Romans 10:9 You're safe but NOT saved!

Romans 10:9; That if thou acknowledge in thy mouth the Lord Jesus Christ, and believest in thine heart, that God raised him from death [that God raised him from dead], thou shalt be safe.
Wycliffe Bible (WYC)



Romans 10:9 is simply saying that if the Jews would confess Jesus with their mouths and believe in their hearts that God raised him from the dead, then they could go on to accept the death of Jesus (as substitutionary), the blood of Jesus and the plan of salvation that was preached by Peter and the rest of the apostles. Confession and believing would put them on the road to being safe so that they could accept the gospel and be saved.

The Wycliffe Bible translates the word "save" to "sozo" or safe to do well!

You can't get saved until you obey Acts!

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. (Acts 2:38)

Jesus in the Seven Feasts of Jehovah!

The 23d chapter of the Book of Leviticus gives us an account of the "Seven Great Feasts" of the Lord. They were a prophecy and foreshadowing of future events, part of which have been fulfilled, and part are yet to be.They are the "shadow of things to come, " of which Christ is the "body" or substance. Col.2:16, Col.2:17. They were "Holy Convocations" of the people. They were instituted by the Lord. The people had no voice in the matter. God promised that if the males went up at the "set time" to Jerusalem to keep these Feasts, He would look after their families. When the people became formal and indifferent, the Lord said, "Your new moons and Your appointed Feasts My soul Hateth; they are a Trouble unto Me; Iam weary to bear them." Isa.1:14. Therefore Jesus called them the "Feasts of the Jews, " rather than the "Feasts of the Lord."


The First Four Feasts foreshadow truths connected with this present Gospel Dispensation and those who form the "heavenly" people of the Lord, the Church; while the Last Three Feasts foreshadow the blessings in store for God's "earthly" people, the Jews.





1. The Passover Feast.


The Passover Feast had its origin in Egypt. It was the memorial of the redemption and deliverance of the Children of Israel from Egypt. It wasto themthe "beginning of months, " and their birthday as a Nation. Ex. 12:2. It consisted of the taking of a male lamb, without blemish, of the first year, a lamb for a family and killing it on the 14th day of the month in the evening, and sprinkling its blood, with bunch of hyssop, on the two side posts and upper lintel of the door of their houses, so that when the Lord passed through Egypt that night and saw the blood on the doorposts, He would spare the first born sheltered within. The flesh of the lamb was so roasted and eaten with unleavened broad and bitter herbs, and none of it left until the morning. Those who ate of it were to do so with their loins girded, their shoes on their feet, and their staff in their hand, ready to leave Egypt.
The Passover Feast was to be to them as a "Memorial, " and they were to keep it as a Feast throughout their generations, and as an ordinance Forever. Ex. 12:14.

The Passover Lamb was intended as a "type" of Jesus, the "Lamb of God."
The shedding of His blood on Calvary, and our applying it to our hearts by faith, has the same effect as to our salvation, as the applying of the Passover Lamb's blood to the doorposts of those Egyptian houses had to the safety of those who were sheltered within. As that night was the "beginning of months" to them, so the moment a soul is baptized in Jesus' name and receive the baptism of the Holy Ghost he/she is "born again, " and a new life begins, for Christ Our Passover was sacrificed for us. 1Cor. 5:7.

The first time the Children of Israel observed the Passover Feast it was amid the terrors of God's judgment plagues in the land of Egypt, a type of the world. Thereafter its yearly observance was as a joyful Memorial of their deliverance from Egypt. While they still observe the Passover Feast no "lamb" is slain, and no "blood" used, but when they get back to their own land they will again keep the Passover.

The Christian Church does not observe the Passover, but they do observe as a Memorial the ordinance of the Lord's Supper that Christ instituted in its place.





2. The Feast of Unleavened Bread.


The Feast of Unleavened Bread began on the day after the Passover, and continued for seven days. Lev. 23:6-8. The lamb was slain on the 14th day at sunset, which ended the day. The Feast of Unleavened Bread began immediately after sunset, which was the beginning of the 15th day. Thus there was no interval between them.

As the Passover is a type of the death of Christ, so the Feast of Unleavened Bread is a type of the "Walk" of the Believer, and there should be no interval between the salvation of a soul and its entrance on a holy life and walk. The "seven days" point to the whole course of the Believer's life after conversion.
Leaven in the Scriptures is a type of sin, so the Feast was t o be kept wit h "unleavened" bread. Ex. 13:7. Paul speaks of "malice" and "wickedness" as leaven. "Purge out therefore the 'old leaven' that ye may be a 'new lump, ' as ye are unleavened. For even Christ our Passover is sacrificed for us.

Therefore let us keep the Feast, not with 'old leaven, ' neither with the 'leaven of malice and wickedness, ' but with the 'unleavened bread of sincerity and truth."' 1Cor.5:7, 1Cor.5:8.


The-typical teaching then of the Feast of Unleavened Bread is that, having been saved by the shed blood of Christ our Passover, we are to "walk" in newness of life, purging out the leaven of wordliness, and doing no "servile work, " or work that is done to earn salvation.





3. The Feast of First-Fruits.


The Passover- took place on the 14th day of the month, the Feast of Unleavened Bread on the next day, which was the Sabbath, and the following day, which was the "morrow after the Sabbath, " the Feast of First Fruits was to be celebrated. This however could not be done until after the Children of Israel had entered Canaan, therefore the Feast of First Fruits was not observed during the Wilderness Wanderings. The Offering was a sheaf reaped from the waving fields of the ripened harvest, and carried to the priest to be waved before the Lord for acceptance, and was to be followed by a Burnt, Meat and Drink Offering, but no Sin-Offering. The Burnt-Offering was to be a male lamb without blemish of the first year.

The Feast of First-Fruits was a type and foreshadowing of the Resurrection of Christ.
The resurrection is spoken of by Paul, as the "First- Fruits" of the resurrection of the dead. As the "Corn of Wheat" (John 12:24) He was buried in Joseph's Tomb, and His resurrection was the "First-Fruits" of the Harvest of those who will be Christ's at His coming. 1Cor. 15:23.

When the Priest on the day of Christ's resurrection waved the sheaf of "First-Fruits" in the Temple, it was before a "rent veil, " and was but an empty form, for the Substance had come and the shadow had passed away, and the empty tomb of Joseph proclaimed that the "Great First-Fruits' Sheaf" had been reaped and waved in the Heavenly Temple. There will be no Feast of First Fruits in the Millennium, it has been fulfilled in Christ .





4. The Feast of Pentecost.


Fifty days after the Feast of First-Fruits, the Feast of Pentecost was observed. The space between the two Feasts, which included Seven Sabbaths, was called the "Feast of Weeks." It began with the offering of the First-Fruits of the Barley Harvest, and ended with the ingathering of the Wheat Harvest.

The First Day was the Feast of the First-Fruits, the Last Day was the Feast of Pentecost. Only the First and Last day were celebrated.
At the Feast of Pentecost a New Meat Offering was to be offered before the Lord. It was called "new" because it must be of grain from the "new" harvest. At the Feast of First-Fruits "stalks of grain" were to be offered and waved, but at the Feast of Pentecost the grain was to be ground and made into flour, from which two loaves were to be baked with leaven.

The "two loaves" represent the two classes of people that were to form the Church, the Jews and Gentiles, and as believers are not perfect, even though saved, that imperfection is represented by the leaven.
A "Burnt Offering" of seven lambs without blemish of the first year, one young bullock, and two rams, was to be offered with the "Wave Loaves, " as was also "Meat" and "Drink" Offerings for a sweet savor unto the Lord. These were to be followed by a "Sin Offering" of a kid of the goats, and two lambs of the first year for a "Peace Offering."

The "Wave Loaves" were to be waved before the Lord. Note that it is now "loaves, " not loose stalks of grain. The "loaves" represent the homogeneousness of the Church.

The Feast of Pentecost had its fulfillment on the Day of Pentecost, when the disciples of the Lord were baptize in Jesus' name and receive the baptism of the Holy Ghost speaking in other tongues as the Spirit of God gave them utterance (Acts 2:1-4; 38-42- 1Cor. 12:13).




The Interval.

Between the Feast of Pentecost and the Feast of Trumpets there was an interval of four months during which the Harvest and Vintage were gathered in. There was no convocation of the people during those busy months. This long "Interval" typifies the "Present Dispensation" in which the Holy Ghost is gathering out the elect of the Church, and during which Israel is scattered among the Nations. When the Present Dispensation has run its course, and the "Fulness of the Gentiles" has been gathered in (Rom.11:25) then this "the Church age" will end, and the elect of Israel will be gathered back from the four quarters of the earth to keep the Feast of Trumpets at Jerusalem. Mat t . 24:31.




5. The Feast of Trumpets.


The Feast of Trumpets, which was observed on the first day of the Seventh month, ushered in the second series of the "set feasts." It fell on a Sabbath day, at the time of the New Moon, and ushered in the Jewish New Year. It was followed by the "Day of Atonement', a on the 10th day of the month, and by the "Feast of Tabernacles" which began on the 15th day of the month, a Sabbath day, and ended on the 22d day of the month, which was also a Sabbath day. It was ushered in with the blowing of Trumpets. During the Wilderness Wandering two silver Trumpets, made of the atonement money of the people, were blown for the "calling of the Assembly, "and for the"journeying of the Camps." Num.10:1- 3.

