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  The Deity of Christ, Christ's Deity and the Trinity of God. Indeed, Jesus is the Christ,  And Very Much A Part Of The Trinity!


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Looking Deeper At The Rapture & Second Coming Only Theology Teachings!




According to Strong’s Concordance, the Hebrew word “Lord” (#3068) is Jehovah God of the Old Testament, and it is He who is called our Father (Isa. 63:16). On this point those who name Christ  agree, But who is Jesus Christ?

The immutable eternalness of Son is clear in Isaiah 9:6. There, it names the Son as "the everlasting Father." "Hebraically" speaking, "the everlasting father” can only mean the "father of eternity." And, the only way that the Son can be the everlasting Father is to be Jehovah God Almighty, the author and creator of time itself.

As God is eternal, so is Jesus Christ, because Christ in His preexistence was God. Now the Scripture plainly tells us that "goings forth" of the Ruler of Israel, or the actions of Jesus are from "from everlasting" (Mic. 5:2). Thus, His actions only reflect the activity of God before He was born as the Son–being the One who is to be Ruler in Israel. Fittingly, nowhere in the Scripture does it teach the preexistence of Christ as Jesus Christ, for in His preexistence the Messiah was yet to be born as the Son–He was God, being the Word of God.

Biblically, Christ is the Father of eternity. However, some hold the idea that Christ had a creation beginning, citing that He is ". . . the firstborn of every creature" (Col. 1:15). In response to this mistaken belief, the word "firstborn" never means first created, nor do the terms "first begotten" and "only begotten." Definitively put, the biblical terms "firstborn," "first begotten" and "only begotten," can only pertain to being born in human flesh. Thus Christ is the firstborn of the dead (Col. 1:18). As such, He is the firstborn of every creature, being the visible image of the invisible God in human flesh (Col. 1:15).

Consequently, never does being born in human flesh indicate that Christ had a creation beginning in His preexistence. Simply, in His preexistence He was yet to be born in human flesh as the Son of God. Moreover, the reason why He is called the firstborn of every creature is because He is the Second Adam, figuratively, fully taking the place of the first Adam in restoring creation. Speaking of the firstborn of every creature, the Bible contextually records that all things were created for Christ that are in Heaven and Earth, whether they be invisible or not, including dominions, powers, thrones and principalities. Indeed, these were made by Christ, and for Christ (Col. 1:15-17). So, if we value the context of Paul’s entire passage, it clearly speaks to the deity of Christ. Indeed, Christ is the first begotten that all the angels of God worshiped (Heb. 1:6)

Actually, the reasoning behind Christ being the firstborn of every creature is that He is the firstborn of all creation. When we look at a Jewish family, it was the firstborn male who at sometime would be heir and take over the ruler-ship of the family. Thus, it is Christ who will be heir of all things (Heb. 1:2), who will eventually rule the creation as the King of kings (Rev. 19:16). 

Surely the men penning the Greek New Testament knew how to write the word "created" (ktizo), yet they never wrote that Christ had a creation beginning other than His human beginning. Likewise, never did the writers of the Old Testament ever suggest that Messiah had a creation beginning in His preexistence. Indeed, there is no preexistence of Christ recorded in the Scripture other than that He was the Word of God who was God.

Sometimes it is claimed that the angels didn’t really worship Christ, since the word "worship" doesn't necessarily mean worship in every instance of its usage in the New Testament, but occasionally it means “reverence.” However, the exegetical evidence in Hebrews 1:6 portrays more than just reverence, because only two verses later, Christ is outright called "O God" (definite article) by the Father (Heb. 1:8). And so, there is no basis to devaluate the word "worship" in Hebrews 1:6, especially since there is no censure of that kind in this verse. Now if Christ wasn't God Almighty in human flesh, the worship of Christ by angels, or even the reverence of Christ by angels, would have been censured. However, that was clearly not the case in the book of Hebrews.

As Christ was worshipped by angels, so was He by men. Uncensored, the wise men from the east fell down before the child Jesus, fully worshiping Him (Matt. 2:10-11). Likewise, uncensored, when the women came  from Christ's empty tomb, they worshipped a resurrected Jesus upon encountering Him (Matt. 28:9).

When the centurion fell down before Peter in a state of worship, Peter quickly informed him that he was a man, and not worthy of his worship (Acts 10:25-26). Likewise, when John fell down in awe before an angel, he was also quickly censured (Rev. 22:8-9). Conversely, when Thomas the disciple worshipped Christ; he was uncensored (John 20:28).

Speaking of Thomas, he gave homage to Christ by his spoken affirmation: "my Lord and my God" (John 20:28). After the Resurrection when Thomas spoke these words, it is apparent that he didn't accept the modern false theology of Christ being a created lesser god. That is to say, Thomas was a pious Jew, and he certainly knew that to have another god before God constituted idolatry. Still, it was Thomas's wholehearted and unrehearsed response to venerate the words"my Lord and my God," and this, again, to the face of a resurrected Christ.

In John 2:28 we find the definite article Ho Theos in the Greek. Translated, Thomas's actual English response was "my only true God." My only true God? Notably, these words are not to be brushed away lightly by anyone seeking the truth of this matter. Of course, Thomas's only true God is the same as Paul's "only wise God," who is Jesus Christ: "Now unto the king eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever" (1 Tim. 1:17).

