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Why Christians are sick
In this article I would like to give scripture as to why Christians and even non-believers are sick today. I will give you verses and then I will expound on it some and then give you some information about the Dietary program that I write out for folks. The first verse in scripture I would like to give is in Philippians 4:5.
Let your moderation be known unto all men. The Lord is at hand. (Php 4:5)
This verse is trying to tell us that as Christians we need to do all things in moderation, and that of course includes eating. Are there other verses that teach this in regards to food? Yes, let me reference these verses for you. The first one is in Proverbs 24: 13.
My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste: (Pro 24:13)
Yay!! We can eat honey because the Bible says it is good!! However, wait on for just a moment. Just because it’s good to eat, doesn’t mean that it will be if it’s ABUSED or eaten out of moderation. Friends, it’s not the eating of food, it’s the abusing of ANY food that gives us health problems. Well you kind of know where I am going with this subject of why Christians are sick. Before I go farther, let me give you another verse to prove that it’s not good to eat honey out of moderation. We just seen in the verse above in Proverbs 24:13 that its good for us to eat honey, but the word of God tells us how to eat honey in proverbs 25: 16, 27.
Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. (Pro 25:16)
It is not good to eat much honey: so for men to search their own glory is not glory. (Pro 25:27)
How do we determine what the above verse means when it says eat as much as is sufficient for thee? This means as much as is sufficient for your body to be in good health!
Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. (3Jn 1:2)
With these three verses in the book of Proverbs we begin to see the connection as to why Christians and people in general are sick and are ill even at an early age at times. So the SHORT answer as to why Christians are sick, and why people become ill and often diagnosed with a disease that is often non-curable in the orthodox medical world is because they are eating a food or foods out of MODERATION that is causing a imbalance in their body. That is the short answer. Let me give you another verse on this subject.
Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities. (1Ti 5:23)
Paul under the guidance of the Holy Ghost was acting as a Dietician to Timothy to correct his imbalance in his body that was as a result of his diet being out of balance as is clearly seen in this verse. You say, Brother Brady, are you telling me that we can drink too much water even? Absolutely! Lots of people drink way too much water as much as there are people drinking way too little water. This is the short answer folks as to why Christians are sick and people in general are so unhealthy and feel lousy and wake up every day without any energy and just simply feel miserable. The cause of all illness and sickness and disease is that there is an imbalance or imbalances in the body because there is foods that are being eaten out of balance or not in moderation.
Most Christians seem to not realize the importance of this doctrine of eating in moderation. Matter of fact it’s actually a fruit of the spirit that should be reflected in our lives.
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, (Gal 5:22)
Meekness, temperance: against such there is no law. (Gal 5:23)
What is Temperance?
Webster 1828 dictionary says this: Moderation; particularly, habitual moderation in regard to the indulgence of the natural appetites and passions; restrained or moderate indulgence; as temperance in eating and drinking; temperance in the indulgence of joy or mirth. Temperance in eating and drinking is opposed to gluttony and drunkenness, and in other indulgences, to excess.
There you have it folks! These are plain scriptures that teach the reason why people are sick and ill and have no energy in life. I think that temperance is a fruit of the Holy Spirit that we need to pray to have more in our lives.
Now let me also show you this doctrine of moderation in the scriptures that shows us how we can truly be healed and feel better as Christians. Let’s take a look at the millennial reign of Jesus Christ and eternity for a moment.
And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. (Rev 22:1)
In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. (Rev 22:2)
And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: (Rev 22:3)
Wow!!!! This passage is extremely clear as to what it is that will keep us alive, healthy, and healed for all eternity!!! This is why Adam and Eve died and didn’t continue to have eternal life.
And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever: (Gen 3:22)
God guarded that tree in verse 23 so that they couldn’t get to that tree and eat the food that would have corrected their imbalance in their health as a result of eating from the food that God told them not to.
Now let’s also do a comparison of Revelation 22:2 with a passage in Ezekiel 47:12 that is also a millennial passage in the future.
And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine. (Eze 47:12)
Revelation 22:2 above and Ezekiel 47:12 is IDENTICAL and allows us to see how the Holy Ghost links the word “healing” and “medicine”. If you want real medicine that will heal you, then these two verses gives us the answer. I really want to point out the doctrine of Moderation in these two verses though because the tree of life in Revelation yields more than just one fruit. If that was all that it yielded then we no doubt would not have the healing of all the nations. However God being the creator of all these foods and our bodies indicates in this passage that he is a God of moderation.
I believe that all these verses makes it clear that God wants us and commands us to eat in moderation. Friends, this is why you are not feeling good and feel miserable in your body and have no energy. So these verses clearly establish that the cause as to why we are sick is that we have imbalances in our body because we haven’t been balanced or moderate in our diet. Why is this important? Well you and I are literally made up of 84 different minerals or elements on the periodic table along with water and the breath of God as recorded in Genesis 2:7. When you and I do not eat in moderation than the body doesn’t get the 84 different minerals or elements that our body needs and is made up of and so we have a mineral deficiency and were ever that mineral is made up of most in the body is where there will be the greatest loss of energy and lack of health at. I hope this is making sense. Now that we know that lack of moderation in our diet is the CAUSE of our sickness or illness which is the EFFECT, let’s define the word MODERATION. The word moderation simply means “too little” or “too much” of something and in this case we are dealing with food for the human body. is this definition in scripture?
Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. (Pro 25:16)
It is not good to eat much honey: so for men to search their own glory is not glory. (Pro 25:27)
Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities. (1Ti 5:23)
We find the word “much” in these passages and so once again we see clearly that scripture teaches the definition of moderation is “too little” or “too much” of something including food in these passages.
So that is it! You are sick and ill and overweight and unhealthy and have a lack of energy because there are foods that you are eating too much and other foods that you are eating too little of. This biblical doctrine of eating in moderation is what is CAUSING every terminal disease in this country. If we could write a diet for each individual in this country, there would be a huge fix in the health crisis in America today. I want to do everything in my power as a instrument in the hands of the Lord to help as many individuals to live a longer, healthier, and energy filled life till they take their last breathe at a good old ripe age. So we have established that moderation is the key and link in the chain as to why we are sick and ill in our bodies. We also see clearly in scripture the definition of the word of moderation. Now let’s move to the next step though. The biggest question that comes up now is, WHAT IS MODERATION OR TOO LITTLE AND TOO MUCH? Most alcoholics will define and say well that is different for each person. What is moderation in regards to eating foods? How do we know that we are eating too much or too little of something? How do we know if we are drinking too little or too much water or any other fluids for that sake? I mean is moderation eating one less cookie a week? Is it go a month without a cookie? Is my food intake going to be the standard of what moderation is to you? So once again, how do we know that we are drinking too little or too much water? How do we know we are drinking too little or too much milk? How do we know that we are eating too many bananas or too little of bananas? How do we know that we are eating too much meat or too little of meat? You see, we could GUESS as to what moderation is or go on EVERY diet in the world today, but then we would simply just be GUESSING.
So how do we know that we are eating and drinking in moderation? How do we know what foods that we need to eat more of, and what foods we need to less of? The diet of each person is different, and so what is moderation for you isn’t the same for your neighbor or even your wife and children. So how do we know what foods that we need to eat more of and less of in order to give our bodies a balance diet of all 84 elements or minerals that make us up? Remember it’s only when we have an imbalance in the consumption of foods and fluids that we have the result of imbalances in our body and the lack of health that God wants us to have. So you must be wondering how we know how moderate or imbalance we are in our consumption of foods and fluids that our creator created for our health and enjoyment. Allow me to give you the answer!
CS+1.5 6.4/6.4 6-7c .04m 3/3 =PH
This Mathematical formula is Common sense+1.5 6.4/6.4 6-7c .04m 3/3= Perfect Health
This is the Mathematical equation for eating food in moderation that will allow a person to have the greatest gain of energy and health. This equation allows us to see how far away from moderation a person is eating and drinking particular foods that are causing a loss of energy.
Here at Brady Crum ministries we write tailored made diets for individuals that are specific to each person’s body chemistry. Each person’s body chemistry will be different based off of how far away from moderation their diet is. How do we determine the specific body chemistry of people in order for each and every person to have a specific individualized diet for them made? I do Urine&Saliva testing that gives me the crucial information to analyze mathematically your entire body chemistry. Since we know what is PERFECT HEALTH we can run test on you and based off of your urine and salvia numbers see how far you are away from perfect. Based off of this analysis that I do on your Urine&Saliva, I can then prepare and type you up a specific diet that is designed for your body in order to lead you to excellent health. I am not a medical doctor and I for sure don’t claim to be one. I am not diagnosing or treating disease, but rather giving you an analysis and a diet that is personalized for your body chemistry. Here at Brady Crum ministries we teach the health message as it is found in the Bible. God has much to say about a huge part of our lives, and that is what to eat In order to be in health ( 3 John verse 2)
The whole purpose of our divine health diets program is for people to get the most Energy from the food that they eat. Man does not live off of the food he eats, but from the energy out of the food he eats. This Urine& Saliva test that we do reveals amazing amount of information that NO OTHER TEST OR DIET out in the world today accomplishes. Only this test allows us to not guess about our health, but in fact we can be sure about what we should eat and how it will affect our health and the health of our families. So what does this test that I do reveal concerning you and your dietary needs?
The Urine & Saliva test reveals:
Oxygen to the brain
Issue with headaches
Alcohol levels produced by the pancreas
Lemon water/sweetener to supply to the liver
Calcium levels and types that are needed
Vitamin c levels
Vitamin b12 levels
Effects on your skeletal/muscular/ cardiovascular / lymphatic/ respiratory/ digestive/ urinary/ reproductive/ endocrine systems.
Vitamin a/c/d/e levels and needs
Strokes/heart attacks potential
How to get rid of dead cells building up in the body that will form tumors
If you do not live locally were I can perform the testing, then I also can sell you the equipment needed to do the testing and then based off of the test results, give you personalized recommendations based off of your mineral and nutritional deficiencies.
Friends, this is Biblically why Christians are sick and people in general are experiencing health problems even before they live half of their life. Let’s remember that our bodies are a temple for the Holy Ghost, and let’s feed it and take care of it in a way that will allow us to live longer and be a blessing to others as followers of Jesus Christ. I hope this study has been an enlightening biblical study and encouragement to you. If you have any questions concerning the urine and salvia test that we do and our tailored made dietary program, just contact us at firstname.lastname@example.org or 636-232-7869!
Thanks, Brady Crum- Evangelist/Health Minister
“Stay well and out of hell”
Over 500 Scriptures Proving a Divine Trinity
There are over 500 plain Scriptures that refer to the Father, the Son, and the Holy Spirit, as being three separate and distinct persons, each with His own personal body, soul, and spirit in the sense that all other persons have them. Two and three persons must be understood in all the passages below if the plain language is to be understood as it reads, for first, second, and third personal pronouns are used in the singular and the plural in the same way that we use them in reference to other persons. If two and three persons are referred to in all these passages and they are called God, then we must understand them as referring to this many divine persons, as we do when the same statements are made of two or three persons of the human race. Note the following Scriptures:
Two persons are referred to in:
- The Pentateuch: Gen. 1:26; 3:22; 11:7; 19:24; Exod. 14:19; 23:20-23; 32:34; 33:1-3; Num. 20:16; Deut. 18:15-19.
- The historical books: Josh. 5:13-15; Judg. 2:1-5. The term, “the angel of the Lord” means “the angel from the Lord.” The Lord is one person and the angel that comes from Him is another person. Both persons are divine, for the angel proves to be God in many of these passages, and certainly the Lord who sends the angel is another divine person. Also, “the Spirit of the Lord” means “the Spirit from the Lord.” The Lord is one divine person and the Spirit, the Holy Spirit, from the Lord is another divine person (Judg. 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Sam. 10:6; 16:13-14; 2 Sam. 23:2). The same is true of the “Spirit of God” which is the Holy Spirit who was the agent of God and spake by the mouths of the prophets since the world began (Acts. 3:21; Heb. 1:1-2; 2 Pet. 1:21).
- The poetical books: Ps. 2:1-12; 8:3-6 with Heb. 2:5-8; Ps. 16:8-11; 22:1-31; 34:20; 45:6-7; 68:18; 69:8-9; 89:27; 110:1-5; 118:26; 119:97-104; 132:11, 17; Prov. 30:4.
- The prophetic books: Isa. 7:14; 8:18 with Heb. 2:12-13; and Isa. 9:6-7; 11:1-5; 42:1-7; 49:1-12; 50:4-11; 52:13-15; 53:1-12; 55:4-5; 63:1-10; Jer. 23:5-8; Ezek. 33:15-18; 34:29; Dan. 7:9-14; Hos. 11:1; Mic. 5:1-6; Hab. 2:7; Zech. 6:12-13; 12:10; 13:6-7; Mal. 3:1-3.
- The Gospels: Mt. 1:18-20; 2:6, 15, 22; 5:44-48; 6:1-18; 7:21; 9:38; 10:32-33, 40; 11:10, 25-27; 12:18, 28, 31-32, 50; 14:33; 15:13; 16:27; 17:5; 18:10, 19, 35; 19:17; 20:23; 21:9, 16; 22:21, 42; 23:8-10, 39; 26:29, 39, 42, 44, 53, 63-64; 27:43, 46; Mk. 1:2, 8, 12, 24; 2:7; 3:11; 5:7; 8:38; 9:7; 11:25-26; 12:27; 14:36, 62; 15:34, 39; 16:19; Lk. 1:32-33; 2:11-14, 22, 38, 40, 49-52; 3:16; 4:1-14, 18, 41; 7:27; 10:21-22; 11:13; 12:5-10, 32; 16:13; 19:38; 20:35, 38-44; 22:29; Jn. 1:1-3, 5, 14, 18, 29, 36; 2:16-17; 3:2, 16-17; 4:10; 5:17-45; 6:27-65; 7:16-18, 28-29, 33-39; 8:14-56; 9:3-5, 33; 10:15-18, 25-38; 11:4, 22, 27, 41-42; 12:26-28, 44-50; 13:1-3, 20, 31-32; 4:1-31; 15:1-25; 16:3-32; 17:1-26; 18:11; 20:17-23, 31.
- The book of Acts: Acts 1:16; 2:22-39; 3:7-26; 7:59-60; 9:3; 13:17-41; 16:6-34; 17:18-31; 18:5, 24-28; 19:1-7; 22:14; 26:8-9, 18-23; 28:23-31.