The fact that the Feast of Trumpets comes immediately at the close of the "Interval" between the two series of "set feasts" is not without significance. As we have seen the "Interval" represents this "age of the Church, " and we know that two things are to happen at the close of the Church age.

First the Church is to be caught out, and secondly Israel is to be gathered back to their own land. When the Church is caught out-"The Lord Himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the Trump of God" (1Thes. 4:16), and "We shall not all sleep (die), but we (who are then alive) shall all be changed, 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 " 1Cor. 15:51, 1Cor. 15:52.

This "last trump" is not the list of the "Seven Trumpets" that sound in the Book of Revelation, for it does not sound until the "Middle of the Week, " while the Church is caught out "before" the beginning of the "Week." We should understand the "last trump" to be last of the Two Trumpets used by Israel,

the first, for the "calling of the Assembly, " will call out the dead in Christ.

The second or "last, " for the "journeying of the camps, " will be the signal for the upward journey of the risen and transformed saints to meet the Lord in the air.

Then we read in Matt. 24:31, that the Son of Man, when He comes in the clouds of heaven with power and great glory at His Revelation of Himself, shall send His angels with a great sound of a Trumpet, and they shall gather together His "elect" from the four winds, from one end of heaven to the other." This is not the rapture but this is God sending his angels from one in of the "Heaven not earth" to another to gather the church to come back with Him for the battle of Armageddon and to rain with Him for 1000 years.

From this we see that the "Feast of Trumpets" has a typical relation to the "catching out" of the Church, and the regathering of Israel at the Second Coming of Christ.

This is way some believe that as Jesus was crucified at the time of the Passover, and the Holy Ghost was given at Pentecost, that when He comes back the "Rapture" will take place at the Feast of Tabernacles, and the "Revelation" seven years later at the time of the same Feast. This is only an eschatological opinion.




6. The Day of Atonement.

The "Day of Atonement" was Israel's annual cleansing from sin. For a full account of the day and its services read Lev. 16:1-3. Its typical meaning was fulfilled in Christ. He is our Great High Priest, who instead of offering a "Sin-Offering" for Himself, offered Himself as a "Sin-Offering" for us. Heb. 9:11- 13. But the fact that the "Day of Atonement" is placed between the "Feast of Trumpets, " which we have seen will have its typical fulfillment at the Second Coming of Christ, and the "Feast of Tabernacles, " which is a type of Israel's "Millennial Rest, " implies that it has some typical significance between those two events. It must therefore refer to the time when a "Fountain will be opened to the House of David and to the inhabitants of Jerusalem for sin and for uncleanness." Zech.13:1. That is, there will be a National "Day of Atonement" for Israel after they have been gathered back to their own land unconverted, and shall repent and turn to God. Zech. 12:9-11.





7. The Feast of Tabernacles.

This was the last of the Seven Set Feasts. It was a "Harvest Home" celebration to be observed at the end of the harvest, and was to continue seven days. Deut. 16:13. The people during the Feast were to dwell in booths (arbors) made of the branches of palm trees and willows from the brook, which would remind them of the palm trees of Elim, and the "Willows" of Babylon. Psa. 137:1-3.

The Antitype of this Feast has not as yet appeared though Peter anticipated it, when on the Mt. of Transfiguration, he said-" Lord, it is good for us to be here; if thou wilt, let us make here three Tabernacles; one for Thee, and one for Moses, and one for Elias." Matt. 17:4. Afterwords he saw Jesus only. Peter desired the dwelling of heavenly with earthly people on the earth, was not possible then, but will come to pass in Millennial Days (Which is a type of the Seventh Day of creation). The real Feast of Tabernacles!

The Seven Dispensations of Time

(Man's Day)

The book of Genesis has been looked at as a historical record of ancient events handed down through Hebrew traditions. This is true in a way, the greater part of the writings of Genesis are a chronological record of God's dealing with mankind. But the things that are recorded in the first and second chapters are things that could be known only by revelation from God.

Also the FIRST chapter and the first three verses of the SECOND chapter is God's BLUEPRINT OF THE CREATIVE STORY. There was no man there when God said, "Let there be light." Before we can have a clear conception of 7 Creative Days of God we must understand that what is recorded in Genesis 1:3 - Genesis 2:3 is the plan of creation as God declared it in the beginning.

The Scriptures divide time (Adam to the Millennial or the Sixth Creative Day) into seven periods, usually called "Dispensations" (Eph. 3: 2). These periods are marked off in Scripture by some change in God's method of dealing with mankind, or a portion of mankind, in respect to the sin problem and the question of man's responsibility. Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment marking his utter failure in every dispensation. Five of these dispensations, periods of time, or periods of truth have been fulfilled; we are living in the sixth, probably toward its close, and have before us the seventh.



1. Innocents: This dispensation extends from the creation of Adam, Gen. 2: 7, to the expulsion from Eden. Adam, created innocent, and ignorant of good and evil, was placed in the garden of Eden with his wife, Eve, and put under responsibility to abstain from the fruit of the tree of the knowledge of good and evil. The Dispensation of Innocence resulted in the first failure of man, and in its far reaching effects, the most disastrous. It closed in judgment—" So He drove out the man. (Gen 1:26; Gen 2:16-17; Gen 3:6 Gen 3:22-24)



2. Conscience: By the Fall, Adam and Eve acquired, and transmitted to the race, the knowledge of good and evil. This gave conscience a basis for right moral judgment, and hence the race came under this measure of responsibility to do good and eschew evil. The result of the dispensation of Conscience, from Eden to the Flood (while there was no institution of government and of law), was that " all flesh had corrupted his way on the earth; " that "the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually; " and God closed the second testing of the natural man with judgment—the Flood (Gen. 3:7,22 Gen.6:5,11,12 Gen.7:11,12,23)



3. Human Government: Out of the fearful judgment of the Flood God saved eight persons, to whom, after the waters were assuaged, He gave the purified earth with ample power to govern it. This, Noah and his descendants were responsible to do. The dispensation of Human Government resulted, upon the plain of Shinar, in the impious attempt to become independent of God and closed in judgment—the Confusion of Tongues. (Gen. 9: 1, 2 Gen. 11: 1-4 Gen. 11: 5-8)



4. The Family or Promise: God now calls one man, Abram, with whom He enters into covenant. Some of the promises to Abram and his descendants have not yet been fulfilled. Other promises were conditional upon the faithfulness and obedience of the Israelites. Every one of these conditions was violated, and the dispensation of Promise resulted in the failure of Israel's family and closed in the judgment of Bondage in Egypt. The book of Genesis, which opens with the sublime words, "In the beginning God created," closes with, " In a coffin in Egypt"
(Gen. 12: 1-3 Gen. 15: 5 Gen. 26: 3 Gen. 28; 12, 13 Gen. 13: 14-17 Ex. 1: 13, 14)



5. The Law: Again the grace of God came to the help of headless man and redeemed the chosen people out of the hand of the oppressor. In the wilderness of Sinai He proposed to them the Covenant of Law. Instead of humbly pleading for a continued relation of grace, they presumptuously answered: "All that the Lord hath spoken we will do." The history of Israel in the wilderness and in the Land is one long record of flagrant, persistent violation of the Law, and at last, after multiplied warnings, God closed the testing of man by Law in judgment: first Israel, and then Judah, were driven out of the Land into a dispersion which still continues. A feeble remnant returned under Ezra and Nehemiah, of which, in due time, Christ came: " Born of a woman—made under the law." Him both Jews and Gentiles conspired to crucify (Exod. 19:1-8 Rom. 10: 5 Rom. 3: 19, 20 2 Kings 17: 1-18 Gal 3:10 Acts 2:22-23 Acts 7:51 2 Kings 25:1-11)



6. Grace: We are now living in grace. It extends from the Day of Pentecost, when the new covenant church began and when the full message of grace was first preached, until the second coming of our Lord (The Revelation). We are saved by grace and not by works. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Ephesians 2:8-9). (See Romans 11:6.) Judgment will fall on the earth at the close of the church age, during the Tribulation. “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be” (Matthew 24:21). (Luke 21:25-28; Acts 2:1-4; 38)



7. The Millennium: This is the period of a thousand years that will follow the second coming (The Revelation) of the Lord in the clouds (I Thessalonians 4:16-17). (Revelation 20:5.) During the Millennium, Jesus will reign as King of kings and Lord of lords. “The government shall be upon his shoulder” (Isaiah 9:6), and righteousness shall cover the earth as waters cover the sea. “And the LORDshall be king over all the earth: in that day shall there be one LORD,and his name one” (Zechariah 14:9). (See II Timothy 2:12; Isaiah 65:18-25; Jeremiah 31:34.) This dispensation shall end with the Great White Throne judgment: “Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained” (Acts 17:31). “It is appointed unto men once to die, but after this the judgment” (Hebrews 9:27). (Revelation 20:12).



*Typology*

Genesis 5:1, 2;

This is the book (BIBLE) of the generations of Adam (Mankind). In the day (Sixth Day) that God created man, in the likeness of God made he him; Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

The BIBLE is God's book to Mankind in the Sixth Day. If you read the Bible from the Old Testament to the New you will see that 99% of the Bible deals with the work of God in Mankind. We are only told a little about the First through the Fifth and Seventh day. But the majority of the Bible deals with the Sixth day. "The Bible is a Mans Book."


