Tag Archives: Trinity

The Dabar, The Logos, and The Rhema

The words dabar, logos, and rhema are three words in the Bible that were translated into our English language as “word“.  In this lesson we will be taking a closer look at the Oneness of God.

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00 Jesus

The Spirit of God is eternal as God. “God is a Spirit: and they that worship him must worship him in spirit and in truth.” (John 4:24) God is not three separate persons or individuals of one substance. Just God is a Spirit and He is eternal. That which God has created as beings are His sons and thus making our one God Father by title. Not three separate persons or individuals of one substance. God is a Spirit. God has been known as several names throughout scriptures. However, He is still one God. When we call God our Father it is because we are his offspring or children because He created mankind. Thus our God that is a Spirit became a Father to us, His creation. As we study the Old Testament we find that God spoke this world, as well as the universe, into existence. This was done by His own desire for His own purpose. “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:” (Isaiah 46:9-10)

The Old Testament word for this was dabar. “[By the word – Dabar] of the LORD were the heavens made; and all the host of them by the breath of his mouth.” (Psalms 33:6) Any time you see the word LORD in caps in the Old Testament it is because the translation of the Bible into English is following after Jewish tradition and is meant for the reader to substitute the name of God here. The name Jehovah and other variations are used for this because our God’s name is YHWH or YHVH. This term is known as the tetragrammaton. Since the Jewish alphabet didn’t have any vowels in it and the Jews were afraid to speak God’s name because the commandment says not to take the LORD’S name in vain the pronunciation was lost. (See Exodus 20:7, Deuteronmy 5:11) So it has been long forgotten. The tetragrammaton without having vowels and no longer being spoken by the children of Israel caused a loss of the correct pronunciation because no one knows how it was spoken at that time. The Jewish scribes through tradition began to substitute the word Adonai, which means lord, instead of speaking the name of God in the scriptures. In Hebrew vowel sounds were used but not written so people began to try to preserve the Hebrew language after Jesus was crucified because the children of Israel began to be scattered from their promised land and knew their language would be lost forever. So they made vowel points to try to preserve the language. This they successfully accomplished. But the name of God only being letters and not pronounced was lost and since they did not ever want to take God’s name in vain they instead used the vowel points from Adonai as the vowel points we use in our English YHWH or YHVH. This then gives basically infinite ways to pronounce our God’s name with Jehovah being the most common for us using the King James Version of the Bible. Also you will notice our name for God starts with the letter J. This in itself is another complication but suffice to say that during translations to our Old English the letter I eventually was replaced in many words with the letter J of which was a new letter in our alphabet.

But back to the main topic. The Old Testament word for God speaking the world, as well as the universe, into existence was Dabar in Hebrew but Logos in the New Testament because the New Testament was written in Greek. (Side note: not every translated English “word” out of the Bible will be Dabar or Logos. It depends on the subject. In some cases in the New Testament you will see the word translated as Rhema because it is speaking in the past tense. Example: “Through faith we understand that the worlds were framed [by the word of God – Rhema], so that things which are seen were not made of things which do appear. (Hebrews 11:3) And for Logos “In the beginning was [the Word – Logos], and [the Word – Logos] was with God, and [the Word – Logos] was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.” (John 1:1-3)

So what does the Word or Logos of God mean in the original Greek language? According to the Strong’s Concordance it means:

G3056. logos, log’-os; from G3004; something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ)

So we learn that God referred to his thoughts, plan, and reasoning in His mind as the Word of whom He is. Not three separate persons or individuals of one substance. God is a Spirit.

The importance of this explanation is to show you that God and the Word are not three separate persons or individuals of one substance. God is a Spirit. The Word was with God as the mind of God, the reasoning of God, and the plan or purpose of God. This is found in the very definition of the word Logos which is translated in our language as Word.

So when the Word became flesh we had the only begotten of the Father (John 1:14) “To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.” (2 Corinthians 5:19) “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.” (Matthew 1:23) The one and only God-man. Fully God and Fully man in a perfect union. This body of the God-man was to be called Jesus we are told for a reason. “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.” (Matthew 1:21)

Since Jesus was both fully man and fully God when he spoke to the Eternal Spirit of God he was speaking as a man to God, for he himself was fully man and fully God. “Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered;” (Hebrews 5:7-8) Jesus was leaving for us by example how we are to communicate with the Father of Creation. The problem people are running into is not understanding why Jesus would pray or speak to God if God wasn’t a separate person or individual of God. The reason is because he was also fully man. He hurt just like you and he suffered as we suffer and partook of our nature yet he was still God in the flesh or the Son of God. Not three separate persons or individuals of one substance. God is a Spirit. “For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour [to aid or relieve] them that are tempted.” (Hebrews 2:16-18) “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” (Hebrews 4:14-15)

Jesus at one point even tells the people they only heard a voice from Heaven for their own sake, meaning so that they would believe. “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.” (John 12:28-30)

The main reason there is so much trouble with understanding of why Jesus spoke or prayed to God his Father is because people fail to comprehend or grasp that Jesus was also a man just like you and I. So being fully man you are going to speak to God even though Jesus himself was God in the flesh. You must always take into account the dual nature of Christ.

Since Jesus was God in the flesh to say Jesus wasn’t human or was just a shell that the Spirit of God dwelt in is false because you take away the humanity of Christ of which come to die for our sins. “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” (John 1:29) On the other hand even though we know Jesus is God to only say Jesus is God confuses people because they then try to figure out why then did He pray or talk to God and why was their a separate voice. The answer is because Jesus was both fully man and fully God.

This is why I believe that it is a misrepresentation that leads to confusion when Christians try to explain the Godhead as Father in Creation, Son in redemption, and Spirit in sanctification. This illustration shows a God of three in one to most people if not all. The wording should be more along the lines of our God is a Spirit and He is one. In regards to that which is created the Spirit is known as our Father by title. In regards to the Son of God the Spirit of God became incarnate to redeem mankind back unto Himself and He is still one and the selfsame Spirit. This terminology clearly states that God is one and how without giving the illusion of three in one.

Our God is not three parts either: one part Father, one part Word, one part Holy Spirit. Our God is a Spirit and He is one. However, since God became flesh to redeem mankind back unto Himself we will see the body of God as Jesus Christ because Jesus is the expressed visible image of the invisible God. “For in him dwelleth all the fulness of the Godhead bodily.” (Colossians 2:9) Is Jesus in the Godhead or is the Godhead in Jesus? We just seen that answer in Colossians. The Godhead is in Jesus because Jesus is the true God as spoken in 1 John chapter 5 verse 20 “And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.” This is also why in 1 John chapter 1 verse 3 we find that our fellowship is with the Father, and with his Son Jesus Christ and there is no mention of the Holy Spirit. “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.” We are supposed to have understood by the scriptures that our God is one and He is a Spirit. The only way that we can be “in him that is true, even in his Son Jesus Christ” this being the true God, and eternal life is by becoming born again of water and of the Spirit (John 3:1-7) where “through him we both have access by one Spirit unto the Father.” (Ephesians 2:18) “For we are members of his body, of his flesh, and of his bones.” (Ephesians 5:30) This is why “truly our fellowship is with the Father, and with his Son Jesus Christ“, because to gain access into this Body of Christ you must first receive the Spirit of Christ and thus we are restored to our Father who is a Spirit and “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them”. (2 Corithians 5:19) “Now a mediator is not a mediator of one, but God is one.” (Galatians 3:20) “For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.” (1 Timothy 2:5-6)

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Early Popes of Rome taught similar Doctrines of the Godhead as that of Oneness Apostolics

Pope Zephyrinus

Zephyrinus, bp. of Rome after Victor, under the emperors Septimius Severus and Caracalla. Lipsius concludes his episcopate to have been either 18 or 19 years, from 198 or 199 to 217. His reign was marked by serious disturbance at Rome owing to doctrinal controversies and consequent schism. Zephyrinus seems to have been of no sufficient mark to take a personal lead, but to have been under the guidance of Callistus, a man of more practical ability who succeeded him as pope. This Callistus and his learned opponent Hippolytus appear to have been the leading spirits of the time at Rome.

The two notable heresies of the time were Montanism and Monarchianism. The see of Rome, when occupied by Zephyrinus, declared against Montanism (Eus. H. E. ii. 25; iii. 28, 31; vi. 20). [CAIUS.] Thus Zephrinus, though no action of his in the matter is recorded, may certainly be concluded to have been no favourer of the Montanists. But neither he nor Callistus, who succeeded him, is free from the imputation of having countenanced one school of the Monarchians, that which Praxeas had introduced into Rome. Montanism and Monarchianism represented two opposite tendencies. The former was the product of emotional enthusiasm, the latter of intellectual speculation grounded on the difficulty of comprehending the mystery of the Godhead in Christ. Those called by the general name of Monarchians, though differing widely in their views, agreed in denying a divine personality in Christ distinct from that of the Father, being jealous for the Unity, and what was called the Monarchy of God. One school was also called Patripassian, because its position was held to imply that in the sufferings of Christ the Father suffered. “They taught that the one Godhead, not one Person thereof only, had become incarnate, the terms Father and Son with them denoting only the distinction between God in His Eternal Being, and God as manifested in Christ. Such views were obviously inconsistent with orthodox Trinitarian doctrine, and their outcome was the Sabellian heresy. Praxeas appears to have been the first to introduce this form of heresy at Rome, and, if Tertullian is to be believed, the popes of the time supported Praxeas and his doctrine rather than otherwise. In addition to this testimony of Tertullian (whose treatise against Praxeas, written in the time of Zephyrinus, has been supposed, not without reason, to have been directed against the reigning pope as much as against the original heresiarch) we have that of the Refutation of all Heresies, attributed to HIPPOLYTUS, a learned writer of great note in his day, whose real ecclesiastical position is still open to discussion. He probably was bishop over a community at Rome which claimed to be the true church, out of communion with the pope, after the accession of Callistus, and possibly also under Zephyrinus.

Callistus, in the time of pope Victor, had been residing under suspicion at Antium. Zephyrinus, the successor of Victor, seems to have had no misgivings about him, recalled him to Rome, gave him some position of authority over the clergy, and “set him over the cemetery.” Zephyrinus is described as an unlearned and ignorant man, entirely managed by Callistus, who induced him, for his own purposes, to declare generally for, but sometimes against, the Patripassians. The picture of the Roman church during the episcopate of Zephyrinus, as given in the Refutation of Hippolytus, discloses a state of discord and disruption not recorded by the historians. The picture, indeed, may be somewhat overcoloured under the influence of odium theologicum, and Callistus may not be the unprincipled adventurer, or Zephyrinus altogether the greedy and ignorant tool, that the writer describes. Dr. Döllinger (Hippolyt. und Callist.), who attributes the whole work to Hippolytus, takes this view. He defends Callistus against the libel on his character, which, however, he allows may have had some ground, but acquits Hippolytus of wilful misrepresentation, supposing him to have been partly misled by false reports and partly by prejudice, being himself a strict maintainer of ancient discipline, while Callistus was a liberal. It is difficult, however, to acquit the writer of deliberate and malignant slander unless the picture given of the popes was mainly a true one. There remains the idea of Dr. Newman, that “the libellous matter” in the Elenchus of Hippolytus was not his; but for this there is no foundation beyond the supposed difficulty of believing it so. If Hippolytus wrote it, it is to be remembered that he was undoubtedly a divine of greater learning and repute than his rivals, and that he seems to have left a name without reproach behind him. All three (like some others who were bitterly at variance during life) are now together in the Calendar of Saints.
—Dictionary of Christian Biography

Praxeas

Praxeas, a somewhat mysterious heretic about whom various theories have been held. He was a Monarchian and Patripassian. Tertullian wrote a treatise against him and places his scene of activity first of all at Rome, but never mentions Noetus, Epigonus, Cleomenes, Sabellius or Callistus. On the other hand, Hippolytus, who denounces these in his controversial works for the very same tenets, never once mentions Praxeas as teaching at Rome or anywhere else. Some have regarded Praxeas as simply a nick-name. Thus De Rossi (Bullet. 1866, p. 70) identifies him with Epigonus, Hagemann (Gesch. der röm. Kirche. § 234) with Callistus. Döllinger however (Hippol. u. Kallist. § 198) and Lipsius (Chronolog. der röm. Bisch. § 175) maintain that Praxeas was a real person who first of all started the Monarchian and Patripassian heresy in Rome, but so long before the age of Hippolytus that his name and memory had faded in that city. They fix his period of activity in Rome during the earliest years of Victor, a.d. 189–198, or even the later years of his predecessor Eleutherus. This explanation, however, seems to ignore the fact that Hippolytus must have been a full-grown man all through Victor’s episcopate, as he expressly asserts (Refut. ix. 6) that he and Callistus were about the same age. Praxeas remained but a short time in Rome. and the shortness of his stay offers a better explanation of Hippolytus’s silence. He then proceeded to Carthage, where he disseminated his views. Tertullian (adv. Prax.) attacks the heresy under the name of Praxeas, the local teacher, but was really attacking Zephyrinus and Callistus. The facts of his life we gather from Tertullian’s notices in c. 1. He was a confessor from Asia Minor, where he had been imprisoned for the faith. Asia Minor was then the seed-plot of Monarchian views. He came to Rome when the Montanist party had just gained over the pope. Praxeas converted the pope back to his own opinion, which was hostile to the Montanists. Most critics agree that the pope so converted by Praxeas was Eleutherus: cf. Bonwetsch’s Montanismus, § 174; Hilgenfeld’s Ketzergeschichte, p. 569. Dr. Salmon, however, maintains that it was Zephyrinus. [MONTANUS.] By this, says Tertullian, Praxeas did a twofold service for the devil at Rome, “he drove away prophecy and he introduced heresy. He put to flight the Paraclete and he crucified the Father.” He then went to Carthage, where he induced some to adopt his opinions. Tertullian opposed him prior to 202, according to Hilgenfeld (l.c. p. 618), and converted Praxeas himself, who acknowledged his error in a document extant among the Catholic party when Tertullian wrote. Praxeas then seems to have disappeared from Carthage, while Tertullian joined the Montanists. The controversy some years later broke out afresh, spreading doubtless from Rome, and then Tertullian wrote his treatise, which he nominally addressed against Praxeas as the best known expositor of these views at Carthage, but really against the Patripassian system in general. Hilgenfeld (l.c. p. 619) dates this work c. 206; Harnack c. 210, i.e. about 25 years after the first arrival of Praxeas in Rome; while Dr. Salmon dates it after the death of Callistus in 222: so great is the uncertainty about the chronology of the movement. Harnack’s article on “Monarchianismus” in t. x. of Herzog’s Real-Encyclopädie contains a good exposition of the relation of Praxeas to the Patripassian movement; cf. Lipsius Tertullian’s Schrift wider Praxeas in Jahrb. für deutsche Theolog. t. xiii. (1869) § 701–724. Among patristic writers the only ones who mention Praxeas are pseudo-Tertullian; August, de Haer. 41; Praedestinat. 41; and Gennad. de Eccles. Dog. 4.
—Dictionary of Christian Biography

It is of the utmost importance to recognize Tertullian makes the claim in his work against Praxeas that THE VIEW OF PRAXEAS WAS THE MAJORITY VIEW OF CHRISTIANS!!!!!

