirit of Christ was in them”; 2 Peter 1:21 “holy men of God spoke as they were moved by the Holy Spirit”) and who was that “Spiritual Rock” who followed the Israelites in the wilderness (1 Cor. 10:1-4, 9 “We should not test Christ, as some of them did”). Since the Greek text in 1 Corinthians 10:9 states that the Israelites “tested Christ” (the Greek text says Christos), we know that Christ is the Israelites Rock who is that Spirit of God the Father who the Israelites tested in the wilderness.

John 6:38 (KJV) “For I came down from heaven, not to do mine own will, but the will of him that sent me.”

Since no verse in the Bible ever says that God as God has more than one divine will and consciousness, we know that God also assumed a new human nature and will when His own Holy Spirit “came down from heaven” to become the Christ child (John 5:26–NIV-says, “…he has granted the Son also to have life in himself”). Hence, Jesus was speaking as a fully complete man when he claimed to have come down from heaven (past tense) to assume a human nature and will as a distinct human son with a “life in himself” (John 5:26). Therefore, the man Christ Jesus knew by revelation that he had come down from heaven as the Spirit of God before becoming the Christ child with a distinct human will.

While God’s prophets received authority from heaven, none of the prophets ever said that they came down from heaven like Jesus claimed. We know that heavenly angels and God’s Holy Spirit are spoken of as coming down or descending from heaven, but no scripture or Jewish literature that I am aware of ever spoke of a man who came down from heaven like the scriptures say about Jesus. Therefore, Jesus Christ is clearly the “He” who partook of flesh and blood (Heb. 2:14 KJV - “as the children are partakers of flesh and blood, he also himself likewise took part of the same”) as the One who “shared in their humanity” (Heb. 2:14 BSB) to be “made … fully human in every way” (Heb. 2:17) as a true man living among men who could suffer and die for our sins. If Jesus was born as just a mere man with no pre-existence, how could Jesus be called the One who “is the Lord from heaven (“The first man is from the earth, earthy: the second man is the Lord from heaven” – 1 Cor. 15:47, Webster’s Bible Translation) as the “God” who “was manifested in the flesh, justified in the Spirit … (1 Tim. 3:16).”

THE SPIRIT OF GOD AND THE SPIRITS OF THE ANGELS COME DOWN FROM HEAVEN

Matthew 3:16 (NASB) “After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him…”

John 1:32 (NASB) “John testified saying, ‘I have seen the Spirit descending as a dove out of heaven, and He remained upon Him.’”

The omnipresent Holy Spirit of God the Father Who descended upon the virgin to be “manifested in the flesh” (1 Tim. 3:16) and to “partake of flesh and blood” (Heb. 2:14) as the Christ child (Matthew 1:20 states that the Christ child was made “out of the Holy Spirit”), later descended out of heaven at Christ’s baptism (John 1:32) to show John that Jesus was the true Messiah. The angel informed Mary that the Holy Spirit would descend from heaven (Luke 1:32 – “the Holy Spirit shall come upon you”) to make the Christ child as the “reproduced copy” (Hebrews 1:3 “charakter” means “reproduction” or “copy”) of the Father’s “Substance of Being” (Hebrews 1:3 – “hypostasis” means “substance” or “essence of being”) as a fully complete human being. Therefore, we know that the Holy Spirit of the Father who became the Christ child also continued to remain the omnipresent Spirit of the Father who continually led and filled Jesus as a true man living among men.

No man has ever been physically created up in heaven to become a man a second time down on the earth by being born of a woman. Although holy angels have come down from heaven to appear as men (Genesis 18-19), no angelic creation has ever come down from heaven to be born as a human (“For to which of the angels has He ever said, ‘you are my son this day have I given birth to you?’” Heb.1:5; Psalm 2:7). For God never said to any of the angels, “You are my son this day have I given birth to you” (Psalm 2:7; Heb. 1:5).

Daniel 4:13 (ESV) “I saw in the visions of my head as I lay in bed, and behold, a watcher, a holy one, came down from heaven.

Scripture informs us that God’s Spirit and the heavenly angels can come down from heaven, but no human prophet ever claimed to have come down from heaven while simultaneously existing in heaven at the self-same time other than Jesus (John 3:13 – “even the Son of man who is in heaven”) - which clearly refutes Arianism (Jesus is a special angelic creation) and Unitarian Socinianism (Jesus is just a special man with no actual pre-existence). Since our Heavenly Father has said, “there is none like Me” in Isaiah 46:9, the Son of God’s true identity could not have been an angelic creation (Arianism) or only a man with no existence outside of his humanity (Socinianism). For only God alone has the divine attribute of omnipresence (being in heaven and on earth at the same time) in order to hear and answer prayers (“If you shall ask anything in my name, I will do it” – John 14:14) which clearly refutes Arianism (Jehovah’s Witnesses) and Unitarian Socinianism (the 21st Century Reformation theology of Dan Gill and Anthony Buzzard). For who else but God alone can be omnipresent to be able to see all humanity in order to hear and answer their prayers?

THE HOLY SPIRIT IS THE PARACLETE (“Advocate / Intercessor”)

John 14:26, "But the Advocate (Paraclete = “Advocate/Intercessor”), THE HOLY SPIRIT, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.”