A.D.A.M. is a type of the first 4000 years of HUMAN HISTORY; E.V.E. is a type of the last 3000 years of HUMAN HISTORY or MAN’S DAY. Adam is the A.M. Of this day and Eve is the evening of the day. Zechariah 14:7;... "at evening time it shall be light." We are now in the EVENING TIME of this sixth day of man.


The Sixth Feast, Feast of Atonement, was a time of shedding of blood and afflicting the soul. This Sixth creative day, the period in which we are now living, the seven thousand years from Adam to the close of the millennium, has been a day of continual atonement. There has been a "Crimson Stream of Blood" from the Garden of Eden to the cross of Calvary, and the blood of Jesus is sufficient to make atonement even until the last enemy is distorted, which is death.


The key points of history (Man's Day) divide time up into 4 periods.

First point (the first 2,000 years) Adam to Abraham (Gentile Nations).

Second point (the next 2000 years) Abraham to the Cross. At this point God moves to work to reveal Himself through one chosen people Israel. This is the origin of (Israel as a nation).

Third point (the next 2000 years) the dispensation of Grace and the Tribulation. We are living at the end of the 2000 years of Grace and the end of 6,000 years of man. The Lord is coming soon!

Fourth point (the final 1000 years) the Millennium.

History confirms this by the study of the "begats" of Genesis 5. They reveal that there are approximately 2,000 years from Adam to Abraham. (Gen.5:1-32; 11:10-32) If we study the "begats" of Scripture we will find that from Adam to Christ (Cross) is a period of 4000 years. This is also history.


The Passover Lamb kept for four days Now it is understood why Israel was to keep the Passover Lamb for 4 days before killing it in the evening (Exod.12:1-6) When Adam sinned, Christ our Passover. (1 Cor.5:7-8) was taken and kept 4,000 years (4 days) and came to save us from sin of He was kept for 4,000 years and "manifest in these last times for you. (1Peter.1:18-20)

Theophanies

One way that God revealed Himself in the Old Testament and dealt with humans on their level was through the use of theophanies. A theophany is a visible manifestation of God, and we usually think of it as temporary in nature.

As we have seen, God is invisible to humans. To make Himself visible, He manifested Himself in a physical form. Even though no humans can see the Spirit of God, they can see a representation of God.

God appeared to Abraham in a vision, as a smoking furnace and burning lamp, and as a man (Genesis 15:1, 17; 18:1-33). In this last instance, God and two angels appeared in the form of three men (18:2) and ate food provided by Abraham.

The two angels left to go to Sodom while God remained to talk to Abraham (Genesis 18:22; 19:1). God appeared to Jacob in a dream and as a man (Genesis 28:12-16; 32:24-32). On the latter occasion Jacob wrestled with the man and proclaimed, “I have seen God face to face.”

The Bible also describes this appearance as “the angel” (Hosea 12:4). God appeared to Moses in a cloud of glory and in fire on Mount Sinai, spoke to him face to face in the Tabernacle, and revealed to him His back (partial glory) but not His face (all His glory) (Exodus 24:1218; 33:9-11, 18-23).

These references to God’s face and God’s glory probably are metaphoric of the presence of God and could apply to many different types of manifestations. God manifested Himself in the sight of all Israel through thunder, lightnings, a cloud, a voice of a trumpet, smoke, fire, and earthquakes (Exodus 19:11-19; Deuteronomy 5:4-5, 22-27).

He also showed His glory and sent fire from His presence in the sight of all Israel (Leviticus 9:23-24; 10:1-2). Job saw God in a whirlwind (Job 38:1; 42:5). Various prophets saw visions of God (Isaiah 6; Ezekiel 1:26-28; 8:1-4; Daniel 7:2, 9; Amos 9:1). To Ezekiel He appeared in the form of a man, enveloped in fire. To Daniel He appeared in a night vision as the Ancient of Days.

Some of the numerous appearance of “the angel of the LORD” seem to be theophanies. The angel of the LORD appeared to Hagar, spoke as though he were God, and was called God by her (Genesis 16:7-13). The Bible says the angel of the LORD appeared to Moses in the burning bush but then says God talked to Moses on that occasion (Exodus 3; Acts 7:30-38).

Exodus 13:21 says the LORD went before Israel in a pillar of cloud, while Exodus 14:19 says the angel of God was with the pillar of cloud. The angel of the LORD appeared to Israel in Judges 2:1-5 and spoke as God. Judges 6:11-24 describes the appearance of the angel of the LORD to Gideon and then says the LORD looked on Gideon. Again, the angel of the LORD appeared to Manoah and his wife, and they believed they had seen God (Judges 13:2-23)

Many regard Melchizedek as a theophany (Genesis 14:18). Hebrews 7:3 says he was without father, mother, and descent. This could mean that he was God in human form, or it could mean simply that his genealogical origin was not recorded. Hebrews 7:4 does call him a man. Regardless of whether one considers him to be an ordinary man or a theophany of God in the form of a man, he was a type or foreshadowing of Christ (Hebrews 7:1-17).

One supposed theophany is the fourth man who appeared in the fire when Shadrach, Meshach, and Abednego were cast into the furnace (Daniel 3:24-25). The New Testament records no theophanies of God in human form outside of Jesus Christ. Of course. Christ was more than a theophany; He was not just God appearing in the form of a man but He was God clothed with real and complete humanity. The angel of the Lord in Matthew 1:20, 2:13, 28:2 and Acts 8:26 seems to be an angel and nothing more; there is no evidence to the contrary. It is clear in these passages that the angel is not Jesus Christ.

The Principles of the Doctrine

The Principles of the Doctrine
Hebrews 6:1-2

*Leaving the principles of the principles of the Christ, let us go on unto perfection*



1. Repentance from Dead Works

Repentance means to change one's mind and purpose; to turn around reversing one's direction. A change of heart and attitude toward the things practiced that are offensive to God, and turning to God to do His will.
Dead Works- Sin, Works of the Law, Traditions, we must give up trying to save ourselves,
Repentance has been, and is the key to salvation in all dispensations.

God at one time winked at sin, BUT NOW IS COMMANDING ALL MEN TO REPPENT (Acts 17:30)
I Kings 8:46- No man that sinneth not

Job 42:5-7- Job repents in dust and ashes

Luke13:1-5- Repent or Perish!

II Peter 3:9- God is willing for all to come to repentance



2. Faith toward God

Faith- Simply is that which you believe (We all have faith in something), What do you believe about God

Hebrews 11:1- Faith is substance (Either you have it or you don't!)
Hebrews 11:6- We must believe that God is (that God exist), and reverence him with godly fear
Romans 4:19-20- Abraham believed; staggered not at the promise of God & was strong in faith

Matthew 21:32- Pharisees did not repent so that they might believe John's preaching, You must repent so that you might believe.

Mark 1:14-15- Repent & Believe

Mark 16:14-15- He that believeth & is baptized shall be saved

Acts 16:29-31- Believe & ye shall be saved

John 7:38- Believe as the scripture hath said



3. Doctrine of Baptisms

1. Baptism in Water 2. Baptism in Spirit (John 3:5)
Baptism in Water:
Baptism is connected with getting rid of sin, the washing away of sins (Acts 22:16)

Mark 1:4- John baptized and preached repentance

Matthew 3:14-16- John baptized Jesus: Jesus baptized to fulfill all righteousness, Jesus had to be baptized & He set that pattern by doing so (No one is better than Jesus). We cannot fulfill all righteousness without being baptized

John 3:22- Jesus baptized his disciples

Mark 16:15- He that believeth and is baptized

Matthew 28:19- Baptize in the NAME of the Father, Son, Holy Ghost (One name to baptize in)

Luke 24:45- Repentance and remission of sins preached in His Name

Acts 2:38- Baptized in Jesus Name

Acts 4:12- No other Name whereby we must be saved

Acts 8:12-16- Baptized in Jesus Name

Acts 10:47-48- Baptized in Jesus Name

Acts 19:4-5- Baptized in Jesus Name



4. Laying on of Hands

Baptism of the Holy Ghost (Holy Spirit)
Not necessarily for hands to be laid upon to receive the Holy Spirit
Ye must fully repent and fully believe in order to receive the Holy Ghost

Acts 8:14-20- Peter lays hands on Samaritans

Acts 19:6- Paul lays hands on Gentiles

Galatians 3:2- Receive the Spirit by the hearing of faith

John 14:26- The Comforter (Holy Ghost) teaches you all things

John 7:38- The Holy Ghost will fill them that believe

Acts 1:8- Shall receive power after the Holy Ghost comes upon you

Luke 24:49- Promise of the Father is power from on high

Isaiah 28:11- Prophecy of the pouring out of the Holy Spirit

Joel 2:28- Prophecy of outpouring of the Holy Spirit



5. Resurrection of the Dead

Death in this present life is not the end!
Do whatever you must to make the resurrection unto life!

Acts 24:15- Resurrection of the death both of just and unjust

Hebrews 11:35- Hope for a better resurrection

I Corinthians 15:12-13- If Christ rose, how can we say there is no resurrection

I Thessalonians 4:13-17- Those who sleep in Jesus will be brought with him

I Corinthians 15:51-53- Corruption to Incorruption

Job 19:25- 27- After worms eat the flesh, we shall see God

Psalms 16:9-10- Our souls will not be left in Hell (Grave)

John 5:24-29- Resurrection unto life and unto death

Luke 20:35-37 Jesus assures the fact of the resurrection



6. Eternal Judgment

Judgment- To separate; to make a division between two or more entities

II Corinthians 5:9-10- We labor now to be accepted of God, for we must all appear before the judgment seat of Christ

I Peter 5:17- Judgment begins at the house of God

Hebrews 9:27- Appointed for man to die, after this judgment

Matt 13:49- Judgment of righteous and wicked

Isaiah 5:14- Hell has enlarged itself without measure

Matthew 81:7-9- Everlasting Fire and Hell are the same thing

Hebrews 10:26-27- One who sins willfully looks for fiery indignation

Matthew 25:41, 46- Everlasting punishment

Romans 2:2-16- The soul is the object of judgment

Revelation 22:14-15 Eternal judgment for those who do not do His commandments

Who was God talking to? When He said...... “Let us make man.”