This next portion of text is taken from the Catholic Encyclopedia found at http://www.newadvent.org

Tertullian

Article: Against Praxeas
Chapter 3. Sundry Popular Fears and Prejudices. The Doctrine of the Trinity in Unity Rescued from These Misapprehensions

The simple, indeed, (I will not call them unwise and unlearned,) who always constitute the majority of believers, are startled at the dispensation (of the Three in One), on the ground that their very rule of faith withdraws them from the world’s plurality of gods to the one only true God; not understanding that, although He is the one only God, He must yet be believed in with His own monarchy’. The numerical order and distribution of the Trinity they assume to be a division of the Unity; whereas the Unity which derives the Trinity out of its own self is so far from being destroyed, that it is actually supported by it. They are constantly throwing out against us that we are preachers of two gods and three gods, while they take to themselves pre-eminently the credit of being worshippers of the One God;

Article: Holy Ghost
Heading: The Third Person of the Blessed Trinity
Tradition

Irenæus looks upon the Holy Ghost as eternal (Against Heresies V.12.2), existing in God ante omnem constitutionem, and produced by him at the beginning of His ways (IV.20.3). Considered with regard to the Father, the Holy Ghost is his wisdom (IV.20.3); the Son and He are the “two hands” by which God created man (IV.Preface.4, IV.20.20 and V.6.1). Considered with regard to the Church, the same Spirit is truth, grace, a pledge of immortality, a principle of union with God; intimately united to the Church, He gives the sacraments their efficacy and virtue (III.17.2, III.24.1, IV.33.7 and V.8.1).

St. Hippolytus, though he does not speak at all clearly of the Holy Ghost regarded as a distinct person, supposes him, however, to be God, as well as the Father and the Son (Against Noetus 8, 12).

Tertullian is one of the writers of this age whose tendency to Subordinationism is most apparent, and that in spite of his being the author of the definitive formula: “Three persons, one substance”. And yet his teaching on the Holy Ghost is in every way remarkable. He seems to have been the first among the Fathers to affirm His Divinity in a clear and absolutely precise manner. In his work “Adversus Praxean” he dwells at length on the greatness of the Paraclete. The Holy Ghost, he says, is God (13); of the substance of the Father (3 and 4); one and the same God with the Father and the Son (2); proceeding from the Father through the Son (4, 8); teaching all truth (2).

Sabellius

Sabellius, heretic, after whom the sect of the Sabellians was called (see preceding art.). The known facts of his history are but few. All 4th-cent. writers follow Basil in saying that he was born in Africa. The scene of Sabellius’s activity was Rome, where we find him during the episcopate of pope Zephyrinus, a.d. 198–217. >From the statement of Hippolytus, he was apparently undecided in his views when he came to Rome, or when he first began to put forward his views at Rome, for the silence of Hippolytus about his birthplace suggests that it may have been Rome. In Refut. ix. 6, Hippolytus says that Callistus perverted Sabellius to Monarchian views. Hippolytus argued with him and with Noetus and his followers (ib. iii.). Sabellius, convinced for a time, was again led astray by Callistus. In fact, during the episcopate of Zephyrinus, Callistus, Sabellius and the pope seem to have united in persistently opposing Hippolytus. Soon after his accession Callistus (a.d. 217) excommunicated Sabellius, wishing to gain, as Hippolytus puts it, a reputation for orthodoxy and to screen himself from the attacks of his persistent foe. Sabellius thereupon disappears from the scene. He seems to have written some works, to judge from apparent quotations by Athanasius in his 4th treatise against Arianism.
—Dictionary of Christian Biography

Sabellianism

Sabellianism, the Eastern name for the movement designated Patripassianism in the West. It formed a portion of the great Monarchian movement, and can only be rightly understood in connexion therewith. We can trace its rise back to the age of Justin Martyr. In his Apol. i. § 63 he refers to those “who affirm that the Son is the Father,” and condemns them—a condemnation which he repeats in his Dialogue with Trypho, § 128 (cf. Bull’s Defence of Nic. Creed, t. i. 138, t. ii. 626 ; Judgm. Cath. Ch. iii. 198). The 2nd cent. was the age of Gnosticism, of which one of the essential principles was the emanation theory, which places a number of aeons, emanations from the Divine Being, intermediate between God and the Creation. The champions of Christian orthodoxy were led, in opposition, to insist strenuously upon the Divine Monarchy, God’s sole, independent, and absolute existence and being. Thus we find Irenaeus writing a treatise pe?? ??a???a? c. 190, addressed to a Roman presbyter, Florinus, who had fallen away to Gnosticism. Asian Gnosticism regarded the Son and the Holy Ghost as aeons or emanations (cf. Tertull. cont. Prax. c. 8). Christians had to shew that the existence of the Son and the Holy Ghost could be reconciled with the Divine Monarchy. Some therefore adopted the view which Dorner calls Ebionite Monarchianism, defending the Monarchy by denying the deity of Christ. Others identified the Persons of the Godhead with the Father, a theory which was called Sabellianism, though that name is not derived from the original inventor of this view. Sabellianism, in fact, was one of the mistakes men fell into while groping their way to the complete Christological conception. It was in the 2nd cent. an orthodox reaction against Gnosticism, as in the 4th cent. the Sabellianism of Marcellus of Ancyra was a reaction against Arianism. Tertullian expressly asserts, in the opening of his treatise against Praxeas, that this heresy had sprung out of a desire to maintain orthodoxy. The Roman church was one of the chief stages whereon the controversial struggle was waged. The visit of Origen to Rome, some time in 211–217, must have introduced him to the controversy, as abundant references to it and refutations of it are in his writings. The materials for tracing the development of Sabellian views during the 3rd cent. are very defective. Novatian on the Trinity (cc. 12, 18, 21, 22) treats it as an acknowledged heresy, using the same Scripture arguments as Justin Martyr in his Dial. cum Tryph. §§ 126–129. Novatian is the earliest author who distinctly calls this view the Sabellian heresy. The controversy next emerges into the full light of day in N. Africa c. 260. It permeated very largely the district of Pentapolis in Libya, under the leadership of two bishops of that district, Ammon and EUPHRANOR. Dionysius of Alexandria wrote against their teaching, whereupon he was accused of heresy to Dionysius of Rome. The documents bearing on the dispute between these two fathers are in Routh’s Rel. Sacr. iii. 370–400; for a discussion of the controversy see DIONYSIUS (8). In 4th cent. it again burst forth when Marcellus of Ancyra, in opposing Arianism and the subordination theory of Origen, was led to deny any personal distinction between the First and Second Persons of the Trinity. Marcellus was probably only guilty of loose expressions, but his disciple Photinus worked out his system to its logical conclusions and boldly proclaimed Sabellian views. Eusebius of Caesarea wrote against Marcellus, and from the extracts in his two treatises, cont. Marcell. and de Ecclesiast. Theolog. we derive most of our information concerning Marcellus (cf. Epiph. Haer. lxxii.). Athanasius, Basil, Hilary, Chrysostom, all condemned Marcellus and his teaching. Basil’s letters are a repertory of information about the controversy during the latter half of 4th cent. Basil first called Sabellius an African, solely, it would seem, because of the prevalence of Sabellianism in the Pentapolis, under Dionysius of Alexandria, when probably SABELLIUS himself was long dead. The interest in the controversy ceased by degrees as the great Nestorian and Eutychian discussions of the 5th cent. arose. Yet Sabellianism lingered in various quarters. Epiphanius (Haer. lxii.) says that in his time Sabellians were still numerous in Mesopotamia and Rome—a fact confirmed by an inscription discovered at Rome in 1742, which runs: “Qui et Filius diceris et Pater inveniris,” evidently erected by Sabellian hands (Northcote’s Epitaph. of Catacombs, p. 102). Augustine speaks of them, however, as practically extinct in Africa (cf. Ep. ad Dioscorum, cx.).

We add a brief exposition of this heresy. One section of the Monarchian party (see supra) guarded the Monarchy by denying any personal distinctions in the Godhead, and thus identifying the Father and the Son. But Christ is called the Son of God, and a son necessarily supposed a father distinct from himself (Tertul. cont. Prax. c. 10). They evaded this difficulty by distinguishing between the Logos and the Son of God. The Logos was itself eternally identical with God the Father. The Son of God did not exist till the Incarnation, when the Eternal Logos manifested its activity in the sphere of time in and through the man Christ Jesus.
—Dictionary of Christian Biography

Noetus

Noetus, a native of Smyrna according to Hippolytus; of Ephesus according to Epiphanius (Haer. 57), probably by a mistake, as his narrative is in other respects wholly derived from Hippolytus. From Asia Minor also Praxeas, some years before, had imported into Rome the views which Noetus taught. Hippolytus traces the origin of the Patripassian heresy at Rome to Noetus, who in his opinion derived it from the philosophy of Heraclitus (Refutation, lib. ix. cc. 3–5, cf. x. 23). Noetus came to Rome, where he converted Epigonus and Cleomenes. He was summoned before the council of Roman presbyters, and interrogated about his doctrines. He denied at first that he had taught that “Christ was the Father, and that the Father was born and suffered and died,” but his adherents increasing in number, he acknowledged before the same council, when summoned a second time, that he had taught the views attributed to him. “The blessed presbyters called him again before them and examined him. But he stood out against them, saying, ‘What evil am I doing in glorifying one God?’ And the presbyters replied to him, ‘We too know in truth one God, we know Christ, we know that the Son suffered even as He suffered, and died even as He died, and rose again on the third day, and is at the right hand of the Father, and cometh to judge the living and the dead, and these things which we have learned we allege.’ Then after examining him they expelled him from the church. And he was carried to such a pitch of pride, that he established a school.” Cf. Routh’s Reliq. Sac. t. iv. 243–248. As to his date, Hippolytus tells us “he lived not long ago,” Lipsius and Salmon think this very treatise was used by Tertullian in his tract against Praxeas [HIPPOLYTUS ROMANUS], while Hilgenfeld and Harnack date Tertullian’s work between a.d. 206 and 210. This would throw the treatise of Hippolytus back to c. 205. From its language and tone, we conclude that Noetus was then dead, a view which Epiphanius (Haer. 57, c. 1) expressly confirms, saying that he and his brother both died soon after their excommunication and were buried without Christian rites. The period of his teaching at Rome must then have been some few years previous to 205. But Hippolytus in his Refutation of Heresies gives us a farther note of time, telling us in ix. 2 that it was when Zephyrinus was managing the affairs of the church that the school of Noetus was firmly established at Rome and that Zephyrinus connived at its establishment through bribes. We cannot, however, fix the date of his excommunication and death more closely than c. 200. Hippolytus (x. 23) tells us that some Montanists adopted the views of Noetus. He seems to have written some works, from which Hippolytus often quotes.
—Dictionary of Christian Biography

Pope Callistus

Callistus (1) (i. q. formosissimus; later spelt Calistus, but Calixtus first in 11th cent., Bunsen’s Hippolytus, i. 131, note), the successor of pope Zephyrinus in a.d. 218, said to have been a Roman, and the son of Domitius.

Nothing was known of Callistus, except that the Martyrologium Romanum contained a tradition of his martyrdom, till the discovery of the Philosophumena in 1850. This work, which first appeared under the name of Origen, but is now ascribed to Hippolytus, almost certainly the contemporary bp. of Portus, gives an account of the life of Callistus which is scarcely credible respecting one of the bishops of Rome, who had before been honoured as a saint and martyr. Accordingly, much controversy has sprung up round the names of Callistus and Hippolytus. If Hippolytus is to be believed, Callistus was an unprincipled adventurer; if Callistus can be defended, grave doubt is thrown upon the veracity of Hippolytus. Bunsen and Wordsworth adopt the former view; Döllinger the latter, in an ingenious treatise translated by Dr. Plummer (T. &; T. Clark, 1876). The story as told by Hippolytus is lifelike and natural, and, however much we may allow for personal rancour, we cannot but believe it to be substantially true.