God as God cannot advocate or intercede to God because God as God is the Supreme Deity who cannot advocate or intercede for anyone. Yet God as man in the incarnation through the virgin can intercede to God on the behalf of humanity. For the scriptures affirm that the God who continued to exist unchangeably in the heavens also became a distinct man in the incarnation (Matthew 1:23 – “God with us”; 1 Tim. 3:16 - “God was manifested in the flesh”; Hebrews 2:14-17 – “As the children are partakers of flesh and blood, he likewise shared in our humanity … was made fully human in every way”). Romans 8:26-27 inform us that the Holy Spirit of God “makes intercession for the saints according to the will of God.” Thus proving that the Holy Spirit is the Spirit who became man as our Paraclete (“advocate” / “intercessor”) in order to advocate and intercede to the Father (Luke 1:35; Matthew 1:20; 1 Tim. 2:5; John 14:16-18; 1 John 2:1).

JESUS IS THE HOLY SPIRIT

1 Corinthians 12:3-5 (BSB) says, “Therefore I inform you that no one who is speaking by the Spirit of God says, ‘Jesus be cursed,’ and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit. 4There are different gifts, but the same Spirit. 5There are different ministries, but the same Lord.…”

The context of 1 Corinthians 12:3-5 informs us that no one can affirm that “Jesus is Lord” (verse 3) with the understanding that Jesus is “the same Spirit” (verse 4) as “the same Lord” (verse 4) without receiving revelation from the Holy Spirit of God Himself. The Trinity doctrine teaches that the Spirit is not the Lord Jesus and that the Lord Jesus is not the Spirit. Yet the context of 1 Corinthians 12:3-5 clearly addresses the Lord “Jesus” as “the same Lord” who is “the same Spirit” [the Holy Spirit]. Paul repeated himself by affirming that “the Lord is the Spirit” in 2 Corinthians 3:17 within the context of affirming “Christ Jesus (as) the Lord” (2 Cor. 4:5). For no one can know the true identity of Jesus except it be given to him from the Spirit of God (John 6:44 / Luke 10:22 “No one knows who the Son is except the Father, and no one knows who the Father is except the Son, and those to whom the Son chooses to reveal Him”).

The Holy Spirit of God is completely absent from Christ’s words in Luke 10:22:

“No one knows who the Son is except the Father, and no one knows who the Father is except the Son, and those to whom the Son chooses to reveal Him.”

Since it is impossible for the Holy Spirit of God to not know who the Son is, we know that the Holy Spirit of God is the Spirit of the Father who is also the same Spirit of the Son in the incarnation through the virgin. God’s true elect will have this revelation (Luke 10:22 – “the Son chooses to reveal Him”), but those who do not receive this revelation are still blinded by the Devil (“if our gospel be hid it is hid to them that are lost, in whom the god of this age has blinded the minds of them that believe not, lest the light of the glorious gospel of Christ who is the image of God [the Father] should shine unto them”).

1 Corinthians 12:3 clearly says, “Jesus is Lord.” 2 Cor. 3:17 goes on to state that “the Lord is the Spirit.” Since Paul also wrote in 2 Cor. 4:5, “we preach not ourselves but Christ Jesus the Lord", we know that "the Lord is the Spirit” (2 Cor. 3:17) being addressed in 1 Cor. 12:4-6 (“Therefore I inform you that no one who is speaking by the Spirit of God says, ‘Jesus be cursed,’ and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit. 4There are different gifts, but the same Spirit. 5There are different ministries, but the same Lord.…”). Trinitarian doctrine is supposed to believe that the Son is not the Holy Spirit and the Holy Spirit is not the Son. However, scripture clearly states that “THE LORD (the Son) IS THE SPIRIT” and that “the SAME SPIRIT” is “the SAME LORD” who is Jesus!

1 Cor. 12:4-5 says, “Now there are varieties of gifts, but THE SAME SPIRIT. And there are varieties of ministries, and THE SAME LORD.” Since “Jesus is Lord” in 1 Cor. 12:3, he must be the one being addressed as “THE SAME SPIRIT” and as “THE SAME LORD” in verses four and five. When we compare these facts with Romans 8:9, John 14:16-18, and Colossians 1:27 we find that Jesus is the indwelling Holy Spirit of God Himself (“Now you are not in the flesh but in THE SPIRIT, if so be that THE SPIRIT OF GOD dwells in you. Now if any man have not THE SPIRIT OF CHRIST he is none of His” - Romans 8:9”). Notice how "the Spirit of God" is called “the same Lord” as “the Spirit of Christ.”