- The Pauline Epistles: Rom. 1:7-10, 16; 2:16; 3:22-26; 4:24; 5:1-21; 6:3-23; 7:25; 8:29-34; 14:10-12; 15:5-7; 16:20-27; 1 Cor. 1:1-9, 14-30; 3:9-15; 4:1-21; 5:1-13; 8:4-6; 10:4-31; 11:3; 14:2-33; 15:15, 24-28, 57; 2 Cor. 1:1-23; 2:17; 4:2-15; 5:18-21; 8:1-19; 9:7-15; 10:1-14; 11:1-11, 31; 12:1-12, 19-21; 13:4-7; Gal. 1:1-12, 15-24; 2:16-21; 3:13-29; 5:1-6; 6:14-18; Eph. 1:1-2; Phil. 1:26-30; 2:12-16; 3:3, 14; 4:5-23; Col. 1:1-2, 12-28; 2:2–3:17; 4:3-12; 1 Thess. 2:1-18; 3:8-13; 4:13-18; 2 Thess. 1:1-12; 2:1-12; 3:1-18; 1 Tim. 1:1-2, 11-17; 2:3-7; 5:21; 6:1-17; 2 Tim. 1:1-2; 2:1-26; 3:12-17; 4:1-2, 8-22; Titus 1:1-4, 7-16; 2:1-13; Phl. 1-25; Heb. 1:1-14; 2:5-18; 4:4-16; 5:1-14; 6:7-20; 7:1-26; 8:1-13; 9:24; 10:5-9, 19-23; 10:5-9, 19-23; 11:25-26; 12:2-3, 22-24; 13:4-21.
- The General Epistles: Jas. 1:1; 2:1-5; 1 Pet. 1:5-9; 2:3-25; 4:1-11; 5:1-14; 2 Pet. 1:1-2; 2:1-4; 1 Jn. 1:1-7; 2:1-2, 22-25; 3:1-3, 8-10; 4:9-10; 5:1, 20-21; 2 Jn. 2; Jude 1, 4.
- The Revelation: Rev. 1:1-2; 2:7, 10-11, 16-18, 28-29; 3:14-16; 4:5-8; 5:1-11; 6:16-17; 7:9-17; 11:15; 12:10; 15:1-4; 17:14-17; 19:1-21; 20:4-6; 21:2-14, 22-23; 22:1-21.
Three persons are referred to in:
- The Old Testament: Plural pronouns are used of God (Gen. 1:26; 3:22; 11:7; Ps. 2:3; Isa. 6:8). Elohim, the Hebrew word for “God” in 2,700 places, is a uniplural noun, meaning “Gods” and is so translated 239 times.
Two persons called God are often referred to, as seen in points 1, 2, 3, and 4, above. Three persons are clearly referred to in Ps. 45:6-17; Isa. 10:20–12:6; 42:1-7; 48:16; 59:15-21; 61:1-3 with Lk. 4:18-21; Isa. 63:9-10; Zech. 3:8-9; 12:10–13:1.
- The Gospels: Mt. 1:20-25; 3:9-17; 4:1-11; 12:18-21; 6:16-17; 22:42-46; 28:19-20; Mk. 1:10-11; 12:35-37; Lk. 1:32-35, 67-80; 2:25-35, 38; 3:22; 11:9-13; 24:49; Jn. 1:31-34; 3:34-36; 14:16-21, 23-26; 15:26; 16:7-17; 20:21-23.
- The book of Acts: Acts 1:1-8; 2:17-21, 33-39; 4:8-12, 24-31; 5:30-32; 6:1-15; 7:1-53; 7:54-56; 8:5-23, 29-39; 9:5-20; 10:2-48; 11:15-25; 13:2-12, 46-52; 15:7-29; 18:24-28; 20:21-35.
- The Pauline Epistles: Rom. 4:1-4; 5:1-5; 8:1-27; 9:1-5; 14:17-18; 15:8-30; 1 Cor. 2:1-15; 3:16-23; 6:9-19; 7:22-24, 40; 12:1-29; 2 Cor. 1:18-23; 3:3-18; 5:1-10; 6:1-18; 13:14; Gal. 3:1-11; 4:7; 5:16-26; 6:2-8; Eph. 1:3-21; 4:3-32; 5:1-21; 6:6-24; Phil. 1:1-19; 2:1-11; Col. 1:3-8; 1 Thess. 1:1-10; 4:1-18; 5:9-28; 2 Thess. 2:13-17; 1 Tim. 3:15-16; 4:1-10; 2 Tim. 1:6-14; Titus 3:4-7; Heb. 2:1-14; 3:1-12; 6:1-6; 9:6-14; 10:10-18, 26-31.
- The General Epistles: 1 Pet. 1:1-4, 10-25; 3:15-22; 4:13-19; 2 Pet. 1:16-21; 1 Jn. 3:23-24; 4:2-3, 12-16; 5:5-11; Jude 20-21.
- The Revelation: Rev. 1:4-6, 9-10; 3:1-13, 21-22; 4:1-3; 5:1-10; 11:3-13; 14:12-13; 19:1-10; 22:16-21.
Thus, the whole Bible abundantly proves that there are three separate persons in the Godhead, or in the “one Lord” and “one God” or deity; that these three are in absolute unity and “are one” as believers are supposed to be (Jn. 17:11, 21-23); and that all three persons have their proper place in the creation and redemption of all things, and to each we owe honor and respect in all our worship and service to the Godhead.
If we are not going to believe what God says in His revelation concerning Himself, His Son, and the Holy Spirit, then He is under no further obligation to give another revelation in order to make the subject of God clear to men. If we will not believe one revelation, we would not believe another. If we will believe at all, then let us believe these scriptural facts of human language concerning more than one person in the Godhead. Then we will not have to teach that God is a mystery, that the Trinity cannot be understood, and the other foolish doctrines as expressed by men who refuse to take the plain language used by God in the Bible revealing the Trinity of separate persons in the Godhead, as seen in Mt. 7:21; 10:32-33; 11:27; 15:13; 16:17; 18:10, 19, 35; 19:17; 20:23; 24:36; 25:34; 26:29, 39, 42, 53; Lk. 2:49; Jn. 5:17, 43; 6:32, 65; 8:19, 28, 38, 49, 54; 10:17-18, 25, 29, 30, 32, 37; 12:26-28; 14:7, 12, 20, 21, 28; 15:1, 8, 10, 23; 16:23-26; 18:11; 20:17, 21; Rev. 1:1; 2:27; 3:5, 12; 5:1-7, 13; 7:9, 15-16; 10:6; 11:15; 12:10; 21:22-23; 22:1-5.
Other Proofs in the Old Testament of Three Persons in the Godhead
1. In the very beginning God used plural names and plural verbs and pronouns of the Godhead (See Point I, 1, above). He has also revealed the Godhead as consisting of several persons, as seen in Point 2, below. Many plain statements of two and three persons in the Godhead are found in Scripture. In Gen. 3:22 He plainly said, “The man is become as one of us.” The phrase “as one of” means “like each person of several persons of the same kind,” as proven wherever “as one of” is found in Scripture (Gen. 19:14; 42:27; 49:16; Exod. 12:48; Lev. 19:34; 24:22; Num. 12:12; 2 Sam. 13:13; 14:13; Job 12:4; 13:9; 19:11; 29:25; Ps. 119:162; Mk. 1:22; 6:15; 9:26). No person could use such a phrase and not refer to more than one person who could make “us.” If God refers to the Godhead as “us” here and elsewhere, we certainly ought to have enough sense to believe that He knows what He is talking about and forget the idea of only “one person.” Many other examples will be given in the following points.
2. Theophanies or appearances of God to men prove plurality of persons. Two and three persons called “Lord” and “God” are seen at the same time and at the same place, so the deity must be as many persons as are clearly seen. Each has been seen with a separate body and separate acts as in the case of other persons, as is clear from the following points:
(2) Two are seen with the eyes as two separate persons with two separate bodies in Dan. 7:9-14; “the ancient of days” sitting on a throne and “one like the Son of man” coming with the clouds of Heaven down to where the other one was on the throne, and the one on the throne gave to the Son of man a kingdom. One reading of this passage by any honest person will prove to him that there are two separate persons referred to. The one sitting on the throne had to have a body, or He could not sit down, and He could not wear clothes or have hair on His head. He is referred to as a real person in the same sense that others are. Seven times personal singular pronouns are used of Him. God was actually seen by the prophet, or he told a lie. If we cannot believe the writers of the Bible, then we cannot believe the book itself.
The fact that a literal description is given of God as a person is proof that He is a real person. He was seen bodily; He sat on a seat; He had clothes on; He had a head and hair on His head; He had a throne and personal attendants, ministers, and subjects standing around Him; and He sat in judgment like any other judge. Also, literal books of record were opened before Him as at any court trial. The Son of man was brought before Him as any other person could be, and He gave to the Son of man a kingdom to reign over forever, thus proving that He was a separate person from the Son of man. He had a body and the Son of man had a body, or both could not have been seen coming before each other bodily. Shall we deny such plain, literal passages giving actual descriptions of both God and the Son of man? Shall we reject the Bible in part or in whole just for the sake of holding on to man-made ideas and theories about God? To me, such a program is rebellious and sinful, and it is confusing if we want a simple understanding of the Bible.
(3) Two separate persons are clearly seen and referred to in Zech. 1:7-21, where “the angel of the Lord” and “the Lord of hosts” are talking together. The Lord of hosts commands this angel what to say to Israel. This angel is also called “the Lord” in Zech. 1:19-20; 2:1-13. The one “Lord” says to Israel, “And ye shall know that the Lord of hosts hath sent me . . . for, lo, I come, and I will dwell in the midst of thee, saith the Lord . . . and thou shalt know that the Lord of hosts hath sent me unto thee” (Zech. 2:8-13). Here we have two Lords, one called “the Lord” and the other called “the Lord of hosts” who sends “the Lord” to Israel. The angel, or “the Lord” refers to Himself as Me and to the Lord of hosts as his and he (Zech. 2:8-11). In the other chapters of Zechariah the Lord of hosts continues to use the angel as a spokesman until at the end of the book He is called by the Lord of hosts “my shepherd” and “the man that is my fellow” (Zech. 13:6-7; see Points 26-27, below). This angel is called “mine angel” in Exod. 23:20-23; 32:34; 33:8; and Num. 20:6, so He could not be the same person as the Lord of hosts Himself.
(4) Three separate and distinct persons are seen and heard in Mt. 3:16-17. When Jesus (one person) was baptized the Spirit of God (another person) was seen manifesting Himself in bodily shape like a dove and descending upon Him, and at the same time these two were seen by the same eyes at the same place, the voice of the Father (another person distinct from both Jesus and the Spirit) was heard from Heaven saying, “This is my beloved Son, in whom I am well pleased.” If two persons were seen on Earth and one was heard from Heaven, then there must be three separate and distinct persons in the Godhead.
See also Jn. 1:31-34, where we find that John did not know Jesus, but he did know the Father who had sent Him. John said, “I knew him [Jesus, one person] not: but he [the Father, another person] that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God.”
(5) Two are seen and heard in Mt. 17:5: “While he [Jesus] yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.” Years later Peter made it clear that the voice that they heard on this occasion was the actual voice of “the Father . . . from the excellent glory” and “from heaven” (2 Pet. 1:16-17). Peter here states that those that were with him on the holy mount “were eyewitnesses of his majesty” and that “we heard” this voice from Heaven at the same time we saw Jesus in visible form on the Earth, so there must be at least two persons in the Godhead. Not only did three disciples see and hear two persons on the mount, but on another occasion multitudes of people saw and heard these same two persons. Jesus said, “Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes” (Jn. 12:26-33).
(6) Two separate and distinct persons were seen by Stephen in Acts 7:54-60 and a third is referred to as filling him: “But he, being full of the Holy Ghost, looked steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God. And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” Stephen had to see both God and Christ in order to see Jesus standing at God’s right hand. God has to be a separate person from the Son in order for them to be standing and sitting side by side as stated here and in Mk. 16:19; Rom. 8:34; Col. 3:1; Heb. 1:3; 10:12; 12:2; 1 Pet. 3:22; Acts 2:33. These passages cannot possibly be understood in connection with one person, and all theories that will not teach two persons seen in these Scriptures are plainly of the devil and are out of harmony with the Word of God.
(7) Two are seen and referred to in Rev. 6:16; 7:9-17; Rev. 21:22; 22:3. In these passages we have statements of the wrath of God “that sitteth on the throne, and from the wrath of the Lamb . . . before the throne, and before the Lamb . . . Salvation to our God which sitteth upon the throne, and unto the Lamb . . . the Lord God Almighty and the Lamb” and “the throne of God and of the Lamb,” all proving that God and the Lamb are two different persons. In fact human language means nothing if we do not take it to mean exactly what it says.
(8) Two and three separate and distinct persons are clearly seen and referred to in many passages. In Lessons Twenty-one and Twenty-five there are scores of plain references to the Bible concerning one person of the Godhead speaking to and of other members of the deity. The following are a few passages which prove this point:
“I seek not mine own will, but the will of Him that sent me. If I bear witness of myself, my witness is not true. There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true . . . ye have neither heard his voice at any time, nor seen his shape” (Jn. 5:30-37); “I will pray the Father, and he shall give you another Comforter . . . the Spirit of truth which proceedeth from the Father . . . I will send unto you from the Father”’ (Jn. 14:14-17, 26; 15:25-26; 16:7-15); “He shall not speak of himself . . . He shall glorify me” (Jn. 16:13-15); “If I go not away, the Comforter will not come” (Jn. 16:7); “And whosoever speaketh a word against the Son of Man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him” (Mt. 12:31-32); “Father, glorify thou me with thine own glory which I had with thee before the world was . . . thou lovedst me before the foundation of the world” (Jn. 17:5, 24); “The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise . . . as the Father hath life in himself; so hath he given to the Son to have life in himself” (Jn. 5:17-27).
(9) Three separate persons are seen and definitely symbolized in Rev. 4:2-8; 5:1-7. One person is seen on the throne; one person is symbolized by a “Lamb” who takes a book out of the hand of Him who sits on the throne; and a third person is symbolized by “seven lamps of fire” and “seven horns” and “seven eyes,” which are the seven spirits of God. This symbolizes the fullness of the one Holy Spirit upon Jesus Christ (Jn. 3:34; Acts 10:38; Isa. 11:1-2; 42:1-5; 61:1-2; Lk. 4:16-21).
(10) Two persons are seen and referred to in Rev. 10-11. The angel is Christ because of the description and because He says in Rev. 11:3 that the two witnesses were “my two witnesses.” The other person was God in Heaven on the throne, to whom this one on Earth raises a hand and swares to Him that delay should be no longer.