He tells us that Callistus was originally a slave in the household of a rich Christian called Carpophorus. His master intrusted to his charge a bank in the Piscina Publica, where Callistus induced his fellow-Christians to deposit their savings upon the security of the name of Carpophorus. The bank broke, and Callistus fled, but Carpophorus tracked him to Portus, and found him on board an outward-bound ship. The slave threw himself overboard in despair, but was picked up, and delivered to his master, who brought him back and put him to the pistrinum, or mill worked by the lowest slaves, for a punishment. After a time, however, he was set at liberty, and again attempted suicide, and for this purpose raised a riot in a synagogue of the Jews. By them he was brought before Fuscianus, the praefectus urbi, who, in spite of the fact that Carpophorus claimed him as his slave, condemned him, as a disturber of public worship allowed by the Roman laws, to be sent to the mines of Sardinia (Philosophumena, ed. Miller, pp. 286, 287).

His supposed desire for death certainly seems an inadequate motive for raising the riot in the Jewish synagogue. Döllinger supposes that, while claiming his debts at the hands of members of the Jewish synagogue, his zeal for religion impelled him to bear witness for Christ, and that thus his exile to Sardinia was a species of martyrdom for Christianity (Döllinger, Hippolytus u. Kallistus, p. 119). The date of his exile is proximately fixed, since Fuscianus served the office of praefectus urbi between a.d. 188 and a.d. 193 (Bunsen’s Hippolytus, i. 138). Some time after, proceeds Hippolytus, Marcia, the Christian mistress of Commodus, persuaded the emperor to grant an amnesty to Christians undergoing punishment in Sardinia; and Callistus, at his own entreaty, was released, although his name was not on the list (supplied by the then bp. Victor) of those intended to benefit by Marcia’s clemency. Callistus reappeared in Rome, much to the annoyance of Victor, for the outrage on the synagogue was recent and notorious. He therefore sent him to Antium, making him a small monthly allowance (Philosophumena, p. 288). Milman dates this c. a.d. 190, in the very year of Victor’s accession (Lat. Christ. i. 55, note).

That Carpophorus’s runaway slave should be of such importance that the pope should buy him off with an allowance, and insist upon his residing at a distance, shews that Callistus was already thought to be no ordinary man. He must have resided at Antium for a long time; for Zephyrinus, who did not succeed Victor till a.d. 202, recalled him. The new bishop “gave him the control of the clergy, and set him over the cemetery” (Phil. p. 288). This suggests that Callistus had been ordained at Antium; and the words “set him over the cemetery” (e?? t? ??? ?t????? ?at?st?se? have a special interest; for one of the largest catacombs in Rome is known as the Coemeterium Sti. Calixti. That this should have been intrusted to the same man to whom also was given the control of the clergy proves what a high value was set upon this first public burial-place of the Christians in Rome. Thirteen out of the next eighteen popes are said to have been buried here; and the names of seven of the thirteen (Callistus himself being one of the exceptions) have been identified from old inscriptions found in one crypt of this cemetery.

Now (a.d. 202) for the first time Callistus became a power in the Roman church. To Hippolytus, who held a double position in that church [HIPPOLYTUS], he became especially obnoxious. Being set over the Roman clergy, he was over Hippolytus, who was the presbyter of one of the Roman cardines or churches; but as a presbyter himself, he was inferior ecclesiastically to one who was also the bp. of Portus. Hippolytus claims to have detected Callistus’s double-dealing from the first; but tells us that Callistus, aspiring to be bp. of Rome himself, would break openly with neither party. The question which now divided the church was that of the Monarchia, or how to reconcile the sovereignty of the Father with the Godhead of the Son. Callistus, who had obtained a complete ascendancy over the mind of Zephyrinus, according to Hippolytus an ignorant and venal man, took care to use language now agreeing with the Sabellians, now with Hippolytus. But he personally sided with Sabellius, called Hippolytus a Ditheist, and persuaded Sabellius, who might otherwise have gone right, to coalesce with the Monarchians. His motive, says Hippolytus, was that there might be two parties in the church which he could play off against each other, continuing on friendly terms with both (Phil. p. 289).

We find from Tertullian that Zephyrinus began, no doubt under Callistus’s influence, the relaxation of discipline which he himself afterwards carried further when he became bishop. Under Zephyrinus the practice first obtained of allowing adulterers to be readmitted after public penance (de Pudicitiâ, i. 21; Döllinger, pp. 126–130). Zephyrinus died in a.d. 218, and Callistus was elected bishop instead; and Hippolytus does not scruple to avow that by this act the Roman church had formally committed itself to heresy. He regards his own as the orthodox church, in opposition to what he henceforth considers as only being the Callistian sect (Phil. pp. 289, 292). Yet the first act apparently of Callistus as bishop was towards conciliating his rival. He threw off, perhaps actually excommunicated (?p??se), Sabellius. But he only did this, says Hippolytus, to proclaim a heresy quite as deadly as the other. If he is to be believed, he is right in thus characterizing it. The Father and the Son, Callistianism said, were one; together they made the Spirit, which Spirit took flesh in the womb of the Virgin. Callistus, says Hippolytus indignantly, is as Patripassian as Sabellius, for he makes the Father suffer with the Son, if not as the Son (ib. pp. 289–330).

Hippolytus brings against him several other grave accusations of further relaxing the bonds of church discipline (ib. pp. 290, 291)—e.g. (1) He relaxed the terms of readmission into the church: accounting no sin so deadly as to be incapable of readmission, and not exacting penance as a necessary preliminary. (2) He relaxed the terms of admission into orders, ordaining even those who had been twice or thrice married; and permitting men already ordained to marry freely. (3) He also relaxed the marriage laws of the church, thereby bringing them into conflict with those of the state; and Hippolytus says that a general immorality was the consequence. Döllinger, however, pertinently observes that Hippolytus does not even hint a charge of personal immorality against Callistus (Döllinger, Hippolytus und Kallistus, p. 195). (4) He allowed second baptisms, which perhaps means that a repetition of baptism was substituted for the penance which had been necessary at the readmission of grievous sinners into the church. This is the only accusation which Döllinger meets with a distinct contradiction, on the ground that no such practice was known in the later Roman church (p. 189). Yet it surely is not as inconceivable as it seemed to him that later bishops of Rome might have reversed the acts of their predecessor.

Callistus is said to have died in a.d. 223 (Eus. H. E. vi. 20). Tradition tells us that he was scourged in a popular rising, thrown out of a window of his house in Trastevere, and flung into a well. This would account for no epitaph being found to Callistus in the papal crypt of his own cemetery in the catacombs. E. Rolffs, in Texte und Untersuch. (1893), xi. 3; P. Battifol, Le Décret de Callist. in Etudes d’Hist. et de Théol. (Paris, 1902), pp. 69 seq.
—Dictionary of Christian Biography

Hippolytus

What light has been cast upon his history by the recovery of the treatise against heresies? The portion previously extant had been known under the name of Origen’s Philosophumena. We make no scruple in treating this as the work of Hippolytus, for this is the nearly unanimous opinion of critics, Lipsius alone hesitating and cautiously citing the author as Pseudo-Origenes. From this work it appears that he took an active part in the affairs of the Roman church in the episcopates of Zephyrinus and Callistus. Döllinger has shewn that, without imputing wilful misstatement to Hippolytus, it is possible to put on all that he relates about CALLISTUS a very much more favourable interpretation than he has done; and with regard to the charge that Callistus in trying to steer a middle course between Sabellianism and orthodoxy had invented a new heresy, the retort may be made that it was Hippolytus himself who in his dread of Sabellianism had laid himself open to the charge of Ditheism. But the point to which Döllinger called attention, with which we are most concerned here, is that Hippolytus in this work never recognizes Callistus as bp. of Rome. He says that Callistus had aspired to the episcopal throne and that on the death of Zephyrinus “he supposed himself to have obtained what he had been hunting for.” But Hippolytus treats him only as the founder of a school (d?das?a?e???) in opposition to the Catholic church, using the same word with regard to Noetus (cont. Haer. Noeti, Lagarde, p. 44), of whom he says that when expelled from the church he had the presumption to set up “a school.” Hippolytus says that Callistus and his party claimed to be the Catholic church and gloried in their numbers, though this multitude of adherents had been gained by unworthy means, namely, by improper laxity in receiving offenders. Callistus had received into his communion persons whom Hippolytus had excommunicated. He adds that this school of Callistus still continued when he wrote, which was plainly after the death of Callistus, and he refuses to give its members any name but Callistians. Evidently the breach between Hippolytus and Callistus had proceeded to open schism. But if Hippolytus did not regard Callistus as bp. of Rome, whom did he so regard? To this question it is difficult to give any answer but Döllinger’s: Hippolytus claimed to be bp. of Rome himself. In the introduction to his work, Hippolytus claims to hold the episcopal office; he declares that the pains which he took in the confutation of heresy were his duty as successor of the apostles, partaker of the grace of the Holy Spirit that had been given to them and which they transmitted to those of right faith, and as clad with the dignity of the high priesthood and office of teaching and guardian of the church. Afterwards we find him exercising the power of excommunication upon persons, who thereupon joined the school of Callistus. Thus we seem to have a key to the difficulty that Hippolytus is described in the Liberian Catalogue only as presbyter, and yet was known in the East universally as bishop; and very widely as bp. of Rome. His claim to be bishop was not admitted by the church of Rome, but was made in works of his, written in Greek and circulating extensively in the East, either by himself in the works or more probably in titles prefixed to them by his ardent followers. We have also a key to the origin of the tradition that Hippolytus had been a Novatianist. He had been in separation from the church, and the exact cause of difference had been forgotten. Against another hypothesis, that Hippolytus was at the same time bp. of Portus and a leading presbyter of Rome, Döllinger urges, besides the weakness of the proof that Hippolytus was bp. of Portus, that there is no evidence that Portus had then a bishop, and that, according to the then constitution of the church, the offices of presbyter and bishop could not be thus combined. Döllinger contends that the schism could not have occurred immediately on the election of Callistus; but there is exactly the same reason for saying that Hippolytus refused to recognize Zephyrinus as bishop, as that he rejected Callistus; for he speaks of the former also as “imagining” that he governed the church. In consistency, then, Döllinger ought to have made the schism begin in the time of Zephyrinus, and so de Rossi does, adding a conjecture of his own, that the leader of the schism had been Victor’s archdeacon, and had in that capacity obtained his knowledge of the early life of Callistus, and that he was actuated by disappointment at not having been made bishop on Victor’s death. On the other hand, to make a schism of which no one in the East seems to have ever heard begin so early ascribes to it such long duration as to be quite incredible. For it continued after the death of Callistus, some time after which the account in the treatise on heresies was plainly written, and Döllinger thinks it even possible that it may have continued up to the time of the deportation of Pontianus and Hippolytus to Sardinia. He regards with some favour the hypothesis that this banishment might have been designed to deliver the city from dissensions and disputes for the possession of churches between the adherents of the rival leaders. It seems to us most likely that Pontianus and Hippolytus were banished early in the reign of Maximin as the two leading members of the Christian community. We find it hard to refuse the explanation of von Döllinger, which makes Hippolytus the first anti-pope; but the difficulties arising from the fact that the existence of so serious a schism has been absolutely unknown to the church from the 4th cent. to the 19th are so great, that if we knew of any other way of satisfactorily explaining the language of Hippolytus we should adopt it in preference. We are not told who consecrated Hippolytus as bishop, but a schism in inaugurating which bishops thus took the lead must have been a serious one: it lasted at least 5 or 6 years, and, if we make it begin in the time of Zephyrinus as we seem bound to do, perhaps 20 years, and it had as its head the most learned man of the Roman church and one whose name was most likely to be known to foreign churches. Yet the existence of this schism was absolutely unknown abroad. All Greek lists of the popes, as well as the Latin, include Callistus, and make no mention of Hippolytus; and the confessed ignorance of Eusebius about the see of Hippolytus is proof enough that he was not in possession of the key to the difficulty.—Dictionary of Christian Biography

This next portion of text is taken from the Catholic Encyclopedia found at http://www.newadvent.org

Article: Monarchians
Heading: Modalists

The Monarchians properly so-called (Modalists) exaggerated the oneness of the Father and the Son so as to make them but one Person; thus the distinctions in the Holy Trinity are energies or modes, not Persons: God the Father appears on earth as Son; hence it seemed to their opponents that Monarchians made the Father suffer and die. In the West they were called Patripassians, whereas in the East they are usually called Sabellians. The first to visit Rome was probably Praxeas, who went on to Carthage some time before 206-208; but he was apparently not in reality a heresiarch, and the arguments refuted by Tertullian somewhat later in his book “Adversus Praxean” are doubtless those of the Roman Monarchians (see PRAXEAS).