John 14:16-18 says, “I will ask the Father, and He will give you another Advocate (Paraclete – “Advocate/Intercessor”), that He may be with you forever; 17that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. 18 “I will not leave you as orphans; I WILL COME TO YOU …”

John 14:26 says, “But the Advocate (Paraclete – “Advocate/Intercessor”), the Holy Spirit, whom the Father will send in My name…”

Since John 14:26 identifies the Holy Spirit as the “Paraclete” (Advocate/Intercessor - “But the Advocate [Paraclete], the Holy Spirit), and John 14:16-18 identifies Jesus as the “Paraclete” (Advocate/Intercessor - “I will not leave you as orphans; I will come to you”), Christ Jesus the Lord must be the same Holy Spirit of the Father who became incarnate as the Son who is the indwelling Holy Spirit of truth. Otherwise, an alleged coequally distinct God the Holy Spirit could not be said to be coequal while advocating and interceding for humanity as a “mediator” between God and men (1 Tim. 2:5). For how can an alleged non-incarnate Trinitarian God the Spirit Person be said to be a “Paraclete” who “advocates” and “intercedes” for humanity while being coequally Almighty with God the Father? Can the Almighty as the Almighty intercede to the Almighty while being the highest authority as the Almighty? Since Jesus is our only “mediator” as our “advocate,” “intercessor,” and “mediator between God and men” (1 Tim. 2:5), the indwelling Holy Spirit must be “the Spirit of His Son (Gal. 4:6)” who “makes intercession for the saints according to the will of God” (Rom. 8:26-27). The context of Romans 8:9, 26-27, 34 proves that “Christ Jesus” is the Holy Spirit of God in a new human mode of existence who now “intercedes for us” (Rom. 8:34).

1 John 2:1 IDENTIFIES JESUS AS THE PARACLETE “… we have an Advocate (Paraclete) with the Father, Jesus Christ the righteous …”

But John 14:26 says that “THE HOLY SPIRITS” is THE PARACLETE, “But the Advocate (Paraclete – “Advocate/Intercessor”), the Holy Spirit, whom the Father will send in My name…”

Romans 8:9 clearly states that “the Spirit of God” is “the Spirit of Christ,

“But you are not in the flesh, but in the Spirit, if so be that THE SPIRIT OF GOD (the Holy Spirit) dwells in you. Now if any man have not THE SPIRIT OF CHRIST, he is none of His.”

Only Oneness Theology teaches that the Father’s Holy Spirit came down from heaven to become a man as “the Spirit of Christ.” This explains why “the Spirit of God” and “the Spirit of Christ” are spoken of interchangeably as the self-same indwelling Spirit. In contradistinction, Trinitarian Theology teaches that a second coequally distinct God the Son Person came down from heaven to become a human Son. Such an erroneous idea is very problematic for the Trinitarian position because scripture proves that the Holy Spirit came down from heaven (Luke 1:35) to conceive the Christ child who was “made out of the Holy Spirit” (Matthew 1:20) rather than out of an alleged coequally distinct God the Son Person.

Could A God The Son Have Vacated Heaven To Become A Human Son?

While most Trinitarian scholars and theologians confess that an alleged coequal God the Son never lost His divine attributes by vacating heaven to become a man, most lay Trinitarians and even some scholarly Trinitarian apologist I have dialogued with confess a belief that a God the Son left heaven and temporarily lost His divine attributes in order to become a man in the incarnation. Both Trinitarian views are problematic for several reasons. Therefore, I am presenting a detailed Oneness response explaining why both Trinitarian views cannot bring harmony to all of the scriptural data.

Trinitarians who believe that a God the Son lost his omnipresence and divine attributes by vacating heaven to become a man, usually employ the familiar kenosis view by misunderstanding the meaning of “emptying” (Greek – “keno”) in Philippians 2:5-9. They assume that a God the Son emptied Himself of His divine attributes in order to become a man. Yet how could God as God cease being God for a while without violating Malachi 3:6 (“I am Yahweh, I change not”) and Hebrews 13:8 (“Jesus Christ THE SAME yesterday, today, and forever”)?

According to the late Trinitarian scholar, R.C. Sproul, “If God laid aside one of His attributes, the immutable undergoes a mutation, the infinite suddenly stops being infinite; it would be the end of the universe.” (R.C. Sproul, “How Could Jesus Be Both Divine and Human?”) (http://www.ntslibrary.com/Online-Library-How-Could-Jesus-Be-Both-Divine-and-Human.htm.)

Under the subtitle, “Kenotic Theology,” Trinitarian Theologian Dan Musick wrote,

“Most kenoticists believe that Christ gave up His sovereign dominion when becoming incarnate. They follow the same logic as the Arians, but they are deceived into thinking their Christ is still God. These could be classified as neo-Arians.”

Dan Musick is himself a Trinitarian, but he readily admits that Trinitarians who believe that Christ gave up his divine attributes to become a man “could be classified as NEO-ARIANS.” Arianism denies the full deity of Christ because Arianism teaches a lesser god person rather than a coequal God Person.