Every knee shall bow before the Lord Jesus Christ, confessing that He is Lord. And, if He be Lord, then He is worthy to receive glory, power and honor, all of which are forms of worship: “Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created” (Rev. 4:11).

In the above, "to receive" can only apply to the Lord Jesus Christ receiving His glory in the future (Rev. 5:12), not God the Father. Therefore, it is Christ who has created all things for  His own pleasure. Here lies an extraordinary fact that must be reconciled by anyone who rejects the deity of the Creator, namely, Jesus Christ. Indeed, “Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name . . . ?” (Pro. 30:4). Surely, God as the Son was the only One to ascend up into Heaven, and  descend. Fittingly, God as the Son has gathered the wind in his fists; God as the Son has bound the waters in a garment; and, as the Creator has established all the ends of the earth. Again, all things were created by Him, for Him, and not to mention, for His pleasure!

Not to anyone's astonishment, the Bible teaches that no man can come to God but through Christ (John 14:6). And this is why the Scripture states, "Whatsoever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him" (Col. 3:17). Speaking of Jesus Christ, the Scripture relates: "For there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12).

Christ never outright confessed to be God in human flesh, that is, in those words. Still, He is God manifested in the flesh, just as Paul wrote Timothy: “And without controversy great is the mystery of godliness: God was manifest in the flesh (continual exegesis: God was), justified in the Spirit, seen of angels, preached unto the gentiles, believed on in the world, received up into glory” (1 Tim. 3:16).



Is Jehovah God Almighty Coming?


In Revelation chapter one, Jehovah is ". . . to come, the Almighty." Seemingly, here lies a dilemma, because in that same passage Jesus is also to come: “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him (Jesus): and all the kindreds of the earth shall wail because of him. Even so, Amen. 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. 1:7-8).

No Christian, regardless of their denomination, has ever perceived the coming of the Father, since the Son, our biblical Blessed Hope, is the one who is to come (Titus 2:13). Nevertheless, as clearly implicated above, John declared that the Almighty will come, just as Zechariah also did: "And the Lord (Hebrew: Jehovah) God shall come, and all the saints with thee" (Zech. 14:5).

In seemingly stark contrast to that of the writings of Zechariah, the New Testament informs us that it is Christ who will return with all His saints: "At the coming of our Lord Jesus Christ with all His saints" (1 Thess. 3:13). So, who will come, the Father (Psa. 47:4-5)? Or the Son? Jehovah and His saints? Or Jesus Christ and His saints?

The Father was never dead, or in the grave. In perceiving this point, consider the following: "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. 1:8). Here, the Almighty has to be the Son, especially since the term, "which was," can no way be applied to the Father, but to Christ only: "I am he that liveth and was dead (which was), and behold I am alive for ever more . . ." (Rev. 1:18). Without question, then, it is the Son who was a who was, and He is coming as the Almighty. Now we can’t evade this point by believing that Christ is coming of the behalf of Jehovah. Simply, there is no reference in Scripture to support or even establish such an idea. Thus, let us not rewrite the Scripture!

Jehovah, the King of the Earth (Psa. 47:2), and Jesus, the King of kings (Rev. 19:16), aren't two separate gods as accepted outside of the Church. Isaiah wrote of Jehovah, "I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear" (Isa. 45:23). Paul, who was a skillful scholar of the Old Testament, comparably wrote: "That at the name of Jesus every knee should bow, of things in heaven, and things in the earth, and that every tongue should confess, that Jesus Christ is Lord, to the glory of the Father" (Phil. 2:10-11).

Jehovah is the Lord of lords and King of Israel (Deut. 10:17; Isa. 43:15). In the New Testament, Jesus Christ is the only Potentate, King of kings and Lord of lords (1 Tim. 6:15). Now, doesn't this sound somewhat conflicting? After all, another King aside from that of Jehovah God, alleging Himself to be the King of kings and Lord of lords? Is the Scripture contradictory? Or are these two Kings really one King? One God? One Lord? How does the Scripture answer? "Hear O Israel, the Lord your God is one God"!

David rhetorically asked, "For who is God save the Lord (Hebrew: Jehovah)? Or who is a rock save our God?" (Psa. 18:31). There is only one Rock, and that Rock led the Children of Israel in the desert as Jesus Christ (1 Cor. 10:4). We either accept this deduction or believe in two separate rocks (two gods).



Believing The Report Of Our Lord's Deity


But though he had done so many miracles before them, yet they believed not on him; that the saying of Isaiah the prophet might be fulfilled, which he spoke, Lord, who has believed our report? And to whom has the arm of the Lord been revealed? Therefore they could not believe, because Isaiah said again, he has blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be con­verted and I should heal them. These things said Isaiah when he saw his glory and spoke of him” (John 12:37-41). Here, John referenced Jehovah's glory in the Old Testament, while clearly earmarking it as belonging to Jesus Christ. This fact can be verified by comparing Isaiah's following to that of John’s: “And one cried unto another, and said, Holy, Holy, Holy, is the Lord of Hosts: the whole earth is full of his glory. . . . Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed” (Isa. 6:3, 10).

By denying the validity of Christ's miracles, the Jews of that era had their hearts hardened and their eyes blinded, just as Isaiah foretold. Still, as John remarks later in his passage, many of the chief rulers did believe on Him, yet fearing their peers, they refused to confess Him as Messiah. John wrote, "Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue. For they loved the praises of men more than the praise of God" (John 12:42-43).