History
Noetus (from whom the Noetians) was a Smyrnaean (Epiphanius, by a slip, says an Ephesian). He called himself Moses, and his brother Aaron. When accused before the presbyterate of teaching that the Father suffered, he denied it; but after having made a few disciples he was again interrogated, and expelled from the Church. He died soon after, and did not receive Christian burial. Hippolytus mockingly declares him to have been a follower of Heraclitus, on account of the union of the opposites which he taught when he called God both visible and invisible, passible and impassible. His pupil Epigonus came to Rome. As he was not mentioned in the “Syntagma” of Hippolytus, which was written in one of the first five years of the third century, he was not then well known in Rome, or had not yet arrived. According to Hippolytus (Philos., IX, 7), Cleomenes, a follower of Epigonus, was allowed by Pope Zephyrinus to establish a school, which flourished under his approbation and that of Callistus. Hagemann urges that we should conclude that Cleomenes was not a Noetian at all, and that he was an orthodox opponent of the incorrect theology of Hippolytus. The same writer gives most ingenious and interesting (though hardly convincing) reasons for identifying Praxeas with Callistus; he proves that the Monarchians attacked in Tertullian’s “Contra Praxean” and in the “Philosophumena” had identical tenets which were not necessarily heretical; he denies that Tertullian means us to understand that Praxeas came to Carthage, and he explains the nameless refuter of Praxeas to be, not Tertullian himself, but Hippolytus. It is true that it is easy to suppose Tertullian and Hippolytus to have misrepresented the opinions of their opponents, but it cannot be proved that Cleomenes was not a follower of the heretical Noetus, and that Sabellius did not issue from his school; further, it is not obvious that Tertullian would attack Callistus under a nickname.

Sabellius soon became the leader of the Monarchians in Rome, perhaps even before the death of Zephyrinus (c. 218). He is said by Epiphanius to have founded his views on the Gospel according to the Egyptians, and the fragments of that apocryphon support this statement. Hippolytus hoped to convert Sabellius to his own views, and attributed his failure in this to the influence of Callistus. That pope, however, excommunicated Sabellius c. 220 (“fearing me”, says Hippolytus). Hippolytus accuses Callistus of now inventing a new heresy by combining the views of Theodotus and those of Sabellius, although he excommunicated them both (see POPE CALLISTUS I). Sabellius was apparently still in Rome when Hippolytus wrote the Philosophumena (between 230 and 235). Of his earlier and later history nothing is known. St. Basil and others call him a Libyan from Pentapolis, but this seems to rest on the fact that Pentapolis was found to be full of Sabellianism by Dionysius of Alexandria, c. 260. A number of Montanists led by Aeschines became Modalists (unless Harnack is right in making Modalism the original belief of the Montanists and in regarding Aeschines as a conservative). Sabellius (or at least his followers) may have considerably amplified the original Noetianism. There was still Sabellianism to be found in the fourth century. Marcellus of Ancyra developed a Monarchianism of his own, which was carried much further by his disciple, Photinus. Priscillian was an extreme Monarchian and so was Commodian (“Carmen Apol.”, 89, 277, 771). The “Monarchian Prologues” to the Gospels found in most old manuscripts of the Vulgate, were attributed by von Dobschütz and P. Corssen to a Roman author of the time of Callistus, but they are almost certainly the work of Priscillian. Beryllus, Bishop of Bostra, is vaguely said by Eusebius (Church History VI.33) to have taught that the Saviour had no distinct pre-existence before the Incarnation, and had no Divinity of His own, but that the Divinity of the Father dwelt in Him. Origen disputed with him in a council and convinced him of his error. The minutes of the disputation were known to Eusebius. It is not clear whether Beryllus was a Modalist or a Dynamist.

Theology
There was much that was unsatisfactory in the theology of the Trinity and in the Christology of the orthodox writers of the Ante-Nicene period. The simple teaching of tradition was explained by philosophical ideas, which tended to obscure as well as to elucidate it. The distinction of the Son from the Father was so spoken of that the Son appeared to have functions of His own, apart from the Father, with regard to the creation and preservation of the world, and thus to be a derivative and secondary God. The unity of the Divinity was commonly guarded by a reference to a unity of origin. It was said that God from eternity was alone, with His Word, one with Him (as Reason, in vulca cordis, logos endiathetos), before the Word was spoken (ex ore Patris, logos prophorikos), or was generated and became Son for the purpose of creation. The Alexandrians alone insisted rightly on the generation of the Son from all eternity; but thus the Unity of God was even less manifest. The writers who thus theologize may often expressly teach the traditional Unity in Trinity, but it hardly squares with the Platonism of their philosophy. The theologians were thus defending the doctrine of the Logos at the expense of the two fundamental doctrines of Christianity, the Unity of God, and the Divinity of Christ. They seemed to make the Unity of the Godhead split into two or even three, and to make Jesus Christ something less than the supreme God the Father. This is eminently true of the chief opponents of the Monarchians, Tertullian, Hippolytus, and Novatian. (See Newman, “The Causes of Arianism”, in “Tracts theol. and eccles.”) Monarchianism was the protest against this learned philosophizing, which to the simplicity of the faithful looked too much like a mythology or a Gnostic emanationism. The Monarchians emphatically declared that God is one, wholly and perfectly one, and that Jesus Christ is God, wholly and perfectly God. This was right, and even most necessary, and whilst it is easy to see why the theologians like Tertullian and Hippolytus opposed them (for their protest was precisely against the Platonism which these theologians had inherited from Justin and the Apologists), it is equally comprehensible that guardians of the Faith should have welcomed at first the return of the Monarchians to the simplicity of the Faith, “ne videantur deos dicere, neque rursum negare salvatoris deitatem” (“Lest they seem to be asserting two Gods or, on the other hand, denying the Saviour’s Godhead”. – Origen, “On Titus”, frag. II). Tertullian in opposing them acknowledges that the uninstructed were against him; they could not understand the magic word oikonomia with which he conceived he had saved the situation; they declared that he taught two or three Gods, and cried “Monarchiam tenemus.” So Callistus reproached Hippolytus, and not without reason, with teaching two Gods.

Already St. Justin knew of Christians who taught the identity of the Father and the Son (“Apol.”, I, 63; Dialogue with Trypho 128). In Hermas, as in Theodotus, the Son and the Holy Ghost are confused. But it was reserved for Noetus and his school to deny categorically that the unity of the Godhead is compatible with a distinction of Persons. They seem to have regarded the Logos as a mere name, or faculty, or attribute, and to have made the Son and the Holy Ghost merely aspects of modes of existence of the Father, thus emphatically identifying Christ with the one God. “What harm am I doing”, was the reply made by Noetus to the presbyters who interrogated him, “in glorifying Christ?” They replied: “We too know in truth one God; we know Christ; we know that the Son suffered even as He suffered, and died even as He died, and rose again on the third day, and is at the right hand of the Father, and cometh to judge the living and the dead; and what we have learned we declare” (Hippol.; “Contra Noetum”, 1). Thus they refuted Noetus with tradition – the Apostles’ Creed is enough; for the Creed and the New Testament indeed make the distinction of Persons clear, and the traditional formulas and prayers were equally unmistakable. Once the Monarchian system was put into philosophical language, it was seen to be no longer the old Christianity. Ridicule was used; the heretics were told that if the Father and the Son were really identified, then no denial on their part could prevent the conclusion that the Father suffered and died, and sat at His own right hand. Hippolytus tells us that Pope Zephyrinus, whom he represents as a stupid old man, declared at the instance of Callistus: “I know one God Christ Jesus, and besides Him no other Who was born and Who suffered”; but he added: “Not the Father died, but the Son”. The reporter is an unsympathetic adversary; but we can see why the aged pope was viewing the simple assertions of Sabellius in a favorable light. Hippolytus declares that Callistus said that the Father suffered with the Son, and Tertullian says the same of the Monarchians whom he attacks. Hagemann thinks Callistus-Praxeas especially attacked the doctrine of the Apologists and of Hippolytus and Tertullian, which assigned all such attributes as impassibility and invisibility to the Father and made the Son alone capable of becoming passible and visible, ascribing to Him the work of creation, and all operations ad extra. It is true that the Monarchians opposed this Platonizing in general, but it is not evident that they had grasped the principle that all the works of God ad extra are common to the Three Persons as proceeding form the Divine Nature; and they seem to have said simply that God as Father is invisible and impassible, but becomes visible and passible as Son. This explanation brings them curiously into line with their adversaries. Both parties represented God as one and alone in His eternity. Both made the generation of the Son a subsequent development; only Tertullian and Hippolytus date it before the creation, and the Monarchians perhaps not until the Incarnation. Further, their identification of the Father and the Son was not favourable to a true view of the Incarnation. The very insistence on the unity of God emphasized also the distance of God from man, and was likely to end in making the union of God with man a mere indwelling or external union, after the fashion of that which was attributed to Nestorius. They spoke of the Father as “Spirit” and the Son as “flesh”, and it is scarcely surprising that the similar Monarchianism of Marcellus should have issued in the Theodotianism of Photinus.

It is impossible to arrive at the philosophical views of Sabellius. Hagemann thought that he started from the Stoic system as surely as his adversaries did from the Platonic. Dorner has drawn too much upon his imagination for the doctrine of Sabellius; Harnack is too fanciful with regard to its origin. In fact we know little of him but that he said the Son was the Father (so Novatian, “De. Trin.” 12, and Pope Dionysius relate). St. Athanasius tells us that he said the Father is the Son and the Son is the Father, one is hypostasis, but two in name (so Epiphanius): “As there are divisions of gifts, but the same Spirit, so the Father is the same, but is developed [platynetai] into Son and Spirit” (Orat., IV, c. Ar., xxv). Theodoret says he spoke of one hypostasis and a threefold prosopa, whereas St. Basil says he willingly admitted three prosopa in one hypostasis. This is, so far as words go, exactly the famous formulation of Tertullian, “tres personae, una substantia” (three persons, one substance), but Sabellius seems to have meant “three modes or characters of one person”. The Father is the Monad of whom the Son is a kind of manifestation: for the Father is in Himself silent, inactive (siopon, hanenerletos), and speaks, creates, works, as Son (Athan., 1. c., 11). Here again we have a parallel to the teaching of the Apologists about the Word as Reason and the Word spoken, the latter alone being called Son. It would seem that the difference between Sabellius and his opponents lay mainly in his insisting on the unity of hypostasis after the emission of the Word as Son. It does not seem clear that he regarded the Son as beginning at the Incarnation; according to the passage of St. Athanasius just referred to, he may have agreed with the Apologists to date Sonship from the creative action of God. But we have few texts to go upon, and it is quite uncertain whether Sabellius left any writings. Monarchianism is frequently combated by Origen. Dionysius of Alexandria fought Sabellianism with some imprudence. In the fourth century the Arians and Semi-Arians professed to be much afraid of it, and indeed the alliance of Pope Julius and Arhanasius with Marcellus gave some colour to accusations against the Nicene formulas as opening the way to Sabellianism. The Fathers of the fourth century (as, for instance, St. Gregory of Nyssa, “Contra Sabellium”, ed. Mai) seem to contemplate a more developed form than that known to Hippolytus (“Contra Noetum” and “Philosophumena”) and through him, to Epiphanius: the consummation of creation is to consist in the return of the Logos from the humanity of Christ to the Father, so that the original unity of the Divine Nature is after all held to have been temporally compromised, and only in the end will it be restored, that God may be all in all.

Our chief original authorities for early Monarchianism of the Modalist type are Tertullian, “Adversus Praxean”, and Hippolytus, “Contra Noetum” (fragment) and “Philosophumena”. The “Contra Noetum” and the lost “Syntagma” were used by Epiphanius, Haer. 57 (Noetians), but the sources of Epiphanius’s Haer. 62 (Sabellians) are less certain. The references by Origen, Novatian, and later Fathers are somewhat indefinite.

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Come let us Grow Together: The Dual Nature of Christ

Come let us Grow Together is a weekly series that deals with the many topical categories that exist within the Word of God. The purpose of this series is to grow in wisdom, knowledge, and understanding in things pertaining to God.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Tim 3:16)

Who was manifested in the flesh?

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isa 9:6)

The everlasting Father was manifested in the flesh.

Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power: (Col 2:8-10)

Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. (Mt 1:22)

Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. (Jn 14:10-11)

Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? (Jn 14:9) I and my Father are one. (Jn 10:30)

Jesus Christ was both the Son of man and the Son of God. God the Father was robed in flesh to redeem the world unto Himself.

To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. (2 Cor 5:19)

He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. (1 Jn 3:8)

And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) (Rom 5:16)

We must not forget that Jesus had a dual nature. He was both man and God at the same time.

As to the human nature of Christ he hungered, thirsted, was fatigued, suffered pain and death. Christ “was in all points tempted like as we are, yet without sin.” (Heb 4:15b) As to the Deity of Christ he was omnipotent, omniscient, and omnipresent.

We must ask ourselves when we read the words that Jesus spoke as to whether it was the humanity in him speaking or the divine. For example: when Jesus prayed He prayed in His humanity to the Eternal Spirit. When Jesus said the Father was greater than He, this was pertaining to humanity. When Jesus said that no man knows the day nor the hour of the coming of the Son of man no, not the angels of heaven, but my Father only, this was according to the flesh. As to the Divinity of the Father dwelling inside of Him, He knew the day and the hour.

Thus the mystery is revealed to us that Jesus Christ had a dual nature. He was the Almighty God and He was a man at the same time.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. (Col 2:1-3)

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Come let us Grow Together: The Word was with God

Come let us Grow Together is a weekly series that deals with the many topical categories that exist within the Word of God. The purpose of this series is to grow in wisdom, knowledge, and understanding in things pertaining to God.

John 1:1-3
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.

How was this Word with God? What is this Word that was with God and was God?

Some people teach that this Word was with God as a second divine person of a Triune Godhead, in which He is known as God the Son. Is this what the Apostle John was trying to relay to us? Was the Apostle John trying to relay to us a Hellenistic concept of the Word? Or was the Apostle John following after the concept of Jewish tradition?

