Tuesday, December 29, 2015

1 Thessalonians 5:23 - Is Man a Trinity?

1 Thessalonians 5:23, along with Genesis 1:26,27, is often presented by trinitarians as an alleged proof of their trinity dogma. Evidently, the thought is that man is presented as a trinity in 1 Thessalonians 5:23 and that since man is God's image (Genesis 1:26,27), then God also is a trinity.
VERY (ONE) BUT THE GOD OF THE PEACE MAY SANCTIFY 0846 1161 3588 2316 3588 1515 0037 0846_99 humas holoteleis kai holokleeron humwn to YOU COMPLETELY WHOLE, AND WHOLE IN (EVERY) PART OF YOU THE 4771_7 3651 2532 3648 4771_5 3588 pneuma kai hee psuchee kai to swma amemptws en SPIRIT AND THE SOUL AND THE BODY BLAMELESSLY IN 4151 2532 3588 5590 2532 3588 4983 0274 1722 tee parousia tou kuriou heemwn ieesou christou THE PRESENCE OF THE LORD OF US JESUS CHRIST 3588 3952 3588 2962 1473_8 2424 5547 teereetheiee MAY IT BE KEPT. 5083 Westcott & Hort Interlinear
1 Thessalonians 5:23 speaks of the spirit, soul and body of the Christian church as a whole; it is certainly not describing man as a trinity. If it was, then we would have to say that the human soul is a separate and distinct person of each man, and yet at the same that the human soul is all of what each man is. Additionally, we would have to say that the spirit of a man is another separate and distinct person of each man, and yet the spirit of a man is also fully the man. Furthermore, the same would have to be true of the body; the body of each man would have to be a person separate and distinct from the other two persons, and yet that body would have to be fully the man himself. On the other hand, however, Paul was not praying that the bodies of the believers be preserved until Christ returned. In Acts 4:32, we read that “The multitude of them that believed were of one heart and one soul,” and in Ephesians 4:4, the Apostle points out that there is one BODY AND ONE SPIRIT. In Philippians 1:27, he prays that Christians may “stand firm in one spirit, with one soul striving for the faith of the gospel.” The true spirit has been preserved in the faithful called-out ones. Please see our study: 1 Thessalonians 5:23 – The Spirit, Soul and Body of the Church Spirit, Soul and Body Genesis 1:26,27 God said, "Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the sky, and over the cattle, and over all the earth, and over every creeping thing that creeps on the earth." God created man in his own image. In God's image he created him; male and female he created them. What is evidently being imagined, assumed and added to what is written in Genesis 1:26,27, is that man's being made in the image of God means that man is likewise a trinity, as man is alleged to be presented in 1 Thessalonians 5:23. In reality, "God (ELOHIM)" in Genesis 1:26 is presented as being one person who speaks to at least another person. We provide an excerpt from our study: Genesis 1:26 - In the Image of God
In what way, then, was man created in the image of God? We know that man is separate from other animals due to his ability to reason, speak languages, etc. We can also reason that man was created in God’s image in that he was endowed with moral qualities like that of his Creator, but with the ability to choose to do what is right, or to do what is wrong. In this sense man was “crowned with the glory of God”, but after disobeying, he became short of the glory of God. (Psalm 8:5; Romans 3:23) However, the scripture itself points to the fact that to man was given a dominion. That is, that just as God rules over all the universe, so he appointed to man a dominion, to have all things on earth put under his feet. (Psalm 8:6-8) At present, due to man’s fallen condition, all things are not now under man’s feet. (Hebrews 2:8) But in the age to come this dominion will again be restored to mankind.
There is nothing in either Genesis 1:26,27 or 1 Thessalonians 5:23 that says that man's being made in the image of his Creator means that man is a trinity of three person, each separate and distinct from each, but each of which is fully the man. We find nothing about a trinity at all in either Genesis 1:26,27 or 1 Thessalonians 5:23. See also our study: Genesis 1:26 - God Speaks to His Son

Monday, December 28, 2015

John 10:38; 14:10,11 - The Father in His Son

John 10:38 - But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. -- World English

John 14:10 - Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works.
John 14:11 -
Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake. -- World English.

Compare John 14:20; 15:7; 17:21; 1 John 2:5,6,27,28; 3:6,24; 4:13,15; 5:20

The scriptures quoted above are often cited as proof of the trinity, and/or as proof that Jesus is a person of God (the Supreme Being). In reality, we find nothing in the verses about a triune God, or that Jesus is a person of such a God.  As usual, the trinitarian has to imagine such beyond what is written (1 Corinthians 4:6), and he has formulate assumptions (which is often presented as dogma) which have to be added to, and read into, what is stated.

