The spirit of God is to God what the spirit of man is to man – His mind, character and personality – “For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.” (1 Cor. 2:11). This is the spirit of God that we may be filled with.

 

The Comforter that is sent is a messenger or representative who ministers under Christ’s instructions – “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” (John 16:7); “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.” (John 16:13).

 

Like the angels of God,  the Comforter appeared as a flame of fire and enabled miracles to be done – “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them” (Acts 2:2, 3).; “And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.” (Heb. 1:7); “The angels of God are ever passing from earth to heaven, and from heaven to earth. The miracles of Christ for the afflicted and suffering were wrought by the power of God through the ministration of the angels. And it is through Christ, by the ministration of His heavenly messengers, that every blessing comes from God to us.” DA 143.

 

Knowing the difference between the spirit of God that fills us and the Comforter who is sent to minister to us will serve as an antidote against the alpha of deadly heresies along the lines of pantheism and the omega of deadly heresies along the lines of demon possession or spirit worship.

 

“He that hath ears to hear, let him hear” (Matt. 11:15).

 

For further information, please visit Patience of the Saints at http://thecommandmentsofgodandthefaithofjesus.com/

 

Questions and comments may be sent by e-mail to: commandmentsofgodandfaithofjesus@yahoo.com

 

Follow on Twitter @JaZerubbabel

There is a popular view that righteousness by faith means that once you accept Christ, you are righteous solely because Jesus lived a righteous life, thus absolving you of any need to resist temptation and live righteously.  This presentation examines the issue of what exactly is righteousness by faith and seeks to distinguish the true concept from false ideas associated with it.

 

New Heart

 

The truth is that, by accepting Christ, He forgives us of past transgressions and gives us a new heart that enables us to live righteously (Ezek. 36:26, 27).  He transforms our minds (Rom. 12:2).  Thus, where there was selfishness He plants love.  God has no problem accepting any of us.  The problem is that sin makes us afraid of God, like Adam who went hiding in the garden (Gen. 3:8).  God did not have a problem to come and look for him.  Therefore, God sent His Son who is just like Himself to show us that God is Someone we can freely relate to as Jesus related to His disciples, contrary to Satan’s lies concerning God (Heb. 1:1-3; John 17:6-8).  God is not standing over us to smite us because we are not perfect.  He knows our frame and knows that we are dust (Ps. 103:14).  He knows that we cannot change ourselves any more than the leopard can change its spots (Jer. 13:23).

Righteousness by faith is simply that God has made provision for us to be changed while we hang out with Jesus His Son.  It is not that God will accept His Son but not accept us, so His Son must sort of possess us (like demons possess people circumventing their minds).  Rather, He transforms us and purifies us.  How and when are His to sort out – if we submit to His instructions.  Love Him, accept Him and constantly hang out with Him, as the disciples did, and you are fine – unless you are not sincere, like Judas.  Whatever purification is needed He will do it in due course.

 

Christ not Diffused

 

On the contrary, some persons hold a metaphysical concept that mystifies the process – a concept that sounds pantheistic, like Christ is diffused throughout, with a little bit of Him in you, in me and all over, possessing people and living through them, speaking and acting in their place.  The Spirit of God is the mind of God which is put in us through His word (John 6:63).  His word transforms our thinking and make us different individuals.  It is by this means that Christ purifies us – “Sanctify them through thy truth: thy word is truth.”  (John 17:17).

Righteousness is attained by faith in Jesus Christ.  It is by looking to God for transformation that we are made righteous.  God, through Christ, will accomplish His purposes in us and for us.  It is His work to bring about transformation at His own pace, depending on where we are at, once we have genuinely committed to Him.  This commitment, Christ alone can judge.  Once that commitment is there, he will give us his Spirit and work to purify us.  If we die before we are fully perfected, we are assured of a place in his kingdom since we are His and have His Spirit (Rom. 8:1, 5-9).  But if we are alive until Christ returns, His character must be sealed in us so that we are no longer committing sins (Rev. 22:11, 12).

 

To Know God

 

To know God is life eternal (John 17:3).  Some people minimize the value and importance of this knowledge, by saying that we need more than just information – more than just knowing all the right things.  Indeed, knowing God is more than just information.  But one cannot know God and not know Him at the same time.  You cannot truly know God and be a Muslim or a Buddhist – based on how they view God, as distinct from the way Christ portrayed Him.  We are transformed by the renewing of our minds (Rom.12:2) – “Let this mind be in you, which was also in Christ Jesus.” (Phil. 2:5).  This means that our thoughts and outlook are changed.  It is the Word of God that does this. This is how He describes His work of cleansing and purifying His church: “That he might sanctify and cleanse it with the washing of water by the word” (Eph. 5:26).  The Word of God changes our thinking.  When God plants His Word in us, like a seed, it remains in us and bears fruit, causing us to see things differently and act differently.  It is just like a person who used to eat meat at a popular restaurant who happens to see them butchering a dog around the back.  It is enough to make him not eat meat there ever again.  God knows exactly what to reveal to us to change our minds.  If we ask Him to change our minds He will do it.