The Catholic encyclopedia states that for the Apostle John, “the Word is for him the Word of God, and thereby he holds with Jewish tradition…. He perfects the idea and transforms it by showing that this creative Word which was from all eternity was in God and was God, took flesh and dwelt among men.” see: http://www.newadvent.org/cathen/09328a.htm

Take notice that the early Catholic church recognized, “that this creative Word which was from all eternity was in God” How was this Word with God? What is the definition of this Word?

3056. logos, log’-os; from G3004; something said (including the thought); by impl. a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extens. a computation; spec. (with the art. in John) the Divine Expression (i.e. Christ)

The logos is something said (including the thought) and also the reasoning (the mental faculty) or motive of what was said. Thus the Word that was with God and was God is (the thought, plan, and mind of God.) This is how the Word was in God as the early Catholic church recognized that the Apostle John was implying.

However, the early Catholic church then drew the conclusion that this Word was the eternally begotten Son of God or what they have called God the Son. Is this what the Apostle John was trying to relay to us? That our one God was three distinct divine persons of one substance? That somehow God the Son is eternally being begotten? Which is a contradiction of words? Is the terms Word and Son interchangeable terms? The answer to these questions is no. This is not what the Apostle John was trying to relay to us.

So what was the Apostle John trying to relay to us? The nutshell answer is exactly what the Apostle John told us. “In the beginning was the Word, and the Word was with God, and the Word was God.”

We must remember that God is a Spirit. (Jn 4:24) The eternal Spirit of God is the Word that was with God and was God; as the thought, plan, and mind of God. Not as three divine persons that somehow make up one God. The Holy Spirit (Holy Ghost) is this eternal Spirit of God. This Word that was with God and was God is the thought, plan, and mind of God that was with God.

The eternal Spirit of God, or the Father, beget His only son to redeem mankind from their fallen state of sin. This action of conception took place through the Word, the thought, plan, and mind of God, by His eternal Spirit which is the Holy Ghost. (Lk 1:30-35)

So the Word and the Son are not interchangeable terms. The Word is eternal as the thought, plan, and mind of God. The eternal Spirit of God has an eternal purpose in Christ. (Eph 3:11)

This plan of God was set forth as creation by the eternal spirit of God, which is the Word of God, when God spoke the world into existence. This same Word, which is the thought, plan, and mind of God, was made flesh some 4,000 years later when the eternal Spirit of God hovered over the virgin Mary and she conceived child of the Holy Ghost.

This conception was when the son of God was begotten as the scripture says, “Thou art my Son; this day have I begotten thee.” (Psa 2:7b) Thus the Word is eternal, but the son of God was begotten upon the conception of the virgin Mary by the eternal Spirit of God through the Word of God. The thought, plan, and mind of God in action.

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Who The “Us” is of Genesis 1:26 – “To The Only Wise God”

With the establishment of who God is, Jesus Christ our Lord and Savior, I would like to continue with our final lesson. For this we will turn to Job chapter 26.

Lesson 1                                                                                                                Lesson 2

Job
26:1 But Job answered and said,
2 How hast thou helped him that is without power? how savest thou the arm that hath no strength?
3 How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is?
4 To whom hast thou uttered words? and whose spirit came from thee?
5 Dead things are formed from under the waters, and the inhabitants thereof.
6 Hell is naked before him, and destruction hath no covering.
7 He stretcheth out the north over the empty place, and hangeth the earth upon nothing.
8 He bindeth up the waters in his thick clouds; and the cloud is not rent under them.
9 He holdeth back the face of his throne, and spreadeth his cloud upon it.
10 He hath compassed the waters with bounds, until the day and night come to an end.
11 The pillars of heaven tremble and are astonished at his reproof.
12 He divideth the sea with his power, and by his understanding he smiteth through the proud.
13 By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.
14 Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?

Here Job has spoken of the Greatness of our God.

Job
27:1 Moreover Job continued his parable, and said,
2 As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul;
3 All the while my breath is in me, and the spirit of God is in my nostrils;
4 My lips shall not speak wickedness, nor my tongue utter deceit.
5 God forbid that I should justify you: till I die I will not remove mine integrity from me.
6 My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.
7 Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.
8 For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?
9 Will God hear his cry when trouble cometh upon him?
10 Will he delight himself in the Almighty? will he always call upon God?
11 I will teach you by the hand of God: that which is with the Almighty will I not conceal.
12 Behold, all ye yourselves have seen it; why then are ye thus altogether vain?
13 This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty.
14 If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread.
15 Those that remain of him shall be buried in death: and his widows shall not weep.
16 Though he heap up silver as the dust, and prepare raiment as the clay;
17 He may prepare it, but the just shall put it on, and the innocent shall divide the silver.
18 He buildeth his house as a moth, and as a booth that the keeper maketh.
19 The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not.
20 Terrors take hold on him as waters, a tempest stealeth him away in the night.
21 The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place.
22 For God shall cast upon him, and not spare: he would fain flee out of his hand.
23 Men shall clap their hands at him, and shall hiss him out of his place.

Job
28:1 Surely there is a vein for the silver, and a place for gold where they fine it.
2 Iron is taken out of the earth, and brass is molten out of the stone.
3 He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death.
4 The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men.
5 As for the earth, out of it cometh bread: and under it is turned up as it were fire.
6 The stones of it are the place of sapphires: and it hath dust of gold.
7 There is a path which no fowl knoweth, and which the vulture’s eye hath not seen:
8 The lion’s whelps have not trodden it, nor the fierce lion passed by it.
9 He putteth forth his hand upon the rock; he overturneth the mountains by the roots.
10 He cutteth out rivers among the rocks; and his eye seeth every precious thing.
11 He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to light.
12 But where shall wisdom be found? and where is the place of understanding?
13 Man knoweth not the price thereof; neither is it found in the land of the living.
14 The depth saith, It is not in me: and the sea saith, It is not with me.
15 It cannot be gotten for gold, neither shall silver be weighed for the price thereof.
16 It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire.
17 The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold.
18 No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies.
19 The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold.
20 Whence then cometh wisdom? and where is the place of understanding?
21 Seeing it is hid from the eyes of all living, and kept close from the fowls of the air.
22 Destruction and death say, We have heard the fame thereof with our ears.
23 God understandeth the way thereof, and he knoweth the place thereof.
24 For he looketh to the ends of the earth, and seeth under the whole heaven;
25 To make the weight for the winds; and he weigheth the waters by measure.
26 When he made a decree for the rain, and a way for the lightning of the thunder:
27 Then did he see it, and declare it; he prepared it, yea, and searched it out.
28 And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.

Proverbs 1:1-8
1 The proverbs of Solomon the son of David, king of Israel;
2 To know wisdom and instruction; to perceive the words of understanding;
3 To receive the instruction of wisdom, justice, and judgment, and equity;
4 To give subtlety to the simple, to the young man knowledge and discretion.
5 A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:
6 To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.
7 The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
8 My son, hear the instruction of thy father, and forsake not the law of thy mother:

Proverbs 2:1-14
1 My son, if thou wilt receive my words, and hide my commandments with thee;
2 So that thou incline thine ear unto wisdom, and apply thine heart to understanding;
3 Yea, if thou criest after knowledge, and liftest up thy voice for understanding;
4 If thou seekest her as silver, and searchest for her as for hid treasures;
5 Then shalt thou understand the fear of the LORD, and find the knowledge of God.
6 For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.
7 He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly.
8 He keepeth the paths of judgment, and preserveth the way of his saints.
9 Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.
10 When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
11 Discretion shall preserve thee, understanding shall keep thee:
12 To deliver thee from the way of the evil man, from the man that speaketh froward things;
13 Who leave the paths of uprightness, to walk in the ways of darkness;
14 Who rejoice to do evil, and delight in the frowardness of the wicked;

Proverbs 8:1-36
1 Doth not wisdom cry? and understanding put forth her voice?
2 She standeth in the top of high places, by the way in the places of the paths.
3 She crieth at the gates, at the entry of the city, at the coming in at the doors.
4 Unto you, O men, I call; and my voice is to the sons of man.
5 O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
6 Hear; for I will speak of excellent things; and the opening of my lips shall be right things.
7 For my mouth shall speak truth; and wickedness is an abomination to my lips.
8 All the words of my mouth are in righteousness; there is nothing froward or perverse in them.
9 They are all plain to him that understandeth, and right to them that find knowledge.
10 Receive my instruction, and not silver; and knowledge rather than choice gold.
11 For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
12 I wisdom dwell with prudence, and find out knowledge of witty inventions.
13 The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
14 Counsel is mine, and sound wisdom: I am understanding; I have strength.
15 By me kings reign, and princes decree justice.
16 By me princes rule, and nobles, even all the judges of the earth.
17 I love them that love me; and those that seek me early shall find me.
18 Riches and honour are with me; yea, durable riches and righteousness.
19 My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.
20 I lead in the way of righteousness, in the midst of the paths of judgment:
21 That I may cause those that love me to inherit substance; and I will fill their treasures.
22 The LORD possessed me in the beginning of his way, before his works of old.
23 I was set up from everlasting, from the beginning, or ever the earth was.
24 When there were no depths, I was brought forth; when there were no fountains abounding with water.
25 Before the mountains were settled, before the hills was I brought forth:
26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth:
28 When he established the clouds above: when he strengthened the fountains of the deep:
29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
30 Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;
31 Rejoicing in the habitable part of his earth; and my delights were with the sons of men.
32 Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.
33 Hear instruction, and be wise, and refuse it not.
34 Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.
35 For whoso findeth me findeth life, and shall obtain favour of the LORD.
36 But he that sinneth against me wrongeth his own soul: all they that hate me love death.

Recall Proverbs
2:6 For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.

Proverbs
3:11 My son, despise not the chastening of the LORD; neither be weary of his correction:
12 For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.
13 Happy is the man that findeth wisdom, and the man that getteth understanding.
14 For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.
15 She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.
16 Length of days is in her right hand; and in her left hand riches and honour.
17 Her ways are ways of pleasantness, and all her paths are peace.
18 She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.
19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens.
20 By his knowledge the depths are broken up, and the clouds drop down the dew.
21 My son, let not them depart from thine eyes: keep sound wisdom and discretion:
22 So shall they be life unto thy soul, and grace to thy neck.
23 Then shalt thou walk in thy way safely, and thy foot shall not stumble.
24 When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.
25 Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.
26 For the LORD shall be thy confidence, and shall keep thy foot from being taken.

John 1:1-3
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.

Ephesians 3:1-12
1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,
2 If ye have heard of the dispensation of the grace of God which is given me to you-ward:
3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
12 In whom we have boldness and access with confidence by the faith of him.

Yet Paul just said all things were made of God by Jesus Christ, and in John above it just said all things were made by God, and King Solomon, told us the Lord by Wisdom has founded the earth.

Matt 19:3-4
3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?
4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,

Now here we see Jesus Christ himself answering the Pharisees stating and referring to himself as He instead of I. Since we just read that all things were made by Jesus Christ, and the Word was God, then we would have expected Jesus to have stated his answer as, have ye not read, that I made all things in the beginning.

OR

Jesus did not answer them, Have ye not read that we made them at the beginning both male and female.

John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

Notice something crucial here. The Word was not made flesh until he dwelt among us. So, when John said in the beginning was the Word, and the Word was with God, and the Word was God. You should have understood that the Word is God. That is why the Word was with him. He is the Word.

Genesis
1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

Selah. Pause and think about it..

Recall Proverbs 3:19
19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens.

Here we see that King Solomon, the wisest man that ever lived, told us the LORD by wisdom hath founded the earth.

Yet Paul has told us, All things were created by Jesus Christ. Yet John said all things were made by the Word which was God.

Let’s read it again.

Ephesians 3:9-10
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,

So how can this be? Answer: God’s hidden name is Jesus Christ.
Recall I Cor 2:5:8 and Col 2:13-15, to better see the Wisdom of God.

I Corinthians 2:5-8
5 That your faith should not stand in the wisdom of men, but in the power of God.
6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

Here Apostle Paul has told us that he is speaking of the hidden wisdom of God, not wisdom of this world, nor of princes of this world, then he tells us that none of the princes of this world knew they were crucifying the Lord of Glory, or they would not have done it.

Colossians 2:13-15
13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
15 And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.

To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God. That Wisdom was the spoiling of Satan and the princes of this world, in which God, keeping His name secret throughout the ages, came and died on the cross and took back the keys of death and hell, declaring His name as Jesus.

To claim Jesus Christ is a 2nd individual in the godhead, goes completely against this hidden Wisdom. How? Well, if the principalities and powers in heavenly places had seen Jesus as a 2nd individual, then there was no Wisdom manifested to them by the Church, and also that Satan and the princes of this world would have known who Jesus the 2nd individual in the godhead was and would not have crucified Him.

Recall what Paul just said in Ephesians 3:3-4
3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

Here Paul is explaining to the church that no man taught him of Jesus Christ, but rather it was revealed to him by Jesus Christ. Let’s read the account of what happened to Saul and how it came to pass that he received the Gospel of Christ.

The Book of Acts
9:1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,
2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
6 And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.
7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.
9 And he was three days without sight, and neither did eat nor drink.
10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.
11 And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,
12 And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.
13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:
14 And here he hath authority from the chief priests to bind all that call on thy name.
15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
16 For I will show him how great things he must suffer for my name’s sake.
17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.
20 And straightway he preached Christ in the synagogues, that he is the Son of God.
21 But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?
22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.
23 And after that many days were fulfilled, the Jews took counsel to kill him:

So what we have learned up to this point in this lesson is that Job was a Wise man of God, that King Solomon was a Wise man of God, John was a Wise man of God, and Paul also was a Wise man of God.