Under “Implications of the Kenotic Theology,” Dan Musick went on to write,

“If, by becoming man, Christ gave up the use of His divine attributes in any way, then He was not sovereign. If Jesus was not sovereign during His earthly ministry, then He was not God. If He was not God, the Word that was God (Jn.1:1) never became flesh - only part of the Word did. And the name "Immanuel," meaning ‘God with us’ (NAS Matthew 1:23), is a lie, and God's Word is not true … In order for the God the Son to abandon His sovereignty in any way, He would have to change His character or being. This, God would never do. ‘I AM WHO I AM’ (NAS Ex. 3:14). ‘But Thou art the same, And Thy years will not come to an end.’ (NAS Ps. 102:27). ‘Jesus Christ is the same yesterday and today, yes and forever.’ (NAS Heb. 13:8).”(From Dan Musick’s on line article entitled, “Kenosis, Christ Emptied Himself, Philippians 2:7” - Editor, M.A. in Theology, Wheaton Graduate School, 1978)

Inspired scripture itself proves that it is impossible for the true God of Abraham, Isaac, and Jacob to change by leaving or losing His divine attributes in heaven when He became a man. For Jesus did not say, “before Abraham was, I was,” as if he was once the great I AM before losing his divine presence and divine attributes by vacating heaven. When Jesus said, “before Abraham was, I AM,” he was saying that He still existed as the great omnipresent “I AM” as the one true God who simultaneously existed as God in heaven while existing as “God with us” on the earth as a true man living among men. Wherefore, Jesus was and is still the great “I AM” who always filled heaven and earth both in eternity past, and while he walked this earth as a man.

Jesus informed us in John 3:13 that he simultaneously existed in heaven and on earth at the same time. Since it is impossible for a mere man to be in heaven and on earth at the same time, we know that he had to be addressing his true divine identity as the omnipresent Spirit of God who fills heaven and earth. For the true identity of the Son of man (the Son of man is the Son of mankind through Mary) is the same divine individual who simultaneously existed as the “Mighty God” and “Everlasting Father” (Isaiah 9:6) in heaven while also dwelling on the earth as a true man.

An uninformed Trinitarian once responded to me by writing, “You have the Father, changing to the Son. LOL. That is a change: And also, losing his divine attributes.” This enthusiastic Trinitarian was defending his finite idea that the Son lost his divine presence and attributes in heaven to become a man. So in his thinking, the Father also had to lose His divine presence and attributes in heaven in order to become a man.

Here is how I responded, “No verse of scripture ever says that the Father changed into the Son by leaving or losing His divine attributes to become a man. For the scriptures inform us that Jesus is “the arm of Yahweh,” as the anthropomorphic arm of our Heavenly Father Himself revealed (See Isaiah 52:10; 53:1; 59:16). Can the Father’s arm be another distinct divine Person from Himself? If Jesus is the arm of a Yahweh God the Son, then that Yahweh Person could not have left heaven in the incarnation. So either way, your view that God vacated heaven to become a man is absolutely false.”

I continued, “Now if an alleged God the Son never left heaven in the incarnation, then you also have a dilemma to explain how an omnipresent God the Son could act and speak in heaven, while simultaneously acting and speaking on the earth as a man. This also sounds like you have two Son Persons: A God the Son and a human son who could speak and act independently from one another. Thus, Trinitarians also cannot intellectually explain how the omnipresent God can become a true man through the virgin while simultaneously retaining His omnipresence and divine attributes in heaven. No human being can adequately describe the miraculous nature of the incarnation because the Bible says that it was a miracle (a supernatural “sign” - Isaiah 7:14).

Irenaeus (a second century Christian writer) wrote that it is “indescribable” to fully comprehend how “the Son was produced by the Father.”“If anyone says to us ‘how then was the Son PRODUCED by the Father?’ We reply to him, that no man UNDERSTANDS that PRODUCTION AND GENERATION or calling or by whatever name one may describe his generation, which is in fact altogether INDESCRIBABLE ... but the Father only who begat, and the Son who was begotten. Since therefore his generation is UNSPEAKABLE, those who strive to set forth generations and productions cannot be right in their mind, inasmuch as they undertake to describe things which are INDESCRIBABLE.” (Cited by Johannes Quasten, Patrology Vol. 1, Page 295)

No finite human being can adequately describe how God produced a Son from His own essence of Being (Heb. 1:3 – “hypostasis” = God’s “Essence of Being”) as a fully complete human being. As a true man through virgin birth, Jesus is not ontologically God with us as God, as he is Emmanuel God with us as an ontological human being. God was not ontologically a man before the incarnation and He is not ontologically a man after the incarnation either. Otherwise, the scriptures would say that God died rather than the Son of God died. For the flesh of Jesus is not literally God with us as God; nor is the human spirit of Jesus literally God with us as God. For when God became a man, He became something ontologically distinct from God, a true man.

An eager Trinitarian wrote, “God is omnipresent, he is past, present, and future. He is beyond our little dimensional understanding.” I initially respected her for such a wise and scriptural statement. But then she went on to write that a God the Son left heaven to become a man. Hence, she was confessing that two God Persons were always omnipresent, past, present, and in the future, while the other God Person was not always omnipresent.

I have found that most professing Trinitarians erroneously believe it to be impossible for God to remain in heaven while simultaneously becoming a man as “the arm of Yahweh” Himself revealed to save His people from their sins. That is why human minds began developing the Arian and Trinitarian doctrines. For our finite minds have a hard time fathoming how God could act and speak in more than one geographical locality at once. Yet in contradistinction to finite human conceptions, the miraculous nature of our omnipresent God empowers Him to be able to act and speak as God in heaven while simultaneously acting and speaking independently as a true man living among men in order to save us.