Jesus identified his Father as being the only true God who -- before his son became flesh -- sent his son to become flesh. -- John 1;10,14; 17:1,3. This should settle the matter, but it doesn't for the trinitarian.

Nevertheless, the trinitarian likes to "see" his trinitarian dogma in the scriptures presented, but he to do this, he has to be inconsistent in his application of scripture. What do we mean?

While Jesus did speak of his God being in him and his being in his God, he also said that he is in his disciples and his disciples are him him. -- John 14:20; 15:5.

Jesus prayed that his followers be in him and his Father. -- John 17:21,23.

John wrote that Jesus' followers are in God, and God is in them. -- 1 John 3:24; 4:13,15,16.

If the trinitarian is consistent in his application, then he would also have to recognize all of Jesus' true followers as being persons of God.

Additionally, we read that "Satan entered into Judas"
(Luke 22:3). Does this mean that Judas became a person of Satan? I don't know of anyone who would think such. Judas, however, did lend himself to influence of Satan so as to do the work of Satan. Likewise, Jesus explained that the words he spoke were not his own, but the he spoke the words of his Father (the only true God -- John 17:1,3) who was living in him. This agrees with Paul's words of 1 Corinthians 8:6, as well as as with the entire rest of the Bible. There is no scriptural reason to imagine and assume the trinitarian assumptions and read such assumptions into what Jesus stated.

Sunday, March 22, 2015

Who is the Single Person Jehovah God in the Bible?

This page is briefly address the scriptures presented in posting called "Who is the Single Person Lord God Who Directly Appears to and Covenants With God's People in the Entire Bible?" The posting is written by "Rev". Mario I Quitoriano, evidently of what is being styled as "The Trinitarian All For Jesus Ekklesia Of The Lord God". "Desptite the title, what is actually given are assumptions that are thought prove that Jehovah is more than one person (trinitarian added-on dogma). The conjecture being presented is that Jehovah is more than one person, and thus it is being further assumed that it was not the Father who appeared, but rather it was the second person of the alleged triune Jehovah who appear. It is being imagined and assumed that it is only the "first person" of the imagined and assumed trinune God that cannot be seen, but that the imagined and assumed second person of the imagine and assumed triune God can be seen. While a lot of scriptures are presented, none of them offer any support that Jehovah God is more than one person, and that it was Jesus who made the appearances as "Jehovah" in the Bible.

As I stated in my study, the default scriptural reasoning is not to imagine and assume that Jesus is Jehovah, and then to further imagine and assume that Jesus is a person of Jehovah, but rather it is that Jesus is not Jehovah.

Jehovah, the God of Abraham, Isaac and Jacob, is the only true Supreme Being who sent Jesus; Jesus speaks the words given to him from the only true Supreme Being. — Exodus 3:13,14; Deuteronomy 18:15-19; Isaiah 61:1; John 3:34; 5:19; 6:29; 7:16,28; 8:26,28,42; 10:36; 12:44-50; 14:10,24; 17:1,3,8; Acts 3:13-26; 1 Corinthians 8:6; Galatians 4:4; Hebrews 1:1,2; 1 John 4:9,10.

It is the God and Father of Jesus who has made Jesus both Lord and Christ (Ezekiel 34:23,24; Isaiah 61:1,2; Acts 2:36), and has exalted him to the highest position in the universe, next to the only Most High.– Acts 2:33,36; 5:31; Philippians 2:9; Ephesians 1:3,17-23; 1 Corinthians 15:27; Hebrews 1:4; 1 Peter 3:22.

The default reasoning is that Jesus is NOT Jehovah, the God of Abraham, Isaac and Jacob who sanctified and sent His son into the world of mankind. — Isaiah 61:1; John 3:17; 5:36,37; 6:38,57; 8:42; 10:36; 17:1,3; Romans 8:3; Galatians 4:4; 1 John 4:9-14.

Alleged Plurality of God and Elohim

The claim is presented and assumed that "plurality of Subjects or Persons in the Biblical GOD (ELOHIM) [Gen. 1:26] and/or LORD (YAHWEH) GOD (ELOHIM) [Gen. 3:22] and/or LORD (YAHWEH) [Gen. 11:6-7]."