Thus, the hidden mystery, of all four of these separate men of God, that Paul spoke on to the Ephesians church in 3:9, stating that all things were created by Jesus Christ, was made because Paul understood that the Word of God was Wisdom, and by the Word which was made flesh, created He all things.

If you are still uncertain on wether or not this be true. Take into account what James tells us:

James 1:17-18
17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

So how did he begat us? Of his own will (wisdom) by the Word of Truth. That Word of Truth is the Wisdom of God and the same Word that became Flesh. Thus all five of these mens’ accounts that we have studied, have agreed one with the other. That common factor is the Word of God is Wisdom.

To further back this let’s read another set of verses Apostle Paul spoke to the Church at Ephesus.

Ephesians 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
12 That we should be to the praise of his glory, who first trusted in Christ.
The counsel of his own will would be referring to Wisdom.

In the book of I Peter 1:7-12 we are told the prophets prophesied of the coming of the Spirit of Christ and the sufferings of Christ, and that it was revealed unto them, and now is being reported to us by the preaching of the gospel with the Holy Ghost sent down from heaven. Lets read it.

I Peter 1:7-12
7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:
8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:
9 Receiving the end of your faith, even the salvation of your souls.
10 Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:
11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.
12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

In the book of II Peter
II Peter 1:20-21
20 Knowing this first, that no prophecy of the scripture is of any private interpretation.
21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

So Apostle Peter has told us that we have obtained our information from holy men of God as the Holy Ghost moved upon them. So we know that we can trust what they have told us.

Peter continues in II Peter 3:4-7 and tells us in the last days what men will be saying:

II Peter 3:4-7
4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.
5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:
6 Whereby the world that then was, being overflowed with water, perished:
7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

So we now have learned that Apostle Peter also has told us that by the Word of God the heavens were of old, and the earth. Now we see that Job, King Solomon, Paul, John, James, and Peter, all six of these men, agree one with another, on who was with God.

Now lets take a look at the book of Hebrews.

Hebrews 3:3-4
3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.
4 For every house is builded by some man; but he that built all things is God.

Hebrews 1:1-2
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Here again we see that all things were built by God, then we see that the worlds were made by Jesus. So this should tell you again. That Jesus is God. Now lets see from Hebrews how Jesus made the worlds.

Hebrews 11:3
3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

So now we have learned that the Book of Hebrews also agrees with who was with God in the beginning and how it was that the world came into existence.

Recall from our last lesson what Paul tells us in Romans.

Romans 16:25-26
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

In conclusion.

Proverbs 2:6 For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.

Knowledge: the sum of what is known

Here we see again, That the LORD gives wisdom, how?, out of his mouth comes knowledge and understanding. Thus God’s spoken words, The Word, is Wisdom.

Proverbs 8:12-14
12 I wisdom dwell with prudence, and find out knowledge of witty inventions.
13 The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
14 Counsel is mine, and sound wisdom: I am understanding; I have strength.

Here we see that Wisdom is also understanding.

Praise be to God!

We also know the Apostles were entrusted with the gospel.

I Thes 2:4 reads,
4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

Ephesians 1:1
11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

Taking counsel with yourself is you counseling with your Wisdom, which is the body of knowledge and experience you have obtained.

Since the gospel of Jesus Christ was kept secret from the beginning of the world, Apostle Paul instructs us that we should pray for Wisdom and the revelation of who Jesus Christ is.

Eph 1:17-18
17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:
18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

Any carnal person or child of approximately eight years old or more can read the Bible and say, Oh I see Jesus the Son of God and God the Father; so there are two, and I have read that there is a Holy Ghost, hmm, there must be three. This is whole reason that Paul has just told us to pray for wisdom and the revelation of Him. It doesn’t take any wisdom, faith, studying of the Word, or revelation to conclude, when reading the New Testament, that there are three separate persons that make up the Godhead. This view is completely carnal minded.

Instead we are told that Jesus created all things and that He is the image of the invisible God.

Colossians 1:12-20
12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:
14 In whom we have redemption through his blood, even the forgiveness of sins:
15 Who is the image of the invisible God, the firstborn of every creature:
16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
17 And he is before all things, and by him all things consist.
18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
19 For it pleased the Father that in him should all fulness dwell;
20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

Listen to the wisdom the books of Timothy and Jude, reveal to us.

I Timothy 1:17
17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

I Timothy 6:14-16
14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
15 Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

Jude 1:25
25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and for ever. Amen.

So the Us of Genesis 1:26, has been revealed to us by all Six of these Wise men of God, and all the scriptures agree, that Wisdom is the only thing that could fulfill this.

Genesis
1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

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Who The “Us” is of Genesis 1:26 – “Oneness in the Spotlight”

If this still isn’t enough proof that Jesus is God the Father, I’d like to continue with more scriptures and some questions to help you better understand the Godhead.

For this we’ll begin our second lesson with the book of John. Concerning Jesus Christ.

Lesson 1                                                                                                                Lesson 3

John 1:10
10 He was in the world, and the world was made by him, and the world knew him not.
11 He came unto his own, and his own received him not.
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

John 1:15
15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

Here John makes the reference that Jesus Christ was He that cometh after me and then says that Jesus was before me. So now we see that John the Baptist has said that Jesus Christ existed before him. The question that should come to one’s mind is how? For this answer, let’s look at a couple of examples of what Jesus Christ tells us and also what Apostle John tells us.

Listen to these answers that Jesus gives to the Jews.

John 8:56-58
56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.
57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.
59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

Here Jesus has claimed to be God by saying that He was the “I am” from Exodus 3:13-14. The Jews also understood that Jesus just claimed to be God and picked up stones to try to kill Him. Let’s read the account in the book of Exodus.

Exo 3:13-14
13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?
14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

Next example.

Matt 22:41-46
41 While the Pharisees were gathered together, Jesus asked them,
42 Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
43 He saith unto them, How then doth David in spirit call him Lord, saying,
44 The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
45 If David then call him Lord, how is he his son?
46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

So what does John continue to tell us

John 1:18
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

John has just revealed to us that Jesus is in the bosom of the Father.

John 5:17-19
17 But Jesus answered them, My Father worketh hitherto, and I work.
18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.
19 Then answered Jesus and said unto them, Verily, verily, I say unto you, 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.

Here the Jews have picked up stones to kill Him because Jesus made himself equal to God, and the Jews know the first commandment that God gave unto them which was:

Deuteronomy 6:4-5
4 Hear, O Israel: The LORD our God is one LORD:
5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.

So to the Jews, Jesus claiming equality to the Father, knowing that God is one, made them want to kill Jesus, instead of recognizing that Jesus is the one God as Emmanuel, God with us.

Matthew 1:23
23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

Listen to what Jesus tells us in John 10:30

John 10:30
30 I and my Father are one.

Here is another example of Jesus answering the Jews.

John 5:43
43 I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.

Jesus just told us that He came in His father’s name. If the son of man called himself Jesus. What do you think is the name of his father?

All of these examples have supported what John the Baptist told us, which was that Jesus was before him.

In the next examples illustrating that Jesus is God we will be reading from:

John 11:41-43
41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.
42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.
43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.

Here Jesus tells us plainly that the only reason He spoke, Father, I thank thee that thou hast heard me, was so the people around listening would give God the glory and not give the glory to a man. This can be further backed in:

John 12:23-30
23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
30 Jesus answered and said, This voice came not because of me, but for your sakes.

Here not only does Jesus remind the people why the voice came, but He said in verse 23, the hour is come that the Son of man should be glorified, then in verse 28, says Father, glorify thy name. The Father was glorified in the name of the Son, which was about to die on the cross of Calvary for our sins.

Listen to what Jesus tells us in:

John 12:44 and in John 13:20
44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.

John 13:20
20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.

Here we are told that if you believe on Jesus you do not believe on Jesus, but rather on God who sent Him. Also we were told, if you receive, Jesus you also receive God that sent Him.

At this time I would like to expound some on John chapter 14 which is a very important chapter for understanding the Spirit of God.

John 14:1-18
1 Let not your heart be troubled: ye believe in God, believe also in me.
2 In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
4 And whither I go ye know, and the way ye know.
5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

Here we are told that Jesus is the only way, truth, and He is the life.

7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

Jesus again, claims to be God. This confused Philip.

8 Philip saith unto him, Lord, show us the Father, and it sufficeth us.
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?
10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.
12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
14 If ye shall ask any thing in my name, I will do it.
15 If ye love me, keep my commandments.

Jesus answered Philip and told him that the words which He spoke was the Father that dwelled in Him, that God doeth the works, and that when you see Jesus, you have seen the Father, so how can you ask to see the Father, when I am standing right in front of you.

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

Now Jesus has told us that God is going to send another, the Comforter that he may abide with us for ever.

17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
18 I will not leave you comfortless: I will come to you.

Here Jesus has claimed to be that Comforter and the Spirit of Truth, which is the Holy Ghost. So now we see that Jesus is the Father, Jesus is the Son, and Jesus is the Holy Ghost.

John 14:26-27
26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

Jesus continues in John 15:26-27 and tells us:

John 15:26-27
26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
27 And ye also shall bear witness, because ye have been with me from the beginning.

With this new knowledge of who Jesus Christ is, lets hear what Jesus tells us in:

John 3:13
13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

This was Jesus again telling us that He was God. That not only was He speaking the words, but also He was in heaven.

Even though this sounds confusing, remember what we covered in the first lesson in:

John 16:25-32
25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father.

Now Jesus is going to tell them plainly of the Father and is not speaking in a proverb.

26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:
27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.
28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.
29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.
30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
31 Jesus answered them, Do ye now believe?

They understood that Jesus came out from God. Not that Jesus was the 2nd person in the Godhead. Then Jesus continues on and explains that the disciples understood what He had just told them in:

John 17:1-8
17:1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

This will be the second time that God glorifies his name through His Son.

2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.
5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

Jesus tells us again, that He manifested God’s name. That name is Jesus. If you still don’t think so, then what name was Jesus referring to, when He said that He has manifested God’s name?

7 Now they have known that all things whatsoever thou hast given me are of thee.
8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

Jesus testifies that the disciples surely understood that Jesus came out of God. Thus Emmanuel, God with us. 100% man. 100% God.

Let’s see again what the LORD said in:
Isa 43:10-11
10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.
11 I, even I, am the LORD; and beside me there is no saviour

John 17:26 Jesus tells us:
26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

That name that Jesus declared, Must have been Jesus. For he gave no other name.
Listen to what Thomas says to Jesus when He appears unto him.

John 20:26-28
26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.
27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
28 And Thomas answered and said unto him, My Lord and my God.

Thomas also now understood, and called Jesus his Lord and his God.

So you may be wondering what the reason was for Jesus keeping his name secret in the old testament? The answer for this is found in

I Cor 2:7
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

At this time if you are still believe Trinity instead of the Oneness of God, I would like to give you a run down and some more questions to further explain the Oneness of God. For this I would like to give a condensed example.

God the Word ( John 1:1) became flesh (Jesus) (John 1:14) upon being conceived by Mary, whom the Holy Ghost hovered over. (Luke 1:35) Notice that 1) the Holy Ghost does not have a name. Yet all Angels, Man, and God have and had names. So then why would the Holy Ghost be a third individual without a name? And
2) the Holy Ghost hovered over Mary and not the Father so this would make the Holy Ghost the father of Jesus and not God being the Father of Jesus. Also, if the Holy Ghost can be in every person on planet Earth; that wouldn’t make the Holy Ghost 6.5 billion Individuals that make up the Holy Ghost. So then, if the Holy Ghost can be one, yet in 6.5 billion different people, how then is it hard to see that one God can manifest himself as an infinite number, yet still only be one God.

At this time I would like to bring your attention to one called Melchisedec.

 

Gen 14:18-20
18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.
19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:
20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

Here we read of a Melchizedek, who is the king of Salem and that he was the priest of the most high God. We also learn that Abram pays tithes to Melchizedek.

Now let’s read about Melchizedek in the book of Hebrews to better understand who he is.

Hebrews 6:20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

We now see that Jesus has been made our high priest after the order of this Melchisedec.

7:1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Here we are told some very important things concerning Melchisedec. He was the
King of Righteousness, the King of Salem, the King of Peace. Without father, without mother, without descent, having no beginning of days, nor end of life; and made like unto the Son of God; and abides a priest continually.

Many people try to pass off Melchisedec as being just a man, and try to say that he was without mother and father because they didn’t know his lineage. This is a very naive statement for many reasons. Lets discuss a few. The Holy Ghost can easily reveal lineage. Since in the book of Luke 3:23-38, they give the lineage of Christ clear back to Adam, the son of God. This belief system completely ignores the wording of this verse which tells us he was without beginning of days, nor end of life. That is very clear, that he never had end of life. The verses also tell us that Melchisedec was made like unto the Son of God. What natural man could be like unto the Son of God? What man could fulfill being the King of righteousness, the King of Peace? Since the prophet Isaiah tells us in 64:6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags. Let’s continue to read about Melchisedec.

(Continuing) Hebrews 7:4
4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
7 And without all contradiction the less is blessed of the better.
8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
10 For he was yet in the loins of his father, when Melchisedec met him.

These verses tell us that the sons of Levi paid tithes to Melchisedec even though they were in the loins of Abraham.

Continuing
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
12 For the priesthood being changed, there is made of necessity a change also of the law.
13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

These verses explain to us that God changed the priesthood, and since he changed the priesthood, out of necessity he also changed the law. That new law is the Law of Liberty, of which we now are free from the law of sin and death because Jesus died on the Cross and took back the keys of death and hell, and as many that are born again, and obey the New Testament and it’s commandments, through the Faith of Jesus Christ, we have eternal life.