The Scripture teaches that whosoever believes on Him has eternal life (John 3:16, 6:47), but clearly this didn't apply to the chief rulers. Because to believe on Him as found in John's passage, is to confess Him (Rom. 10:9-10). Therefore, to acknowledge or confess Jesus always results in confessing His true identity, and this, despite the consequences.

In the continuation of John's great passage, we can see that the setting applies to Christ's deity, because to believe on Christ—is not just to believe on Christ, but rather, God the Father. And to see Christ—is not just to see Christ, but rather, God the Father, the one who sent Him:

“Jesus cried and said, he that believeth on me, believeth not on me, but on him that sent me. And he that seeth me, seeth him that sent me” (John 12:44-45).                                                 

John wrote of the glory of Christ by quoting Isaiah when Isaiah saw His glory. But how can we be certain that Christ in His preexistence possessed the glory of Jehovah and was Jehovah? The Scripture answers in the comparison of the following: "I am the Lord (Hebrew: Jehovah): that is my name: and my glory will I not GIVE to another . . ." (Isa. 42:8). "And now, O Father, glorify thou me with thy own self with the glory which I had with thee before the world was" (John 17:5). We see, then, that if Jehovah's words are true, Christ had to be Jehovah before the world was. In essence, Jehovah God and Christ, who lacked a preexistence as the Son (yet to be born), are one in the same.

The Father is a Spirit, and as a Spirit He doesn't own a right arm made of flesh. Regardless of that fact, Jehovah God chose in His Word to give us a picture of Himself, revealing His right arm, Jesus Christ. Isaiah wrote: "Lord, Who has believed our report? And to whom is the arm of the Lord revealed?" (Isa. 53). In his great passage, John colored it brightly with the same statement as Isaiah: "Lord, Who has believed our report? And to whom is the arm of the Lord revealed?" (John 12:38). Note: The point here is that your arm only belongs to you, not another—likewise, it is with Jehovah God.

Again, many chief rulers believed on Him, as do the non-Christian cults of today. But in most cases such belief isn't to confess the Lord Jesus as the Christ, the Anointed of God—the right arm of Jehovah manifested in the flesh as Jehovah: "Lord, Who has believed our report?"

The Psalmist wrote of the Anointed of God: "Thy throne, O God, is for ever and ever: the scepter of thy kingdom is a right scepter. Thou loves righteousness, and hatest wickedness: therefore `GOD,' thy God, hath anointed thee with the oil of gladness above thy fellows" (Psa. 45:6-7). God anointed God? By the Hebrew, "Elohim" anointed "Elohim"? Yes, God Almighty anointed none other than God Almighty in human flesh.

Scripturally, there is no Savior besides God Almighty. This especially rings true because of the words of the Old Testament Savior, who said, ". . . before me there was no God formed, neither shall there be any after me. I, even I, am the Lord; and beside me there is no savior " (Isa. 43:10-11). As a result, here the identity of the Almighty is indisputable; Jehovah alone is our Savior. Hence, Almighty God, the Savior, could only anoint Himself as our Savior in the flesh; and this is why Christ thought it not robbery to be equal with the God: "Who, being in the `form' of God, thought it not robbery to be equal with God" (Phil. 2:6). In expressing the Holy Spirit's words, Paul used the word "rapine," which in the Greek means “to seize” something. Therefore, Jesus thought it not robbery to seize His equality with the Father, seeing that, He, as God in the flesh, was in fact the Anointed of God (Messiah).

How do we further know that God Almighty spoke to the Son when anointing Himself in the Psalms (Psa. 45:6-7)? Because Paul, in identical fashion wrote: “But unto the Son he saith, thy throne O God is for ever and ever: a scepter of righteous­ness is the scepter of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows” (Heb. 1:8-9).

In addition to the Father openly calling the Son "God," the Greek term "O God" in the above verse possesses the definite article. So if anyone sees a need for the definite article to prove that the Son is actually the Almighty in Hebrews 1:8, it is there! Compatibly, Matthew 1:23 and John 20:28 also bear the definite article when referencing the Son as God.

The Gnostics, an early religious sect who professed Christianity, proclaimed to be more divinely knowledgeable than all others. But this alone wasn't their sole fault. The Gnostics also refused to believe that spirit and flesh could mix. So when it came to Christ being the God-man, or more directly the incarnate birth, they, without reservation, denied it. Certainly, denying Christ's deity isn't something new and fashionable, but an old ploy used by seducing spirits. John warned, “Beloved believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know you the Spirit of God: Every spirit that confesses that Jesus Christ is come in the flesh is of God: And every spirit that confesses not that Jesus Christ is come in the flesh is not of God: and this is the spirit of antichrist, whereof you have heard that it should come; and even now already is it in the world” (1 John 4:1-3).

By biblical definition angels are "ministering spirits." So, if an angel should bring a message, that message and spirit can be tried. This is especially true since it is impossible for a fallen angel to confess that the Lord, Jesus Christ (Jehovah our Salvation and Messiah), came in human flesh: "Beloved believe not every spirit, but try the spirits." Similarly, this maxim is a superb test in also trying people, to see if they will confess that Jesus Christ, our one and only Lord, came in human flesh. In full support of this fact, Paul wrote: "Wherefore I give you to understand, that no man speaking by the Spirit of God. . . . can say that Jesus is the Lord, but by the Holy Spirit . . ." (1 Cor. 12:3-4).