Trinitarians who believe that a God the Son emptied Himself of His divine attributes have an alleged coequal God the Son changing (in violation of Mal. 3:6 and Heb. 13:8) by not remaining “THE SAME yesterday, today, and forever.” The true identity of the divinity of Jesus had to remain the same in heaven while he simultaneously became a true man who could pray and be tempted. For if Yahweh as God could ever change by losing any of His divine attributes, then Malachi 3:6 (Malachi 3:6, “I am Yahweh, I change not”) and Hebrews 13:8 (Heb. 13:8 “Jesus Christ the same yesterday today and forever”) would be untrue.

ONLY GOD THE FATHER IS ALL-KNOWING

Only the Father in heaven knows all things, while the human child born and son given could not have known all things in his human limitations (Mark 13:32-NASB-"But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone”). Jesus clearly “grew in wisdom and stature (Luke 2:52)” but the Almighty as the Almighty cannot “grow in wisdom and stature.” Therefore, Jesus Christ could not be “God with us” AS THE ALMIGHTY, he is “Emmanuel God with us (Matthew 1:23)” AS A TRUE MAN (Acts 2:22-KJV-“Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know”) who could “grow in wisdom,” “pray,” and even be “tempted by the devil (Matthew 4:1).”

Mark 13:32 does not present a problem for Bible believing Oneness adherents, but it does present a big problem for Trinitarians. For how could “no one knows the day or the hour, no not the angels in heaven, nor the Son, but the Father ALONE” be true while believing in a so called coequally distinct God the Holy Spirit Person? We ask our Trinitarian friends how an alleged Trinitarian omniscient God the Holy Spirit Person could not know something while remaining omniscient and co-equal? And if the majority of Trinitarian theologians were correct in affirming that a God the Son never lost his omnipresence in heaven when he simultaneously became a man, then how could a God the Son, who should have been in heaven as a Son (John 3:13) while dwelling on the earth as a man, also not know the day and the hour of his own second coming? For Mark 13:32 clearly says, “But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone” (Mark 13:32-NASB). The inspired text is addressing individuals in heaven as well as individuals on the earth not knowing “that day or hour” “but the Father alone” which completely demolishes the Trinitarian idea of an alleged omniscient (All-Knowing) God the Son and an alleged omniscient (All-Knowing) God the Holy Spirit.

Although Trinitarians cannot answer these questions, Oneness believers have no problem understanding and explaining Mark 13:32 and Matthew 24:36. Trinitarians cannot explain how an alleged omnipresent and omniscient (All-Knowing) God the Son in heaven would not have known the day and the hour of Christ’s second coming. Trinitarians can explain that the human son of God would not have known “that day or hour” but they are left speechless to explain how the alleged omnipresent and omniscient God the Son (who would have retained His Divine Attributes in heaven) could not have known about “that day or hour.” Thus, there can be no doubt that there was no Heavenly God the Son living in heaven outside of the Son’s human existence on the earth (John 5:26) as a true man.

Contrasting the Trinitarian dilemma to explain Mark 13:32 (also repeated in Matthew 24:36), Oneness believers affirm that since the Holy Spirit is the Spirit of the Father, Mark 13:32 and Matthew 24:36 does not mention the Holy Spirit along with the Father as the only Divine Individual who knows the day and the hour of Christ’s second coming. Therefore the Holy Spirit of God who is holy must be the same Divine Individual as God the Father. That is why Jesus said that the Father alone “KNOWS” “the day and the hour” of Christ’s second coming. For the Holy Spirit of the Father alone is “the only true God” (John 17:3), who knows all things.

THE DIVINITY OF JESUS CHRIST

I have already proved that the Holy Spirit of the Father is the true divinity of the Son who retained His omnipresence and divine attributes in heaven while he simultaneously existed as a man on earth. Thus, there is no way to believe in the deity of Christ other than believing that Jesus exists outside of the incarnation as the unchangeable “Father alone” who knows all things while the Son is the man who did not know all things. For God as God is the Father outside of the incarnation who knows all things, whilst the Son is “God with us” as a man inside of the incarnation who does not know all things.

No Trinitarian has ever been able to answer my challenge to cite a single verse where Jesus ever claimed his own divine identity as a coequally distinct God the Son Person beside the Father. Jesus always confessed that the deity in him was the Father, but he never claimed that the divinity in him was ever a distinct God the Son Person. So where is the divine dignity and believability of the so called Trinitarian God the Son Person?

Jesus clearly said, “He that has seen me, HAS SEEN THE FATHER (John 14:9).” Jesus further claimed that to believe in him and to see him was not to believe in and see another true God Person, but to believe in him and to see him was to see the one who sent him, namely, the Father: “And Jesus cried out and said, ‘He who believes in Me, does not believe in Me but in Him who sent Me. He who sees Me sees the One who sent Me (John 12:44-45).’” Here we see that to see Jesus is not to see a coequally distinct God the Son Person, but to see Jesus is to see the Divine Person of the Father. And to believe in Jesus is not to believe in a coequally distinct God the Son Person, but to believe in Jesus is to believe in the deity of the only true God Father. For the One true God who is the Father, also produced an “express image of His Person (Heb. 1:3 KJV)” as a fully complete human person in the incarnation through the virgin in order to save us.