This next verse is extremely important concerning the belief system that Melchisedec was just a man. It reads

15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

That priest was Jesus Christ. And this verse just told us that Jesus was after the similitude of Melchisedec. How then seeing that Jesus was Emmanuel, being interpreted God with us, can you compare him to only a flesh and blood man? Since Emmanuel was God with us, we know that God had no beginning of days, nor does he have end of life. The only way that Melchisedec could be similiar to Jesus Christ. Would be that Melchisedec never had beginning of days, nor end of life, which was clearly stated as well as the fact that verse three also tells us that he was made like unto the Son of God.

Let’s reread Hebrews 7 verses 2 & 3.
2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

Since we know that Jesus is in the similitude of Melchisedec. Notice Melchisedec was the King of Peace, and that Jesus Christ is the Prince of Peace.

Verse 3
3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Notice that it tells us that he abideth a priest continually. That means that he still is a priest. And since it also tells us he neither had beginning of days nor end of life, that means that if you are a Trinitarian person you will either continue to say that Jesus came after the order of a man that was King of Righteousness or that now there is a fourth deity in the Godhead. Just because in I John 5:7 it says there are three that bear record in heaven, does not mean that Melchisedec ceased to exist.

Continuing at verse 20 and it reads.
20 And inasmuch as not without an oath he (Jesus) was made priest:
21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
22 By so much was Jesus made a surety of a better testament.
23 And they truly were many priests, because they were not suffered to continue by reason of death:
24 But this man, because he continueth ever, hath an unchangeable priesthood.
25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

So there are three that bear record in heaven: the father (God), the Word (God), and the Holy Ghost (God), (I John 5:7), and these three are one, named Jesus. Just as Melchisedec (God) is another manifestation of God. That would mean if you are Trinity, he is still alive, even though he doesn’t bare record. So then, that would now make God four separate individuals not three. Just because he doesn’t bare record, doesn’t make him non-existent. So Melchisedec can not be overlooked or ignored. He was a manifestation of God. Many Trinitarians call Oneness people heretics for saying that, God is one God, who manifested himself as Jesus and the Holy Ghost, and these three are one whose name is Jesus. Melchisedec was existent not as a fourth individual in the God head, but as the One God who is capable of manifesting himself as anything, anywhere, in any number, at any time. Just like he appeared as the burning bush (Exo 3:5) and as a Rock in the wilderness that followed Moses .(I Cor 10:4) These just being more examples of how He is all powerful, just as he appeared in the fiery furnace in Daniel. (Dan3:25)

We look at our own body made in his image. And I see one body, that is made up of three: Body, Soul, and Spirit. Yet I am only one person. Just as spiritually Jesus was one body made up of three: God, Jesus, and the Holy Ghost.

At this time it is important to discuss Salvation and Baptism.

I Peter 1:10-12
10 Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:
11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.
12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

I Peter 1:22-25
22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:
23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:
25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

BAPTISM

John 1:12-13
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

So how do you become born of God?

John 3:5-6
5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

The first thing of importance to take notice of is that in the New Testament there is two areas that tell us how we should be baptized.

Matt 28:19
19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

And

Acts 2:36-39
36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

At this point in our lessons I hope that you can now understand that Matthew 28:19 was fulfilled in Acts 2:38. If you are still uncertain, the first thing you should notice is, why does many religions disregard this scripture. Many try to claim, I’m just going to do what Jesus said. Well if that is the case, then you may want to reconsider two things: that Jesus said unto Simon Peter upon this rock I will build my church and I give you the keys to the Kingdom of Heaven. And that Jesus revealed all things unto the apostles and sent them to Jerusalem to wait to be endued with power on High and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. Thus the reason why Peter told them to be baptized in Jesus name, Jesus himself told them to do this.

Matthew 16:18-19
18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

Luke 22:31-32
31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

Luke 24:44-49
44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.
45 Then opened he their understanding, that they might understand the scriptures,
46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
48 And ye are witnesses of these things.
49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Compare these scripture accounts:

Matthew 1:21
21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

Acts 4:10-12
10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.
11 This is the stone which was set at nought of you builders, which is become the head of the corner.
12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

Isa 43:10-11
10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.
11 I, even I, am the LORD; and beside me there is no saviour.

Luke 3:4-6
4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;
6 And all flesh shall see the salvation of God.

So we see that the salvation of God is Jesus. So it is very important that when you are baptized you take on the name of Jesus Christ. Important enough that Apostle Paul tells us to put on the Lord Jesus Christ.

Romans 13:11-14
11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

So how do you put on the Lord Jesus Christ?

Galatians 3:27
27 For as many of you as have been baptized into Christ have put on Christ.

So to put on the Lord Jesus Christ you must be baptized into His name.

Romans 6:3-4
3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

In the book of Colossians we receive a warning from Apostle Paul.

Col 2:8-15
8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
9 For in him dwelleth all the fulness of the Godhead bodily.
10 And ye are complete in him, which is the head of all principality and power:
11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:
12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.
13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
15 And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.

This name of Jesus is so important that we are told:

Col 3:17
17 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

This would include the Baptism.

So what is the record that God gave to His Son?

I John 5:10-11
10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.
11 And this is the record, that God hath given to us eternal life, and this life is in his Son.

I John 5:20
20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

This verse above is very plain on Jesus Christ being the true God.

Another warning that we are giving is from Apostle John.

II John 1:9
9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

The question you should have is what is the doctrine of Christ?

Romans 16:25-26
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

This doctrine of Christ, is the gospel of Jesus Christ, which was kept secret since the world began.

Recall I Cor 2:7
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

This gospel of Jesus Christ is the Everlasting Gospel.

Galatians 3:7-9
7 Know ye therefore that they which are of faith, the same are the children of Abraham.
8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
9 So then they which be of faith are blessed with faithful Abraham.

To further see the Oneness of God, lets close this lesson with the book of Revelation.

Rev 3:21
21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Notice that it is one throne.

Rev 4:2-11; 5:1
2 And immediately I was in the spirit; and, behold, a throne was set in heaven, and one sat on the throne.
3 And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.
6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.
7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.
8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,
10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,
11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
5:1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

Again Notice that there is one throne.

Rev 6:14-17
14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.
15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
17 For the great day of his wrath is come; and who shall be able to stand?

Again we see that the people on Earth see one throne.

Rev 7:15-17
15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Here again we see one throne that the Lamb (Jesus) is in the midst of. These examples are to reinforce to you that the reason there is one throne is because there is one God whose name is Jesus.

Rev 12:5
5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

Notice that this example states that her child (Jesus) was caught up unto God, and to his throne.

Rev 21:5-6
5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

Rev 22 1-4
1 And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
2 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.
3 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:
4 And they shall see his face; and his name shall be in their foreheads.

Notice that there is one throne. Not three thrones of which Jesus sets beside his Father on the right side.

This concludes the end of Lesson 2. In the next Lesson on “Who the Us is of Genesis 1:26”, entitled “To The Only Wise God”, we will be giving many scriptures to show who the Lord was referring to on the great day that He created man in His image.

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Who The “Us” is of Genesis 1:26 – “He That Hath an Ear. Let Him Hear.”

I would like to start out this three lesson series with reading Genesis 1:26

Gen 1:26
26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

Lesson 2                                                                                                                Lesson 3

To explain who the Us was referring to in Genesis 1:26 from the Bible, I would like to first explain who the Us was not referring to by telling you when the Trinitarian doctrine first came into existence, by briefly explaining to you the two councils which eventually brought forth the Trinitarian Doctrine, and pointing out some key elements about the people of those councils and the Emperors influence within those councils.

This can be found by reading and studying the two councils that ultimately brought forth a Trinitarian point of view. The first council, The Council of Nicea took place in 325 AD. Unlike what you may be thinking, this Council was not over a debate of a Oneness point of view versus a Trinitarian point of view. However it was because of a man named Arius who believed that the Son (Jesus) was created out of nothing before the world was called into being, and for that very reason was not eternal nor of the divine essence. For his argument he referred to Proverbs 8:22, which reads, 22 The LORD possessed me in the beginning of his way, before his works of old. The Hebrew word translated for possessed, he said, could also have meant created or brought forth. Thus Arius, interpreted the passage that the Son was created at some point by God before the creation of the world. This was the reason for the first council.

The council convened in 325 AD in Nicea. It lasted for just about six weeks. It has been said that 318 persons attended, but a more likely number is 225, including every Eastern bishop of importance, four Western bishops (among them Hosius of Córdoba, president of the council), and two papal legates.

Papal: Of, relating to, or issued by a pope

As the Council began to unfold, it was found that there was mainly three points of view. The first group was a minority led by Athanasius who argued that the Father and the Son were of the same substance. The second group was the Arian group which believed the Son was of a different substance from the Father. And the third group was the majority, in which case the majority of them never fully understood the issues at hand but wanted peace. The majority of them never agreed with Arius, but they also never agreed with Athanasius. Thus later in history they received the nickname of Semi-Arians.

Finally Emperor Constantine, hoping to obtain the most unanimous decision possible, introduced a word homoousios. This was considered controversial because it was used by some people to support a Oneness doctrine of the Godhead, known as Sabellianism , against those with a Trinitarian position.

Upon conclusion of this first Council, the position of Athanasius prevailed. At this time Emperor Constantine sealed the victory by threatening to banish all dissenters. However there were two Bishops who would not sign the creed along with Arius. One of the two Bishops was Eusebius of Nicomedia and these men were placed in exile.

Constantine then declared that the decrees of the council were divinely inspired, declared them as laws of the empire, and made them punishable by death.
The creed that was created from the Council of Nicea was not, however, the creed generally circulated today as the Nicene Creed.

In summary up to this point, this council was mainly those of a Trinitarian mind set concerning the Father and the Son being of the same substance, where as the Arians were of the mind set that the Father and the Son were of a different substance. During their debates, the Emperor Constantine introduced a word that those of the Trinitarian mind set did not like, because a group of people of the mind set that God was not only of one substance, but he manifested himself as the Son, so he was not two separate persons of one substance, but rather one person who manifested himself as the Son and the Father. These people were known as Sabellianism or Oneness people.

The original Nicene Creed that came out of this Council stated: We believe in one God, the Father Almighty, Maker of all things visible and invisible. And in the Lord Jesus Christ, the Son of God, begotten of the Father, the only begotten of the Father; (they then clarify what they mean concerning Jesus Christ) that is (He Jesus is) of the essence of the Father, (He is) God from God, Light from Light, true God from true God, (He was) begotten, not made, from the substance of the Father, by whom (Jesus) all things were made both in Heaven and on Earth; who for us men, and for our Salvation, came down and was incarnate (that means he was robed in flesh) and was made man; he suffered, and the third day he rose again, (He) ascended into heaven; from thence he shall come to judge the quick and the dead. And in the Holy Ghost.

Remember this creed was to refute Arianism. And again, Arianism was those who believed that the Father and the Son were of a different substance. Due to the fact that during this council, the Trinitarian people as they were trying to refute Arianism, were speaking in a manner that actually was supportive of the Oneness or Sabellianism people. This controversy led to the bishops signing the creed so that they would not be exiled, but to continue teaching the Godhead the way that they always had, which was somewhere between the teachings of Arianism and Trinitarianism. This also sparked the Arians to continue to pursue their doctrine, thus in 381 AD there was a second council that convened.

The second council that convened was the council of Constantinople. This council was summoned by Emperor Theodosius I in 381 AD. Theodosius was a staunch supporter of the original Nicene Creed. So he was biased already. Only Eastern bishops were summoned to this council, but the Greeks claimed that it was ecumenical. Even though they never invited anyone from the West.

Ecumenical: Of or relating to the worldwide Christian church.
So basically the people of this council were claiming that it represented the worldwide Christian Church, even though no one from the West was invited.

This council was not truly ecumenical and their were only about 150 bishops in attendance. It gave the bishop of Constantinople honour second only to that of the pope. Even though the Western church did not accept the ranking of Constantinople as second to Rome until the 13th century. Hear what was just said. It took close to nine hundred years before the West finally agreed that the bishop of Constantinople was second only to that of the pope. This Council declared, and the Emperor made it law, that there is one Godhead, Power and Substance of the Father and of the Son and of the Holy Spirit; the dignity being equal, and the majesty equal in three perfect persons. This is how the Trinitarian Doctrine was born and was the first time the Holy Spirit was even considered a third person in the Godhead.

However it wasn’t until some time in the forth century that the Nicene creed that we use today, came into existence. That’s right. Four hundred and some odd years after Jesus’ death, the Nicene creed we use today, based off of these two councils that were both completely biased and declared law by the Emperors of Rome, with adjustments to the creed as late as 589 AD at the Synod of Toledo, became the common doctrine of the Trinitarian today.

The Nicene creed in use today omits (that means that they removed it from) the original clause in the first Council of Nicea that stated that Jesus was of the essence of the Father, because it left open the possible interpretation of a Oneness point of view. And then added to the original creed, concerning the portion that stated, And in the Holy Ghost.

The addition reads: And [I believe] in the Holy Ghost, the Lord and Giver of Life; who proceedeth from the Father [and the Son]; who with the Father and the Son together is worshiped and glorified. It also confessed one Baptism which was Matthew 28:19.