Isaiah 43:10 & 11 read: "You are my witnesses, saith Jehovah, and my servant, whom I have chosen: that you may know and believe me, and understand that I am he: before me there was NO God formed, neither shall there be any after me. I, even I am Jehovah, and besides me there is NO SAVIOR." Here, Jehovah declares, "Believe me and understand"; meaning, He wants us to believe and understand that there was no Savior formed (created) before God, or after Him. In light of Jehovah's words, it is impossible for Christ to be created as `a' god after Jehovah.

True, Paul referred to Satan as the "god of this world" (2 Cor. 4:4), and this shows that there can be other gods. Nevertheless, this doesn't mean that Satan was created to be the god of this world. Plainly, this was never Jehovah's intent or desire in the creation of Lucifer: "Thou shalt have no other gods before me" (Exod. 20:3). Moreover, the Word of God never redresses itself: "Before me there was no God formed, neither shall there be any AFTER me"!


The Deity Of Christ, The God-man


Those who deny the deity of our Lord contend that if Christ were God, why did He pray to His Father? Persisting with this line of reasoning, they raise several questions. Here are a few:

1.) Why was it necessary for Christ to wax strong in the Spirit?

2.) Why was it necessary for Christ to increase in wisdom and stature?

3.) Why did Christ not know the hour of His return? (Traditionally, Jewish Bridegrooms never knew the hour of their return, only their fathers made that decision.)

4.) Why did Christ consider the Father greater than Himself?

In response to these supposed discrepancies, is the fact that God Almighty clothed Himself in human flesh. Naturally, then, the Father being solely spirit was greater.

Often it is overlooked that Jesus was not only the fullness of the Godhead bodily, but also fully a man. In Scripture, Christ felt thirst and hunger, as He often sought solitude and needed rest. As a man, Jesus by faith overcame all enticement to sin. Simply, Christ didn't employ the power of His deity (Heb. 4:15). And, as a man, Christ looked to the Father as the source of His strength (John 5:30). In this, being victorious, the Lord Jesus set an example for all to follow: "Christ also suffered for us, leaving us an example, that you should follow His steps" (1 Pet. 2:21).

God who was eternally preexistent became the incarnate Son without human father, by being born of the Virgin Mary. As a result, the dual natures of humanity and divinity in Christ are self-evident and most distinct in the New Testament. Namely, Christ is both the Son of man and the Son of God.

To effect salvation, our Lord lived a sinless life, shedding His blood and dying on the cross as a man: the Second Adam (1 Cor. 15:45-49). “For as in Adam all die, even so in Christ shall all be made alive (1 Cor. 15:22). Never did our Lord use His divine nature to overcome any temptation to sin, but as a man He solely relied on the power of His heavenly Father to overcome all temptation (John 5:30; Heb. 4:15).

If the Lord Jesus had used His God power, then He would have negated all right to save the human race as the Second Adam. In plainer words, if He had changed the stones into bread after forty days of fasting, we couldn't be saved through faith in Him. For then, the Lord would have cheated, using His own divine power. Likewise, if Christ had used His divine power to deliver Himself or lessen His own suffering on the cross, all would be without hope. But this is hardly case, since Christ as a man denied all temptation and paid the full price for our sins, denying the gift of all kingdoms offered by Satan. And, when He had finished the test thrust on Him, He told Satan face to face—"It is written, thou shalt not tempt the Lord thy God" (Matt. 4:7). Note: Here, it was Christ who was tempted, not the Father in Heaven!

When the bright light of Jesus Christ abruptly struck Saul down, he instantly accepted Christ as the God-man of Scripture: "And he fell to the earth, and heard a voice saying unto him, Saul, Saul, Why persecutest thou me? 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" (Acts 9:4-5). Prior to Paul's experience, he, as a Jewish Doctor of the Law had only served Jehovah, the God of Israel. Furthermore, Paul had never known the Messiah, the Savior God of the Old Testament, to be a created lesser god, but Jehovah God Himself  as a man (Isa. 7:14, 9:6, 43:10-11). So when Jesus didn't deny that He was Paul's Lord, Saul, who became the Apostle Paul, immediately, and without question, accepted it.

Knowing from study that Jehovah God was to be a man, Paul became tired of kicking against the pricks of his conscience. Chastened, Paul put his trust in the Lord Jesus Christ: "Kiss the Son . . . .(Hebrew: worship) Blessed are all they that put their trust in him" (Psa. 2:12).

Moses also likened Jehovah God as the God-man. He wrote, "God is not a man to lie: neither the Son of man that he should repent . . ." (Num. 23:19). Did the Son of man lie? Did Jesus ever repent? Absolutely not! God is not a man to lie, but the Son of man, who, without guile, had no need of repentance, giving Himself as a ransom for many—our God Savior in the flesh.

Jesus, the God-man, said to the Jews, "Verily, verily, I say unto you, before Abraham was, I am" (John 8:58). After Christ made this declaration the Jews became furious and picked up rocks to stone Him. To them He was daring, since in their presence was a mere man claiming to be the "I am" of Scripture. Now the Jews in John 8 were legalistically pharisaic in the Jew's Religion. From their viewpoint, a stoning could only occur for a certain infraction of the law. So the only possible breach that Jesus' above saying could come under was blasphemy, which to the Jew occurred when a person claimed to be God. In consideration of the fact that the Jews wanted to stone Christ, this is a weighty testimony to our Lord's deity.