3. The phrases “the Spirit of God” and “the Spirit of the Lord” and like expressions prove more than one person, for the Spirit could not be “of” or “from” God unless there was a God left behind who sends the Spirit. The Spirit could not be “from” the Lord and still be the Lord left behind after the Spirit is sent from Him. The God who is left behind is a person, for He thinks, wills, and acts as a person, and the Spirit that came from God is also a person, for He also thinks, wills, and acts as a separate person from the one who sent Him. Over 272 passages prove the Spirit to be a self-acting person from the Father and Son, as we have seen in Lesson Twenty-five.
4. Psalm 2 clearly reveals two and three separate and distinct persons: David by the Holy Spirit (one person) speaks in Ps. 2 of two other persons. He says that the people would be gathered together “against the Lord [one person], and against his anointed” [another person]. Plural pronouns are used of “the Lord” and “his anointed,” proving them to be two persons: “Let us [the people] break their bands . . . their cords from us . . . Yet have I [the Lord, one person] set my king [the Messiah, another person] upon my holy hill of Zion.” Then the Messiah answers His Lord, “I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.” Then the Lord answers the people, “Serve, the Lord . . . Kiss the Son, lest he be angry.” All Bible writers who spoke of God having a Son always made it clear that God Himself who promised the Son was not going to be that Son, as seen in Lesson Twenty-one, Point VI.
Christ is referred to again in Ps. 132:11-18 as the Lord’s “anointed” and as “the horn of David” who was to sit on David’s throne and reign forever (Lk. 1:32-35). In 1 Sam. 2:3-10, 27-36 Christ is called the Lord’s “king” and the Lord’s “anointed.” We are to understand these passages in the same literal sense that we do of other anointed men, such as “the priests” (Lev. 4:3-16; 6:22); “Saul” (1 Sam. 12:3-5; 24:6-10); “David” (1 Sam. 16:6; 2 Sam. 19:21; 23:1); “Abraham,” “Isaac,” and “Jacob” (1 Chron. 16:16-22; Ps. 105:9-15); “Cyrus” (Isa. 45:1); and “the nation of Israel” (Hab. 3:13). There must be two persons for anyone to be anointed—the one doing the anointing and the one being anointed; so if Christ is the anointed of the Father, He could not be the same person as the Father.
6. Psalm 16:8-10 with Acts 2:25-36 proves two persons, for one is on the right hand of the other, one did not leave the other in Hell, or suffer His flesh to see corruption in the grave. Jesus is now on the right hand of the Father, and the Father is on the left hand of the Son, and this could never be unless there were two separate persons (Ps. 16:8-10; 110:1, 5; Mt. 22:44; 26:64; Acts 2:33-34; 7:54-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12; 12:2; 1 Pet. 3:22; Rev. 22:3).
7. In Ps. 22:1-22 we have the Messiah talking to another person and calling Him “God” and “my God” and in every statement referring to Him as a separate person. This was fulfilled with two persons (Mt. 27:35, 39-43, 45-46; Heb. 9:14; 10:5-12; 1 Pet. 1).
9. Psalm 45:6-7 with Heb. 1:8-9 proves two persons: the Son, who is “anointed” and blessed above His fellows, and the Father Himself, who blesses the Son. Both are called “God,” but one “God” blessed and anointed the other “God.”
10. Psalm 89:19, 27-37 and 132:11-18 speaks of two persons: the Messiah—who is God’s “holy one,” God’s “one that is mighty,” God’s “one chosen out of the people,” God’s “firstborn,” “the horn of David,” “mine anointed,”—and God Himself.
12. Proverbs 30:4 speaks of two persons: one the Father and one the Son, and each has a name separate from that of the other, “What is his [the Father’s] name, and what is his Son’s name, if thou canst tell?” The Son’s name then is not that of the Father and the Father’s name is not that of the Son.
13. The prophets speak of the Messiah as “the branch of [from] the Lord” (Isa. 4); “a righteous Branch, and a King . . . his name shall be called, THE LORD OUR RIGHTEOUSNESS” (Jer. 23:5-8); “the Branch of righteousness” (Jer. 33:14-26); “my servant the BRANCH” (Zech. 3:8-10); and “the man whose name is the BRANCH” (Zech. 6:12-13). These passages clearly prove two persons: the Father, who was to raise up this “Branch” and “King” to be His servant, and the Son, who is to fulfill these passages and reign under the Father until all enemies are put down; then the Son Himself will deliver His kingdom to the Father who becomes supreme over this rebellious part of the universe, as He is now the head of Christ (1 Cor. 11:3; 15:24-28; Isa. 9:6-7; Dan. 2:44-45; 7:9-14; Zech. 14; Mt. 24:29-31; 25:31-46; 2 Thess. 1:7-10; 2:8-12; Isa. 32:1-5; Ezek. 43:7; Lk. 1:32-35; Rev. 5:9-10; 11:15; 19:1-21; 20:1-10).
14. In Isa. 10:16-17 the Lord of hosts is spoken of as having a Holy One, called “his Holy One.” This proves two persons, for the Lord of hosts is one person, and “his Holy One” must also be a person. The Lord of hosts could not be “his Holy One,” and “his Holy One” could not be the Lord of hosts.
15. In Isa. 11:1-2; 42:1-5; 61:1-2 we have clear references to three persons: the Lord Himself (one person), who was to send the Spirit (another person) upon the Messiah (still another person). When fulfilled two persons were seen with the natural eyes, and the third person (the Father) spoke from Heaven concerning the Son, while the Holy Ghost descended upon the Son (Mt. 3:16-17; Lk. 4:16-21; Jn. 1:31-34).
17. Isaiah 42:1-7 refers to three persons: God the Father Himself (the first person), who was to have a “servant,” called here “my servant” and “mine elect in whom my soul delighteth [the second person], I have put my spirit [the third person] upon him; he shall bring forth judgment to the Gentiles.” God Himself, the Servant of God, and the Spirit make three persons.
18. In Isa. 48:16 we have another clear reference to three persons: “The Lord God [one persons, and His Spirit [another person], hath sent me [Jesus, another person].”
19. In Isa. 49:1-10 two persons are referred to: “The Lord [one person] hath called me [the Messiah] from the womb . . . he made mention of my name. And he hath made my mouth like a sharp sword . . . his hand hath hid me . . . And said to me, Thou art my servant, O Israel [Jesus is here called Israel, or a man that has power with God, as Jacob in Gen. 32:28] . . . [He] that formed me from the womb to be his servant; to bring Jacob again to him . . . yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. And He said . . . Thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will give thee to the Gentiles, that thou mayest be for salvation unto the end of the Earth. Thus saith the lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers . . . he shall choose thee . . . I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages. That thou mayest say to the prisoners, Go forth.” What could be more clear than that two persons, the Father and the Son, are referred to in these statements?
20. Isaiah 50:4-11 refers to two persons: “The lord God [one person] hath given me [the Messiah] the tongue of the learned, that I may know how to speak . . . he wakeneth mine ear to hear . . . The Lord God hath opened mine ear, and I was not rebellious . . . I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord God will help me.” This prophecy was fulfilled in Mt. 26:67; 27:30; Mk. 14:65; 15:19; Heb. 10:5-10.
21. Isaiah 52:13–53:12 refers to two persons: “Behold my [the Father’s] servant shall deal prudently, he shall be exalted and be very high . . . his form was marred more than the sons of men . . . He shall grow up before him . . . he hath no form nor comeliness . . . he is despised . . . he hath borne our sorrows . . . we did esteem him smitten of God . . . The Lord [one person] hath laid on him [another person] the iniquity of us all . . . it pleased the Lord to bruise him . . . I [the Lord] will divide him a portion with the great . . . he bare the sin of many . . . thou shalt make his soul an offering for sin.” What simple language referring to two persons: the Lord and His servant, whom the Lord made an offering for sin!
22. In Isa. 59:19-21 we have a clear reference to three persons: In verse 19 we have the Holy Spirit as a self-acting, intelligent person, whose work it is to raise up a standard against the enemy; in verse 20 we have the Messiah in His Second Advent to the Earth to reign, and save Israel; and in verse 21 we have the Father as the third self-acting, intelligent person, who is going to make a covenant with Israel. Note the phrase “As for me,” which was made after the work of the first two had been outlined. The Father promised the Spirit to raise up a standard in verse 19 and the Son to come back to Zion in verse 20 but “As for me saith the Lord” I will make a covenant with Israel when the Redeemer comes to Zion.” Thus, it is clear that the Father is one person and He is speaking concerning two other persons—the Son and the Holy Spirit.
23. In Isa. 62:11 two persons are referred to: the God, who proclaims to the world that Zion’s “salvation cometh,” and the salvation itself, which is none other than the person of Jesus Christ (Lk. 1:69; 2:30; 3:6; Acts 4:12).
24. In Isa. 63:1-14 three persons are referred to: the Messiah, whose Second Advent is foretold in verses 1-6 and two other persons, “the Lord” (verse 7) and “his [the Lord’s] Holy Spirit” (verse 10), of whom He spoke in verses 7-14.
25. In Mic. 5:1-5 we have two persons referred to: the Messiah who is called here “the judge of Israel” and “ruler in Israel,” who was to come “forth unto me” (the Lord, another person) from the tribe of Judah and “stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God.” The Lord was the “God” of the Messiah, who was to come from Judah and rule for “the Lord his God.”
26. Zechariah 12:10 refers to three persons: “I [the Father] will pour upon the house of David . . . the Spirit of grace [the Holy Spirit, another person] . . . and they shall look upon me [Him, the Messiah, as found in many MSS. and as translated in the rest of the verse and in Zech. 13:6] whom they have pierced, and they shall mourn for him . . . and shall be in bitterness for him.” Thus God (one person) foretells how He was going to send the Holy Spirit (another person) upon Israel, who would cause them to repent and accept the Messiah (another person) and mourn for him . . . look upon him whom they crucified . . . mourn for him . . . and be in bitterness for him.
27. Zechariah 13:6-7 refers to two persons, and both are called “Lord.” In verse 6 the Lord speaks of what Israel will say concerning the Messiah when they see Him. In Verse 7 the Lord (the Father) calls the Messiah “my shepherd” and “the man that is my fellow, saith the Lord of hosts: smite the shepherd [my shepherd, not me] and the sheep will be scattered: and I [the Lord of hosts] will turn mine hand upon the little ones.” Christ is the “shepherd” (Mt. 26:31, 67; Mk. 5:19); so He could not be the other person called “the Lord of hosts.” If the Lord calls Christ “my fellow,” then there are two separate fellows.
The Hebrew word for “fellow” is awmeeth, from a primitive root “to associate with,” “companionship,” “comrade,” “kindred man,” or “another fellow.” It proves that there is more than one person in the Godhead. This “shepherd” was a fellow God, another God, a comrade, an associate and a kindred of the Lord of hosts. This is the only place where this Hebrew word is translated “fellow,” but the way it is translated elsewhere proves that it refers to another person of the same kind as the Lord. It is translated “another” (Lev. 19:11; 20:10; 25:17); “neighbor” (Lev. 6:2; 19:15, 17; 24:19; 25:14-15) and “neighbor’s” (Lev. 18:20; 25:14). If Christ is a fellow God with the Lord of hosts, then we would have to believe in two persons called “God.”
Thus, the Old Testament abundantly teaches a Trinity of persons in the “one God.” Many scores of other passages as clear as the above could be given to prove the doctrine of the Trinity, but these are enough to prove that there are three persons in the Godhead.
IV. Other New Testament Proofs of Three Separate Persons in the Godhead
1. Jesus Christ is called “the son of Abraham,” “the son of David,” “the son of man,” “the son of Mary,” and “the Son of God” (Mt. 1:1; 8:20; Mk. 1:1; 6:3). Jesus is just as much a separate person from His God and Father as He is from Abraham, David, and His mother, Mary. If He could not be the Son of God except by the Father incarnating Himself in Jesus, then it is just as sensible to believe He could not be the Son of these other persons except by incarnation. He is called “only begotten Son” of the Father and therefore could not be the Father (Jn. 1:14, 18; 3:16; Rom. 1:1-4; 8:29, 32; Heb. 1:1-9; 2 Jn. 3; 1 Jn. 5:1-18).
2. Many statements are made in the New Testament that clearly distinguish between the Father and the Son and the Holy Ghost. These statements are utterly irreconcilable if we force a meaning into them of only one person, but how simple and how clear they are when we understand that two and three persons are referred to. Scores of plain statements are given in Lesson Twenty-one, Point V, proving that Jesus Christ is a separate and distinct person from the Father. In Lesson Twenty-five, Point III, there are many proofs that the Holy Ghost is a separate and distinct person from both the Father and the Son. The following are a few more proofs not given in the other lessons that prove that Jesus Christ is not the Holy Ghost.
Jesus Christ is Not the Holy Ghost
(1) In Lk. 4:1 we read of Jesus being filled with the Holy Ghost. There must be a difference between them in order to understand this statement. We must understand it in the same sense as we do when it is said that others were filled with the Spirit. Shall we say that Jesus was filled with Himself and that He was setting an example to believers to be full of self, or shall we say—when other people are filled with the Holy Ghost—that they become the Holy Ghost when they become filled with Him? There is just as much difference between Jesus and the Holy Spirit as there is between believers and the Spirit when they become filled with the Holy Ghost.
(2) Jesus emptied Himself in order to be filled with the Holy Spirit, so if He were the Holy Ghost He would have already been filled with Himself, and this self-emptying would not have been necessary. In Lesson Twenty-one and in Point 19 below, it is clear that it became necessary for Him to empty Himself to be filled with the Spirit, thus proving that He is not the Holy Ghost.
(3) In Isa. 11:2; 42:1-5; 61:1-2; Mt. 12:18-21 we read that the Holy Ghost was to be put upon Jesus and rest upon Him. How could Jesus be the Holy Ghost and rest upon Himself and put Himself upon Himself?
(4) In Mt. 3:16-17 John saw the Spirit descending upon Jesus. Did he see Jesus descend upon Himself?
(5) In Mt. 4:1 we read of the Spirit leading Jesus into the wilderness to be tempted. Are we to understand that Jesus was the Holy Ghost leading Himself to be tempted?
(6) In Mt. 12:28 we read of Jesus casting out demons by the Holy Spirit. Are we to understand that He cast them out by Himself, and thus contradict other Scriptures which say that He could not and did not do anything of Himself, as stated in Lesson Twenty-one, Point V, 31?
(7) In Mt. 3:16-17 we see the Spirit descending in bodily shape like a dove upon Jesus, who had a human body. How could He be the Holy Ghost and be a real human being on Earth and at the same time descend from Heaven upon Himself as a Spirit?
(8) In Mt. 1:18-25; Lk. 1:35 it is stated that Jesus was conceived by the Holy Ghost and by the Spirit overshadowing Mary and coming upon her. Shall we understand this to mean that Jesus Himself was the Holy Ghost coming upon Mary to conceive Himself?