In Genesis 1:26 God said, “Let us make man.”


Our intent is to clear the dust and smoke that trinitarians have stirred up around this passage of Scripture. The word make in Genesis 1:26 covers the entirety of man’s journey. It goes farther than the word create in Genesis 1:27: “So God created man.”

The word make in the previous verse means the completion of something and that nothing else can be added. Thus we wish to clarify the difference between the words create, form, and make. After God created the heavens and the earth (First day through the fifth day) “there was not a man to till the ground” (Genesis 2:5). God formed man out of the dust of the earth (Genesis 2:7). Then He placed breath, or the spirit of life, into this man; and the man became a living soul. However, he was not yet completed in God’s eternal plan. In Isaiah 43:6, God declared: I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.

The preceding verses of Scripture indicate that there is a difference between create, form, and make. When God said, “Let us make man,” it embraced the entire journey of man from the time he was created in the plan or mind of God, to the time he was formed, to the end of time when he will be fully “made” or “completed.” Trinitarians take the position that God was talking to other persons in the Godhead when He said, “Let us make man.” However, there is no scriptural proof of this. God used a term that covers the entirety of man’s existence from the time he was created in the mind of God until the resurrection of man in the likeness of the image of God.

Isaiah 46:9-10 shows that God knows and contemplates the future: 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.

Moreover, according to Romans 4:17, God calls things that do not yet exist as though they did exist. Thus, when God uttered the proclamation “Let us make man in our image,” it embraced all the journey of man from the time that he was created until he is completed.



The Church’s Role

We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Ephesians 2:10).


The Church has an important part in this great work. When God said, “Let us make man,” He included the Church’s part in preparing man to participate in the resurrection when man will be complete. The apostle Paul stated, “We are labourers together with God: ye are God’s husbandry, ye are God’s building” (I Corinthians 3:9).

Today, the Church has the duties of preaching the gospel, baptizing those who repent of their sins in Jesus Name, and instructing people in the Word of God. That is why Jesus, speaking of the Church, said, “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” (John 14:12).

The Church, then, plays a big part in bringing man to the place where he can be transformed into the likeness of God’s image when this life is ended. Philippians 3:21 states that Jesus will take our vile bodies and fashion them like unto His glorious body. But the Church has to get man ready for that. It must take the Word of God and, through the ministry, convert men. The Church must instruct man how to be born again, how to be baptized, and how to live that he might participate in the great and final event when he will be made completely in the likeness of his Creator and Redeemer.

Whosoever shall call upon the name of the Lord shall be saved.
How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? (Romans 10:13-15). It is not through foolish preaching, but by the foolishness of preaching, that the Church and the ministry have a great part in the making of man (I Corinthians 1:21). Through the preaching of God’s Word, the Church helps people to believe in God and to be ready so that when the end comes the eternal Spirit of God can perform the last work on the earthly form of man and glorify him.

The eternal Spirit will make man’s body like the glorious body of Jesus Christ, which is God’s body (Philippians 3:21). After this nothing else will need to be done to man. Man will then truly be “made.” God’s utterance, “Let us make man,” will have been fulfilled completely. Perhaps God was also speaking to individuals when He said, “Let us make man,” as it requires action on the part of everyone to share the gospel. Then people must obey it and act upon what the Bible tells them to do. God permits everyone who obeys His Word to actually take part in the “making” of man.



Adam and Eve, Type of Christ and the Church

“And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; and the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man” (Genesis 2:21-23). In both Romans and I Corinthians Paul referred to Adam and Christ, showing that Adam was a type of Christ.

Let us notice that, in comparing the two, Adam went to sleep, and while he slept, there was taken from his side that which brought into existence Eve, his wife. While Jesus slept in death on the cross, His side was also pierced: “And forthwith came there out blood and water” (John 19:34), the elements by which He hath chosen to bring forth His church, His bride. Adam only had one wife. Jesus only had one Church. Eve was the mother of all living. The Church is the mother of us all. (Galatians 4:26; Revelation 21:2). Adam said Eve was flesh of his flesh and bone of his bones. To be in the bride of Christ, both the blood and water are essential and placed in God’s plan of salvation.

Understand that AS Eve was IN Adam, SO was the Church in God ...... According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4). The US in the New Testament has reference to the Church. So when God said “Let us make man" the US is the Church. We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Ephesians 2:10).

The Sevenfold work of the Sonship

The Son in Biblical Terminology

We should consider the dual nature of Christ in the framework of biblical terminology. The term “Father” refers to God in all His deity. When we speak of the eternal Spirit of God, we mean God Himself, the Father. “God the Father,” therefore, is a perfectly acceptable and biblical phrase to use for God (Titus 1:4). On the other hand, the Bible does not use the phrase “God the Son” not even one time. It is not a correct term because the Son of God refers to the humanity of Jesus Christ. The Bible defines the Son of God as the child born of Mary, not as the eternal Spirit of God (Luke 1:35). “Son of God” may refer to the human nature or it may refer to God manifested in flesh—that is, deity in the human nature. “Son of God” in no way means the incorporeal Spirit alone. We can never use “Son” correctly apart from the humanity of Jesus Christ. The terms “Son of God,” “Son of man,” and “Son” are appropriate and biblical. However, the term “God the Son” is inappropriate because it equates the Son with deity alone, and therefore it is unscriptural. The Son of God is not a distinct person in the Godhead but the physical expression of the one God. The Son is “the image of the invisible God” (Colossians1:13-15) and “the express image of his (God’s) person” (Hebrews 1:2-3). Just as a signature stamp leaves an exact likeness on paper, or just as a seal leaves an exact impression when pressed in wax, so the Son of God is the exact expression of the Spirit of God in flesh. Humans could not see the invisible God, so God made an exact likeness of Himself in flesh, impressed His very nature in flesh, came Himself in flesh, so that humans could see and know Him. Many other verses of Scripture reveal that we can only use the term “Son of God” correctly when it includes the humanity of Jesus. For example, the Son was made of a woman (Galatians 4:4), the Son was begotten (John 3:16), the Son was born (Matthew 1:21-23; Luke 1:35), the Son did not know the hour of the Second Coming (Mark 13:32), the Son could do nothing of Himself (John 5:19), the Son came eating and drinking (Matthew 11:19), the Son suffered (Matthew 17:12), a person can blaspheme against the Son but not the Spirit and be forgiven (Luke 12:10), the Son was crucified (John 3:14; 12:30-34), and the Son died (Matthew 27:40-54; Romans 5:10). The death of Jesus is a particularly good example. His divine Spirit did not die, but His human body did. We cannot say that God died, so we cannot say “God the Son” died. On the other hand, we can say that the Son of God died because “Son” refers to humanity.


Son of God

What is the significance of the title “Son of God”? It emphasizes the divine nature of Jesus and the fact of His virgin birth. He is the Son of God because He was conceived by the Spirit of God, making God literally His Father (Luke 1:35). When Peter confessed that Jesus was “the Christ, the Son of the living God,” he recognized the Messianic role and deity of Jesus (Matthew 16:16). The Jews understood what Jesus meant when He called Himself the Son of God and when He called God His Father, for they tried to kill Him for claiming to be God (John 5:18; 10:33). In short, the title “Son of God” recognizes the humanity while calling attention to the deity of Jesus. It means God has manifested Himself in flesh. We should note that the angels are called sons of God (Job 38:7) because God created them directly. Similarly, Adam was the son of God by creation (Luke 3:38). The saints (members of God’s church) are also sons of God or children of God because He has adopted us into that relationship (Romans 8:14-19). We are heirs of God and joint-heirs with Christ, having all the legal rights of sonship. However, Jesus is the Son of God in the sense that no other being is or can be, for Jesus is the only begotten Son of God (John 3:16). He is the only One ever conceived or begotten by the Spirit of God. Thus, His unique Sonship attests to His deity.









(1) Redemption

According to God’s plan, the shedding of blood was necessary for the remission of human sins (Hebrews 9:22). The blood of animals could not take away human sin because animals are inferior to humans (Hebrews 10:4). No other human could purchase redemption for someone else because all had sinned and so deserved the penalty of death for themselves (Romans 3:23; 6:23). Only God was sinless, but He did not have flesh and blood. Therefore, God prepared a body for Himself (Hebrews 10:5), that He might live a sinless life in flesh and shed innocent blood to save humanity. He became flesh and blood so that He could through death defeat the devil and deliver humanity (Hebrews 2:14-15). Christ’s role as our kinsman-redeemer is also made possible by the Sonship. In the Old Testament, if a man sold his property or sold himself into slavery, a close relative had the right to buy back that man’s property or freedom for him (Leviticus 25:25, 47-49). By coming in flesh, Jesus became our brother (Hebrews 2:11-12). Thus, He qualified Himself to be our kinsman-redeemer. The Bible describes Him as our redeemer (Romans 3:24; Revelation 5:9).