 

Christ in Us

 

There are those who would say that Christ must live inside of us if we are to be considered righteous because only God is good, so, with Christ inside of us, He, being God, will be seen and not us.  But, when the Bible says that there is none good but God (Matt. 19:17), it is simply saying that God is the fountain of goodness.  We must receive His word consistently if we should maintain a life of goodness.  If we are cut off from Him, we will soon err for the simple reason that we do not know everything and will never know everything; but He does.  Therefore, we must always be guided by Him and obtain from Him the abilities to do what is right and good.  So, He is in us in the sense that His words are the directing force in our lives.  He is not in us in a physical sense.  God is in heaven.  Jesus prayed: “Our Father which art in heaven” (Matt. 6:9).  If He were in us in person, then might not someone bow down before us, worshipping the God who is inside of us?  By his angels (ministering spirits – Heb. 1:7, 14), God is in constant contact with all His creatures throughout the length and breadth of the universe.  This is not to say that He does not move and have personal knowledge of His entire creation, but there is no evidence that God leaves heaven and takes up residence inside anyone.  Certainly, in the earth made new, God and Christ will take up Their abode with us here (Rev. 21:3; 22:3, 4).

 

A Part to Play

Others say that we do not play any part in the process because we cannot be righteous based on anything that we do.  So, it is Christ who is righteous and who is seen instead of us, once we accept Christ.  This removes the need for them to strive against sin, because their actual lives are unimportant.  That is not how it works.  Our thoughts and actions are important and we must utilize the grace that God has given us through Christ, to overcome sin – “For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Titus 2:11, 12).

 

“He that hath ears to hear, let him hear” (Matt. 11:15).

 

For further information, please visit Patience of the Saints at http://thecommandmentsofgodandthefaithofjesus.com/

 

Questions and comments may be sent by e-mail to: commandmentsofgodandfaithofjesus@yahoo.com

 

Follow on Twitter @JaZerubbabel

 

 

In the Bible, the Holy Spirit is spoken of, both as gifts that are poured out on the believer, and as the Giver of the gifts.  The gifts include power, truth and Godly attributes.  The Giver is ultimately God Himself who gives to Christ and Christ sends the Comforter or an angel to give them to us.

“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26).

“Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.” (John 16:13-16).

“The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John” (Rev. 1:1).

 

As a gift, the Holy Spirit was poured out on the believers at Pentecost, in fulfilment of a promise that God made through the prophet Joel (Joel 2:28, 29). Peter referred to this promise and its fulfilment in his sermon on the Day of Pentecost:

 

“But this is that which was spoken of by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy” (Acts 2:17, 18);

 

The outpouring of the Holy Spirit was on both Jews and Gentiles, and by this, God showed that in the new dispensation there was to be no difference between Jews and Gentiles.

 

“And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.” (Acts 10:45).

 

Jesus says that we should ask the Father for the Holy Spirit – “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” (Luke 11:13).

 

The Early and Latter Rain

 

The outpouring of the Holy Spirit at Pentecost was like the early rain that gave a kick start to the newly germinated seeds. When the plants are mature, latter rain showers are needed to ripen the crop and prepare them for the harvest.  Based on Joel’s prophecy there would be an early rain outpouring of the Holy Spirit and in the last days, a latter rain outpouring.

 

“Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.” (Joel 2:23).

“And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come.” (Joel 2:28-31).

The latter rain outpouring of the Holy Spirit is described as the work of a mighty angel who descends from heaven and causes the earth to be lightened with his glory.

“And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” (Rev. 18:1, 2).

End Time Conflict

 

The latter rain outpouring of the Holy Spirit is given in the last days at a time when Babylon is taken over by demons and evil spirits.  This final outpouring of the Holy Spirit will empower God’s true and faithful believers to overcome the Devil in the final conflict as Moses was able to overcome the magicians of Egypt.

“And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon.” (Rev. 16:13-16).

The final conflict will see the Dragon (Satan), the Beast power and another power described as a “false prophet” bringing the world together to what is called the “battle of that great day of God Almighty”.  In this battle, they will be gathered to fight against Christ and His people (See Rev. 19:19-21).  The issue will be whether people will worship the true God or worship the Dragon (Satan) working through the Beast and his Image (a look-alike of the Beast power).  The Beast and his Image will have the support of another power in the world (called the“false prophet”), that appears to have some lamb-like characteristics, but which speaks as a dragon (Rev. 13:12, 13).  This other power will cause the world to worship the Beast and his Image.  They will have almost the entire world on their side.

“And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?” (Rev. 13:4).

“And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear.” (Rev. 13:8, 9).

The power that has lamb-like characteristics will have the capacity to empower the Image of the Beast – an entity that looks like the Beast power – and cause it to exercise authority over the whole world.  This signifies that this power with lamb-like characteristics is a superpower.  Of this superpower that has lamb-like characteristics, it is said:

 

“And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” (Rev. 13:15-17).

 

So, both the Beast power and the superpower that has lamb-like characteristics will work through an agency (the Image of the Beast) that they would have empowered, and that the nations of the world will respect and submit to.  Through this agency, the Mark of the Beast will be enforced.

 

Final Gospel Message

 

Before the final conflict, the Gospel will be preached to all the world as a witness, so that no one will have any excuse.  The message to all the world will call everyone to worship the true God who created the heaven, the earth, the sea and all that is in them.

 

“And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” (Matt. 24:14).

“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” (Rev. 14:6-12).

The saints are identified as those who “keep the commandments of God, and the faith of Jesus”. To be safe, we must know who the true God is and what is the sign that He has given, by which we show that we acknowledge Him as the Creator.

Worship the True God

 

Jesus said: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3).

 

The true God sent His only begotten Son into the world.  We are called upon to worship the Father as “the only true God”.  In worshipping Jesus as the Son of God, we are giving honour to His Father, who sent Him and who He represents. But we should not worship angels, not even one sent from heaven –“And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.” (Rev. 22:8, 9).

 

The angels in heaven worship God and Christ – no one else (Rev. 5:13); and so, we should, as it will be in the new earth – “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” – Rev. 21:22.

 

“He that hath ears to hear, let him hear” (Matt. 11:15).