(9) In Lk. 2:25-35 we read of the Holy Ghost upon Simeon revealing to Him that he would not die before he had seen God’s salvation. Shall we believe that Jesus was the Holy Spirit upon Simeon revealing something about Himself and also at the same time believe that He was a little human baby in the arms of Simeon? Could the Holy Ghost be a Spirit-being and be a human being at the same time?
(10) In Jn. 14:16-17, 26; 15:26; 16:7-15 we read that it was necessary for Jesus to go back to Heaven to send the Holy Spirit. Shall we understand this to mean that it was not necessary for Him to go and send the Spirit and that He was already here as the Holy Ghost, and shall we understand that He was going to send Himself from Himself when He went to Heaven?
(11) In Jn. 3:34 we read of God giving the Holy Spirit without measure to Jesus. Shall we believe that this means that He was both God the Father and God the Holy Spirit and that He gave Himself to Himself without measure?
(12) In Lk. 24:39 Jesus claims that He was not a Spirit-being. Shall we make Him a liar and say that He was God, who is “Spirit” (Jn. 4:24), and that He was the Holy Spirit Himself? This would make the human Jesus Christ to be more than what He claimed to be and less than what God the Father and God the Holy Ghost really are. This would make all the Godhead a human being and as not existing in any form outside of the body of Jesus. Who, then, ran the universe and carried on God’s business in Heaven while all of God was in the womb of Mary and during His earthly life—and when he was dead for three days?
(13) In Jn. 7:37-39; Acts 2:33-34 we read that the Holy Ghost could not be given before Jesus was glorified. Jesus was given to men before He was glorified; so how could He be the Holy Ghost given to men before He could be given?
(14) In Acts 8:5-20 we read of men receiving Jesus before they received the Holy Ghost. How could this be if He were the same as the Holy Ghost?
(15) In Acts 10:38 we read of Jesus being anointed with the Holy Ghost to heal. Shall we understand that He was anointed with Himself?
These are just a few of many scores of foolish and illogical and unscriptural beliefs we would have to accept if Jesus and the Holy Ghost were the same.
3. Jesus taught that there were three persons in the Godhead in Mt. 22:43-45. He spoke of the Spirit (one person) in David speaking of two Lords sitting side by side: “The Lord [one Lord, the Father who spoke by the prophets, Heb. 1:1-3] said unto my Lord, [another Lord, who was David’s son in the flesh], Sit thou on my right hand, till I make thine enemies thy footstool.” This is quoted from Ps. 110:1, and is the Lord’s own sanction of the doctrine of more than one Lord in the Godhead. (See Point III, 6, above.)
4. Several times Jesus is spoken of as having been with God and of God being with Jesus (Jn. 1:1-2; 3:2; 8:13-19, 29; 16:32; Acts 10:38). The Greek word pros means “in company with” and “having companionship with” and could not be used unless there were two separate persons as there are in other situations of which it is used (Jn. 1:39; 3:22, 26; 4:9). If both the Father and the Son are spoken of as with each other, they must be two separate persons.
5. John speaks of both the Father and Son each having a “bosom,” thus proving two persons (Jn. 1:18; 13:23; 21:20). Jesus-only people teach that the Father was inside of Jesus incarnated, but Jn. 1:18 speaks of the Son being in the bosom of the Father, which is just the opposite of this false teaching. Being in the bosom, as in Jn. 13:23; 21:20, means being outside of the person as a separate person but having a close relationship with Him and being close to in fellowship and love with Him.
6. Acts 2:33-39 refers to three persons: It is said of Jesus (one person), “Therefore being by the right hand of God exalted and having received of the Father [another person] the promise of the Holy Ghost [a third person], he hath shed forth this [the Holy Ghost] which ye now see and hear.” Thus two persons stayed in Heaven sitting side by side, and the Holy Ghost (a third person) came from those two to take the place of Jesus among men.
7. In Acts 3:13-26 two persons are mentioned: one person called “God” who spoke from creation by the prophets (Heb. 1:1-3) through the Spirit (2 Pet. 1:21) and another person called “Jesus Christ” who was sent by this God to bless Israel, and who is now on the right hand of this God, whom the heavens must receive until the times of the restitution of all things. If Heaven must receive Jesus Christ until then, He could not possibly have come back as the Holy Ghost ten days later, as some teach.
8. Peter refers to three separate persons in Acts 4:8-12; 5:30-33: He was “full of the Holy Ghost” (one person), and he speaks of “The God of our fathers” (another person), who “raised up Jesus [the Son of the Father, and another person] . . . Him hath God exalted to be a Prince and Saviour . . . we are witnesses of these things; and so is also the Holy Ghost [another witness and therefore another person] whom God hath given to them that obey him.” Peter here and in Acts 5:3-4 teaches that the Holy Ghost is a separate person, witness, and God, from the Father and the Son, whom he was speaking about by the Holy Ghost. (See Point V, 32, Lesson Twenty-one and Point 22, below.)
9. In Acts 4:23-31 the whole Church recognizes three persons: They were “filled with the Holy Ghost” (one person), and “they lifted up their voice to God” (another person, in Heaven), and told God about what David had said about the people gathering together against “God” and “his anointed One” (another person, the Messiah), and prayed for “God” to work “by the name of thy holy child Jesus.”
10. We have twenty-three other places in Acts where two and three persons are referred to. They are clear in themselves like the above examples; so the references are all that is needful to give here. Each one of them speaks of, and requires us to understand that two and three persons are referred to. They do not make sense if we try to understand them in connection with only one person (Acts 8:15-24, 29-37; 9:1-17, 20, 31; 10:38-48; 11:14-18, 24; 13:1-5, 17, 22-24, 28-30, 33-39; 15:7-11, 19, 28; 17:30-31; 19:1-7; 20:21-23, 28; 22:6-21; 26:6-23; 28:22-28).
11. In the introduction to all of Paul’s epistles he clearly distinguishes between “the Father” and “the Son” and “the Holy Ghost” (Rom. 1:1-4, 7; 1 Cor. 1:3; 2 Cor. 1:3; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 1 Tim. 1:1-2; 2 Tim. 1:1-2; Titus 1:4; Phm. 3; Heb. 1:1-3).
12. Not only in the introduction of Paul’s epistles, but many times through the epistles He clearly distinguishes between the three separate persons of the Trinity (Rom. 5:1-11; 8:1-39; 9:4-5, 33; 10:9; 15:5-19, 30; 16:20; 1 Cor. 1:9, 24, 30; 2:10-12; 3:23; 5:9-11; 6:14; 8:6; 11:3; 12:3; 15:24-28, 57; 2 Cor. 1:19-22; 2:14-17; 3:3-4; 5:19-21; 11:4; 13:14; Gal. 1:15-16; 3:11, 19-20; 4:4, 7; Eph. 1:3-23; 2:4-7, 18-22; 3:5, 10-11, 13-21; 4:3-4, 30-32; 5:1-5, 17-20; 6:11-23; Phil. 1:8; 2:5-11; 3:14; 4:7, 19; Col. 1:12-24; 3:1, 17; 1 Thess. 3:11; 5:18-19; 2 Thess. 2:16; 1 Tim. 2:5; 2 Tim. 1:7; 4:1; Titus 2:13; 3:4-5; Heb. 2:3-4; 6:4-6; 7:14-25; 8:1; 9:14, 24; 10:5-31; 12:1-2, 22-24; 13:20).
13. The other apostles in the introduction to their epistles also clearly distinguish between the three persons of the Trinity (Jas. 1:1; 1 Pet. 1:2-3; 2 Pet. 1:1-2; 1 Jn. 1:1-7; 2 Jn. 3; Jude 1; Rev. 1:1-6).
14. In other parts of their writings they also make the same distinction (1 Pet. 1:10-21; 2:3-5; 3:18-22; 5:10; 2 Pet. 1:16-21; 1 Jn. 2:1, 22-24; 3:8, 23-24; 4:15; 5:5-20; Jude 20-24; Rev. 2:27-29; 3:5-6, 12-13, 21-22; 4:2-5; 5:1-13; 7:9-17; 11:15; 12:10; 14:1, 4, 12-13; 20:6; 21:22-27; 22:1-5).
In all the 117 separate passages cited above in the last four points try to interpret or understand them to refer to only one person and note the results. One would have to be a better biblical magician than Satan has yet raised up to change these passages to make sense with only one person. Repeatedly one will find phrases like “peace from God our Father, and from the Lord Jesus Christ,” “God even the Father of our Lord Jesus Christ,” “the God and Father of our Lord Jesus Christ,” “from God the Father, and from the Lord Jesus Christ, the Son of the Father,” and “from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ.” Are these statements of only one person? If so, the following also expresses only one person: This is a gift from John and from James and from George. Anyone knows that all such statements refer to three persons. Not one time do we have a statement like this: “From the Father, who is Jesus, and the Holy Ghost, or from Jesus, who is the Father and the Holy Ghost.” All three persons in the Godhead are always clearly distinguished from each other in all Scriptures.
15. The words “through” and “by,” used of Christ and the Holy Spirit only and never of the Father, prove the Father is the head of Christ and the Holy Spirit, working through and by them (1 Cor. 3:23; 11:3; Jn. 10:29; 14:28; 14:16-17, 26; 15:26; 16:7-15; Acts 2:33-34). Note the following passages where certain acts were done “through Jesus Christ” (Acts 4:2; Rom. 1:8; 5:1, 9, 11; 7:25; 15:17; 16:27; 1 Cor. 15:57; 2 Cor. 3:4; Gal. 3:14; 4:7; 5:10; Eph. 2:7, 18; Phil. 4:7, 13; Titus 3:6; Heb. 13:21; 1 Pet. 1:22; 4:11; 1 Jn. 4:9), “through the Holy Ghost” (Acts 1:2; 21:4; Rom. 8:13; 15:13, 19; Gal. 5:5; Eph. 2:22; Heb. 9:14), “by Jesus Christ” (Jn. 1:3, 10, 17; 10:9; Acts 4:10; 10:36; Rom. 2:16; 3:22; 5:17, 21; Gal. 1:1; Eph. 1:5; 3:9; Col. 1:15-20; 3:17; Heb. 1:1-3; 1 Pet. 2:5; 5:10), and “by the Holy Spirit” (Ezek. 11:24; Mic. 3:8; Zech. 4:6; Mt. 12:28; Lk. 2:27; 4:1; Acts 11:28; Rom. 5:5; 15:19; 1 Cor. 2:10; 6:11; 12:3, 13). The Father must be a separate person from the Son or Spirit, or He could not do these things “through” and “by” them, and they must be separate persons from the Father, or they could not act as persons in doing all these things in the will of and at the command of the Father.
16. Paul said that “Christ was God’s and God was “the head of Christ” (1 Cor. 3:23; 11:3). So, if Christ is the one who is head, the whole Godhead, the only one person of God, and over all, Paul lied, and if he did not tell the truth on this point, how do we know but that many of his other statements are lies? Jesus taught the same doctrine that Paul did; so if Paul lied, Jesus did also, and if both were false teachers, then the whole Bible may be a lie and man has nothing to base faith and hope upon (Jn. 10:29; 14:28; Acts 1:4-8). How could Jesus be the Father and these Scriptures be true? How could Jesus-only people be correct and these Scriptures be true? How could we believe both? That is impossible; so we better reject all theories that teach that Jesus is the Father and Holy Ghost and hold to the old faith and the old book. Jesus not only taught that “the Father is greater than I” but also that both the Father and Son were greater in position than the Spirit, for the Spirit proceeds from them in obedience to them (Jn. 14:16-17, 26; 15:26; 16:7-15). Peter and others taught the same doctrine (Mt. 3:11; Jn. 1:31-34; Acts 2:33-34; 5:32; Lk. 11:13). The Old Testament also teaches that the Father is “head of all” (1 Chron. 29:11 with Heb. 1:1-3; Acts 3:21; 2 Tim. 3:16-17; 1 Cor. 11:3).
17. The pronouns “himself,” “myself,” “ownself” and other terms that distinguish one person from another are used many times of each of the three persons in the Godhead. The word “himself” is used “of the Father” (Mt. 6:4; Jn. 5:20, 26, 37; 13:32; 16:27; Acts 14:17; 2 Cor. 5:18-19; Eph. 1:5, 9; 1 Thess. 3:11; Heb. 6:3; Rev. 21:3); “of the Son” (Mt. 8:17; Lk. 24:15, 27, 36; Jn. 5:18-19, 26; 7:18; Acts 1:3; Rom. 15:3; 1 Cor. 15:28; Gal. 1:4; Eph. 2:20; 5:2, 25, 27; Heb. 1:3); and “of the Holy Spirit” (Jn. 16:13; Rom. 8:15, 25). It is used of both the Father and Son in the same passages to distinguish between the two (Jn. 5:19-20; 17:5). The words “myself” and “himself” are used of the Father many times in the Old Testament, for He was the prominent speaker in the Old Testament. The word “myself” is used of the Father in Isa. 33:10; 42:14; 43:21; Jer. 22:5; 49:13; Ezek. 14:7; 20:5-9; 35:11; 38:23, and “himself” is used of Him in 1 Sam. 3:21; 10:19; 2 Chron. 13:12; Ps. 135:4, 14; Isa. 7:14; 8:13. The word “myself” is many times used of the Son in the Gospels, for He was then the prominent speaker and worker present among men (Lk. 24:39; Jn. 5:31; 7:17, 28; 8:18, 28, 42, 54; 10:18; 12:49; 14:3, 10, 21; 17:19). Jesus makes it very plain in these passages that He did not come of “myself” and that He could not and did not do anything “of myself.” The words “him” are also used of both the Father and the Son to distinguish them and to prove they are two separate persons (Dan. 7:9-14).
18. In 1 Cor. 14:2, 28 Paul says speaking in tongues is by the Spirit and unto God. The Spirit must be a person or He could not speak and exercise personal traits or have personal acts. If He is a person, we know there are two persons, for the God He talks to must also be a person.
Paul, several times in distinguishing between the separate persons of the deity, said that there was “one God, the Father (thus defining whether he means the whole Godhead or one person of that Godhead), of whom are all things, and we in him; and one Lord Jesus Christ [another one from the Father and the Spirit], by whom are all things, and we by him and one Spirit (a different one from the first two), by whom we have access unto the Father” (1 Cor. 8:6; 12:13; 2 Cor. 11:4; Eph. 2:18; 4:3-4). Here “one” in number is clear for three “ones” are mentioned in the same passages together as being distinct from each other, and each one is definitely defined and set apart from the others by qualifying statements. The first three “ones” of Eph. 4 (the Father, the Son, and the Holy Ghost) are distinguished as three separate persons just like the other four “ones” (one faith, one hope, one body, and one baptism) are distinguished from each other as four separate entities. One would have just as much right and it would be just as logical and scriptural to make one faith, one hope, one body, and one baptism all one thing as to make one God, the Father, one Lord Jesus Christ, and one Spirit just one person (Eph. 4:3-6). The true sense of this passage is that there are seven separate and distinct persons and things referred to and not just one person and one thing.