(2) Mediator


Through His humanity, Jesus Christ is able to mediate, that is, to go between humanity and God and represent humanity to God. As a mediator, Jesus reconciles us to God; He brings us back into fellowship with God (II Corinthians 5:18-19). The break between a holy God and sinful humans was bridged by the sinless man Jesus Christ: “For there is one God, and one mediator between God and men, the man Christ Jesus” (I Timothy 2:5). We should notice how carefully Paul maintained the oneness of God in this verse. There is no distinction in God, but a distinction between God and the man Christ Jesus. There are not two personalities in God; the duality is in Jesus as God and Jesus as man. It is not God who mediates between God and humans, nor is it “God the Son” who does so. Rather it is the man Jesus who mediates; only a sinless man could approach a holy God on behalf of humanity.



(3) High Priest

Closely associated with Christ’s role as mediator is His role as high priest (Hebrews 2:16-18; 4:14-16). In His humanity, Jesus was tempted just as we are; it is because of His human experience that He can help us as a compassionate high priest. In typology, He entered the Tabernacle, went behind the veil into the Most Holy Place, and there offered His own blood (Hebrews 6:19; 9:11-12). Through His sacrifice and atonement, we have direct access to the throne of God (Hebrews 4:16; 6:20). The Son is our high priest through whom we can boldly approach God.



(4) Last Adam


Through His humanity Jesus is the last Adam (I Corinthians 15:45-47). He came to conquer and condemn sin in the flesh and to defeat death itself (Romans 8:3; I Corinthians 15:55-57). He came as a man so that He could replace Adam as the representative of the human race. By so doing, He reversed all the consequences of Adam’s fall for those who believe on Him (Romans 5:12-21). Everything that humanity lost because of Adam’s sin, Jesus won it back as the last Adam, the new representative of the human race.



(5) Example

There is another aspect of Christ’s victory over sin in the flesh. Not only did Jesus come in the flesh to die, but He also came to give us an example of an overcoming life so that we could follow in His footsteps (I Peter 2:21). He showed us how to live victoriously over sin in the flesh. He became the Word of God enacted in flesh (John 1:1). He became the living Word so that we could understand clearly what God wanted us to be like. Of course, He also gives us power to follow His example. Just as we are reconciled by His death, we are saved by His life (Romans 5:10). His Spirit gives us the power to live the righteous life that He wants us to live (Acts 1:8; Romans 8:4). When Jesus began His own ministry, He proved that to “fulfill all righteousness” it was very essential to be baptized, and by so doing He submitted Himself unto John to be baptized. It is useless to believe that Jesus, our “example,” would have been baptized in water had it not been essential. It is useless, too, to try to prove that He was not “buried” in baptism. “And Jesus, when he was baptized, went up straightway out of the water” (Matthew 3:16).



(6) Millennial Kingdom


Another purpose of the Son is to provide a fulfillment of many promises in the Old Testament to Abraham, Isaac, Jacob, the nation of Israel, and David. Jesus Christ will completely fulfill the promises relating to the descendants of these men, and He will do it in the millennial kingdom on earth (Revelation 20:4). He will be literally the King of Israel and of all the earth (Zechariah 14:16-17; John 1:49). God promised David that his house and throne would be established forever (II Samuel 7:16). Jesus will fulfill this literally in Himself, being of the actual bloodline of David through Mary (Luke 3) and being the heir to the throne of David through His legal father, Joseph (Matthew 1).



(7) The Judge of Humanity


The Sonship also allows God to judge humanity. God is just and fair. He is also merciful. In His justice and mercy He decided not to judge humans until He actually had experienced all the temptations and problems of humanity and until He had demonstrated that it is possible to live righteously in the flesh (with divine power, of course, but with the same power He has made available to us). The Bible specifically states that the Father will judge no one; only the Son will judge (John 5:22, 27). God will judge through Jesus Christ (Romans 2:16). In other words, God (Jesus) will judge the world in the role of One who lived in the flesh, who overcame sin in the flesh, and who made the same overcoming power available to all humanity.



After the Millennial

After the millennial reign and the last judgment, the purposes for the Sonship will be fulfilled and the reign of the Son will end. When we view the purposes for the Son, we can understand that the Sonship is temporary and not eternal; in the Bible we are told when the Sonship began and when the ministry of the Sonship will end.


What part of Jesus was the Son?

The angel told Mary, “That holy thing which shall be born of thee shall be called the Son of God” (Luke 1:35). Paul wrote, “God sent forth his Son, made of a woman” (Galatians 4:4). The Son is the flesh or humanity. The Father is the great eternal Spirit who indwelt the Son, and thus the great mystery is solved. Joseph was not the father of Jesus. He was the reputed father only. It was the eternal Spirit who performed the miracle act of paternity upon the virgin womb. The Holy Ghost was a Father to Jesus, and that Holy Ghost (the eternal God who fathered Him) indwelt Him. That is why He could say, “He that hath seen me hath seen the Father.” There were not two persons but two natures—human and divine, Son and Father—all in Jesus Christ.


The key

The key to an understanding of the Godhead teaching is the dual nature of Jesus. Jesus was: A man (John 8:40)—and also God (John 20:28; I Corinthians 8:6). Not fifty years old (John 8:57)—and also eternal (Micah 5:2). A babe (Luke 2:16)—and also the mighty God (Isaiah 9:6). Learning (Hebrews 5:8)—and also knew all things (John 21:17). Weak and weary (II Corinthians 13:4; John 4:6)—and also the Almighty (Revelation 1:8). On earth (Mark 2:10)—and also in heaven (John 3:13). The Son (Isaiah 9:6)—and also the Father (Isaiah 9:6). One who prayed (Luke 22:41)—and also the One who answers prayer (John 14:14). These verses of Scriptures do not present two divine persons but rather two natures—human and divine.

Is my baptism correct? Matthew 28:19 vs Acts 2:38

The Book of Acts contains five examples of baptism in the name of Jesus, while no biblical account mentions any other name or formula in connection with an actual baptism. Below are six indisputable references in the NewTestament to baptism in the name of Jesus.


(1) After the first sermon of the New Testament church, Peter commanded baptism “in the name of Jesus Christ” with the support of the rest of the apostles (Acts 2:14, 37-38). Those who accepted his message were baptized according to this commandment—that is, in the name of Jesus (Acts 2:41).


(2) After the Samaritans believed Philip’s preaching concerning “the name of Jesus Christ,” they were baptized “in the name of the Lord Jesus” (Acts 8:12, 16).


(3) After Cornelius and his fellow Gentiles received the Holy Ghost, Peter “commanded them to be baptized in the name of the Lord” (Acts 10:48). The most ancient Greek manuscripts contain the name “Jesus Christ” in this verse, as later translations indicate: “So he ordered that they be baptized in the name of Jesus Christ” (NIV); “And he ordered that they be baptized in the name of Jesus Christ, the Messiah” (TAB).


(4) When Paul met certain disciples of John the Baptist at Ephesus, he asked about their baptism. When he found out they had only received John’s baptism, he baptized them again, this time “in the name of the Lord Jesus” (Acts 19:5).


(5) Paul himself was baptized in the name of Jesus, for Ananias told him, “Arise and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).


In addition to these five accounts in Acts, I Corinthians shows that the Gentile believers in Corinth were baptized in Jesus’ name. The church there was full of divisions, with various groups claiming to be followers of Paul, Peter, Apollos, or Christ. When Paul rebuked them for their divisions, he asked, “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (I Corinthians 1:13). The obvious answer to the last question is, “No, we were baptized in the name of Christ.” Since the Corinthians were baptized in (literally, “into”) the name of Christ, not Paul, they belonged to Christ, not Paul. Paul was saying this: Jesus died for the whole church and the whole church was baptized in His name, so the church should unite in following Him. If the Corinthians were not baptized in Jesus’ name, Paul’s argument makes no sense. From these six passages we can conclude that the apostolic church always baptized in Jesus’ name. All believers—Jews, Samaritans, and Gentiles—received baptism in the name of Jesus.


The Bible describes salvation both as a new birth and as an adoption. Viewed either way, we must take on the legal name of our new family. This occurs at baptism since it is part of the new birth and part of our identification with Christ. A boy in the Old Testament officially received his name at circumcision (Luke 1:57-63; 2:21), and baptism is our spiritual circumcision (Colossians 2:11-12).

Certain priests in the Old Testament were barred from the priesthood because they were not registered under their father’s name and could not prove their genealogy (Ezra 2:61-62). However, we can claim our priesthood and our spiritual inheritance when we become “registered” in our Father’s name. Jesus came in the Father’s name, having received His name by inheritance (John 5:43; Hebrews 1:4), so Jesus is the name by which the Father has revealed Himself to us. The whole spiritual family of God has taken on the name of Jesus (Ephesians 3:14-15). Clearly, then, Jesus is the name we take at baptism. If we expect to become part of His family at baptism, we must take on His name.


Matthew 28:19

This verse records the words of Jesus just before His ascension: “Go ye therefore, and teach all nations, baptizing them in the NAME of the Father, and of the Son, and of the Holy Ghost.” How do we reconcile this verse with all the later references to baptism in the name of Jesus, such as Acts 2:38? Some people say, “I would rather obey the words of Jesus than the words of Peter.” However, Peter heard Jesus speak Matthew 28:19, that Matthew heard Peter speak Acts 2:38, and that only ten days separated the two events. If Acts 2:38 contradicts Matthew 28:19, then the first spokesman of the church (Peter) was in doctrinal error, the other apostles (including Matthew) followed him in error, and we cannot trust anything the apostles preached or recorded. If that be the case, we might as well discard all the teachings of the New Testament.