 

For further information, please visit http://thecommandmentsofgodandthefaithofjesus.com/

 

Questions and comments may be sent by e-mail to: commandmentsofgodandfaithofjesus@yahoo.com

 

Follow on Twitter @JaZerubbabel

The word spirit or the words translated spirit are used hundreds of times throughout the Bible.  Therefore, there is no lack of scriptural references to assist us in getting a clear understanding of its meanings.  The fundamental challenge that many people overlook, that results in confusion, is the fact that the word spirit is used to refer to several different things.  To take a meaning that is intended for one thing and apply it to something else will cause the intended sense to be missed.  The challenge of one word having more than one meaning is not unique to the word spirit.  It is a normal occurrence with many other words and the approach to understanding the sense of their usages is the same.  It is the context of the usage that helps us to understand the intended meaning.  This study explores the different meanings of the word spirit and ultimately seeks to shed light on the matter of who or what is the Holy Spirit.

 

Spirit Beings

 

In the Bible, God, Christ, angels and humans are all referred to as spirit beings.  Of God, the Bible says: “God is a spirit” (John 4:24).  It also says that Jesus Christ is a spirit: “The first Adam was made a living soul; the last Adam was made a quickening spirit” (1 Cor. 15:45).  Angels are also spirits: “Are they not all ministering spirits” (Heb. 1:14); holy angels are referred to as ministering spirits that have been sent by God to minister to those who are heirs of salvation and generally to execute God’s will (Ps. 104:4; Heb. 1:7,14); evil angels are referred to as unclean spirits, evil spirits, lying spirits, demons or devils (eg. 1 Kings 22:19-23; Acts 19:13-16; Mark 3:11; Acts 3:22,23; Acts 5:6-15; Jude 6,7).  Man is also referred to as a spirit: “That which is born of the spirit is spirit” (John 3:6); “believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1-5); “he went and preached unto the spirits in prison” (1 Pet. 3: 18-21).

 

The word that is translated “Ghost”, as in “Holy Ghost”, in the New Testament – pneuma, is the same word that is translated “Spirit”, “spirit” or “spirits” depending on the translators’ opinion of what they thought was being referred to.  The word that is similarly used in the Old testament – ruach, is also translated “Spirit”, “spirit” or “spirits”. If the preceding adjective is “evil” or “unclean” and it is thought that a plurality of personalities is being referred to, then the word is translated “spirits”.  This causes one to understand immediately that reference is being made to fallen angels as evil spirits or unclean spirits.  If the reference is to holy beings and there is a clear plurality implied as in the case of “four” (Zech. 6:5) or “seven” (Rev. 1:4; compare with Rev. 8:2), the word is translated “spirits” which allows for an understanding that these “spirits” are holy angels.

 

But in some other cases when the adjective is “holy” and it seems to be referring to one being, the word is translated “Ghost” or “Spirit” and the first letter of the adjective is capitalized to render the expression “Holy Ghost” or “Holy Spirit”.  This translation has helped to foster the popular notion that there is a third divine personality of worshipful status.  The concept of a third divine personality results in the glaring anomaly that in some instances where it would have been expected that the supposed third divine personality should have been mentioned, instead the expected reference is entirely missing and in its place is a reference to angels (eg. Luke 9:26: “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels”; also 1 Tim. 5:21: “I charge thee before God, and the Lord Jesus Christ, and the elect angels”).  Further, it creates the inexplicable spectacle of a divine personality that is sent and has no authority to say anything of himself (John 16:13: “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak”).

 

It is interesting also that Paul always brought greetings from God the Father and from Jesus Christ the Son but not from the Holy Spirit (eg. Eph. 1:2: “Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ” – no mention of any other; likewise, Phil. 1:2; Col.1:2; 1 Thess.1:1; 2 Thess. 1:2; Philemon 1:3; 1 Cor. 1:3; 2 Cor.1:2).  John does the same (2 John 1:3).  Jesus also said that no man knows the Son, but the Father, and no man knows the Father but the Son and he to whom the Son will reveal Him (Luke 10:22).  The idea of a third divine personality is entirely excluded.

 

The question therefore is: When the Bible speaks of spirit in personal terms, what evidence can be produced that it is someone else other than God, Christ, angels or man that is being referred to?

 

Personal Beings

 

Notwithstanding the fact that God, Christ, angels and humans are all spirit beings, they are also personal beings.

 

None would doubt that Jesus Christ is a personal physical being – after He was resurrected He showed His disciples His hands and feet and told them to touch Him to prove that it was He himself – a person (Luke 24:39).

 

The Father also has a shape and form.  Man was made in His image (Gen. 1:26).  The Father was seen in heaven seated on a throne (Dan. 7:9) and the Son of Man (Jesus Christ) coming to Him (Dan. 7:13);  Stephen also saw heaven opened and the Son of Man (Jesus Christ) standing at the right hand of God (Acts 7:56);  John the Revelator saw God in heaven also sitting on a throne with millions of angels around the throne (Rev. 4:2, 8-11; 5:11);  Ezekiel saw God on His throne and His appearance was “the appearance of a man” (Eze. 1:26).  Man, a personal being, was made in God’s image (Gen. 1:26), after His likeness.  When Moses and Daniel saw God, they saw someone with physical features like what man has: face (which Moses was not allowed to see – Ex. 33:20), hand and back parts (Ex. 33:20-23), head, hair, feet (Ex. 24:9-11; Dan. 7:9).  Jesus who is described as the express image of His Father’s person (Heb.1:3) and the image of the invisible God (Col. 1:15) was seen before His incarnation (Dan. 10:5,6; 12:7) and after His resurrection (Rev. 1:12-15), having human-looking features like what God is described with.