A Spirit filled prophet from India once heard Jesus say to him, “Man also has a natural desire that he should see Him in whom he believes and who loves him. But the Father cannot be seen, for He is by nature incomprehensible, and he who would comprehend Him must have the same nature. But man is a comprehensible creature, and being so cannot see God. Since, however, God is Love and He has given to man that same faculty of love, therefore, in order that that craving for love might be satisfied, He adopted a form of existence that man could comprehend. Thus He became man, and His children with all the holy angels may see Him and enjoy Him (Col. i.15, ii.9). Therefore I said that he that hath seen Me hath seen the Father (John xiv.9-10). And although while in the form of man I am called the Son, I am the eternal and everlasting Father (Isa. ix.6).” (Quote from “At The Master’s Feet,” Chapter 1, The Manifestation of God’s Presence, Section 2:1, by Sadhu Sundar Singh)

The earliest Christians who immediately succeeded the first century apostles also taught the full humanity and divinity of Jesus Christ just like I am teaching in this book. Clement of Rome was a first century bishop who was taught by the first century apostles. Clement wrote that we ought to think of Jesus Christ as of God Himself.

“Brethren, it is fitting that you should think of Jesus Christ as of God,--as the Judge of the living and the dead.” 2 Clement chapter 1

2 Clement, chapter one, goes on to state, “Jesus Christ submitted to suffer for our sakes. What return, then, shall we make to Him, or what fruit that shall be worthy of that which has been given to us? For, indeed, how great are the benefits which we owe to Him! He has graciously given us light; as a Father, He has called us sons; He has saved us when we were ready to perish. [Notice that there is nothing within the text to indicate that the subject has changed from Jesus Christ to God the Father. Hence Clement of Rome identified Jesus Christ as the “Father”]. What praise, then, shall we give to Him, or what return shall we make for the things which we have received?”

2 Clement 14:3-4 states that the Holy Spirit is “the Spirit which is Christ.”

“… the Holy Spirit … guard the flesh that you may partake of the (Holy) Spirit. Now if we say that the flesh is the Church as the Spirit is Christ, then verily he who has dishonored the flesh has dishonored the Church. Such a one, therefore, shall not partake of the Spirit which is Christ.

2 Clement clearly states that the Holy Spirit is “the Spirit which is Christ.” Later Trinitarian doctrine states that the Holy Spirit is not the Son and the Son is not the Holy Spirit. Yet to Clement and the first century Roman Christians, the Holy Spirit is “the Spirit which is Christ.”

In Clement’s first epistle, Clement spoke of Jesus Christ as being chosen as a true man along with Gods elect (Ephesians 1:4-5 NIV, “He chose us in him before the creation of the world”).

“May God, who sees all things, and who is the Ruler of all spirits and the Lord of all flesh -- who chose our Lord Jesus Christ and us through Him to be a peculiar people -- grant to every soul that calls upon His glorious and holy Name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His Name, through our High Priest and Protector, Jesus Christ... (1 Clement chapter 58).

God as God cannot be chosen along with “us” human beings. Nor can God as God be “our High Priest” who mediates and intercedes for humanity. Therefore, like the first century apostles, Clement also taught the full humanity and deity of Jesus Christ (“we ought to think of Jesus Christ as of God, as the Judge of the living and the dead.”- 2 Clement 1).

Hermas of Rome wrote that the Son of God pre-existed as the Holy Spirit (“The pre-existent Holy Spirit which created all things did God make to dwell in a body of flesh chosen by Himself”- Hermas Parable 5:6) before becoming the same Holy Spirit incarnate as a man who now attends to God and intercedes to God as our mediator (“There is One God and one mediator between God and men, the man Christ Jesus.” – 1 Tim. 2:5).

Hermas book 2, Commandment 5:1 says, “But if any outburst of anger take place, forthwith the Holy Spirit, who is tender, is straitened, not having a pure place, and He seeks to depart. For he is choked by the vile spirit, and cannot attend on the Lord as he wishes …

How can an alleged non-incarnate coequal God the Holy Spirit Person be said to “attend on the Lord (the Father)” as “he wishes” while remaining coequal with the “LORD?” For an alleged non-incarnate coequally distinct God the Holy Spirit Person cannot “intercede” to God and “attend on” God while being truly coequal. The only viable answer is that the indwelling Holy Spirit of the Father is the same Spirit who became a man as His Son (“God has sent forth the Spirit of His Son in your hearts, crying, Abba, Father”- Gal. 4:6) because the Holy Spirit of God the Father also became the Son in the incarnation through the virgin. This explains why the Holy Spirit who came down from heaven on the virgin to become a fully human Son now attends to God and intercedes to God (“the Spirit makes intercession for the saints according to the will of God.”-Romans 8:26-27) as the “life giving Spirit” (1 Cor. 15:45) who fills New Testament believers (Ephesians 4:10; Rom. 8:9- “if any man have not the Spirit of Christ, he is none of His”).