Genesis 1:26, Genesis 3:22 and Genesis 11:6,7 simply show that the unipersonal Elohim spoke to or of someone else who is not Himself. There is nothing there about God as being more than one person. Elohim in Genesis 1:26 does not mean more than one person as can be seen from its usage in Genesis 1:2; Exodus 7:1 and Psalm 45:7. See the following studies:
“Let Us”: God Speaks to His Son
Genesis 3:

More to follow, God willing...******
Scriptures presented:

Saturday, February 28, 2015

Genesis 18:1-3,22,33; 19:1,18 - Three Men Who Visit Abraham

Several scriptures are being presented in Genesis 18 and 19 that are claimed to present, or being speaking of, the trinity. The first is Genesis 18:1-3:
(1) And Jehovah appeared to him by the oaks of Mamre. And he was sitting at the door of the tent in the heat of the day.[2] And he lifted up his eyes and looked; and, behold, three men were standing by him. And he saw, and he ran to meet them from the entrance of the tent. And he bowed to the ground.[3] And he said, My Lord, if now I have found favor in Your sight, I beg You, do not leave from near Your servant. - (Genesis 18:1-3, Green's Literal)
It is claimed that there are three person who appear to Abraham, and that they are identified as being Jehovah (singular).

Jehovah, of course, may make appearances through as many of his angels as he wishes. There is nothing in these verses about Jehovah being three persons in one Supreme Being. The idea that there is something here about a triune God has to be imagined beyond what is written, assumptions have to be formulated beyond what is written, and then those assumption have to added to, and read into, what is stated.

As to statements given in Genesis 18 and 19, I will say that some reasoning is involved if one is to come to some conclusion regarding what is stated. One could simply let the scripture lie without seeking any conclusion, but since some have added their trinitarian dogma into it, it has become somewhat incumbent upon the non-trinitarian to also reach a conclusion regarding these angels. Such reasoning should be harmony with the entire Bible. It still remains that the default reasoning is that Jesus is not Jehovah, as I have shown in the study: Jesus is Not Jehovah (Yahweh).

The context establishes that these "men" were not actually human beings, but angels who spoke the words of Jehovah. Genesis 19:1,15, establishes that these "men" were angels. Genesis 19:13 establishes that they were sent by, and representing, Jehovah. With this established in the context, it should be understood that these men could be spoken of as "Jehovah", with the contextual understanding that they were angels of Jehovah, representing Jehovah.

The next scripture is Genesis 18:22:
And the men faced around from there and went toward Sodom. And Abraham was still standing before Jehovah. - (Genesis 18:22, Green's Literal)
It is claimed the man who remained identifies the first Jehovah, and that the other "theophanies" got on their way to Sodom.

Jehovah, of course, can certainly make an appearance by means of his angel; this does not mean that His angel is actually Jehovah. Nevertheless, the idea that these angels of Jehovah were not actually angels, but Jehovah himself (Jehovah theophanies) has to be imagined beyond what is written, and contrary to what is actually written in Genesis 19:13.

That these angels, messengers, of Jehovah represent Jehovah is more in harmony with the rest of the Bible. However, since angels of Jehovah are referred to as ELOHIM (gods -- Psalm 8:5; Hebrews 2:7), the appearance of an angel in physical form could be referred to as a theophany, although that is not the way the word "theophany" is generally used.

Nothing is said, however, to the effect that any one of these angels was the prehuman Jesus (although it is possible that Jesus could have appeared as such an angel of Jehovah), or that any one of these angels was Jehovah's Holy Spirit. See my study: The Hebraic Usage of the Titles for "God"

Nevertheless, the scriptures show that there is only one Jehovah:

There is only one Jehovah: Hear, O Israel: Jehovah our God is one Jehovah. -- Deuteronomy 6:4, American Standard Version.

Along with this is presented Genesis 18:33:
And when Jehovah had left off speaking to Abraham, He was finished. And Abraham returned to his place. - (Genesis 18:33, Green's Literal)
It claimed that here we see Jehovah #1, who was standing before Abraham left and went back to heaven.

While it is reasonable to conclude that this angel of Jehovah returned to heaven, that is not specifically stated. At any rate, an angel of Jehovah is a messenger who relates the words of Jehovah.

Genesis 19:1:
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom: and Lot saw them, and rose up to meet them; and he bowed himself with his face to the earth. -- American Standard.
It is claimed that "The other two men who appeared as angels (theophanies) and went to Sodom and later identified themselves too as Jehovah in Gen 19:18.

Genesis 19:1 actually identifies the "men" as "angels". An angel is a messenger, one who delivers a message for another who is not himself. However, it is not clear that Lot himself knew that these men were angels until later.