 

The angels are also personal physical beings.  In answer to Daniel’s prayer, an angel came and talked with Daniel, telling him that he was delayed with the prince of the kingdom of Persia for 21 days and when he is through talking with Daniel he would go back to the prince of Persia (Dan. 10:12,13,20).  On more than one occasion the angel Gabriel appeared to Daniel, talked with him and even touched him (Dan. 8:16-18; 9:21).  Gabriel also appeared to Mary (Luke 1:26, 27).  Angels are described as looking like humans and having wings with which they fly (Isa. 6:1,2,6; Eze. 10:5,20-22).

 

Without question, man is clearly a physical personal being.  The difference between man and other spirit beings is that man has a terrestrial body, whereas other beings have celestial bodies – “But God giveth it a body as it hath pleased him, and to every seed his own body.  All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.  There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.” (1 Cor. 15:38-40).

 

Real Bodies

 

Christ had a glorious body like His Father before He came to earth.  But He put off that glorious body and took on a human body; that is, He became flesh – “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Phil. 2:6, 7); “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil (Heb. 2:14).

 

Having been resurrected from the dead, Christ now has a glorious body like the bodies that we will get at His Second Coming – “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” (Phil. 3:20, 21).

 

It is critical for it to be understood that Christ is in Heaven at this time, interceding for us before his Father and an innumerable company of angels – “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.” (Rev. 3:5).  When His intercessory work on our behalf is finished, He will return to take us to be with Him (John 14:1-3).  An angel told Mary “He is not here: for he is risen” (Matt. 28:6).  And Christ later appeared to Mary and told her “Touch me not; for I am not yet ascended to my Father” (John 20:17).  It is evident that after His resurrection, Jesus was not present everywhere at the same time.  He now has a body like the ones that we will get when He returns the second time.  In His glorious body, Christ is not everywhere, and neither will we be everywhere at the same time, in the glorified bodies like His, that we will have.

 

Jesus is the “express image” of His Father’s person (Heb. 1:3).  We also, were made in God’s image, after His likeness.  When God sees us, He sees an image of Himself.  This is a part of the reason that God loves us so much – all of us.  Hence, God and Christ were willing to make such a sacrifice to save us; and we will be exalted even above angels in the New Earth.  God and Christ will make their dwelling on earth with us, in a real world where we will be able to see them and interact with them as Adam and Eve did in the Garden of Eden – “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” (Rev. 21:22); “And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face; and his name shall be in their foreheads” (Rev. 22:3, 4).

 

The notion that God and Christ are everywhere inside of people is a form of pantheism and it leads to a complete distortion of the reality of the relationship and interaction that we, as free moral agents – beings with minds of our own, can have with God, Christ and the angels.

 

All living beings have a spirit

 

Although God, Christ, angels and humans are said to be spirit beings, they are also said to have their own spirit.

 

The spirit of man is said to be a part of him: “what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the spirit of God” (1 Cor. 2:11).  Man’s spirit is unique to him and so is God’s spirit unique to God. The spirit of God is described as a part of God: “I will pour out of my spirit” (Acts 2:17). The spirit of Christ in the prophets is described as “it”:  “the spirit of Christ which was in them did signify, when it testified beforehand” (1 Pet. 1:11). The spirit of Christ is spoken of as the spirit of God: “But ye are not in the flesh, but in the spirit, if so be that 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) – Note: the word “dwell” is the same as is used in Rom. 7:17 in relation to sin.  So, the spirit of Christ in us is not a living being inside of us but rather Christ’s attributes, like the “mind” of Christ that we are called upon to have – “Let this mind be in you, which was also in Christ Jesus.” (Phil. 2:5).

 

 

Living creatures called cherubims (angels) are described as having a spirit: “for the spirit of the living creature was in the wheels” (Eze. 1:20, 21); “I knew that they were cherubims” (Eze. 10:20).  It is to be noted that beasts are also said to have a spirit: “Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth?” (Ecc. 3:21).

 

Other meanings of Spirit

 

We have already seen that spirit can refer to the whole person and it can also refer to the inner being of the person.  Based on the usages of the word spirit other meanings include breath – “For as the body without the spirit is dead, so faith without works is dead.” (James 2:26); “Then shall the dust return to the earth as it was: and the spirit shall return to God who gave it” (Ecc. 12:7).   The word spirit is also used to mean personality, mind, disposition, countenance or character – “And it came to pass in the morning that his spirit was troubled” (Gen. 41:8); “Why is thy spirit so sad?” (1 Kings 21:4, 5); “be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1 Tim. 4:12).

 

Power, as in the means of causing things to be done, is also conveyed by the word spirit – “And the Spirit of the LORD came mightily upon him, and he rent him as he would rent a kid, and he had nothing in his hand” (Judg. 14:6);  “And the Spirit of the LORD will come upon thee, and thou shalt prophesy” (1 Sam. 10:6); “The spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised” (Luke 4:18).

 

God in you – How?

 

Given the various ways in which the word spirit is used, what then does it mean for the spirit of God to be in someone?  Some such expressions are: “Spirit of God dwell in you” (Rom. 8:9) – the same word for dwell (oikeo) is used in relation to sin: “no more I that do it, but sin that dwelleth in me” (Rom. 7:17); “by his spirit that dwelleth in you” (Rom. 8:11);  “I will dwell in them” 2 Cor. 6:16) – the same word dwell (translated from the word enoikeo) is used in Col. 3:16: “Let the word of Christ dwell in you” and in 2 Tim. 1:5: “unfeigned faith that is in thee, which dwelt first in thy grandmother Lois”.  God’s spirit, in the sense of something dwelling in us, is God’s mind or character.  This is made possible by us receiving and believing his word – “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” (John 6:63).