19. In Phil. 2:5-11 we have the fact stated that the second person of the Trinity, before He became man, was “in the form of God,” i.e., had a spirit-body as the Father and the Spirit each still has. He thought it not robbery to be equal to God, but humbled Himself and took human form to pay the penalty for man and redeem men to God. For this humiliation He was highly exalted on the right hand of the Father. The Greek word for “robbery” is harpadzo, “a thing to be grasped after.” It is translated “pluck” (Jn. 10:28-29); “catcheth” (Mt. 13:19; Jn. 10:12); “caught up” (1 Thess. 4:17); and “pulling” (Jude 23). From these meanings of the word, we can see that Christ did not try to hold on to equality with God, but for an unselfish purpose was willing to lay aside His equality to become man to redeem. He laid aside His spirit–body to take a human body, His immortality in body to become mortal, His Lordship to become a servant, His spirit-form to take human form, His omnipresence to be limited in presence like men, His omniscience to grow in knowledge and learn obedience like men, His omnipotence to receive power from the Spirit to do the works and will of God as required of all men, and other powers to be limited as a man to prove to men and set an example before them that by the same means of grace He used they can live the same life and do the same works that He did (Jn. 14:12). For proof of these claims see Lesson Twenty-one, Points IV and VII. Thus, Phil. 2:5-11 definitely teaches two persons: one who humbled Himself and became man and another who still stayed in His God form and glory and who brought about the incarnation and ran the universe and again brought the humbled one back to His former glory and power (Jn. 17:5; Mt. 28:18).
20. “In him dwelleth all the fullness of the Godhead bodily” (Col. 2:9). This is taken by some to mean that all of God dwelled in the body of Jesus and there was no person or any part of God existing outside of the body of Jesus. This is not the meaning of this passage at all, for there were two separate persons with their own bodies, souls, and spirits who still existed outside the body of Jesus, as we have seen. The true meaning is that all of God’s provision for man is in and through Jesus and came to man through the offering of the body of Jesus in sacrifice, thus meeting all the demands of God and the needs of man. It was for this purpose that His body was prepared (Rom. 7:4; 1 Cor. 11:24-29; Eph. 2:14-16; Col. 1:20-22; Heb. 10:5-10; 1 Pet. 2:24). It may be translated “In Him dwelleth all the fullness of the atonement bodily or the fullness of the Godhead sacrificially.” It is the only body the Godhead provided as a sacrifice for the lost world, and it is the only body provided among men for the Godhead to dwell in as a man (Heb. 2:9-18). All the blessings and “fullness of God” are provided for man by God being manifested in the flesh and dwelling in a human body (Jn. 1:17; Rom. 15:29; Eph. 1:23; 3:19; 4:13; Col. 1:19; Jn. 3:34; 7:37-39). That this idea of the fullness of God for man dwelling in and coming through Christ is the right one is stated by Paul in the very next verse: “And ye are complete in him,” or you have all God’s fullness by Him.
21. In 1 Tim. 2:5 Paul speaks of Christ as a “mediator” between God and man. No person can be a mediator between himself and another person. A mediator must be a separate person from the two persons he is to mediate between. It is used of Moses, who mediated the Old Testament between God and Israel (Deut. 5:5; Gal. 3:19-20), and of Christ who mediated the New Testament between God and man, thus proving Christ to be a separate person from God the Father, as was Moses (Heb. 8:6; 9:15; 12:24). Some have made an attempt to prove that Jesus, the only personal God, left His own throne to mediate between Himself and man by a fairy tale of a king who left his throne and became his own mediator in trying to win a wife. If we have to prove Bible doctrines by fairy tales instead of Scripture, we have no proof. The meaning of “mediate” according to the Funk and Wagnall Dictionary is “To interpose between parties in order to reconcile them; to be intermediate; acting as an intervening agency between.” Webster says, “To be in the middle, or between two; to intervene; to interpose between parties as the equal friend of each.” This requires a separate person from the two at enmity. Thus, if Jesus is the mediator between God and man, He could not be the God or the man, but He must be a separate person from each and a friend of both to try to reconcile them.
22. John definitely says, “there are three that bear record in heaven, the Father, the Word, and the Holy Ghost and these three are one (1 Jn. 5:7-8). This proves them to be three separate persons or they could not be three witnesses. Three persons cannot be one except in unity. One person cannot be three persons or three persons cannot be one person in any sense. Any number above one implies plurality, and any number of persons can be one in unity (Jn. 17:11, 21-23). It does not say “there is one witness who bears record, but “there are three” and “these three are one.” Three what? Three parts of one person? No! That is not the subject of John. It is three witnesses for bearing witness to the sonship of Jesus is the whole subject of 1 Jn. 5:5-11, 13, 20. Both God and man demand more than one witness to confirm truth, as we have seen in Lesson Twenty-one, Point V, 31. Any set of three witnesses could not be just three parts of one person, for this would not be accepted in any court and would not meet the demands of God Himself, but they must be three separate persons to confirm anything. God the Father is a witness separate from both the Son and the Holy Spirit (Jer. 29:23; Mal. 3:5; Jn. 5:31-37; Rom. 1:9; Heb. 1:1; 2:3-4); God the Son is a witness separate from both the Father and the Holy Spirit (Isa. 55:4; Jn. 18:37; 1 Tim. 6:13; Rev. 1:5); and God the Holy Spirit is a witness separate from both the Father and the Son (Rom. 8:16; Jn. 15:26; Heb. 10:15). If all three are witnesses then all three must be separate persons. They must be separate persons, or they could not be called witnesses, nor could each bear witness. No three parts of any one person could be called three separate witnesses; so if there be three witnesses they could not be anything else but three persons. Each witness to be accepted by God or man must be an intelligent free will capable of seeing, thinking, hearing, speaking, and acting. Only a responsible person could be a separate witness, or be any kind of witness to testify to facts.
When God said, “there are three that bear record [witness] in Heaven, the Father, the Word (Son, Jn. 1:14), and the Holy Ghost; and these three agree in one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one,” He definitely said there were three separate persons and two separate things that bear witness in both Heaven and Earth. The Spirit bears witness in both places. In addition to two or three witnesses in any court there can be any number of things shown to confirm the testimony of the persons who are witnesses in the case. So here in addition to three persons (the Father, the Son, and the Holy Ghost), the “water” and the “blood” confirm the witness of the Father, the Son, and the Holy Ghost, that Jesus was and is the Son of God with a flesh body to atone for sin and fully redeem man to the Father. There are then three witnesses and two things that witness in Heaven and Earth to His sonship.
The three witnesses are:
(1) The Father (one person, who begat the Son).
The two things are:
(1) The water (referring to the water baptism of Christ when witness was given to Him by the Father speaking of Him from Heaven and the Spirit from Heaven descending upon the Son, Mt. 3:16-17; Jn. 1:31-34; 1 Jn. 5:6, 9).
(2) The blood (which was shed to seal and witness the New Testament, Mt. 26:28).
The phrases “these three are one” and “these three agree in one” mean the same thing as seen by like expressions in Scripture. In both cases the “three” are “one” in unity, or to one point; that Jesus Christ is the Son of God, not the Father or the Holy Ghost.
23. Many Scriptures speak of the Holy Ghost as a Spirit-Being and as a separate person from both the Father and the Son, all the time that Jesus was a human being on Earth and as a resurrected being since His ascension to Heaven. This distinction is clear from Lesson Twenty-five.
24. Many Scriptures speak of God as being a Spirit-Being and as a separate person from both the Son and the Holy Spirit. This is clear from Lessons Four, Twenty-one and Twenty-five.
Finis Dake-God’s Plan For Man
Eighty-nine Proofs of A Divine Trinity:
What we mean by Divine Trinity is that there are three separate and distinct persons in the Godhead, each one having His own personal spirit body, personal soul, and personal spirit in the same sense each human being, angel, or any other being has his own body, soul, and spirit. We mean by body, whether a spirit body or a flesh body, the house for the indwelling of the personal soul and spirit. The soul is that which feels and the spirit is that which knows.
The doctrine of the Trinity can be clearly seen, being understood by the visible things that are made, even to His eternal power and Godhead (Rom. 1:20). What on earth was created in the image and likeness of God? Man (Gen. 1:26-28). Do God’s image and likeness consist only of moral and spiritual powers? If so, it can be concluded that man is only a moral and spiritual being. Is God bodiless? If so, we can conclude that man is also bodiless.
Is God only one being made up of several persons or beings in the one being? If so, we can conclude that man is one person or being made up of many. Does God need a flesh body in order to have any kind of body? No! There are such things as spirit and heavenly bodies. See 1Cor. 15:35-38. From this passage we learn that all things in creation — grain, fish, birds, beasts, man, angels, and even the planets — have bodies, sizes, shapes, and forms.
The Bible declares that God has a body, shape, image, likeness, physical parts, a personal soul and spirit, and all other things that constitute a being or a person with a body, soul, and spirit (see note, Jn. 4:24; note, Jn. 5:37; The Doctrine of Man.
Angels, cherubim, seraphim, and all other spirit beings have spirit bodies and personal souls and spirits. They have been seen with the natural eyes of men over 100 times in Scripture (see Appearances of Angels to Men). If all other spirit beings have spirit bodies, could not the members of the Trinity also have spirit bodies? The 284 passages on spirits in Scripture prove that spirit bodies are just as real and capable of operation in the material worlds as are flesh bodies. There is no such thing as a world of creations made up of invisible substance. The so-called spirit world must be understood simply as spirit beings inhabiting material worlds created by God. Heaven itself is a material place(Gen. 1:1; Heb. 11:10-16), having cities, mansions, furniture, inhabitants, living conditions, etc.
God has been seen physically by human eyes many times (Gen. 18:1-33; 19:24; 32:24-30; Ex. 24:11; 33:11-23; Josh. 5:13-15; Judg. 6:11-23; 13:3-25; 1Chr. 21:16-17; Job 42:5; Isa. 6; Ezek. 1:26-28; 10:1,20; 40:3; Dan. 7:9-14; 10:5-10; Acts 7:56-59; Rev. 4:2-5; 5:1,5-7,11-14; 6:16; 7:9-17; 19:4; 21:3-5; 22:4).
In over 20,000 references about God in Scripture we get to know all we need to know about the subject. If we will take the Bible literally as to what it says about Him, as we do with other things the subject will be very clear; but if we make God a mystery, ignoring the plain statements of Scripture about Him, and refusing to believe the many descriptions of God given by those who have seen one, two, and three separate persons called “God,” then we ill remain in ignorance.
It is true there are a few figurative statements about God in Scripture, as there are about man and other things, but shall we do away with the reality of man and these other things because of a few figures of speech? Let us make man mere salt and lights (Mt. 5:13-14), if we are going to do away with God because of a few figures of speech.
We submit the following facts in Scripture to prove a Divine Trinity of separate persons in the Godhead:
1. The word “one” means one in unity as well as one in number. It means unity in 1Jn. 5:7, as it does in Jn. 17:11,21-23, and yet these three Persons, the Father, the Word, and the Holy Spirit, are spoken of as one each in number and individuality in Scripture. There is one God the Father, one Lord Jesus Christ, and one Holy Spirit (1Cor. 8:6; Eph. 4:3-6). Thus, there are three separate Persons in divine individuality and divine pluralty. The Father is called God (1Cor. 8:6), the Son is called God (Isa. 9:6,7; Heb. 1:8; Jn. 1:1-2; 20:28), and the Holy Spirit is called God (Acts 5:3-4). As individual persons each can be called God and collectively they can be spoken of as one God because of their perfect unity. The word “God” is used either as a singular or a plural word, like sheep. Everything that could be spoken of God collectively applies equally to each member of the Godhead as an individual, but there are some things that are said of each person of the Deity as to position, office, and work that could not be spoken as of the other members of the Godhead. The Father is the head of Christ (1Cor. 11:3); the Son is the only begotten of the Father (2Jn. 1:3), and the Holy Spirit proceeds from both the Father and the Son (Jn. 14:16,26; 15:26; 16:7-15; Acts 2:34).
4. First, second, and third personal pronouns are used hundreds of times in Scripture, referring to one, two, and three persons of the Godhead in the same sense they are used of men. Sometimes the different members of the Deity use them to and of one another in the same sense man uses them. In Jn. 17 alone Jesus uses them 162 Times in speaking to and of His Father (cp. Jn. 14:16-17,26; 15:26; 16:7-15). Sometimes singular pronouns are used of the whole Godhead of three members as a unity (Ex. 20:3; Isa. 44:6,8; 45:5,21; 46:9; Hos. 13:4), just like the whole church as a unit is spoken of as a man and “he” (Eph. 2:14-15; 4:13; 5:25-27; 2Th. 2:7-8).
5. “Man is become as one of us” proves plurality of persons (Gen. 3:22).
6. Two and three Persons called God have been seen by the same men at the same time and places as being separate persons (Dan. 7:9-14; Mt. 3:16-17; Jn. 1:31-34; Acts 7:54-60; Rev. 6:16; 7:9-17; 21:22; 22:3).
7. Two Lords are mentioned in Gen. 19:24; one on earth and one in heaven.
8. Two Persons are referred to in the Old Testament See Ps. 8:5-6 with Heb. 2:5-18; Ps. 16:8-10 with Acts 2:25-36; Ps. 22:1-22 with Mt. 27:35,39-43,45-46; Heb. 9:14; 10:5-12; Ps. 40:6-10 with Heb. 10:5-7; and Ps. 45:6-7 with Heb. 1:8-9.
10. Two Persons are mentioned and required in order to understand the plain language of Ps. 2; 9:19; 132:17; Prov. 30:4; Isa. 4:2; 10:16-17; 28:16; 49:1-10; 50:4-11; 52:13 – Isa. 53:12; 62:11; Mic. 5:1-5; Jer. 23:4-8; 33:14-26; Zech. 3:8-10; 6:12-13. In these passages one is anointed, becomes the son of, is sent by, is taught by, and becomes the servant of the other; and both are called Lord.
11. Three self-acting Persons — the Lord God, the Messiah, and the Holy Spirit — are referred to as blessing, anointing, sending, and doing things for one another in Isa. 11:2; 42:1-7; 48:16; 59:21; 61:1-2; 63:1-14; Zech. 12:10 — Zech. 13:2.