Of course, a Jew would never allude to himself as a son of God, much less as the Son of God. Because to call the Father, "my Father," would make a Jew to be God's equal, which in turn would be a clear perpetration of blasphemy: "But said also that God was his Father, making himself equal with God" (John 5:18). As we should see, Scripture not only documents this logic, it also attests to the fact that Jesus had full comprehension of who He was when He referred to Himself as the Son of God.

Traditionally, the High Priest would tear his clothes if a man claimed to be God, but never when he was acting as a judge. Much to our benefit, it is by knowing this fact of the law which helps us to conclude who our Lord actually professed to be upon His arrest. Case in point: Caiaphas, the High Priest, tore His clothes in indignation when Christ acknowledged that He was the Son of God. By so doing, Caiaphas transgressed the Law of God in his role as judge (Lev. 6:10; 21:10)!

Upon meeting Jesus, Caiaphas asked: "Art thou the Christ, the Son of the Blessed?” Jesus answered, “ I am: and you shall see the Son of man sitting on the right hand of power and coming in the clouds of heaven" (Mark 14:61-62). To Caiaphas, this was an astonishing saying, for the Lord at thy right hand is none other than Adonay: "The Lord (Adonay) at thy right hand shall strike through kings in the day of his wrath" (Psa. 110:5). Now the Day of His wrath can only be the wrath of Almighty God in That Day (Jer. 10:10; Joel 2:11). The same wrath that the Psalmist had in mind when he wrote, "Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little . . ." (Psa. 2:12).

Caiaphas lacked all misconception in understanding the intent of our Lord’s words. Indeed, Caiaphas very well understood the meaning of the word Adonay: "Then the high priest rent his clothes, and saith, what need we any further witness. You have heard the blasphemy, What think you? And they all condemned him to be guilty of death" (Mark 14:63-64). Instead of doing homage to the Son, Caiaphas condemned the Son to death; he condemned the one who was greater than the Temple itself (Matt. 12:6), God Almighty in human flesh.

Jesus never held that He was a created lesser god, but God. For the record, the King James’ version of the Bible portrays Christ in Heaven while being in the physical presence of others: "Even the Son of man which is in heaven" (John 3:13). To suggest as some have, however, that Christ was just a mere man until the age of thirty, ignores vast portions of Scripture.

Right after the King James’s description of His simultaneous existence, the Lord remarked, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up" (John 3:14). Now the serpent of brass that Moses fashioned upon a pole wasn't representative of an idol, seeing that, He, Jehovah God, wholly hated idol worship (Num. 21:8). Thus, the fiery Serpent on the pole was an allegory of Jehovah Himself as a man (bearing our sins), or a type of Christ lifted up on the cross. Today, if there is to be any healing, all must look to the cross as the Jews looked to the pole (John 3:14-15); all must look to the resurrected God-man, Jesus Christ. After all, it was God in human flesh who shed His own blood for our sins (Acts 20:28); “ . . . with his stripes we ARE healed” (Isa. 53:5).

Thus, we are to believe on the name of the Son of God (John 9:35; 1 John 5:13) for our rest (Heb. 3:18). No wonder, then, that Christ is the Lord of the Sabbath, the very Lord of every facet of our rest (Mark 2:28). Indeed, He is the very Lord of all the commandments given to Moses on the mount. For no created god, or mere man, could ever be the Lord of one of the Ten Commandments, that is, unless He was God Almighty, the author of God’s Law in human flesh!

Upon confronting the Pharisees, Jesus said, "And he said unto them, You are from beneath; I am from above: you are of this world; I am not of this world. I said therefore unto you, that you shall die in your sins: for if you believe not that I am he, you shall die in your sins. Then said they unto him, Who art thou? And Jesus said unto them, Even the same that I said unto you from the beginning" (John 8:23-25). Now the Pharisees wanted to know who Jesus was, so Jesus told them exactly who He was when He said, "Even the same that I said unto you from the beginning"; meaning, I am the "I am he" from Heaven, the one "from above."

Who is Jesus? "See now that I, even I, am he . . ." (Deut. 32:39). Who is Jesus? "You are my witnesses, saith Jehovah, and my servant, whom I have chosen: that you may know and believe me, `and understand’ that I am he . . ." (Isa. 43:10). Who is Jesus? "Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last" (Isa. 48:12).

Who is Jesus? He, Himself said, "Now I tell you before it come, that, when it is come to pass, you may believe that I am he" (John 13:19). Who is Jesus? He is the Lord of all. He is the "I am he" of Scripture. And, if anyone refuses to believe Him after being presented with the fullness of this truth, that person will die in their sins, just as many of the Pharisees did.



And the Spirit Makes Three, The Trinity


The Holy Spirit is very much a part of the makeup of Jehovah God. In fact, the Bible records that the Holy Spirit both thinks and acts. Case in point: He was lied to, and tempted (Acts 5:3, 4, 9). So then, He is the third person of the Godhead, having a cognitive ego.