 

God, Christ, the Spirit of God or the Spirit of Christ being in us could not mean that the whole Person is in us because of the following reasons:

 

1. The whole Person is omnipotent, omniscient, immortal, and divine – which we are not. If the whole Person is in us, then we must likewise be omnipotent, and all that God is.

 

2. The whole Person cannot be in one of us and be in someone else at the same time. The part that is in one must be a different part from what is in another, even if similar in quality.  Further yet, the divine quality cannot be in us in totality as we would then be like God Himself in every particular – power, wisdom and all.

 

3. The Bible is clear that God and Christ are in heaven and heaven is neither everywhere nor inside an individual – “Father which is in heaven” (Matt. 5:16, 45); “Our Father which art in heaven” (Luke 11:2); “Then hear thou from heaven thy dwelling place, and forgive” (2 Chron. 6:30); “And he said, Hear thou therefore the word of the Lord: I saw the LORD sitting on his throne with all the host of heaven standing around him on his right and on his left” (1 Kings 22:19). Jesus went back to heaven and promises to return – “Let not your heart be troubled: ye believe in God, believe also in me.  In my Father’s house are many mansions: if it were not so, I would have told you.  I go to prepare a place for you.  And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” (John 14:1-3).  Jesus even likened His departure to a man traveling to a far country to receive a kingdom – “For the kingdom of heaven is as a man travelling into a far country, who called his servants, and delivereth unto them his goods”; “After a long time the lord of those servants cometh, and reckoneth with them” (Matt. 25:14, 19); “He said therefore, a certain nobleman went into a far country to receive for himself a kingdom, and to return” (Luke 19:12).

 

Since it is clearly not the whole person that is in us, it must be aspects of God that may include: life (or breath), personality (character or attributes) or power (abilities).  The spirit is “poured out” by measure (Acts 2:17) – hence we are not omnipotent, omniscient, immortal or other attributes that are unique to God.  Christ has God’s spirit (attributes) without measure – “God giveth not the spirit by measure unto him” (John 3:34, 35).

 

 

Lucifer wants to be worshipped

 

Lucifer wanted to be like the Most High – “I will be like the most High.” (Isa. 14:12-14).  The heavenly Council was between two – The Creator and His Son – “the counsel of peace shall be between them both” (Zech. 6: 13); “All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.” (Luke 10:22).

Lucifer’s ambition caused him to rebel against the Most High and he was consequently put out of heaven – “How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High.” (Isa. 14:12-14; See also Eze. 28:12-19; Rev. 12:7-9).

From the earliest days, idolatry centred on the worship of three – Nimrod, Semiramis and Tammuz who were called by different names in different cultures.  The concept of worship being given to three was common to many pagan religions (eg. Hindu – Brahma, Vishnu, Shiva; Egyptian – Isis, Horus, Set).  Obviously, Lucifer has not given up the idea of being worshipped as a third deity.

 

Apart from direct idolatry as in pagan religions, Lucifer applies deception to achieve the same objective among professed Christians by leading people to believe that God is three-in-one, a concept that is not found anywhere in the Bible.  Through the concept of a triune god, professing Christians are drawn to accept the concept of worshipping the “Holy Ghost” which is perceived as a third divine personality.  Through this means Lucifer accepts the worship and adoration being given and even makes himself the focus.  In other cases, he gains control of the minds of persons who open themselves to receive his controlling influence which they think is the “Spirit” of God “filling” them – thus bringing professing Christians to the same place of worshipping him as do pagans, notwithstanding their professed belief in the Most High and His Son Jesus Christ.

 

Conclusion

 

From the information gathered we can conclude the following: God is a personal being of whom Christ is the image and likeness.  Man is also made in the same image and likeness. Nowhere is God represented as being a mysterious immaterial essence without body or parts; neither is God’s spirit separate from God Himself.  God is a spirit and so are Jesus Christ, angels and human beings – real, literal persons.  God is in heaven, a real, literal place that is not everywhere.  The spirit of God is either God Himself or an aspect of Him.  When the Bible speaks of spirit in personal terms, as in the various references to the Holy Ghost, it is referring to no other than God Himself, Christ, angels or one of God’s representatives.  The Christian’s hope is to one day be united with God and Christ in Person and see them face to face (1 Cor.13:12) and live with them throughout eternity in a real and literal, material new earth (Rev. 21:1-4, 22-25).

 

Satan’s studied purpose is to be worshipped like the Creator.  He seeks to achieve this through deception.  By creating confusion in people’s minds concerning the reality of God, Christ, angels and man as personal beings, he can weave himself into the spiritualized mix of uncertainty (which is often described as a mystery), thereby deceiving people into worshipping and interacting with him and his host of fallen angels without their realizing it.        “Take heed that no man deceive you” (Matt. 24:4);

 

“He that hath ears to hear, let him hear” (Matt. 11:15).

 

 

For further information, please visit http://thecommandmentsofgodandthefaithofjesus.com/

 

Questions and comments may be sent by e-mail to: commandmentsofgodandfaithofjesus@yahoo.com

 

Follow on Twitter @JaZerubbabel

 

History has shown that religion and politics can be a very dangerous mix.  For this reason, the founders of the American republic have enshrined the concept of separation of Church and State in the First Amendment of the United States Constitution.  But the question is: Can Church and State be completely separated and wherein lies the danger in both being mixed?  If we fail to recognize the locus of the danger it is very possible that the very danger that we fear could be realized where we least look for it.