12. In Zech. 1:7-21 the Lord of Hosts and the angel of the Lord (also called Lord, Zech. 1:19-20; 2:1-13) are talking together. One Lord says of the other Lord that He has sent Him to Israel (Zech. 2:8-13). One Lord refers to Himself as “Me” and to the Lord of Hosts as “His” and “He” (Zech. 2:8-11). The conference continues throughout Zechariah until Zech. 13:6-7 where both Lords are called fellows or associate.
14. Two Persons are referred to many times in the New Testament (Mt. 11:27; Lk. 23:46; Jn. 1:1-2,18; 5:19-20; 14:1-9; 16:15; 17:3,10; Acts 2:38-39; 3:13-26; Php. 2:5-11; Eph. 3:5; Col. 1:5; 2Th. 2:16-17; Tit. 2:13; Heb. 1:1-3; Rev. 20:6; 22:3).
17. Christ is the mediator between God and man, not between Himself and man (1Tim. 2:5).
18. Two and three Persons are referred to in every New Testament book (Mt. 3:16-17; 12:31-32; 17:5; 22:43-45; 28:19; Mk. 1:1-2,10; 13:32; Lk. 1:32-35; 2:40,52; 3:22; 4:1; 4:18; 9:35; 23:46; 24:39 with Jn. 4:24; Jn. 1:1-3,14,18; 5:17-25,31-38; 6:37,44-46,57; 7:16-18,28,37-39; 8:13-19,26-38,42,54; 10:15-18,24,29,36; 12:26-31,44,49-50; 14:1-26,28-30; 15:1-26; 16:1-33; 17:1-26; 18:11; 20:17,21; 18:11; 20:17,21; Acts 1:7-8; 2:24-36; 3:13-26; 4:10,26-31; 5:29-33; 7:37,55-56; 8:12-17; 9:17; 10:38-48; 17:31; Rom. 1:3,7,9; 5:1-11; 8:1-13,26-39; 1Cor. 1:3-9; 2:10; 3:23; 8:6; 11:3; 12:3; 15:57; 2Cor. 1:2-3; 5:17-21; 13:14; Gal. 1:1-3; Eph. 1:2-3; 3:14; 4:3-6; 6:23; Php. 1:2; 2:5-11; Col. 1:2-3,13-19; 3:1; 1Th. 1:1-10; 3:13; 2Th. 1:1-2; 2:16; 1Tim. 1:2; 2:5; 5:21; 6:14-16; 2Tim. 1:2; 4:1; Tit. 1:4; 2:13; Phm. 1:3; see note, Rev. 5:13 for 30 last New Testament references). In no conceivable way can we force a meaning of three persons in one person; three beings in one being; or three manifestations of only one person in any of these or any other scripture.
19. There are three distinct and separate witnesses that bear witness of Christ (1Jn. 5:5-11,13,20). Both God and man require this many personal and separate witnesses to confirm any point (Mt. 18:16; 2Cor. 13:1). The water and blood of 1Jn. 5:8 could not be accepted as accredited personal witnesses to confirm any point (Mt. 18:16; 2Cor. 13:1). The water and blood of 1Jn. 5:8 could not be accepted as accredited personal witness in themselves. The Father, the Son, and the Holy Spirit are the only persnal witnesses of this passage. If we consider these to be only one person, then there are not the required number of witnesses to establish the truth of the Sonship of Jesus Christ. We are forced by facts to admit all of 1Jn. 5:7-8 as inspired Scripture and therefore, the fact that the Father, the Son, and the Holy Ghost are three separate and personal witnesses instead of being only one person or witness. Indeed, many scriptures confirm these three witnesses:
(3) The Holy Spirit (Rom. 8:16; Jn. 15:26; Heb. 10:15; 1Jn. 3:6) If all three are witnesses, then they must be separate Persons. The water and the blood simply confirm the intelligent testimonies of the three Persons of the Godhead and give additional weight to the Sonship of Jesus.
20. The words through and by, used of Jesus Christ and the Holy Spirit, but not once of the Father, prove that God to be a separate Person and the Head and Director of all things done by and through them (1Cor. 3:23; 11:3; Jn. 10:29; 14:28; 14:16-17,26; 15:26; 16:7-15; Acts 2:33-34):
(1) Through Jesus Christ (Acts 4:2; Rom. 1:8; 5:1,9,11; 6:23; 7:25; 15:17; 16:27; 1Cor. 15:57; 2Cor. 3:4; Gal. 3:14; 4:7; 5:10; Eph. 2:7,18; Php. 4:7,13; Tit. 3:6; Heb. 13:21; 1Pet. 1:22; 4:11; 1Jn. 4:9)
Proofs that Jesus Is Not the Father:
22. Christ now sits at the right hand of the Father (see note 9, above).
26. Both Jesus and Satan refer to a God separate from Jesus (Mt. 4:6-10).
32. Jesus committed His own spirit to the Father, not to Himself (Lk. 23:46).
36. Jesus claimed to be the Son of God, not the Father Himself (Jn. 5:17-35).
39. When Jesus was born on earth angels and people still recognized God in heaven (Lk. 2:7-16). Were they mistaken about God? Was the child all of God on earth and in heaven also?
40. Mary and Joseph acted with utmost ignorance if the baby Jesus was all of God, for they presented Him to the Lord Who was someone other than Jesus (Lk. 2:22).
41. Simeon had a revelation and guidance from the Holy Spirit that Jesus was not the only member of the Godhead (Lk. 2:26-33).
42. John the Baptist knew the Father, but he did not know the Son (Jn. 1:31-34).
44. Jesus was the only begotten Son of the Father, so could not be the Father or the begetter of Himself (Jn. 1:14).
49. He did not please Himself, but the Father (Jn. 8:29).
52. He honored the Father as all people should (Jn. 8:49).
55. He was loved by the Father as a separate person (Jn. 10:17-18).
62. Over 80 times Jesus affirmed that He was not the Father and not the only person in the Godhead. Christ was the speaker, but not the one spoken of or to (Mt. 7:21; 11:27; 18:10,35; Lk. 2:49; Jn. 5:17-43; 8:19-49; 10:17-37; 14:7-28; 15:1-26; Rev. 1:1; etc.). Is it any wonder that the Godhead, the Trinity, and the unity of God are so mysterious when we force separate persons to become only one person, all because we do not want to recognize the true meaning of the word one as referring to unity rather than individuality in some scriptures? People would be just as great a mystery if we forced the meaning of all men to refer to one person.
64. The Father (Mt. 3:17), Jesus (Jn. 10:36), angels (Lk. 1:32-35), demons (Mk. 3:11; 5:7), and apostles (Mt. 16:16; Jn. 1:14; Rom. 8:32; 2Jn. 1:3), all declare the sonship of Jesus, but not once do they declare a Christ-fatherhood.
65. The Father and the Son spoke to each other in audible voices at the same time and place, being heard by many witnesses (Mt. 3:16-17; 7:5; Jn. 12:27-30; 2Pet. 1:17). In no single instance could such speaking be explained as the voice of one individual or be used to prove one Person in the Deity.
71. God made Jesus both Lord and Christ (Acts 2:33-36).
72. Six times in Jn. 14:1-9 Jesus made it clear that He was not the Father.
Holy Spirit Is Not Jesus Or the Father:
74. It was necessary that Jesus go away so that the Holy Spirit could come (Jn. 16:5-15).
80. A clear distinction is made between the Son who prays, the Father to whom He prays, and the Holy Spirit for whom He prays (Jn. 14:16).
81. A clear distinction is made between the Son on the right hand of the Father, the Father on the left hand of the Son, and the Holy Spirit who is sent from the Father and the Son (Acts 2:33-36; 7:56; Jn. 14:16-17,26; 15:26; 16:7-15).
84. The Samaritans received Jesus, but had not yet received the Holy Spirit (Acts 8:5-25).
86. The Holy Spirit came not to speak of or glorify Himself, but to speak of and glorify Jesus (Jn. 16:7-15).
88. Jesus claimed even after the resurrection that He was not a spirit being, so He could not be the Father or the Holy Spirit who are spirit beings (Lk. 24:39; Jn. 4:24; 14:16-17,26; 15:26; 16:7-15).
Finis Dake- Dake’s Annotated Reference Bible.
According to unconditional securityites, a saved man can never commit sins that will incur the death penalty, for they say, “the sins of the believers materially differ from the sins of unbelievers-they are not real sins…. God will not and cannot impute sin to the saved…. a true child of God cannot be condemned for his sins…. He is able to keep us saved who may be sinning … MY FUTURE SINS ARE PUT AWAY FOR ALL ETERNITY…. It is questionable that any Christian has ever died with all sins confessed.” These are some of the most blasphemous statements from men of great influence in the Christian churches that we have ever read. That there are conditions for getting saved and keeping salvation and eternal life is clear from the following:
1. The following passages prove that one must CONTINUE in the grace of God to be saved: “Keep the charge of the Lord thy God; to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies . . . THAT THE LORD MAY CONTINUE HIS WORD (1 Kings 2:3, 4). This is just one of many like passages in the Old Testament (Lev. 26; Deut. 28; etc.). There are also many Scriptures of a similar nature in the New Testament: “By patient CONTINUING in well doing, SEEK FOR . . . eternal life” (Rom.2:7); “IF YE CONTINUE in my word THEN are ye my disciples indeed” (John 8:31); “IF THOU CONTINUE in his goodness: otherwise thou shalt be CUT OFF” (Rom.11:20-24); “To present you holy . . . in his sight. IF THOU CONTINUE in the faith grounded and settled, and BE NOT MOVED AWAY from the hope of the gospel” [which is the hope of eternal life, Col. 1:22, 23; Tit. 1:2; 3:7; Rom.8:24, 25]; “Whoso looketh into the perfect law of liberty and CONTINUETH THEREIN . . . this man shall be blessed in his deed” (James 1:25); “CONTINUE ye in my love. IF YE KEEP my commandments, ye shall abide in my love” (John 15:9, 10); “persuaded them TO CONTINUE in the grace of God” (Acts 13:43); “exhorting them TO CONTINUE in the faith” (Acts 14:22); “continue in prayer” (Col. 4:2); and “CONTINUE IN THEM [doctrines of grace]: for in doing this thou shalt both save thyself and them that hear thee” (1 Tim. 4:11-16); “Let that therefore abide in you which ye have heard from the beginning [Christ is our eternal life, as proved in 1 John 1:1, 2]. IF that . . . shall remain in you, YE SHALL CONTINUE in the Son, and in the Father. And this is the promise that he hath promised us, EVEN ETERNAL LIFE” (1 John 2:24, 25).
No words could be more clear to prove that one must continue in grace and faith, and permit eternal life to continue in him or else he will be lost. The word “let” in this passage teaches that eternal life will not continue in one, if he does not want it to. God cursed men when they did not “CONTINUE” in His covenants (Gal. 3:13; Heb. 8:9; Lev. 26; Deut. 28; Acts 1:25; Rom.11; Heb. 2:3; 4:1-11; 6:4-9; 10:26-39).
It is sheer nonsense to talk about unconditional promises and covenants. There is not one jot or tittle in Scripture that teaches such a thing. Just because God does not repeat all conditions in every promise is no proof that some promises are unconditional. In every contract the terms and conditions are set forth in some special part of the contract. The terms of contract do not have to be repeated over and over every time some promise is made. The very fact that we have a New Covenant with God proves there are terms and conditions which we must meet in order to reap the promised benefits. It is common knowledge that a contract would serve no purpose if it did not have terms and conditions. It is also a well-known fact that laws without penalties are of no value. God’s contracts always have been conditional and His laws have always had penalties and to argue to the contrary is to demonstrate ignorance of truth and willful rebellion against God and His Word.
2. Statements that have the word “FAITH” in them prove it must be continued in and obeyed to the end to be saved: “exhorting them TO CONTINUE in the faith” (Acts 14:22); “for the obedience to the faith among all nations” (Rom.1:5; 16:26); “the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him” (Rom.1:17; Gal. 3:11; Heb. 10:38, 39); “make the faith of God without effect” (Rom.3:3); “BECAUSE OF UNBELIEF they were broken off, and thou STANDEST BY FAITH” (Rom.11:20-24); “Watch ye, STAND FAST in the faith” (1 Cor. 16:13); “for BY FAITH YE STAND” (2 Cor. 1:24); “That Christ may dwell in your hearts BY FAITH” (Eph. 3:17); “IF YE CONTINUE in the faith grounded and settled, and be not moved away from the hope of the gospel” (Col. 1:23); “Holding faith” (1 Tim. l:19); “some shall DEPART FROM the faith” (1 Tim. 4:1); “reprobate concerning the faith” (2 Tim. 3:8); “through faith and patience inherit the promises” (Heb. 3:6, 12-14; 4:11; 6:11, 12; 10:23-39); “receiving the end of your faith, even the salvation of your souls” (1 Pet. 1:5, 9, 13).
3. Statements that contain “unbelief ” prove men can be lost because of it after they have been sated: “Because of unbelief they were broken off, and thou standest by faith . . . take heed lest he also spare not thee . . . they also if they abide not still in unbelief, shall be grafted in AGAIN” (Rom.11:20-24); “Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God” (Heb. 3:12-19; 6:6, 11).
4. Statements with “fall” and “fell” prove that saved men can sin again and be lost: “For a while believe [this brings the new birth, John 1:12; 1 John 5:1], and in time of temptation fall away” (Luke 8:13); “Through their fall salvation is come unto the Gentiles” (Rom.11:11-24); “let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:13); “1est being lifted up in pride he [a bishop, and surely New Testament bishops were saved] fall into the condemnation of the devil” (like the sinless angel, Lucifer, fell and became the devil, 1 Tim. 3:6); “they that would be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (the saved are no exception, 1 Tim. 6:9, 10); “lest any man fall after the same example of unbelief” (Heb. 6:11); “If they fall away” (apostatize, they cannot be renewed to repentance, Heb. 6:4-6); “if ye do these things [add Christian graces to experience and be diligent to make salvation sure] ye shall never fall” (2 Pet. 1:5-10); “beware lest ye fall from your own steadfastness” (2 Pet. 3:17); “Ye are fallen from grace” (Gal. 5:4); “to his own master he [saved man] standeth or falleth” (Rom.14:4); “unto him that is able to keep you from falling” (Jude 20-24); “on them that fell, severity” (Rom.11:22); “from which [the apostleship] Judas by transgression fell” (Acts 1:25); “except there come a great falling away first” (2 Thess. 2:3); “Remember from whence thou art fallen and repent and do thy first works, or else” (Rev. 2:5, 6).