Isaiah penned the rhetorical question: "Who hath directed the Spirit of the LORD, or being his counselor, hath taught him?" (Isa. 40:13). Isaiah's rhetorical question is without answer, for no one has ever been the Spirit's counselor, nor has anyone ever instructed the Spirit of the Lord. Likewise, and not by coincidence, no one has ever instructed God, or has ever been His counselor (Rom. 11:33). Most assuredly, then, the Holy Spirit, who HAS A MIND (Rom. 8:27!), knows all things and makes intercession for us. He, then, is our intelligent, omnipresent, all-seeing, all-knowing, divine God, not a force or a tool. Indeed, the Holy Spirit is a Being who both speaks and thinks (1 Tim. 4:1), and no doubt is grieved upon hearing contrary teachings to this truth (Eph. 4:30).

The Society of Jehovah Witnesses deny that the Holy Spirit is a cognizant personal Being, claiming that He is a tool of God. Demons, who are fallen angels are widely understood to be evil spirits; no doubt, these are intelligently alive and have their individual beings. Likewise, Satan is also considered to be an evil spirit; He is intelligently alive and has His being. But the Spirit of Christ, who is the Holy Spirit (1 Pet. 1:10-11, 2 Pet. 1:21), from whom all things owe their existence (Heb. 2:10), has no cognizance or intelligent life as a Spirit Being? (How absurd!)

Does the Old Testament ever openly give an example of three persons who makeup the triune God? Consider the following: “Come you near unto me, hear you this: I have not spoken in secret from the beginning: From the time that it was, there am I: and now the Lord God, and his spirit, hath sent me” (Isa. 48:16). In Isaiah's text, "me" is the first person, vocalizing, "come you near unto me." Therefore, "me" can be none other than Jehovah Himself—the one speaking "from the beginning." So if "me" is none other than the self-existent Eternal One, the one "from the time that it was, there am I," who then is the Lord God and His Spirit? The question is rhetorical: all three are the selfsame one, since the context of Isaiah 48:16 strictly affirms that Jehovah is speaking, no one else. Furthermore, only Christ in this verse can be the One who was sent! Thus, Christ is Jehovah of the Old Testament. Likewise, we see this same construction in Zechariah 12:10, that is, if we recognize that it is Jehovah God speaking in that verse. As we know, the word "trinity" fails to appear in the Scripture, however, that doesn't mean that a triune God isn't the God of Scripture.

As taught in this work, one Spirit exists in the New Testament (Phil. 1:27); who is the Holy Spirit (Luke 11:13); who is the Spirit of Christ (Rom. 8:9, 1 Pet. 1:10-11, 2 Pet. 1:21); who is God Almighty, that Spirit (John 4:24). Thus, these three spirits are one in the selfsame spirit, or God who is a spirit: “For through him we both have access by ONE SPIRIT unto the Father. (Eph. 2:18) Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Spirit. Now there are diversities of gifts, but THE SAME SPIRIT” (1 Cor. 12:3-4).

Paul also corroborated the oneness of the Spirit when he wrote, "But you are not in the flesh, but in the Spirit, if so be the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his" (Rom. 8:9). As in all the New Testament, there isn't a distinction made of the three spirits as one being a lesser spirit, or a created spirit. Therefore, there is one Spirit of whom we have to deal, Jehovah God Himself; again, He is the SAME Spirit being the Holy Spirit (John 4:24), or the Spirit of Christ.

Repeatedly, "three" is the key in spiritually earmarking the God of the Bible. Without biblical irony, three times Jesus asked Peter, "Do you love me?" Three times Peter responded with an affirmative. Afterward, three times Jesus told Peter to feed His sheep (John 21:15-17). Three times Elijah doused the evening sacrifice with water before the Lord consumed it with fire (1 Kings 18:35). Three years Christ preached to Israel (Luke 13:7).  Three days the lad Jesus was in the Temple, astounding the Doctors of the Law (Luke 2:46-47). Three days and nights Christ was in the grave (Matt. 12:40). Three wise men gave the Christ-child three gifts (Matt. 2:11). Three days Paul was without his sight after meeting Christ on the road to Damascus (Acts 9:9). Three times Paul sought the Lord to remove the thorn from his flesh (2 Cor. 12:7). Now there are many more examples of this in the Bible.

To elevate our understanding, that is, in simplifying the Trinity, the three persons of the Godhead may be likened as a family. In other words, three persons who makeup one family are but one family. Comparably, the three personalities who makeup the Godhead are but one God.

Philip saith unto him, Lord, show us the Father, and it satisfy us. Jesus saith unto him, have I been so long time with you, and yet hast thou not known me, Philip? He that has seen me hath seen the Father; and how sayest thou then, Show us the Father? 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” (John 14:8-10).

When Christians are good Christians doing godly works, we can easily see the evidence of God in them, but we can't see and know them as the Father. To put it another way, just because God indwells a person, that person doesn't have the right to imply that they're the Father, as Christ openly did to Philip. Jesus said, "my Father and I are one" (John 10:30). Meaning in the Greek, we are literally one: "I am in the Father, and the Father in me." Ensuing this line of thought, it was God through Mary who beget none other than the God-man. As a result, the Father was in Jesus Christ, and just as profound, Jesus Christ was in the Father!