 

I feel blessed to live in a country where our National Anthem is a prayer in which virtually all the blessings that any nation could ever desire from the Almighty are prayed for.  I feel blessed that annually, our political, institutional and civic leaders meet at a National Prayer Breakfast to seek God’s guidance and blessings for the nation.  I feel blessed that I can see and hear the Prime Minister in Half-Way-Tree Square join with religious and civic leaders to pray for our nation.  And what a stirring prayer it was!  But is there a problem with these things as some people imagine?

 

Back in 311 AD Galerius issued the Edict of Toleration that legalized Christianity and effectively started the process of ending the terrible Roman persecution of Christians.  Two years later, in 313 AD the Edict of Milan signed by Constantine and Licinius went even further and allowed Christians to organize churches and have confiscated property returned to them.  Political leadership could hardly be seen as having erred, by carrying out such actions.

 

But then things changed.  Emperor Constantine presided over the Council of Nicea in 325 AD that ended with Arius and two bishops who had dissenting religious views being condemned and exiled.  That was the start of another phase of persecution that saw Christians persecuting Christians.  This continued for more than a thousand years over a period that has come to be known as the Dark Ages.  The Church effectively became a political organization.

 

Whenever political power is used to advance a religious objective, the result is almost always persecution.  This type of persecution is not restricted to the use of the political power of the State; it happens also by the use of the political power that church leaders have within their church organizations.

 

Further, when religion is used to advance a political objective, the result is almost always persecution.  So, if one political contender, as was Constantine when fighting against Maxentius in 312 AD, decide to use a religious ideology, symbol or slogan, as Constantine did with the Cross, to galvanize political support, in order to overcome other contenders, that spells danger.

 

But when political leaders of various ideologies, without advantaging any political movement over another or advantaging any religious organization over another meet to pray for the good of the nation, this could hardly be seen as a bad thing.

 

“He that hath ears to hear, let him hear” (Matt. 11:15).

 

• Zerubbabel (Zech. 4:6)

 

Previous presentations can be found at http://thecommandmentsofgodandthefaithofjesus.com/

 

 

The Argument of Calvary

            It is popularly assumed that Father, Son and Holy Ghost make a Trinity; further, that the Trinity concept is a mystery that is difficult to explain but should be accepted by faith. But, does the supposed difficulty in explaining it really expose us to embracing questionable ideas that could be detrimental to accept? First of all, what is the Trinity and why is the question important? Consider this. On the assumption of a Trinity, people worship the Holy Ghost alongside the Father and the Son. Is this a valid position? Could we, unwittingly, be offering worship where it does not belong – making us guilty of idolatry?  Further, the Trinity presents Jesus as being eternally self-existent as the Father.  Does this imply that Jesus did not die at Calvary or that there is a part of a person that is alive when their body is dead?  These and other issues bear on the validity and consistency of the faith that we profess.  When all is said and done, the answer to all mysteries is revealed in the light that streams from Calvary.  If the argument of Calvary is not sufficient to settle all mysteries for us Christians and set us on the straight path, perhaps nothing else can.

It is an established historical fact that neither the Jews, nor the Apostles nor the Seventh-day Adventist Pioneers believed or taught that God was a Trinity.  The concept was developed between 325 A.D. and 681 A.D. during the same period when the Roman Catholic Church embraced image worship and Sunday observance.  For many, the term Trinity is just a reference to the existence of Father, Son and Holy Ghost.  But it is more than that.

The Trinity doctrine asserts that there is one God who is made up of three persons. Some people prefer to use the term Godhead, but in essence hold to the same concept as is held by those who use the term Trinity.

Standard definitions of Trinity are as follows:

“Trinity n Christianity the union of three persons, the Father, Son and Holy Spirit, in one God” – Collins Student’s Dictionary.

“(the Trinity) (in Christian belief) the three persons (Father, Son and Holy Spirit) that make up God.” – Little Oxford Dictionary.

“Trinity noun in Christianity, the union of Father, Son and Holy Ghost in one God.” – Chambers English Dictionary.

The idea is that when the Bible says that there is one God, the one God is really Father, Son and Holy Spirit.

If the testimony of the pioneers of Seventh-day Adventism is not sufficient to convince us that the Trinity is a false and pernicious doctrine, then perhaps, Rome herself can do the job by telling us that she was the one who formulated the doctrine.

If the testimony of the Jews, to whom was committed the oracles of God, is not sufficient to convince us that God is one and not one in three or three in one, then, maybe the pagans of their day, who invariably had a Trinity of gods, may help us to see that the Trinity concept is of pagan origin.

But, if all else fails, I hope the argument of Calvary will be sufficient to settle all questions once and for all.  Calvary declares that the Father and the Son were separated for our sakes when the Son cried out, “My God, my God, why hast thou forsaken me?” (Matt. 27:46) and the Father endured the pain of seeing His only begotten Son expire and die on the cross.  Such was the sacrifice that was made by the Father and the Son because of their great love for humanity.  To this we respond with gratitude by worshipping the Father and the Son in accordance with the precedents in scripture.

 

Trinity Concept Contrary to Calvary Truth

 

Contrary to the argument of Calvary, the Trinity concept declares that Father, Son and Holy Ghost constitute an inseparable unity.  This implies that no separation took place at Calvary.  Which will you believe?  The Bible teaches that there is One Supreme Being and that Jesus Christ is His only begotten Son.  The doctrine of antichrist denies the Father and the Son (1 John 2:22).