5. The words “fail” and “cast off” as used of saved men prove they can be lost: “when ye fail” (Luke 16:9), “that thy faith fail not” (Luke 22:32), “lest any man fail of the grace of God” (Heb. 12:12-15), “because of unbelief they were broken off . . . if thou continue in his goodness; otherwise thou shalt be cut off” (Rom.11:20-24).
6. Statements that use the words “endure”) and “end” prove that men must endure to the end to be saved (Matt. 10:22), “the end of those things [sins of the flesh] is death” (Rom.6:21-23), “If we hold fast the hope until the end” (Heb. 3:6, 12-14; 6:11, 12; 1 Pet. 1:5, 9, 13; Rev. 2:7, 11, 17, 26; 3:5, 12, 21; Heb. 10:23, 35-39).
7. The word “IF” is used 1,522 times in the Bible and implies conditions to meet throughout Scripture to be finally saved. All of God’s covenants and promises are based upon conditions in both Testaments (Gen. 4:7; Ex. 15:26; Lev. 26; Deut. 4:29, 30; 6:25; 7:12; 8:19; 11:13, 22, 27, 28; 15:5; 28:1-58; 30:10; Josh. 24:20; Matt. 16:24; Luke 9:23-25; John 7:17; 8:24; 12:26, 47; 14:15, 23; 15:9, 10; Rom.8:9-17; 10:9, 10; 1 John 1:7-9; Heb. 6:4-9; 10:26; 2 Pet. 2:20-22; 1 John 2:15-17). The word “lest” implies the same condition as “if” and is used many times warning saved men to stay saved or be lost (2 Cor. 2:11; 11:2-4; Rom.11:20-24; 1 Cor. 10:12; Gal. 2:2; 4:11; 6:1; Col. 2:4, 8; 1 Thess. 3:5; Heb. 2:1-3; 3:12-13; 4:1, 11; 12:3, 13-16). Some of the most disputed passages of this kind are Heb. 6:4-6; 10:26-29; 2 Pet. 2:20-22, which we have already considered in Points III, 26 and 27 above, which see.
8. Statements of Jesus before the cross prove that we must meet certain conditions to keep saved: “Sin no more lest a worse thing come upon thee” (John 5:14); “IF ye continue in my word, THEN are ye my disciples indeed . . . whosoever committeth sin is the servant of sin” (John 8:31, 34); “from that day many of his disciples went back, and walked no more with him…. will ye also go away?” (John 6:66, 67); “Every branch IN ME that beareth not fruit he taketh away [not taken to Heaven or laid on a shelf as unconditional securityites teach]. He is cast forth AS a branch, and IS WITHERED; and men gather them and CAST THEM INTO THE FIRE, AND THEY ARE BURNED” (John 15:1-6); “Those that thou gavest me I have kept, and none of them is lost, but the son of perdition” (John 17:12). If Judas was given to Jesus by God then Judas had eternal life according to Jesus in the same prayer: “that he should give eternal life to as many as thou hast given him” (John 17:2, 3). Judas could not have been lost if he had never been given to Christ and if Christ had never had him to lose.
9. Statements of Jesus after the cross to saved men in the churches prove that men had to meet certain conditions or be lost. Statements were made to the various churches as follows: To Ephesus, “I have somewhat against thee, because thou hast LEFT THY FIRST LOVE. Remember therefore from whence THOU ART FALLEN, and REPENT, and do thy first works; or else I will . . . remove thy candlestick out of its place, EXCEPT THOU REPENT” (Rev. 2:4-5); To Smyrna, “BE THOU FAITHFUL UNTO DEATH, and I will give thee a crown of life” (Rev. 2:10); To Pergamos, “Thou holdest fast my name, and HAST NOT DENIED THE FAITH … But I have a few things against thee…. REPENT; or I will come unto thee and will fight against thee” (Rev. 2:13-16); To Thyatira, “I have a few things against thee, because thou sufferest that woman Jezebel . . . to teach and to seduce my servants to commit fornication, and eat things sacrificed to idols. And I gave her space TO REPENT of her fornication and SHE REPENTED NOT. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, EXCEPT THEY REPENT of their deeds . . . I will give everyone of you ACCORDING TO YOUR WORKS…. Hold fast till I come” (Rev. 2:20-25); To Sardis, “Thou hast a name that thou livest, and art dead. Be watchful and strengthen the things that remain, that are READY TO DIE: for I have not found thy works perfect before God…. HOLD FAST AND REPENT. Thou hast a few names even in Sardis which HAVE NOT DEFILED THEIR GARMENTS; and they [only they] shall walk with me in white: FOR THEY ARE WORTHY” (Rev. 3:1-4); To Philadelphia, “HOLD THAT FAST which thou hast, THAT NO MAN TAKE THY CROWN” (Rev. 3:11); To Laodicea, “Thou art neither cold nor hot, …. So then because thou art neither cold nor hot, I WILL SPUE THEE OUT OF MY MOUTH . . . be zealous therefore, AND REPENT” (Rev. 3:15-19).
Every one of these statements was made years after the so-called super-grace was supposed to have been given by Paul, under which, according to the false securityites no man needs to or can repent, confess sins, lose eternal life, be lost or have his name blotted out of the book of life. The future sins of modern false securityites may be taken care of without meeting certain conditions (so they say), but these poor souls in the early churches were required to meet all these conditions or be lost. They had to be faithful to the end and meet certain conditions to be saved.
Modern saints may think they cannot fall (and if some do they believe they were really not saved to begin with), but Christ accused the early saints of falling and required them to repent and do their first works again or be removed.
The modern saints may not be able to deny the faith after one act of faith, but the early ones were accused of doing so. They may say they cannot die in sin again, but early saints were told they would die if they did not get more spiritual strength. They may not be able to defile their garments of righteousness and be lost by sin, but the early ones were told that only those who do not defile their garments will walk with Christ in white raiment (the righteousness of the saints, Rev. 19:8). Modern saints also may think they will not lose their crown of life, but the early ones were told that some men could take their crown. They may not be able to be spued out of the mouth of Christ, but early ones could be. They may not have to keep clean and live right to be Christians, but the early ones were required to do so. The sin-business had to be put out of their lives.
Where was Paul’s super-grace in the day of Christ’s dealings with the churches? Why was not the sacrifice of Christ abiding then? Why did not the Holy Spirit keep these saints perfect so they would not be guilty of all these accusations, if He is supposed to be responsible for all acts of saints who have no free moral agency to act for themselves? We can logically ask these and other questions of unconditional security people. Why did God permit early saints to get into so many troubles if He was responsible for their personal acts? Why did Christ require them to repent if repentance is an error, as some teach today? Why would repentance be required after one is saved and not also at the time he is saved?
It will be noted that at the end of each of the seven letters to the churches that Christ promised rewards only to those who overcome and not one thing was promised to the ones who would not overcome, except to be hurt of the second death which is the lake of fire. They would not be able to eat of the tree of life, their names would be blotted out of the book of life, and they would not be able to enjoy Heaven and the other blessings promised to overcomers (Rev. 2:7, 11, 17, 26-28; 3:5, 12, 21). To every church Jesus laid down certain conditions and gave certain warnings of failure. If being hurt of the second death, having names blotted out of the book of life, etc., do not constitute being lost, then we do not know what it means.
The eternal life referred to in John 10:27-29 is given only to those who continue to follow and as long as they follow Jesus: “My sheep hear my voice, and I know them, AND THEY FOLLOW ME: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.” Nothing is here promised to those who do not follow, and if one follows he naturally will meet the above conditions. If one hears Jesus he will obey and meet the conditions of eternal life laid down by Him, and this IS eternal security and all the security one needs. All these things certainly imply continued faith, obedience, and faithful living if they mean anything.
10. The theory that only one act of faith is all that is necessary for a person to be saved eternally is contradicted by many Scriptures: “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them that draw back unto perdition [destruction]; but believe [continue to believe] to the saving of the soul” (Heb. 10:38, 39); “Whose house are we, IF we hold fast the confidence and the rejoicing of the hope [of eternal life, 1 Tim. 1:16; 6:12, 19; Tit. 1:2; 3:7; l John 2:25; Jude 20-24] UNTO THE END…. Take heed, brethren, lest there be in any of you an evil heart of unbelief, IN DEPARTING FROM THE LIVING GOD. But exhort one another daily while it is called today; lest any of you BE HARDENED through the deceitfulness of sin. For we are made partakers of Christ, IF we hold the beginning of our confidence steadfast UNTO THE END” (Heb. 3:6, 12-14); “So we see that they could not enter in because of unbelief [they had one act of faith but failed later]. Let us [saved men] therefore FEAR, LEST a promise being left us of entering into his rest, any of you should seem to come short of it. Let us LABOUR therefore to enter into that rest, LEST any man fall after the same example of unbelief” (Heb. 3:19; 4:1, 11)”We desire that everyone of you do shew the same diligence to the full assurance of hope UNTO THE END. That ye be not slothful, but followers of them who THROUGH FAITH AND PATIENCE INHERIT THE PROMISES…. so after he had patiently endured, he received the promise…. we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul” (Heb. 6:11, 12, 15, 18, 19); “LET US HOLD FAST the profession of our faith without wavering; for he is faithful that promised…. CAST NOT AWAY therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, AFTER YE HAVE DONE THE WILL OF GOD, ye might receive the promise” (Heb. 10:23, 35-39; 11:1).
Many other words such as: abide, continue, remain, let, lest, beware, be diligent, repent, cast off, deny, sin willfully, hold fast, except, whosoever will, take heed, be not, mortify, sow, abstain from, follow, yield, forsake, gone astray, etc. are used in Scriptures many thousands of times. These words imply that there are conditions and a power of free choice on the part of the saved or they mean nothing.
If man is not a free moral agent, but is a mere machine and a slave to God and cannot get out of grace and cannot fall and be lost, then the above statements are some of the most deceiving and untrue of the whole Bible.
What Born Again Men Did to God in Becoming Backsliders:
1. They provoked God to anger more than 77 times over a period of 1800 years (Ex. 4:14; 32:22; Num. 11:1, 10; 12:9; 22:22; 24:10; 25:3-4; 32:1-4; Deut. 4:25; 6:15; 7:4-9:18-19; 13:17; 29:20-28; 31:17, 29; 32:16-22; Josh. 7:1, 26; 23:16; Judg. 2:12, 14, 20; 3:8; 10:7; 2 Sam. 24:1; l Kings 14:9, 15; 15:30; 16:2-13, 26; 22:53; 2 Kings 13:3; 17:11-17; 21:6-15; 22:17; 23:10, 26; 24:20; l Chron. 13:10; 2 Chron. 25:15; 28:25; 33:6; 34:25; Neh. 4:5; Ps. 78:58; 106:20; Isa.5:25; 13:9, 13; 65:3; Jer. 4:8, 26; 7:18-20; 8:19; 11:9; 12:14; Zeph. 2:2-3; 3:8; Zech.10:3).
2. They forgot God who “begat” them, so He vowed they would burn in the lowest hell (Deut. 32:18-32). In this passage they are called “sons and daughters;” they were therefore born again believers. Ten times or more God accused them of forgetting Him (Isa.17:10; Jer. 2:32; 3:21; 13:25; 18:15; 23:27; Ezek. 22:12; 23:35; Hos. 8:14; 13:6).
6. They repeatedly forsook the Lord, and made Him jealous to the point of destroying them (Judg. 2:11-15; Deut. 32:16-21; 1 Kings 14:22; Ps. 78:58; 79:5; Isa.42:13; Ezek. 8:3-5; 16:38, 42; 23:25; 36:5-6; Zeph. 1:18; 3:8; 1 Cor. 10:22).
7. Born again Israel, falling from grace, did evil in the sight of the Lord repeatedly, until His anger waxed hot to destroy them many times (Judg. 3:5-30; 4:1-5; 8:27-35; 10:1-16; 11:1-12; 1 Sam. 2:30-31; 3:12-14).
8. They broke God’s covenant, refused to walk in His law provoked and tempted Him, spake against Him and believed Him not, and trusted not in His salvation, so that He slew many (Ps. 78:6-8, 10, 17-22, 31-42, 56, 66).
9. They soon forgat His works, forgat God their Saviour (which proves they were once saved), causing Him to abhor them so that He brought them low for their sins (Ps. 106:13-46).
12. They ignored God and provoked Him continually to His face, so that He recompensed them by the sword (Isa.65:1-14).
13. Born again Israel provoked God to repentings on many occasions until He said at last that He was tired of repenting (Jer. 15:6; 18:8; 26:3, 13; Hos. 11:8; Ex. 32:14; Deut. 32:36; Judg. 2:18; 1 Sam. 15:35; 2 Sam. 24:16; 1 Chron. 21:15; Ps. 90:13; 106:45; 135:14; Amos 7:3, 6). Between repentings, when they would repent and turn back to Him, God would forgive Israel and bring them back into His grace again. This-repenting and turning back to Him-He would always demand before grace would be restored (Ezek. 14:6; 18:30; Matt. 3:2; 4:17; Mark 1:15; 6:12; Luke 13:1-5). This is what Christ demanded of believers who, through backsliding, fell from grace (Rev. 2:5, 16, 21-22; 3:3, 19).
15. They caused God to be full of fury by rejecting His words, falling from grace and viewing His provision as a stumblingblock; and so, they were destroyed (Jer. 6:1-30; Ezek 3:20; 14:3-7; Rom.11:9; 1 Cor. 1:23)
16. They not only served other gods, but turned their back to God, set up abominations in the temple to defile it, built high places of idolatry and committed sex crimes, and sacrificed their sons and daughters in the fire to idols (Jer. 32:26-36; Ezek. 16:1-55).
What God Has Vowed to do to Backsliders:
2. That my wrath may wax hot, and that I may consume them in a moment (Ex. 32:7-10).
4. I will by no means clear the guilty (without repentance, Ex. 34:7).
6. Whosoever shall commit any 0f[ these abominations shall be cut off (Lev. 18:29).
8. I will set my face against you (Lev. 26:17).
10. I will break the pride of your power (Lev. 26:19).
18. I will curse your blessings (Mal. 2:2).
19. I will pour out my wrath (Deut. 11:16-20).
20. I will send poverty . . . hunger, thirst, nakedness, and want (Deut. 28:48-52).
24. Many evils and troubles shall come upon them (Deut. 31:17-21).
25. I will heap mischiefs upon them, and bitter destruction until their memory will cease among men . . . I will devour with bitter destruction (Deut. 32:24).
26. If you do in any wise go back into sin God will curse you until you quickly perish (Josh. 23:12-16). . If you forsake the Lord, then he will turn to do you hurt and consume you, after that he has done you good (Josh. 24:20). See also 1 Kings 9:6-9; 2 Kings 17 and 25.