The Trinity In Agreement


Christ is the head of the Church, as God is the head of Christ (1 Cor. 11:3). Seemingly, here fuels one of the greatest postulated arguments against the deity of Jesus Christ, as also shown by the misunderstanding of the following: "And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all" (1 Cor. 15:28). True, God is the head of Christ. Just as true, at the end of this age Christ will be "subject" to the Father. Nevertheless, being coexistent and coequal with God before the world was, Christ in His preexistence wasn't a Son, but Jehovah God Himself. To this regard, Christ will never relinquish the very nature of Himself to Himself; He is God already.

Scripturally, the word "subject" doesn't mean that the Son is any less significant than the Father. In Luke 2:51 we find that Jesus was "subject" to His parents by this same Greek word. There, the word "subject" doesn't mean that the parents of Jesus were greater, or had more import than Jesus. Indeed, to believe that they had more value is to diminish the importance of our Messiah, the Savior of the world. So then, when Christ was subject to His parents, this only meant that His obedience as a child was in line (in agreement) with the will of the Father. In retrospect, to make the Son less significant than the Father by the misuse of the word "subject," is to go against the will of the Father: "That all men should honor the Son even as they do the Father . . ." (John 5:23).

Broadly speaking, Christians can be understood as part of Christ's makeup because we are the Body of Christ. And it is from this viewpoint that we ascertain why Christ will be subject to the Father, because the fruits of His Body (His Son-ship) will be delivered up to the Father, making Christ's administration to culminate in agreement with that of the Father: God "all in all."

Paul penned: "And the spirits of the prophets are SUBJECT to the prophets" (1 Cor. 14:32). To clarify this, we must only ask ourselves two simple questions: Was Isaiah the Prophet greater than Ezekiel the Prophet? Did Isaiah have more authority? Absolutely not, for the spirits of the prophets are "subject" one to another, meaning, they have submitted to one accord (in agreement) in the make-up of God’s Word. So, here again, being subject doesn't mean to be the lesser.


Christ's Doctrine And The Deity Of Our Lord


“Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment” (Heb. 6:1-2).


The first principle of Christ's Doctrine, is to repent from our sins and to receive, by faith, Jesus Christ, the Chief Cornerstone of the foundation (Eph. 2:20). After our conversion, we are not to lay another foundation derived from "another Jesus." Fully in line with this tenet, is the fact that our faith is only as good as the object it is placed on. In other words, if we place our faith in "another Jesus," and not in that of the historical Christ of the Bible, our faith is useless and leads to dead works.

The Doctrine of Baptisms is the second principle of Christ's Doctrine. In the New Testament there exists two baptisms—a water baptism (Acts 1:5) and a Spirit baptism (John 1:33; Acts 8:17; 10:44-47), of which, both are really one baptism (Eph. 4:5). Accordingly, we're saved in the sense of being baptized into the Lord's Body by the Spirit (1 Cor. 12:13). For which reason, the Scripture records that "baptism does also now save us" (1 Pet. 3:21).

In all reality, water baptism doesn't save anyone. Only initial faith can save a person (Eph. 2:8). Sustaining this view is the veritable point that Paul wasn't sent to baptize (1 Cor. 1:17), but, in fact, was thankful for baptizing none of the Corinthians, save two (1 Cor. 1:14). Therefore, if salvation came strictly by water baptism, Paul could never have been thankful in his unwillingness to baptize the Corinthians.

Actually, Christians are baptized into Christ's Body the moment they believe (one baptism), because when a person receives Christ by elementary true belief, they receive eternal life right then and there (John 5:24, 6:47). Afterward, if a Christian should seek water baptism, or even a Spirit baptism, they are only being acquiescent to their inward faith by outward obedience.

The Doctrine of Laying on of Hands is third principle of Christ's Doctrine. In itself, the laying on of hands shows that the Church is to depend upon one another in receiving God's blessings (1 Tim. 4:14; Acts 6:6-7). Nonetheless, the laying on of hands isn't absolutely necessary to receive the Holy Spirit in today’s world, especially since the Holy Spirit can fall freely without hands upon those who hear the Word (Acts 10:44).

Contrary to the beliefs of some, no part of Christ's Doctrine has ever passed away; nowhere in the New Testament does it confirm the ceasing of spiritual gifts. Still, there are many within the Body who readily jump to the condemnation of another who holds this view. The passage primarily misused for this dissension is the following: "Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is PERFECT IS COME, then that which is in part shall be done away" (1 Cor. 13:8-10).

Today, those who deny the validity of spiritual gifts generally interpret "that which is perfect is come," to be none other than the Holy Bible. By that view, the early Church prophesied in tongues until the Bible came in its completed form. Then, according to those who believe that gifts have ceased, gifts were "done away." However, to understand the biblical teaching on this issue we must continue in Paul's passage to get the complete picture: "When I was a child, I spoke as a child, I understood as a child, I thought as a child, but when I became a man, I put away childish things. For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (1 Cor. 13:11-12).

When shall these things in part (the gifts of the Spirit) be "done away"? The Scripture clearly expresses, "when that which is perfect is come." When might that be? In answering this, the adjacent and contextual Scripture reads, "For now we see through a glass darkly, but then face to face." Now here lies the pivotal clue in unraveling this biblical puzzle, for the Bible doesn't have a face to see face to face with, only Jesus Christ does. Therefore, Jesus is "that which is PERFECT IS COME," not the Bible. Moreover, it is Christ who is prophesied over and over to come, not the Holy Writ. And so, spiritual gifts will cease when Christ returns, not before.