Matthew 28:19 and Acts 2:38 both describe the same baptismal formula. Both give a formula and preserve the harmony of Scripture.

Biblical truth must be established by more than one witness (II Corinthians 13:1). Matthew 28:19 is the only verse in the Bible to use the baptismal phrase “in the name of the Father, and of the Son, and of the Holy Ghost,” while many verses reiterate the baptismal phrase in Acts 2:38, “in the name of Jesus Christ.” Apparently, Matthew 28:19 is the more indirect passage that we should harmonize and interpret in light of the others.

Matthew was not the only one who recorded the last words of Jesus to His disciples. Both Mark and Luke recorded the Lord’s last instructions, albeit in different languages. Matthew and Mark explicitly mention baptism. Since baptism is closely associated with remission of sin (Acts 2:38), Luke indirectly refers to it as well. Significantly, all three accounts describe a name. In each case, including Matthew, the name is singular. Mark and Luke both unquestionably describe the name Jesus. Apparently, Matthew 28:19 also describes the name Jesus.

Matthew 28:19 describes only one name, for nameis singular and not plural. (If one thinks this distinction is not significant, he should read Galatians 3:16 where Paul placed utmost importance on the singular in Genesis 22:18.)

Matthew Henry recognized the significance of the singular here, for he wrote, “We are baptized not into the ‘names’ ‘but into the name, of the Father, Son, and Spirit, which plainly intimates that these are one, and their name one" ((Matthew Henry, Commentary (Old Tappan, N.J.: Fleming H. Revell, n.d.), V, 443))

Father, Son, and Holy Ghost are not proper names but descriptive titles. Even if they were proper names, this verse specifically describes only one name, not three. We must still ask what is the one proper name of the Father, Son, and Holy Ghost.


The Name of the Father is JESUS: John 5:43; John 17:6, 26; Psalm 22:22; Hebrews 2:12; Hebrews 1:4.

The Name of the Son is JESUS: Matthew 1:21.

The Name of the Holy Ghost is JESUS: John 14:26 The Spirit is given and revealed through the name Jesus.


The context of Matthew 28:19 gives further confirmation that the singular name of the verse is Jesus. In verse 18 Jesus said, “All power is given unto me in heaven and in earth.” Verse 19 continues, “Go ye therefore. . . .” Jesus did not mean, “I have all power; therefore, baptize in three different names (or in another name).” Rather, He was saying, “I have all power, so baptize in my name."

A Baptist scholar has said, “A whole group of exegetes and critics have recognized that the opening declaration of Matthew 28:18 demands a Christological statement to follow it: ‘All authority in heaven and on earth has been given to Me’ leads us to expect as a consequence, ‘Go and make disciples unto Meamong all the nations, baptizing them in Myname, teaching them to observe all Icommanded you.’” (Beasley-Murray, p. 83.)

Because of this, many scholars have even thought that there must have been an earlier Christological formula in verse 19 that was changed to a trinitarian one by early Christianity. (Beasley-Murray pp. 83-84)

In support, they note that the church historian Eusebius, who lived in the 300’s, often quoted verse 19 using the phrase “in my name.” (Beasley-Murray p.81) (He did this many times before the Council of Nicea but never afterwards.)



All biblical references to the baptismal formula, including Matthew 28:19, describe the name Jesus. To be biblical, a formula must include the name Jesus, not merely recite the Lord’s verbal instructions. “I baptize you in the name of the Father, and of the Son, and of the Holy Ghost” or “I baptize you in the name of the Lord” or “I baptize you in His name” are all insufficient, because none of them actually use the name Jesus Christ commanded us to use.

A correct formula would be, “I baptize you in the name of Jesus.” It is also appropriate to add titles such as Lord or Christ to distinguish the Lord Jesus Christ from any others who have borne the name Jesus."


"My dear beloved brother/sister upon the confession of your faith in the death, burial, and resurrection of our Lord Jesus Christ, and the confidence that we have in the blessed word of God, I now baptize you in the name of Jesus Christ for the remission of your sins; and ye shall receive the give of the Holy Ghost! Amen"

THE HOLY GHOST, WITH OR WITHOUT TONGUES?

The Prophet Isaiah spoke of the promise of the Holy Ghost when he prophesied in Isaiah 28:9-12: "Whom will he teach knowledge? And whom will he make to understand the message? Those just weaned from the milk? Those just drawn from the breasts? For precept must be upon precept, precept upon precept, line upon line, line upon line. Here a little, there a little. For WITH STAMMERING LIPS AND ANOTHER TONGUE HE WILL SPEAK TO THIS PEOPLE, to whom he said, THIS IS THE REST WITH WHICH YOU MAY CAUSE THE WEARY TO REST, AND THIS IS THE REFRESHING; yet they would not hear."


It is interesting to find a marvelous correlation of scripture when we compare this prophecy with Jesus' words in Matthew 11:28,29. Jesus is the one who causes "THE WEARY TO REST" through the supernatural experience of speaking in stammering lips and another tongue.
"Come unto me, all you who labor and are heavy laden, and I will give you REST. Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and YOU WILL FIND REST FOR YOUR SOULS."
The rest and refreshing of God speaking to His people with stammering lips and an unknown tongue is consistent with Jesus' description of the birth of the Spirit in John 3:5-8:
"Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God . . . Do not marvel that I said to you, you must be born again. The WIND blows where it wishes, and YOU HEAR THE SOUND OF IT, but cannot tell where it comes from and where it goes. SO IS EVERYONE WHO IS BORN OF THE SPIRIT."


The original Greek word translated as "wind" is Pneuma. The word pneuma literally means "Spirit," "wind," or "breath." In every other place where the word pneuma is used throughout the Greek New Testament, it is translated into English as the word "Spirit," except in this one instance. Hence the more literal and consistent Greek rendering of this passage in the Emphatic Greek Diaglott renders John 3:8 as follows: "The Spirit breathes where it will, and YOU HEAR ITS VOICE . . . THUS IT IS WITH EVERYONE WHO HAS BEEN BORN OF THE SPIRIT."

The J. P. Green Interlinear Bible (which is consistent with most other literal word for word Interlinears) also renders John 3:8 as follows: "The Spirit breathes where He desires, and YOU HEAR HIS VOICE but you do not know from where He comes, and where He goes - SO IS EVERYONE WHO HAS RECEIVED BIRTH FROM THE SPIRIT."

One might ask, what on earth is Jesus talking about when he said that "The Spirit breathes . . . and you hear it's voice?" Surely he is not talking about a believer making a verbal confession of faith. This cannot be said to be the Spirit's Voice. There is something else that Jesus is talking about in which everyone must receive to receive the birth of the Spirit. The only supernatural phenomenon found in the Bible in which God's Spirit blows or breathes upon His people and you hear the Spirit's sound or voice is the speaking in other tongues as the Spirit gave them the utterance.

Jesus also stated in Mark 16:17 that one of the signs that shall follow them that truly believe upon Christ as the scripture has said would be that "THEY SHALL SPEAK WITH NEW TONGUES."
In Acts chapter ten we read of an unsaved Roman Centurion by the name of Cornelius. He was a devout man who feared God according to the Law of Moses. While in prayer he saw an angel in a vision who said to him, "Your prayers and your alms have come up for a memorial before God. Now send for Simon whose surname is Peter . . . HE WILL TELL YOU WHAT YOU MUST DO." In Acts ll:4 Peter adds that the angel further said to Cornelius that the apostle Peter "SHALL TELL YOU WORDS, WHEREBY YOU AND ALL YOUR HOUSE SHALL BE SAVED."
Cornelius and those with him obeyed the angels instructions and sent for Peter who preached salvation through belief in the name of Jesus Christ.

Acts 10:43-47 give us the following account of the conversion of Cornelius, his household, and his cohorts: "To Him all the prophets witness that through His name, whosoever believes in Him will receive remission of sins. While Peter was still speaking these words, THE HOLY SPIRIT FELL UPON ALL THOSE WHO HEARD THE WORD. And those of the circumcision (the Jews) who believed were astonished, as many as came with Peter, because THE GIFT OF THE HOLY SPIRIT HAD BEEN POURED OUT ON THE GENTILES ALSO. FOR THEY HEARD THEM SPEAK WITH TONGUES and magnify God. Then Peter answered. Can any man forbid water, that these should not be baptized WHO HAVE RECEIVED THE HOLY SPIRIT just as we have."


In the above conversion account we must note that there is nothing to vindicate a belief in a new birth of the Spirit prior to being filled with the Spirit. The question must be asked, how did the believing Jews which came with Peter know that the Gentiles had received the gift of the Holy Ghost? The scriptural answer is consistent with Jesus' statement, "The Spirit breathes where it will and you hear it's voice . . . thus it is with everyone who has been born of the Spirit." The believing Jews were convinced that the Gentiles had received the Holy Ghost when they "heard them speak with tongues and magnify God." Believing Christians of today should also expect the same initial sign as positive proof that someone has received the Holy Ghost.


Those who purport that a verbal confession alone automatically causes one to receive the Holy Ghost must ask why the Bible is silent upon such a belief. The scripture says that a believer is to "Repent and be baptized . . . and he shall receive the gift of the Holy Ghost (Acts 2:38)." It does not say the moment one believes he automatically receives the Holy Ghost. The scriptures plainly declare that all who would lawfully enter God's Kingdom must "Repent and be baptized" and they "shall receive the Holy Ghost."