Contrary to the argument of Calvary, the Trinity concept declares that the Son is as eternally self-existent as the Father.  To be eternally self-existent means that you cannot die.  This implies that the Son of God cannot die and, therefore, did not die at Calvary.  It is either the truth as declared at Calvary that the Son of God was made flesh so that He could die and did in fact die or the doctrine of antichrist that denies that Christ came in the flesh (1 John 4:3), thus implying that Christ was incapable of dying (going out of existence).

Contrary to the argument of Calvary, the Trinity concept declares that, apart from the Father and the Son, there is another who is deserving of worship and adoration.  There is no precedent or authority given in scripture for worship to be offered to anyone except the Father and the Son, for they only are worthy (Rev. 5:12, 13).  The example and precept of scripture is worshiping “the Lord God Almighty and the Lamb” (Rev. 21:22) only.  The man of sin, however, “sitteth (is positioned) in the temple (place of worship) of God, showing himself that he is God” (2 Thess. 2:4)?

In the name of this other object of worship, many are supposedly speaking in tongues, performing many miracles and communicating with all manner of spirits.  Believing in the Trinity, fulfils the one criterion necessary for acceptance with the World Council of Churches and being a part of the Babylonish ecumenical spiritualistic confederation that will be overthrown at the second coming of Christ.

Calvary discounts the three pivotal concepts of the Trinity, namely:

(1)        Inseparability of Father, Son and Holy Ghost,

(2)        Eternal self-existence of the Son and

(3)        Worship of the Holy Ghost.

Would one dare contend with the argument of Calvary?  I hope that, once and for all, those who were ready to declare the pioneers of Seventh-day Adventism in error in their rejection of the Trinity will thoughtfully reconsider.

 

Trinity Concept Justifies Papal Teachings

 

Those who advance the idea of God being a Trinity seem to believe that Jesus Christ must, of necessity, have existed as a distinct Being for as long as His Father if He is to be regarded as a Divine Being.  If such is the case, then, by the same premise, would it not also be true that Jesus must always exist and therefore could not have died at any point if He is to be regarded as a Divine Being?  That has to be the case, unless one’s idea of death is similar to that of those who believe in the immortality of the soul, who would hold that there is an aspect of a person that is still alive when the person appears to be dead.  If that was true of Christ, then, what of human beings who were made in the image of God?

In following the Trinitarian line, one is inescapably led to justify not only the doctrine of the immortality of the soul but every single Roman Catholic doctrine.  Indeed, the Roman Catholic Church has declared that all their other doctrines are based on the doctrine of the Trinity:

“The mystery of the trinity is the central doctrine of Catholic faith.  Upon it are based all the other teachings of the church” (Handbook for Today’s Catholic, p.16) ¹.

Consider even the idea of Mary being co-mediatrix.  If Jesus Christ is also, Himself, the God from whom humanity has been estranged and to whom humanity needs to be reconciled, then, is it not evident that there would be a need for someone to go between us and Jesus Christ?

How have Seventh-day Adventists come to the place where they are now declaring that Jesus raised Himself from the dead?  Could the Bible have made itself any clearer when, in Gal. 1:1, it declares that it was “God the Father, who raised him from the dead”?  Or, could Ellen G. White have been more explicit when, referring to Christ’s resting in the tomb, she declared that “He was bearing the sins of the world and His Father only could release Him” (Youth’s Instructor, May 2, 1901 pr. 8)? ²

 

 

Trinity Concept Discredits Seventh-day Adventism

 

Seventh-day Adventism loses credibility (so far as the matter of truth is concerned) if Trinitarianism is correct.  What rational explanation could be given for such an anomaly as God’s specially led people being in error on a fundamental issue as the question of who God is, when most of the other churches which they denounced as Babylon had a clearer understanding, in that they believed in the Trinity whereas the pioneers did not?

Which set of people would more fit the bill of being classified as Babylon, if Trinitarianism should be regarded as truth?  Would not the pioneers of Seventh-day Adventism be found as fitting the bill of being labeled false prophets and Babylon?  Is it not inexplicable that some of these very persons had previously belonged to Trinitarian churches before accepting Seventh-day Adventism and this great enlightenment that was brought to their spiritual experience should be tainted by the rejection of truth (the so-called truth of Trinitarianism), which they had previously embraced, only to have it replaced with damnable heresy (the supposed error of non-Trinitarianism)?  Yet the world was to accept and believe that these people were specially called by God?

 

Trinity Concept Denies Bible and Spirit of Prophecy Consistency

 

If the Trinitarian line that is being advanced is correct, then the inescapable conclusion is that the Bible and Spirit of Prophecy contradict themselves.  I will now highlight some statements that cannot be reconciled to a Trinitarian position (all emphases mine).