This information is readily available at any library or by searching online about these two councils. Due to the fact that there is no mention of Trinity or Triune in the Bible, and the fact that these councils were not divinely inspired, there is no reason to believe our God is three co-equal persons. During the course of these three lessons we will be reading many scriptures to show who Jesus Christ is, the law of sin and death, who is truly of the seed of Abraham, what the everlasting gospel is, the resurrection of the dead (better know as the rapture), the importance of water baptism, and finally who the us is in Genesis 1:26.

Let’s begin with,
Deut 6:4-6
4 Hear, O Israel: The LORD our God is one LORD:
5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.
6 And these words, which I command thee this day, shall be in thine heart:

Deut 32:39 reads,
39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.

So up to this point, we see that the Lord our God is one Lord and there is no god with Him.

In II Sam 7:22 it reads,
22 Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee,

In Deut 4:35 {it also says that there is no god beside Him.}
35 Unto thee it was showed, that thou mightest know that the LORD he is God; there is none else beside him.

This is very important to understand. Now we know that God is one Lord, and there is no god with him, neither is there any god beside of Him.

Isa 43:10-11
10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.
11 I, even I, am the LORD; and beside me there is no saviour

Here we see that not only is there no god with Him, or beside of Him, there also was no God formed before Him, neither shall there be any god created after Him. This scripture completely eliminates Ariansism

James 2:19 {reinforces that the Lord is one God. It reads,}
19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

So, we have just read in Isaiah that the Lord said beside me there is no saviour. Now listen to what it says in,

Acts 4:10-12
10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.
11 This is the stone which was set at nought of you builders, which is become the head of the corner.
12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

Here we see that God said beside me, there is no saviour, and we just read in Acts that there is no salvation in any other name but Jesus Christ.

I Tim 3:16 it reads,
16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

This verse tells us that God manifested himself in the flesh as Jesus.

Col 2:1-9 Apostle Paul Explains Jesus Christ’s role is in the Godhead.
1 For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;
2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ;

Notice in this verse that he told them be knit together in love, and unto the riches of understanding, of the mystery of God, the Father, and of Christ. The three things he mentioned was the mystery of God, the Father, which is God, and of Christ, which is the anointed one of God.

Verse 3
3 In whom are hid all the treasures of wisdom and knowledge.
4 And this I say, lest any man should beguile you with enticing words.
5 For though I (Paul) be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.
6 As ye have therefore received Christ Jesus the Lord, so walk ye in him:
7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.
Hear the Reason to be rooted in the faith!!!
8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
9 For in him (Jesus) dwelleth all the fulness of the Godhead bodily.

This is very important. Now we just learned that Jesus is the fulness of the Godhead bodily. An example of what Paul was referring to when he said in verse eight, beware lest any man spoil you through philosophy and vain deceit. Think about what you have learned from the two councils that established the Trinitarian Doctrine. This is a prime example of being spoiled by man’s philosophy and vain deceit. They took place hundreds of years after Jesus’ death and the teachings of the gospel, they were presented in a controlled environment in a biased group of men, and enforced by Emperors of Rome.

So the next question is, Is it possible for anyone to know the mystery of the Godhead? The answer to this question is yes according to:

Rom 1:19-22 In these verses Apostle Paul is addressing all the people in Rome
19 Because that which may be known of God is manifest in them; for God hath showed it unto them.
20 For the invisible things of him (God) from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
22 Professing themselves to be wise, they became fools,

Again verse 20 very clearly states that even his eternal power and Godhead can be understood.

So to recap what we have learned thus far. We now know that God is one Lord, that there is no god with Him, or beside of Him, that there was no God formed before Him, neither shall there be any god created after Him, and that beside Him there is no Saviour, and that there is no other name, but Jesus Christ, given under heaven where by we must be saved. We also learned that Jesus Christ is the fulness of the Godhead bodily, and that the mystery of God, and of the Father, and of Christ can be understood.

The next scripture that will help to better understand the Godhead is,

Matt 1:23
23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

Now we see that Jesus Christ is God with us.

In John 14:9 listen to Jesus’ reply to Philip.
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?

Now listen to something very important!!!
In John 16:23-25 we find out that Jesus spoke in proverbs concerning the Father.
23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.
24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
25 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father.

You may be wondering what a proverb is,
A Proverb is: a short saying stating a truth or piece of advice.

To better understand this proverb concerning the Father, let’s read,

Isa 9:6
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

This was a Bible Prophecy concerning the birth of Jesus Christ, stating that he would be The mighty God and The everlasting Father. Now, Recall Matt 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

The book of Revelation in Chapter One helps to better understand who Jesus Christ is in four separate verses. They are verse 8, 10, 11, and 18. They read,

Rev 1:8
8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Rev 1:10-11
10 I (John) was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet,
11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia;

Rev 1:18
18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

We all know that he that liveth and was dead is Jesus Christ. And we also know that Jesus Christ was the one who’s soul went into hell and took back the keys of death and of hell.

This was the whole reason why Jesus Christ died on the Cross of Calvary. So that He could take back the Keys of death and hell.

To better understand “The Keys of death and of hell”, you need to understand the Law of Sin and Death. For this we will refer to Ezek 18:4. It reads.

Ezek 18:4
4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.

So the Law of Sin, is that the soul that sinneth must die.
To better explains Jesus’ death on the cross we will read a few verses from a few books in the New Testament.

Romans 5:12-15 reads,
12 Wherefore, as by one man (Adam) sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
13 (For until the law sin was in the world: but sin is not imputed when there is no law.
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.
15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

So here we see that Jesus Christ died that we may live. His death is how he took back the keys of death and hell.

Heb 2:14-15 We find out who had power of death…
14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
15 And deliver them who through fear of death were all their lifetime subject to bondage.

I John 4:10 reads,
10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

Propitiate: win or regain the favor of; appease.

I John 2:1-4 reads,
2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
3 And hereby we do know that we know him, if we keep his commandments.
4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

Rom 3:23-26 reads,
23 For all have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

Praise God for his love of mankind that we may live!! Glory to God! Give Him praise, for He is worthy!! Praise God!

With this understanding of why Jesus Christ died, I’d like to share with you that in the Old Testament, that Jesus kept his name secret.

Gen 32:24-30
24 And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.
26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
27 And he said unto him, What is thy name? And he said, Jacob.
28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.
29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.
30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

Another example of this is found in,
In Judges 13:17-18 reads,
17 And Manoah said unto the angel of the LORD, What is thy name, that when thy sayings come to pass we may do thee honour?
18 And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is secret?

So through Jesus Christ’s death, we will be able to also raise from the dead when the calling away of the saints (or rapture) takes place. I’d like to take a few moments expounding on the resurrection of the dead.

I Cor 15:42-45 reads,
42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
45 And so it is written, The first man Adam was made a living soul; the last Adam (Jesus Christ) was made a quickening spirit.

Again we see that by one mans sin (Adam) we were all under sin. But under another mans death (Jesus Christ), we are all able to live and to carry once again the title of “Sons of God.”

Rom 7:22-25 reads,
22 For I delight in the law of God after the inward man:
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
24 O wretched man that I am! who shall deliver me from the body of this death?
25 I thank God through Jesus Christ our Lord.

Here we see from Apostle Paul, that it is a struggle to deny our flesh and to not partake of sin. But thanks be to God he made a way for us to live through Jesus Christ.

I Cor 15:50-58 reads,
50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
51 Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,
52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
53 For this corruptible must put on incorruption, and this mortal must put on immortality.
54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
55 O death, where is thy sting? O grave, where is thy victory?
56 The sting of death is sin; and the strength of sin is the law.
57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

So we have just learned that death is not something to fear. For God has taken back the keys of death, hell, and of the grave. Praise God!!!

To better understand why Jesus Christ chose to come and die for us, I’d like to call your attention back to when Satan deceived Eve in the garden. This is when God pronounced judgement on Satan and prophesied of the coming of Jesus Christ.

Gen 3:14-15
14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

This was fulfilled in Jesus Christ’s death. For Jesus took back the keys of Death and Hell. That was the only power Satan had over us. How we know this was fulfilled by Jesus Christ was prophesied by the prophet Isaiah.

Isa 53:1:12 reads,
53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he (Jesus) shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

Oh my Lord and my God! What he went through for us, that we may have eternal life restored unto us. Oh give God praise!! Thank you Lord Jesus! Praise thy Holy name, my Lord! What a Mighty God we serve. What a loving and caring God we serve. Bless your name Lord!

Eph 2:13-18
13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

This wall of partition that Apostle Paul is referring to is the division of the Jew and the Gentile people. In verse…

15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
17 And came and preached peace to you which were afar off, and to them that were nigh.
18 For through him (Jesus) we both (Jew and Gentile) have access by one Spirit unto the Father.

So then with this enmity being abolished, now a Jew today is one in the spirit and no longer of the flesh.

Rom 2:28-29
28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

In Eph 4:4-18 Paul further expounds and tells us.
4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through all, and in you all.
7 But unto every one of us is given grace according to the measure of the gift of Christ.

There is one body. The body of Christ. There is one Spirit. That is the Holy Spirit. The Spirit of God, Jesus Christ the Comforter, of which we have access by this Spirit to the Body of Christ. Even as we are called in the one hope of our calling which is the hope of Eternal Salvation by the death of Jesus Christ.

There is One Lord, which is the Lord Jesus Christ. One faith, which is the Gospel of Jesus Christ, and One Baptism, which is the Baptism into the name of the Lord Jesus Christ.

One God and Father of all, Jesus Christ, who is above all, and through all, and in you all. You will better understand what Paul has told us, as we continue our lessons.

8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

The captivity that Jesus led captive was the captivity of Death.

9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? [This is when Jesus took back the keys of death and of hell]
10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

Listen to why he gave to us these men of God

12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

For what purpose did he give these men of God.

13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

Why??

14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

This verse just explained to us that Jesus is the head of the Body of Christ. This body referring to the members of Christ, the Church.

16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

So now we have a better understanding of who Jesus Christ is and why He died on the cross of Calvary for us; and that He took back the keys of death and of hell. We have also learned about the resurrection of the dead or what is more commonly referred to as the rapture.

Now I’d like to take some time explaining who the true seed of Abraham is and what the Everlasting gospel is. Now that we know that God abolished the enmity, between Satan and the woman’s seed, through Jesus Christ’s death, thereby reconciling both Jew and Gentile unto God in one body, of which Jesus is the head. That by that one body they would have access by one Spirit unto the Father.

Rev 14:6-7
6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

So what is the everlasting gospel? For this answer we will also be addressing the true seed of Abraham.

Gal 1:6-9
6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
8 But though we (the Apostles), or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

This verse makes it very clear, that we can trust the gospel that was preached to us and that if any man or even an Angel from heaven come and preach something contrary to what is in the Bible, Let him be accursed. So we know that the Angel in Revelation 14 is going to be preaching truth. Since it was prophesied to us.

Let me first start off with explaining that Apostle Paul was not taught the gospel, but that Jesus Christ himself revealed it unto him.

Gal 1:12
10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
11 But I certify you, brethren, that the gospel which was preached of me is not after man.
12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

Now we know for sure that Apostle Paul is teaching us the Truth. At this time we will begin to address the true seed of Abraham.

Gal 3:7-9
7 Know ye therefore that they which are of faith, the same are the children of Abraham.

So now we know that by faith in Jesus Christ, that we are the true seed of Abraham.

8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
9 So then they which be of faith are blessed with faithful Abraham.

So now we have learned that the Everlasting Gospel was preached unto Abraham and that what was preached was the faith of the promise to come.

10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
12 And the law is not of faith: but, The man that doeth them shall live in them.
13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

So the everlasting Gospel that was preached to Abraham was the faith of Jesus Christ that was to come through his seed, that we might receive the promise of the Spirit through faith, and thus inherit eternal life. This was fulfilled on the day of Pentecost In Acts 2:38-39

So To be Christ’s you must partake of the plan of salvation.

In comparison: in the Old Testament, the promise of eternal life was obtained through the sacrificing of burnt offerings. But this however, did not give to the people of the Old Testament, power over death and hell. In the New Testament Jesus Christ came as the Lamb of God, to be the ultimate sacrifice, and he obtained they keys of Death and of Hell upon His death at the Cross of Calvary.

Romans 6:15-23
15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
18 Being then made free from sin, ye became the servants of righteousness.
19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
20 For when ye were the servants of sin, ye were free from righteousness.
21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

So then this tells us in verse sixteen that even though we are under grace, that our master is who we obey. Whether it be of sin unto death, or obedience unto righteousness. It is very important to understand that even though we are not any longer under the Mosaic Law, if we yield to sin, we go back under the Law of Sin and Death. To better understand the Law of Sin and Death. Refer to the two part lesson on the Law of Sin and death located on our website, http://www.ensnaredindistractions.com, under the menu “Sermons”, “to the Church”, then select the sermon, “The Law of Sin and Death part one and part two.”

In closing of our First lesson on “Who the Us is of Genesis 1:26”, I’d like you to hear an extremely important verse. And pose to you a question.

I John 3:8
8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

If Satan had not sinned and the son of God then not manifested, would you have any reason to believe that there is a Trinity?? Of course not. Why? Because God wouldn’t have had to manifest himself as the Son of God to remove sin from the world.

This concludes the end of lesson 1. In the next Lesson on “Who the Us is of Genesis 1:26”, entitled “Oneness in the Spotlight”, we will be spending a great deal of time further explaining who Jesus Christ is, with many Bible scriptures as well as discussing Melchisedec of the Old Testament, and the importance of water baptism.

To download any of our free audio or written sermons or to listen to our free radio station be sure to visit us @ http://www.ensnaredindistractions.com/