This is consistent with Jesus' own words found in Luke 11:5-13."And He said to them, which of you shall have a friend, and go to him at midnight and say to him; Friend, lend me three loaves . . . I say to you, though he will not rise and give to him because he is his friend, YET BECAUSE OF HIS PERSISTENCE he will rise and give him as many as he needs. So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you . . . how much more will your heavenly Father give the Holy Ghost to those WHO ASK HIM!"


The context of the above passage indicates that a confession of Jesus Christ as Lord or repentance does not automatically impart the Holy Ghost. Jesus instructed his followers to have faith and persistence in asking God their Father for the gift of the Holy Ghost. The teaching of the apostle Paul confirms this to be true.

"And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." Acts 19:1-6


These Ephesian Disciples had believed upon Christ to such an extent that they disciplined their lives according to the knowledge that they had of Christ from John the Baptist. To be called "disciples," they must have repented of their sins prior to getting baptized into John's baptism. Paul addresses two major areas where these Ephesian disciples were lacking in. Paul addressed water baptism in the name of Jesus Christ and receiving the Holy Ghost baptism."

We must understand that the book of Acts is the only New Testament book which gives us actual historical accounts of people actually getting saved under the apostolic preaching. Just as in the four gospels, each account does not always explain every detail of each historical event. The following passage of scripture does not directly state that the Samaritans spoke in tongues. However, the context demands it.

"Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money. . ." Acts 8:14-18

Notice that the people of Samaria had received the word of God, and were baptized in water, yet were tarrying in prayer for the Holy Ghost. The Evangelist could have easily said, "repeat the following words of a confession of faith" and told the Samaritans that they had received the Holy Ghost.

However, there is no such language in scripture to give rise to the belief that one has received the Holy Ghost without the initial sign of speaking in tongues. Simon the sorcerer would not have desired the power to repeat a prayer if verbal confession alone brought the power to receive the Holy Ghost. There was a definite external evidence proving that the Samaritans had received the Holy Spirit.


"The Spirit breathes where it will, and you HEAR IT'S VOICE . . . THUS IT IS WITH EVERYONE WHO HAS BEEN BORN OF THE SPIRIT." John 3:8

Eight Facts on the Godhead!

(1) FACT: THE NEW TESTAMENT OPENS AND CLOSES WITH THE DECLARATION OF THE DEITY OF CHRIST.

Matthew 1:23 informs us that the name of Jesus shall be called "EMMANUEL" meaning "GOD WITH US."

Rev. 22:6,16,20 calls Jesus "THE LORD GOD ALMIGHTY OF THE HOLY PROPHETS."

(2) FACT: THE NAME OF JESUS LITERALLY MEANS "JEHOVAH SAVES"

This is why the angel declared, "You shall call his name JESUS: for he shall save his people from their sins."

Although many Jews may have had this name, no Jewish man could ever claim that his name was given by an angel of the Lord. Thus his name revealed his true identity as "Godmanifest in the flesh." 1 Timothy 3:16

(3) FACT: THE NAME OF JESUS IS APPLIED TO JEHOVAH Jer. 23:5,6 "

A righteous branch, and a King shall reign . . . and this is His Name whereby He shall be called, The LORD (JEHOVAH) our righteousness."

Note: Every time we see the word "LORD" in scripture it is a substitute for the one divine name of God


(4) FACT: THE NAME OF JESUS IS THE NAME OF THE FATHER Isaiah 9:6 "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, Counselor, The Mighty God, The everlasting Father, The Prince of Peace." If the name of Jesus can be called the name of the Mighty God and the name of the Everlasting Father then his name must be the divine name of God the Father Himself.


(5) FACT: JESUS COMMANDED HIS DISCIPLES TO BAPTIZE IN A SINGLE NAME. Matthew 28:19 "Go you therefore . . . baptizing them in THE NAME of the Father, and of the Son, and of the Holy Spirit." The words, "IN THE NAME OF" clearly point to one name, not three names.


(6) FACT: THE FATHER IS NOT A NAME IT IS A TITLE

The Bible plainly states that there is only one Father (Malachi 2:10; Ephesians 4:6). It also clearly teaches that Jesus is the one Father incarnate (Isaiah 9:6; John 10:30). The Spirit that dwelt in the Son of God was none other than the Father. It is important to note that the name of the Father is Jesus, for this name fully reveals and expresses the Father. In John 5:43, Jesus said, “I am come in my Father’s name.” According to Hebrews 1:4, the Son “by inheritance obtained a more excellent name.” In other words, the Son inherited His Father’s name. We therefore understand why Jesus said that He manifested and declared the Father’s name (John 17:6, 26). He fulfilled the Old Testament prophecy that stated the Messiah would declare the name of the LORD (Psalm 22:22; Hebrews 2:12). In what name did the Son come? What name did He obtain from His Father by inheritance? What name did the Son manifest? The answer is apparent. The only name He used was the name of Jesus, His Father’s name.


(7) FACT: THE SON IS NOT A NAME IT IS A TITLE

Basically, the term “Son of God” refers to God as manifested in the flesh in the person of Jesus Christ for the salvation of humanity. The name of the Son is Jesus: “And she shall bring forth a son, and thou shalt call his name JESUS” (Matthew 1:21). Since “Father” refers to deity alone, while “Son of God” refers to deity as incarnated in humanity, we do not believe that the Father is the Son. The distinction is pivotal. We can say the Son died, but we cannot say the Father died. The deity in the Son is the Father. Although we do not believe that the Father isthe Son, we do believe that the Father is in the Son (John 14:10). Since Jesus is the name of the Son of God, both as to His deity as Father and as to His humanity as Son, it is the name of both the Father and the Son.



(8) FACT: THE HOLY GHOST IS NOT A NAME IT IS A TITLE

The Spirit is revealed and received through the name Jesus. He is not a different person with a different identity who comes in another name. Jesus said, “The Comforter, which is the Holy Ghost, whom the Father will send in my name . . .” (John 14:26). So the Holy Ghost comes in the name of Jesus.


Trinitarians allege that the titles Father, Son, and Holy Ghost are three separate names for an alleged three person Deity. This is an absurd belief, since there are many fathers and sons in our world today. No father or son in his right mind could allege that his legitimate name was "Father" or "Son." Nor could a father or son sign his name on a check or legal document as "Father" or "Son." Can you imagine trying to sign a check with the title "Father" or "Son" as your name? Can you imagine Mary having a Son and calling his name Son? This would be ludicrous. The angel clearly gave us the name of the Son: "You shall call his name Jesus (JEHOVAH SAVES) for he shall save his people from their sins."

Jesus is the Father

1.Who raised Jesus from the dead? John 2:19-22 says Jesus; Romans 6:4 says the Father.

2.Who answers prayer? John 14:14 says Jesus; John 15:16 says the Father.

3.Who has the drawing power? John 12:32 says Jesus; John 6:44 says the Father.

4.Who is the Alpha and Omega? Revelation 1:8 says Jesus; Revelation 21:6-7 says the Father.

5.Who is the coming One? John 14:3 says Jesus; I John 3:1-2 says the Father.


You don't think that two persons raised Jesus from the dead, that two persons answer prayer, that two persons draw us to God, that two persons are the Alpha and Omega, and that two persons are coming do you?



Jesus claimed that He was the resurrection, the answerer of prayer, the drawing power, the Alpha and Omega, and the coming One. Did He claim too much? No, Jesus is the Father.


1. Jesus is a Father to His children (Hebrews 2:13; John 1:12-13).

2. Jesus is the Father of eternity (Isaiah 9:6, see margin).

3. Jesus is the Father to the church (Isaiah 53:10).

4. Jesus is the Father to overcomers (Revelation 21:7).

5. Jesus is the Father of creation (John 1:3).

6. Jesus is the Father to Israel, “his people” (Matthew 1:21).

7. Jesus is the Father of lights (James 1:17; John 9:5).

8. Jesus is the Father of spirits (Hebrews 12:9; John 1:3). If we deny the Fatherhood of Jesus, then we deny that He is God for “there is but one God, the Father” (I Corinthians 8:6; Ephesians 4:6; John 4:21-24).



The Oneness doctrine upholds biblical Christianity in at least three ways: (1) It restores biblical terms and patterns of thought on the subject of the Godhead, clearly establishing New Testament Christianity as the spiritual heir to Old Testament Judaism; (2) It affirms the absolute deity of Jesus Christ, revealing His true identity; and (3) It places biblical emphasis on the name of Jesus, making the power of His name available to the believer.

Five powerful proofs that Jesus Is God!

1. Isaiah 9:6 is one of the most powerful proofs that Jesus is God: “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.”

The terms child and son refer to the Incarnation, or the manifestation of “The mighty God” and “The everlasting Father.”


2. Isaiah prophesied that the Messiah would be called Immanuel, that is, God with us (Isaiah 7:14; Matthew 1:22-23).


3. Isaiah described the Messiah as both a branch out of Jesse (the father of David) and as the root of Jesse (Isaiah 11:1, 10; see also Revelation 22:16). According to the flesh He was a descendant (branch) of Jesse and David, but according to His Spirit He was their Creator and source of life (root). Jesus used this concept to confound the Pharisees when He quoted Psalm 110:1 and asked, in essence, “How could David call the Messiah Lord when the Messiah was to be the son (descendant) of David?” (Matthew 22:41-46).