Ignatius of Antioch wrote that God became a true human being in the incarnation through the virgin (“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.” Ignatius to the Ephesians 19:3) by taking on “a beginning.” God as God could not have “took a beginning” as it was the man Christ Jesus who had a beginning by his supernatural virgin conception (Luke 1:35; Psalm 2:7; Heb. 1:5). Since Jesus is God who became a man, the man Christ Jesus needed to have a God, pray to God, and be led by the Spirit of God or he would not have been a true man at all. For the One true God also became one true man, who was both made as a man and not made as God (“There is one Physician who is possessed both of flesh and spirit; BOTH MADE [created as a son] and NOT MADE [not created as God]; GOD EXISTING IN FLESH”, Ignatius to the Ephesians 7:2).

The Deity of Jesus is the Father

The Trinitarian doctrine says that an alleged distinct God the Son “who is not the Father”, incarnated Himself as the man Christ Jesus. Yet not a single verse of scripture ever says that an alleged Heavenly God the Son came down from heaven to become incarnate as a human son. Since the scriptures prove that Jesus is the full incarnation of the Holy Spirit of the only true God the Father rather than an alleged incarnation of a second distinct Heavenly God the Son Person, the entire Trinity doctrine collapses.

Colossians 1:19, “For it pleased the Father that in him (Christ) should all fullness dwell.”

Colossians 2:9, “For in him (Christ) dwells ALL THE FULLNESS of the DEITY in bodily form.”

John 14:10, “The Father who dwells in me, He does the works.”

Whenever Son of God spoke of the deity within him, he always referenced God the Father as that Deity which spoke through him and did the mighty works through him. Therefore Jesus as a fully human son said that his word was not really his word, but the Father’s word who sent him.

John 14:10 Berean Literal Bible, “The words that I speak to you, I do not speak FROM MYSELF; but THE FATHER DWELLING IN ME DOES HIS WORKS.”

How could a coequal God the Son have not been able to speak His own words and do His own works? And why is it that only God the Father spoke through him and did the mighty works through him rather than the other two alleged distinct divine persons? According to the Trinitarian position, each of the three alleged distinct God Persons are supposed to be coequal with each other. Why then were the other two alleged coequal God Persons not coequally active while the Son dwelt on the earth?

John 14:23-24, “If anyone loves me, he will keep my word (logos) … and the word (logos) which you hear IS NOT MINE, BUT THE FATHER’S who sent me.”

Notice how Jesus’ word (logos means “expressed thought”) was not really his own expressed thought, but rather, his expressed thought (logos) was really “THE FATHER’S” (logos) who sent him.” So even when Jesus spoke his word (his logos) we know that his words were not really his own, “BUT THE FATHER’S.” This is not what we would expect if the Holy Spirit and the Son were coequally distinct God Persons.

Since Jesus’ words were not really his own, but God the Father’s, we know that the divinity within him was truly the deity of God the Father manifest in the flesh (1 Timothy 3:16). Jesus as a Son spoke the words of God the Father and did the mighty works of God the Father because he is the full incarnation of that Holy Spirit of God the Father who became a man to save us through the virgin. Therefore the Trinitarian doctrine of two other coequally distinct God Persons is patently false.

John 12:44-45, “And Jesus cried out and said, “He who believes in Me, does not believe in Me but in Him who sent Me. 45 He who sees Me sees the One who sent Me.”

How could a coequally distinct God Person not have His own Divine Dignity and Believability? If God was really three Distinct Persons, then Jesus should have said, “He who believes in me, does not just believe in me, but also in the Father and the Holy Spirit.” Since Jesus left out believing in Himself and the Holy Spirit, it is clear that the Father alone is the only true God who was manifested in the man Christ Jesus.

John 14:8-9, “Philip said to him, ‘Lord show us the Father, and it is enough for us.’ Jesus said to him, ‘Have I been so long with you, and yet you have not come to know me, Philip? He who has seen me has seen the Father.’”

Notice how Jesus as a man claimed that seeing him and believing in him was to see and believe in the only true God the Father who sent him. Thus, when we believe on Jesus, we do not really believe on him, but in the deity of the Father who sent him. And when we see Jesus, we do not really see him, but we are seeing the deity of the Father who sent him. These words do not sound anything like the words of a coequal God the Son Person of a three Person Trinity because the man Christ Jesus was reflecting the divine glory of “the only true God” the Father (John 17:3; Hebrews 1:3) alone.

Acts 2:17 proves that THE FATHER POURED OUT HIS HOLY SPIRIT UPON ALL FLESH starting on the Day of Pentecost.

“It shall come to pass in the last days, says God, that I WILL POUR OUT MY SPIRIT UPON ALL FLESH.” Acts 2:17

Yet John identified Jesus as the one who would baptize God’s people with the Holy Spirit.

Mathew 3:11, "I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.”

Since the true identity of Jesus is the omnipresent Holy Spirit of God the Father incarnate as a true man, JESUS CAN SEND HIS OWN HOLY SPIRIT DOWN TO EARTH AS THE FATHER JUST AS HE COULD RESURRECT HIS OWN BODY AS THE FATHER.