35. I will feed with wormwood and gall (Jer. 23:15).
39. He that sows to the flesh shall of the flesh reap corruption (Gal. 6:7-8).
41. The wrath of God cometh on the children of disobedience (Col. 3:5-7).
What backsliders must do to be saved again, and be in grace again, is stated in many Scriptures, as in Ps. 51:10; 80:3, 7,19; 85:6-8; Isa.55:6; Jer. 3:1, 3, 5; 25:5; 26:13; 35:15; Mic. 6:8; Zech.1:3-4; Hos. 10:12; Amos 5:4-14; Acts 2:38; 3:19; Luke 13:1-5; Gal. 4:19; 6:1; 1 John 1:9; 2:1-2; Rev. 2:5, 16, 21-22; 3:3,19.
Things Men Can do Resulting in: Being Saved or Lost:
4. Stumble at the Word of God (1 Pet. 2:8).
5. Cast off their first faith (1 Tim. 5:12).
6. Cast away confidence in Christ (Heb. 10:35).
8. Fail of the grace of God (Heb. 12:15).
14. Wax cold because of iniquity (Matt. 24:12).
15. Forget they were ever purged from their old sins (2 Pet. 1:4-10).
17. Make shipwreck of faith (1 Tim 1:19).
18. Neglect salvation and fail to escape wrath (Heb. 2:1-3).
21. Depart from iniquity by turning to God (2 Tim. 2:19).
25. Commit sin until the Holy Spirit departs (1 Sam. 16:14).
26. Refuse to obey God and rebel (Isa.1:20); refuse to hear His Word (Jer. 13:10); refuse to keep God’s commandments (Ex. 16:28; Neh. 9:16-17); refuse to return after backsliding (Jer. 5:3; 8:5; Hos. 11:5).
27. By patient continuance seek for eternal life (Rom.2:7).
28. Continue or discontinue following God (1 Sam. 12:14-16); in the Word (John 8:31); the love of Christ (John 15:9); in grace (Acts 13:43; Gal. 1:6-8; 5:4; Heb. 12:15), in faith (Acts 14:22; Col. 1:23; 1 Tim. 1:19; 2:15; 4:1; 5:12; 6:10, 21); in God’s goodness (Rom.11:22); and in the truth (1 Tim. 4:16).
30. Lightly esteem God after their salvation (Deut. 32:15-20).
31. Allow themselves to be corrupted again after escaping corruption (Ex. 32:7; Deut. 4:15, 25; 9:12; 31:29; 32:5; Eph. 4:29; 2 Pet. 1:4; 2:12, 19-22). Corrupted from the simplicity in Christ (2 Cor. 11:3).
33. Draw back unto perdition instead of progressing with salvation (Heb. 10:38-39).
34. Turn their back on God (Jer. 2:27).
36. Look back and be unfit for the kingdom of God (Luke 9:62).
37. Go back and walk no more with Christ (John 6:66).
38. Backslide and be filled with their own ways (Prov. 14:14).
41. Be bent on backsliding (Hos. 11:7); be healed of backsliding if they will return to God (Jer. 3:22; Hos. 14:4); increase their own backsliding (Jer. 5:6); have many backslidings (Jer. 14:7); go backward, or forward as they choose (Jer. 7:24).
42. Forsake God’s covenant at will (Deut. 28:25; Josh. 24:15-22); forsake the commandments of God (1 Kings 18:18); forsake the right way (2 Pet. 2:15); and forsake God (Deut. 32:15; Judg. 10:10-13; 12:10; 1 Kings 11:33; 2 Kings 22:17; 2 Chron. 12:5; Isa.1:4; Jer. 2:12).
45. Be moved away from the hope of the gospel (Col. 1:23).
48. Become haters of God and full of sin (Rom.1:21-32).
49. Backslide to the point of despising and abhorring God (Lev. 26:15).
50. Walk contrary to God (Lev. 26:21-23).
52. Provoke God to wrath (Deut. 32:15-20).
53. Turn their hearts away from God (Deut. 30:17-20); turn again to the things of the world and sin (Gal. 4:9; 1 John 2:15-17); turn away their ears from the truth (2 Tim. 4:1-4); turn aside after Satan again (1 Tim. 5:15); and turn from their righteousness and die in sin again (Ezek. 3:20; 18:24-26; 33:12-18; Rom.8:12-13, Gal. 5:10-21; 6:7-8).
55. Remember and profit by Lot’s wife, Lucifer, angels, demons, and men who have fallen from grace never to regain it again (Luke 17:32; point V, above).
58. Deny God and be denied by Him (2 Tim. 2:12).
60. Have an evil heart of unbelief in departing from God (Heb. 3:12).
61. Be hardened through deceitfulness of sin (Heb. 3:12).
63. Become blind and forget they were once purged from sin (2 Pet. 1:9).
64. Repent and do their first works over again if they are backslidden (Rev. 2:5, 16, 21-22; 3:3, 19; Lev. 26:40-42; Deut. 4:29-30; 30:1-10; 1 Kings 8:33-34; 2 Chron. 30:9; Isa.1:18-20; Jer. 3:4-22; 4:1-2, 14; 6:16; Hos. 14:4; Mal. 3:7; Matt. 23:37).
65. Hate a man and lose eternal life (1 John 3:15).
66. Sin again and become a servant of sin again, and not a son forever (John 8:32-36).
69. Commit sin and be of the Devil again, after being saved (1 John 3:8-10).
70. Be deceived into thinking they can inherit the kingdom of God and remain saved while living in the sins that damn the soul (Rom.1:21-32; 6:16-23; 8:12-13; 1 Cor. 6:9-11; Gal. 5:19-21; 6:7-8; 1 John 3:8-10; Ezek. 3, 18, and 33).
72. Be led away with the error of Satan (2 Pet. 3:14-18).
74. Be sanctified by the blood of Christ, then trample it under their feet (Heb. 1:26-29).
76. Build again the things that were once destroyed in order to be saved (Gal. 2:18).
79. Frustrate the grace of God in their lives (Gal. 2:21).
80. Be moved away from the hope of the gospel (Col. 1:23).
81. Be beguiled to turn away from Christ (Col. 2:18-19).
82. Deny the faith that was once accepted (1 Tim. 5:8).
83. Wax wanton against Christ (1 Tim. 5:11-12).
88. Wither like a branch to be cut off and burned (John 15:1-6). No branch could wither if was never a branch in the vine.
90. Let the truth slip from them after having it (Heb. 2:1).
94. Become slothful and fail to inherit eternal life and fail to inherit the promises (Heb. 6:12).
96. Hold to God or Satan as they choose (Matt. 6:24; Luke 16:13); hold fast to deceit and refuse to return to God (Jer. 8:5); hold the truth down in unrighteousness and be lost (Rom.l:18-32); hold fast that which is good (1 Thess. 5:21); hold fast the profession of faith or let it go (Heb. 4:14; 10:23); hold fast, and repent (Rev. 3:3); hold fast their crowns lest others get them (Rev. 3:11); and hold fast unto the end to be saved (Rev. 2:25).
97. Stand fast or give in to Satan (2 Thess. 2:15; 1 Tim. l:13).
98. Sin willfully after they have received the knowledge of the truth and have been sanctified by the blood of Jesus Christ (Heb. 10:26-29).
99. Lay aside every weight, and the sin that so easily besets them (Heb. 12:1).
100. Make straight paths for their feet or be turned out of the way (Heb. 12:13).
101. Look diligently so as not to fail of the grace of God, permit bitterness that will damn the soul, or become a fornicator as Esau (Heb. 12:15-16).
102. Refuse God and incur His wrath to destruction (Heb. 12:25).
105. Follow peace and holiness or partake of sin and be lost (Heb. 12:14).
106. Gird up the lions of the mind and wait for salvation (1 Pet. l:13).
107. Fashion themselves to their former lusts again, and be lost (1 Pet. 1:14).
109. Sin and die spiritually again, or live free from sin, and have eternal life (Ex. 32:32-33, Ezek. 3:17-20; 18:4, 24; 33:13-16; Rom.1:21-32; 6:16-23; 8:1-13, 1 Cor. 6:9-11; Gal. 5:19-21; 6:7-8; Col. 3:5-10; Jas. 5:19-20).
110. Transgress the doctrine of Christ and be lost (2 John 9-10).
113. Enter the straight gate and walk the narrow way (Matt. 7:13-14).
Things the Bible Does Not Say about Salvation and Eternal Life
1. There are no conditions that man must meet to get saved or to stay saved.
2. Salvation is the work of God alone, and should a saved man be lost God is solely responsible.
3. There is no human element in salvation.
4. A man cannot be punished for the Sins Christ died on the cross to forgive.
5. God forgives at one time all the sins of the believer, past, present, and future.
6. It is not necessary to live right, or to be faithful to the end to be saved.
7. No believer will ever be cut off from God by sin.
8. A saved man cannot commit sin, and even if he could he would not be lost.
9. Confession of sin, repentance, seeking God, or praying to be saved are not necessary to be saved, and preaching such is not preaching the gospel.
10. No man can repent of all his sins, for he cannot remember them all.
11. No scripture requires repentance or confession of sins as a condition of salvation .
12. Israel was commanded to repent, confess sins, pray and seek the Lord, but not the Gentiles since the cross.
13. Under no circumstance can true faith be destroyed, shipwrecked, cast off, or departed from.
14. God cannot and does not see the sins of the saved, for they are not real sins.
15. It is not a part of the work of the Holy Spirit or salvation to improve human nature.
16. A born again man can be as filthy as a barnyard in body, and still be saved and be holy in spirit.
17. It is impossible for any man to really repent.
18. One chosen, elected, and predestinated to be saved is just as much saved before salvation as afterward or saved while living in sin as much as he would be if saved from his sins.
19. The promises and covenants of God with man are unconditional.
20. Man is not a free moral agent and cannot choose of his own will to be saved and to live right.
21. A man loses free moral agency when he is born again. He becomes an irresponsible slave to God.
22. Saved men are still saved while they are committing sin.
23. The death penalty is forever cancelled for the saved regardless of death penalty sins committed after salvation.
24. God always will bring backsliders back to Himself if they were really saved.
25. If ever one is lost who has been once saved that would prove that he never was saved.
26. God’s word is untrue if He ever fails to save eternally any man who backslides.
27. God is the only one responsible for the salvation and damnation of all men.
28. Redemption is faulty and deficient if any once saved man is lost because of his sins.
29. Sin can never reign over the saved man again.
30. God’s grace would cease to be sovereign if a saved man is ever lost.
31. A saved man does not die spiritually when he sins.
32. God will never damn one of His sons.
33. Eternal life would not be eternal if it were ever lost.
34. Eternal life is unforfeitable life or it would not be eternal.
35. No man will ever have his name blotted out of the book of life.
36. There is no example of any one ever falling from grace who was ever in grace.
37. One may backslide and lose fellowship, but not relationship.
38. A believer will never come into condemnation or be judged for his sins.
39. No man can choose to be saved or choose to stay saved.
40. Adam was the only real free moral agent.
41. A man cannot separate himself from God any more than he can separate from the human race.
42. If a saved man could will to go away or could go away from God, he would be more powerful than God.
43. No divine act of God in salvation can be lost by any human act of sin.
44. God is able to keep one saved even while living in sin.
45. If sin could overcome God then sin is more powerful than God.
46. One does not have to continue in faith to be finally saved.
47. If a man could be born again or be converted more than once Christ would have to die for
him more than once.
48. God will not begin a work in one that He cannot finish.
49. The soul and spirit can be holy and the body sinful and corrupt.
50. For a saved man to be lost it would mean the death of the life God gave him.
51. It dishonors the blood of Christ to teach one can be forgiven of past sins only, and should he commit sin again he must be converted again.
52. When one is born again his responsibility for committing sins is over for all eternity.
53. One is not perfect only as long as he is faithful to God.
54. We do not choose to be saved, w e are saved by His choice.
55. Confession of sin is for sinners and not for saints who sin.
56. All future sins of believers are charged to Jesus Christ, not to the one who commits them.
57. We can sin against, grieve, resist, and quench the Holy Spirit, but we cannot drive Him away. One can never lose the Holy Spirit or salvation.
58. Sin is inseparable from man in this life. It is unchanged and unchangeable in a saved man.
59. Eternal life does not depend upon our faithfulness or unfaithfulness to God and His Word.
60. If a believer could sin and perish then he would suffer for the sins Christ suffered for. For God to punish two persons for the sins of one man would make Him an unjust tyrant.
61. The unsaved are not damned for the sins which Christ has borne, how much less could a child of God be condemned for his sins.
62. The new creation can never be lost, because the head of the new creation can never fail.
63. God will not damn a saved man when he sins.
64. Adam was never given eternal life. This is why he could sin and be lost.
65. Eternal life would not be a free gift if God would take it back again because of sin.
66. A saved man can never be disinherited in the kingdom of God.
67. No saved man needs to hold fast to the end, or keep all the commandments to be saved.
68. Eternal life is not a hope or a forfeitable possession now.
69. There can be no real assurance of salvation and no true eternal security unless they are absolutely and eternally unconditional.
70. God will never forsake a saved man, even if the saved man forsakes Him.
71. Man can never get out of Christ. He will not allow it.
72. Eternal life is not a life to come or an inheritance in the next life.
73. It is questionable that any man has ever died with all his sins confessed.
74. God does not accept or reject a man on the basis of obedience to the gospel.
75. Grace is an unconditional work of God and is not governed by personal faith and conduct, or by the free will It does not demand or recognize personal responsibility as to sin and salvation.
One can find hundreds of plan scriptures that contradict the above statements in the many points above in Lessons Nineteen, Twenty-Three, Twenty-Four, Thirty-Three, and Thirty-Five, which see.
There is Literally No Such Thing Taught or Even Hinted in the Bible as:
An unconditional covenant with God.
An unconditional promise from God.
An unconditional eternal salvation by God.
An unconditional eternal security in God.
An unconditional eternal life in grace.
An unconditional assurance from God.
An unconditional eternal grace in God.
An unconditional unforfeitable eternal life.
An unconditional life of sowing and reaping.
An unconditional election and predestination.
An unconditional guarantee of relationship to God.
All these blessings are promised and guaranteed by God on the basis of man meeting a few simple conditions that any man can meet, so there is no excuse to be rebelling against God or of being lost in eternal hell. Conditional eternal security is abundantly assured every person who will believe and conform to the gospel.
10 Ways a Saved Man Can be Lost.
5. By refusing to hear and obey Christ and follow Him (John 10:27-29).
6. Refusing to deny self and take up his cross daily (Luke 9:23).
7. By failing to do the things that guarantee one never to fall (2 Pet. 1:1-10).
– Finis Dake