4. Isaiah 35:4-6 shows that Jesus is God: “Behold, your God . . . he will come and save you.” This passage goes on to say that when God comes the eyes of the blind would be opened, the ears of the deaf would be unstopped, the lame would leap, and the tongue of the dumb would speak. Jesus applied this passage of Scripture to Himself (Luke 7:22), and of course, His ministry did produce all of these things.


5. Isaiah 40:3 declares that one would cry in the wilderness, “Prepare ye the way of the LORD, make straight in the desert a highway for our God.” John the Baptist fulfilled this prophecy when he prepared the way for Jesus (Matthew 3:3); so Jesus is the LORD (Jehovah) and our God.

60 Questions on the Godhead

When God became man, He became what He wasn't and remained what He was! ~Dr. Johnny James~

Is the word trinity in the Bible? No.


Does the Bible say that there are three persons in the Godhead? No.


Does the Bible speak of the Father, Son, and Holy Ghost? Yes.


Do these titles as used in Matthew 28:19 mean that there are three separate and distinct persons in the Godhead? No, they refer to three offices, roles, or relationship to humanity.


Does the Bible use the word three in reference to God? Only one verse in the entire Bible does so-I John 5:7. It speaks of the Father, the Word (instead of Son), and the Holy Ghost, and it concludes by saying, "These three are one."


Does the Bible use the word one in reference to God? Yes, many times. For example, see Zechariah 14:9; Malachi 2:10; Matthew 23:9; Mark 12:29, 32; John 8:41; 10:30; Romans 3:30; I Corinthians 8:4; Galatians 3:20; I Timothy 2:5; James 2:19.


Can the mystery of the Godhead be understood? Yes. Romans 1:20; Colossians 2:9; I Timothy 3:16.

We only have one Heavenly Father Matthew 23:9, and Jesus is His Name!

Has the Christian only one Heavenly Father? Yes. Matthew 23:9.


Then why did Jesus say to Philip, "He that hath seen me hath seen the Father" (John 14:9)? Because Jesus is the express image of God's person. Hebrews 1:3. The Greek word for personin this verse literally means "substance."


Does the Bible say that there are two persons in the Godhead? No.


Does the Bible say that all the Godhead is revealed in one person? Yes, in Jesus Christ. II Corinthians 4:4; Colossians 1:19; 2:9; Hebrews 1:3.


Is the mystery of the Deity hidden from some people? Yes. Luke 10:21-22.


Who is the Father? The Father is the one God, particularly as revealed in parental relationship to humanity. Deuteronomy 32:6; Malachi 2:10.


Where was God the Father while Jesus was on earth? The Father was in Christ. John 14:10; II Corinthians 5:19. He was also in heaven, for God is omnipresent.


Did the prophet Isaiah say that Jesus would be the Father? Yes. Isaiah 9:6; 63:16.


When God said, "Let us make man in our image" (Genesis 1:26), was He speaking to another person in the Godhead? No. Isaiah 44:24; Malachi 2:10.


How many of God's qualities were in Christ? All. Colossians 2:9.


How may we see the God who sent Jesus into the world? By seeing Jesus. John 12:44-45; 14:9.


Does the Bible say that Jesus is the Almighty? Yes. Revelation 1:8


Whom do some designate as the first person in the trinity? God the Father.


Whom do some designate as the last person in the trinity? The Holy Ghost. But Jesus said that He was the first and last. Revelation 1:17-18


How many persons did John see sitting on the throne in heaven? One. Revelation 4:2.


If Jesus is the first and the last, why did God say in Isaiah 44:6 that He was the first and the last? Because Jesus is the God of the Old Testament incarnate.


Did Jesus tell Satan that God alone should be worshipped? Yes. Matthew 4:10


Does the devil believe in more than one God? No. James 2:19.


Does the Bible say that God, who is the Word, was made flesh? Yes John 1:1, 14.


For what purpose was God manifested in the flesh? To save sinners. Hebrews 2:9, 14.


Was Jesus God manifested in the flesh? Yes. I Timothy 3:16.


Could Jesus have been on earth and in heaven at the same time? Yes. John 3:13.


Does the Bible say that there is but one Lord? Yes. Isaiah 45:18; Ephesians 4:5.


Does the Bible say that Christ is the Lord? Yes. Luke 2:11.


Does the Bible say that the Lord is God? Yes. I kings 18:39; Zechariah 14:5; Acts 2:39; Revelation 19:1.


How could the church belong to Jesus (Matthew 16:18) and yet be the church of God (I Corinthians 10:32)? Because Jesus is God in the flesh.


Will God give His glory to another? No. Isaiah 42:8.


Was there a God formed before Jehovah, or will there be one formed after? No. Isaiah 43:10.


What is one thing that God does not know? Another God. Isaiah 44:8.


What is one thing that God Cannot do? Lie. Titus 1:2.


How many Gods should we know? Only one. Hosea 13:4.


How many names has the Lord? One. Zechariah 14:9.


Is it good to think upon the name of the Lord? Yes. Malachi 3:16.


Does the Bible say that God alone treads upon the waves of the sea? Yes. Job 9:8


Why, then, was Jesus able to walk upon the Sea of Galilee (Matthew 14:25)? Because He is God the Creator. Colossians 1:16.


Is God the only one who can forgive sin? Yes. Isiah 43:25; Mark 2:7.


Why, then, could Jesus forgive sin in Mark 2:5-11? Because He is God the Savior.


Is Jesus the true God? Yes. I John 5:20.


If God and the Holy Ghost are two separate persons, which was the Father of Christ? Matthew 1:20 says that the Holy Ghost was the Father, while Romans 15:6, II Corinthians 11:31, and Ephesians 1:3 say that God was the Father. There is no contradiction when we realize that God the Father and the Holy Ghost are one and the same Spirit. Matthew 10:20; Ephesians 4:4; I Corinthians 3:16.


When Paul asked the Lord who He was, what was the answer? "I am Jesus." Acts 9:5.


When Stephen was dying, did he call God Jesus? Yes. Acts 7:59.


Did Thomas ever call Jesus God? Yes. John 20:28.


How could Jesus be the Savior, when God the Father said in Isaiah 43:11, "Beside me there is no Savior?" Because "God was in Christ, reconciling the world unto himself." II Corinthians 5:19.


Does the Bible say that Jesus was God with us? Yes. Matthew 1:23.


Did Jesus ever say, "I and my Father are one?" Yes. John 10:30.


Can it be proved scripturally that Jesus and the Father are one in the same sense that husband and wife are one? No. The Godhead was never compared to the relationship of a husband and wife. Jesus identified Himself with the Father in a way that husband and wife cannot be identified with each other. John 14:9-11.


Does the Bible say that there is only one wise God? Yes. Jude 25.


Does the Bible call the Holy Ghost a second or third person in the Godhead? No. The Holy Ghost is the one Spirit of God, the one God Himself at work in our lives. John 4:24; I Corinthians 3:16-17; 6:19; 12:13.


Can Trinitarians show that three divine persons were present when Jesus was baptized by John? Absolutely not. The one, omnipresent God used three simultaneous manifestations. Only one divine person was present--Jesus Christ the Lord.


Then what were the other two of whom Trinitarians speak? One was a voice from heaven; the other was the Spirit of God in the form of a dove. Matthew 3:16-17.


What did the voice say at Jesus' baptism? "Thou art my beloved Son, in whom I am well pleased." Mark 1:11. As the Son of God, Jesus was the one God incarnate.


Does the Bible say that God shed His blood and that God laid down His life for us? Yes. Acts 20:28; I John 3:16. God was able to do this because He had taken upon Himself a human body.


The Bible says that God is coming back with all his saints (Zechariah 14:5) and also that Jesus is coming back with all his saints (I Thessalonians 3:13). Are two coming back? No. Only one is coming back--our great God and Savior, Jesus Christ. Titus 2:13.

WE BELIEVE

We believe that the Bible is the inspired, infallible (unalterable) word of God, written by holy men of old as they were moved by the Holy Ghost. II Peter 1:20,21

We believe in ONE God, infinite in power, whose name is Jesus. We believe that he was revealed to us as Father in creation, Son in redemption, and Holy Spirit in His comforting grace that never leaves those who trust in Him. I Cor 8:6, 1 Eph 4:6.11; II Cor 5:19; Joel 2:28

We believe that in Jesus Christ dwelleth all the fullness of the Godhead bodily; for it pleased the Father that in HIM should all the fullness dwell. Col 2:9; Col 1:19

We believe in the virgin birth; that Jesus was both human and divine -- God manifest in the flesh. I Timothy 3:16

We believe in the death burial and resurrection of Jesus.

We believe in baptism in water by immersion in the Name of the Lord Jesus Christ for the remission of sins, and the baptism of the Holy Ghost, evidenced by speaking in other tongues as the Spirit gives utterance. Acts 2:4, 38; Acts 19:5-6

We believe in the literal second coming of the Lord Jesus Christ. We also believe in the glorious catching away of the saints (the rapture), before the tribulation and that only those who are filled with His Spirit and living a life of Holiness will go with Him when He comes. I Thes 4:13-18; I Cor 15:51-54; Acts 2:11

We believe in living a Holy and Sanctified life apart from which one can not please God Heb 12:14

We believe in Divine Healing, Communion and foot washing I Thes 4:3,7; I Cor 11:23-26; John 13:4-15