Acts 2:32 informs us that GOD THE FATHER RAISED JESUS FROM THE DEAD: “God has raised this Jesus to life” (Acts 2:32). Likewise, John 5:21 states that it is “THE FATHER (who) raises the dead and gives them life …” Yet John 2:19, informs us that JESUS RAISED HIS OWN BODY FROM THE DEAD when he said, “Destroy this temple, and in three days I will raise it up. But he spoke of the temple of his body (John 2:19).” Jesus baptizes with the Holy Spirit as the Father just as he raised up his own body as the Father. This proves that Jesus did the works of His Father because he is the deity of God the Father incarnate as a true man.

Jesus as God the Father as a true man said in John 10:37 that he did “THE WORKS OF” his Father. "If I do not do THE WORKS OF MY FATHER, do not believe Me; but IF I DO THEM, though you do not believe Me, BELIEVE THE WORKS, so that you may know and understand that the Father is in Me, and I in the Father.” Why would an alleged coequal God the Son say that he did the works of his Father? If he was a distinct coequal true God Person of an alleged Three Person deity, then he should have been able speak his own words and do His own works.

A man may have some of the characteristics of his father, but no man could ever say that he actually does the works of his father unless he is that father. This has to be true because God the Father said in Isaiah 46:9, “I AM GOD AND THERE IS NONE LIKE ME.” Since Jesus did THE WORKS OF HIS FATHER, He must be that Father.

Wherefore, Jesus is the only man in human history who did the works of God the Father because the divine in Christ is the Father. That is why Jesus as God the Father as a man has the power to send His own Spirit down to the earth in John 15:26, just as he as God the Father had the power to resurrect his own body in John 2:19. Since no mere created being can do the works of God the Father without violating Isaiah 46:9 (“I am God and there is none like Me”), the Messiah’s true identity must be “God with us” (Matthew 1:23) as a man.

John 20:17 clearly states that the Son is the man who has a God: “I am ascending to My Father and your Father, to My God and your God.” How can a coequal God the Son have a God while being truly coequal? Thus, Trinitarians have the same difficulties explaining how Jesus is God who became a man as us Oneness believers. Jesus was so completely human that he prayed to God as his God and was even tempted of evil.

An enthusiastic Trinitarian responded to my comments showing that Jesus was addressing the Pharisees about himself being the deity of the Father in John chapter eight (verses 24, 27, 58). The Trinitarian wrote, “They were law keeping Jews! They were of the thinking that there was only one God, and that Jesus was NOT him! That's why Jesus said, "unless you believe that I AM He, you will did in your sins” (John 8:24). I responded to him by writing, “Here you admitted that the Jews knew only One God as the Father and that they believed that “that Jesus was not him.” Then you wrote, “That’s why Jesus said, ‘unless you believe that I AM He, you will die in your sins.” Here you have actually admitted that Jesus was addressing the deity of the Father (vs. 27). For why would Jesus say, “unless you believe that I AM HE, you will die in your sins” if he was speaking about himself as a second God Person of a Trinity that the Jews knew nothing about? Thus, your response is a nonsensical argument for an unknown second God the Son Person of a three person deity that the Jewish people knew nothing about.

According to Hebrews 1:3, Jesus is clearly “the brightness (Greek – apaugasma = “reflected brightness”) of His glory (the Father’s) and the imprint (Greek – charakter= “imprinted copy,” “facsimile,” “reproduction”) of His Person (the Father’s Person).” Why does the Son only “reflect” the “brightness” of the Father, if he is an alleged coequal Yahweh God the Son Person? Should not a coequal true God Person have His own divine brightness and glory? Since the Son merely reflects the divine brightness and glory of God the Father, he must be the image and brightness of the invisible Father with us as a true man (Colossians 1:15, “the image of the invisible God”).

Furthermore, how can Trinitarians explain how a God the Son has always existed as an imprinted copy, facsimile, as a reproduced copy (Greek – “charakter” – Heb. 1:3) of the Father’s Person (Greek – hypostasis = “substance of Being” – Heb. 1:3) as a timeless Son throughout eternity past? There is no way to get around the fact that an imprint or copy requires a time when it was imprinted, or copied from an original substance. Hence, the scriptures prove that the Holy Spirit of the Father imprinted a reproduced copy of His own substance of Being as a fully complete human being within the Hebrew virgin (Luke 1:35; Matthew 1:20).

Both Trinitarians and Oneness must believe that Malachi 3:6 and Hebrews 13:8 is addressing the fact that God as to His Divine Attributes and Divine Characteristics will always remain the same (unchanged) past, present, and future. For our Heavenly Father never had to vacate heaven while he simultaneously “manifested” Himself “in the flesh” (1 Tim. 3:16) to “partake of flesh and blood” (Heb. 2:14). Oneness adherents understand that Yahweh God the Father remained unchangeable in the heavens while His own Holy Arm was revealed as a man on earth (Isaiah 52:10; 53:1; 59:16).

Most knowledgeable Trinitarian scholars believe that an alleged God the Son retained all of His divine attributes and characteristics while He simultaneously became the man Christ Jesus through the incarnation. In like manner, Oneness Theology believes that God the Father retained all of His divine attributes and characteristics while He simultaneously became the man Christ Jesus through the incarnation. When we compare both models together we find that the Oneness model brings harmony to all of the scriptural data while the Trinitarian doctrine does not (Hebrews 1:3; 1:5; John 14:7-10; Mark 13:32).

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