Related to this however, we should also note:
Genesis 19:12 And the men said unto Lot, Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city, bring them out of the place:
Genesis 19:13 for we will destroy this place, because the cry of them is waxed great before Jehovah: and Jehovah hath sent us to destroy it.
Here these angels tell us that it was "Jehovah" who had sent them. Of course, one may imagine, assume and add to the scripture that it was the alleged first person of Jehovah who had sent the two alleged two other person of Jehovah, but that is not what is stated.

Genesis 19:18 is given from the JWs' New World Translation as:
Then Lot said to them, "not that, please, Jehovah"
However, let us read it from the American Standard Version:
And Lot said unto them, Oh, not so, my lord.
I am not with the Jehovah's Witnesses, and I rarely ever use their translation.

In Genesis 19:18, however, based on Ginsburg's list in which he claimed the Sopherim changed the Holy Name to a form of adon, the NWT puts "Jehovah" into Genesis 19:18.

As I have shown in my study, "Adonay, The Tetragrammaton, and the Great Isaiah Scroll", some of these places are validated by the Great Isaiah Scroll, but many are not. Thus, it appears that Ginsburg may have been over zealous in his claims. Additionally, he may have been biased by the trinity dogma in some of his claims.

Nevertheless, I do not believe that Lot addressed the angels as "Jehovah", as the NWT would have it. One should note that the original Hebrew -- which has no written vowels -- does not distinguish between the words often transliterated as "Adoni" (my lord) and "Adonai" (my lords, or, when used as plural intensive, superior/supreme lord). In other words, there was actually no written distinction between the plural or singular form of this word.

The vowel points that are now present in the Biblical Hebrew were added by the Masoretes almost 500 years after the first century. The Masoretes have the word in the plural here, which has led many to think Lot was referring to the angels as being Jehovah. There is nothing in the scriptures however that say that the plural form has to only be used as a plural intensive of Jehovah. Just as the plural form of the word transliterated as ELOHIM is used of the sons of the Most High in Psalm 82:6, so the plural form transliterated as ADONAI may be used of the angels.

Since the context indicates that there are two angels, it should be understood that Lot spoke of them in the plural, adonai, "my lords".

Finally, Genesis 19:24 is presented with the claim we see two Jehovahs raining fire and brimstone down upon Sodom and Gomorrah.
Then Jehovah rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven. -- American Standard Version.
Yes, it was Jehovah who made it rain, and the rain came from Jehovah. This is not speaking of two different Jehovahs.

There is only one Jehovah:
Hear, O Israel: Jehovah our God is one Jehovah. -- Deuteronomy 6:4.
The one Jehovah is shown to be distinct from Jesus in Isaiah 61:1.

Jesus declared the one Jehovah of Isaiah 61:1 as being the only true God. -- John 17:1,3.

The default reasoning is still that the Jesus is not Jehovah, the only true God.

Thus seen, none of these scriptures actually present anything about a triune God, or that the God of Abraham, Isaac and Jacob is more than one person.

See also the following related studies:
Abraham and the Three Angels

Jehovah Rained Fire From Jehovah

Tuesday, February 10, 2015

The Real Reasons for Not Believing the Trinity

Trinitarians often complain that the reason non-trinitarians do not accept the trinity doctrine is that the word "trinity" does not appear in the Bible. Having set up this strawman argument, they then use various words that are often thought to be Biblical concepts, but which words/concepts are not actually found in the Bible.

I do not believe in adding a trinity concept to the Bible, since the Bible no where ever even suggests such a concept. The idea has to be created by thinking beyond what is written (1 Corinthians 4:6), and it has to be formulated into concepts that are no where stated in the Bible, and then those concepts have to be added to, and read into, any and every scripture that one would wish "see" those concepts. The Bible is in full harmony with itself without adding to it all the trinitarian concepts.

Additionally, the added-on "hypostatic union" concept would, in effect, justify sin in the flesh rather than condemn sin in the flesh. It would actually leave proof that a sinless man cannot obey God Almighty, except that such a man be God Almighty. -- Romans 8:3.

Finally, the concept that Jesus is still a man and that he still has the body in which he died would leave us without a redemption, since the Bible says that Jesus offered -- sacrificed -- that body of flesh to God for our sins. -- Luke 22:19; John 6:51; Hebrews 10:10.

See the following sites:

Jesus and His God

Trinity in the Bible?

Son of Jehovah

Jesus is not Jehovah