Face to face”? In Paul’s time, this was a well-known Hebrew idiom understood to mean, “literally in the presence of God.” True, Moses could not see the face of God for its brightness and glory (Ex. 33:22), yet the Scripture clearly shows us that Moses was in God’s presence as “face to face” (Ex. 33:11; Duet. 5:4, 34:10). When shall these things in part (the gifts of the Spirit) be "done away" with? At the coming of the Lord—at the coming of our God, when we shall see Him “face to face.”

If the gift of tongues ceased with the early Church, did "knowledge" also "vanish away"? God forbid! When the saints are with Christ then they will no longer need to speak in tongues, or prophesy, or possess knowledge in part. For upon the return of Christ, knowledge in part shall vanish, as will the need for tongues and prophesying. Meanwhile, the laying on of hands is still a vital principle of Christ's Doctrine; again, no part of Christ’s Doctrine has ever passed away.

In fact, by comparing Luke 11:10-13 with Matthew 7:8-12, we find the importance of agape love for others in conjunction with receiving the Spirit more fully; that is, for those who ask for it. In truly perceiving love as a principle, sound Christians refrain from exercising a condemning judgment of those who profess spiritual gifts, or vice versa, for those who don't. Plainly, love rejoices in the truth (1 Cor. 13:6). Therefore, a wise and loving Christian is slow to enter judgment of a brother or sister, for to do so unjustly is to speak evil of the law, while being a judge of the law (James 4:11). Majestically, Paul concluded his passage with a like-minded message: "And now abideth faith, hope, and charity, these three, but the greatest of these is charity" (1 Cor. 13:13)!

The Doctrine of the Resurrection of the Dead is the fourth principle of Christ's Doctrine. Upon looking at this aspect of Christ's Doctrine, we find that Jesus underwent the same resurrection that all the righteous dead must. Paul wrote, “Now if Christ be preached that he rose from the dead, How say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yes, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not” (1 Cor. 15:12-15).

Paul tells us that if Christ wasn't bodily raised, then no Christian has the hope of eternal life. Fortunately, however, this was not the case; Christ was wholly and literally raised as the firstfruits of the dead (1 Cor. 15:20).

After His resurrection Jesus said, "Behold my hands and feet, that it is I myself: handle me, and see, for a spirit hath not flesh and bones, as you see me have" (Luke 24:39). Here, Christ confirmed that His flesh wasn't spirit after His resurrection, yet Christ's bodily resurrec­tion still remains to be denied by many in the non-Christian cults.

True, Christ was made alive or quickened by the Spirit (1 Pet. 3:18), yet hardly does Peter's verse confirm the Jehovah Witness Doctrine that Christ in His resurrection was made alive as a spirit. If such be true, then Christ was not bodily raised and our faith is in vain. Again however, this was not the case, because Christ was made alive by the Spirit. Profoundly, this understanding is fully compatible with the New World Translation, the Jehovah Witness paraphrase of the Bible: “If, now, the spirit of him that raised up Jesus from the dead dwells in you, he that raised up Christ Jesus from the dead will also make your mortal bodies alive through his spirit that resides in you” (N.W.T. Rom. 8:11). Note: Compare with Romans 8:9.

Many who deny the bodily resurrection of our Lord, not only deny Christ's Doctrine and His deity, they largely deny the fact that God Almighty is coming again in the flesh (Rev. 1:7-8). Ably, John used the present tense participle in 2 John V. 7. Thus, it  reads "COMING." Interestingly enough, the Society of Jehovah Witnesses deny that Christ is coming physically, by teaching, that, He, as a Spirit, spiritually came in 1914. So then, and true to this day, "many deceivers are entered into the world who confess not that Jesus Christ is coming in the flesh . . ." (2 John V. 7). Many deceivers? For the record, Preterists who overthrow the faith of some, also, among others, have believed in just a spiritual coming of Jesus Christ.

The Doctrine of Eternal Judgment is the fifth principle of Christ's Doctrine; and the elements of this principle are moderately covered in this work. Paul stated, ". . . leaving the principles of the doctrine of Christ, let us go on unto perfection. . . ." When believers go beyond the first five principles, leaving them, they advance to the meat of the Gospel in undergoing the perfection or completion of God in them. Knowing this, John presented the final two crowning elements of Christ's Doctrine: to walk in the truth of the Father's Commandment (2 John V. 4), and to maintain our belief and trust in the deity of Jesus Christ, that person, none other (2 John Vs. 7-10).

If anyone should deny the deity of Christ, they also deny the Doctrine of Christ. John wrote, "Look to yourselves, that we lose not those things which we have worked for, but that we receive a full reward" (2 John V. 8). Ironically, John penned this verse right after he penned the warning, "Many deceivers are entered the world, who confess not that Jesus Christ is come in the flesh." Thus to believe that Jehovah in His fulness came not in the flesh, after one has truly been born again, is how a believer can lose their reward at the initial coming of Christ.

John further tells us that, "Whosoever transgresseth and abideth not in the doctrine of Christ, has not God. He that abideth in the doctrine of Christ, he has both the Father and the Son" (2 John V. 9). Jesus alone is the Christ of His Doctrine, and so, not only is it very important to seek the Lord, we must also believe in Him by accepting His identity, the Deity of Christ. The Lord said, "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth  (live in Christ) and believeth in me shall NEVER die. Believest thou this?" (John 11:25, 26).


May God Bless!!!


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