• “The Father and Son alone are to be exalted” (Youth’s Instructor, 7^th July 1898). ³
• “There is but one God, the Father” (1 Cor. 8:6).
• “The head of Christ is God” (1 Cor. 11:3).
• “Christ, the Word, the only begotten of God, was one with the eternal Father – one in nature, in character, in purpose – the only being that could enter into all the counsels and purposes of God.” (Patriarchs and Prophets, p. 34). ⁴ Christ is the only being who could enter into all God’s counsels (and note, this was referring to the creation!).
• “The Sovereign of the universe was not alone in His work of beneficence. He had an associate – a co-worker who could appreciate His purposes” (Patriarchs and Prophets, p. 34). ⁵ An associate – not two.  The associate was not Himself the Sovereign.  Plainly, the God that the Word was (John 1:1), could not have been the same God that the Word was with.
• Prior to the incarnation, Christ was “next in authority” to the Father (Review and Herald, Dec. 17, 1872; also, Spirit of Prophecy, vol. 2, p. 9). ⁶
• Prior to the incarnation, before Lucifer’s fall, Lucifer “was a high and exalted angel, next in honour to God’s dear Son.” (Story of Redemption, p. 13). ⁷ There was a clear line of authority: The Father first, The Son second and Lucifer third.  The first two were worshipped, being uncreated Beings and the “counsel of peace” was between them both (Zechariah   6:13).  The third was not worshipped, being a creature.  The third wanted to be worshipped.  After being removed from his position Lucifer (now Satan), has obviously found a way of getting humanity to accept the idea of offering worship to a third being.
• Speaking of the creation, “His Son would carry out His will and His purposes, but would do nothing of Himself alone. The Father’s will would be fulfilled in Him.”  (Signs of the Times, Jan. 9, 1879, pr. 2). ⁸
• “God is the Father of Christ; Christ is the Son of God. To Christ has been given an exalted position.  He has been made equal with the Father.  All the counsels of God are opened to His Son,” (Testimonies vol. 8, p. 268.) ⁹
• “A complete offering has been made; for ‘God so loved the world, that He gave His only-begotten Son’ – not a son by creation, as were the angels, nor a son by adoption, as is the forgiven sinner, but a Son begotten in the express image of the Father’s person, and in all the brightness of His majesty and glory, one equal with God in authority, dignity and divine perfection.  In him dwelt all the fullness of the Godhead bodily.” (Signs of the Times, May 23, 1895). ¹⁰

I could go on and on.  But it is not necessary.  The point is that there are many statements that simply cannot be reconciled to a Trinitarian concept of God.

 

Seeming Contradictions

 

There are statements that have been attributed to Ellen G. White that, on the face of it, appear to give a Trinitarian viewpoint.  However, a number of them can be explained otherwise.  In fact, they must be explained otherwise if contradiction is not to be conceded, since the overwhelming weight of evidence does not support a Trinity.

As supporting a Trinity, persons cite, for example, Evangelism p. 615: “He is the eternal self-existent Son”. ¹¹ This is not the same as saying He is eternally self-existent.  To say that Christ is self-existent does not preclude His being begotten.  Once begotten in the Father’s exact image, He would then be self-existent just as the Father is self-existent.  In fact, that is what the Bible says in St. John 5:26: “For as the Father hath life in himself; so hath he given to the Son to have life in himself”.  The expression eternal Son does not preclude His being begotten either.

One that is begotten of God’s own essence would be eternal since the essence of God from which such One is born had no beginning.  Even the Nicene Creed recognizes a difference between being created and being begotten in the following words: “We believe in one Lord, Jesus Christ, the Only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made.”  Of course, this is not endorsing the concept of eternal generation.  The point here, is that being created and being begotten are two different things that even the Nicene Creed recognizes, and further, that being begotten does not imply inferiority.

Why should one seek to deny that a literal Father-Son relationship exists?  This does not detract from the Divinity of Christ.  This does not make Him an inferior kind of Being.  What would make one think that an offspring could be other than the same kind as the parent?

Another statement of Ellen G. White that is seized upon to advance the concept of a Trinity is the following: “In Christ is life, original, unborrowed, underived” (Desire of Ages, p. 530). ¹² The full statement shows that it is not Jesus Himself that is being described, but rather, life – which Jesus has and is able to impart.  Here is the full statement as it was originally published in Signs of the Times: “In Him was life, original, unborrowed, underived.  This life is not inherent in man.  He can possess it only through Christ.  He cannot earn it; it is given him as a free gift if he will believe in Christ as a personal Saviour.”  (The Signs of the Times, April 8, 1897; also Selected Messages, vol. 1, pp. 296,297) ¹³   Those who are diligent enough to do a little research will realize that the statement was not saying anything about the life that Christ had that is not within the possibility for humans to experience.

Being described is the nature and quality of this life and not the origin of it.   Original – not a pattern or copy, but something genuine, authentic.  Unborrowed – does not have to be returned.  Underived – not drawn from a source; He has it in Himself.   How He came in possession of it?  It was given to Him by His Father.   St. John 5:26 says: “For as the Father hath life in himself; so hath he given to the Son to have life in himself”.   In like manner as He has received this life from His Father, Jesus will impart it to His people.

This matter seems to be quite straightforward and should not lend itself to much of the confusion that this statement is used to create, since Ellen G. White was not even discussing the matter of a Trinity.

Give Prophet the Benefit of the Doubt

 

It is only reasonable that the prophet be given the benefit of the doubt by understanding her statements in a manner that is consistent with other clear statements that she made and with the unanimous position that the church held during her lifetime.  Indeed, the non-Trinitarian statements of faith of 1874, (Signs of the Times, June 4, 1874) ¹⁴, 1889, and 1894 represented the generally accepted position of the church of which Ellen G. White was a part, and she did not object to it.

It is not reasonable to construe the words of the prophet in a manner that brings the prophet into disrepute and calls into question the credibility of the entire foundation of the Seventh-day Adventist movement.  Nowhere in Ellen G. White’s writings, is God referred to as a Trinity or Triune.  She never corrected any of the pioneers, including her own husband, James White, who were staunchly non-Trinitarian.  Quite to the contrary, she strongly endorsed the doctrinal foundation that was laid by the pioneers, describing it as “a solid, immovable platform” (Early Writings, p. 259). ¹⁵

 

DESIRE OF AGES Did Not Change Doctrine

 

When persons present a lame and ridiculous argument that the publication of the book, Desire of Ages, marked an epochal change in Seventh-day Adventist thinking concerning the Trinity, they do their cause a great disservice, perhaps, without even realizing it.

Is that the way a church and a prophet go about the business of correcting a foundational heresy?   Can one, for even a passing moment, entertain the thought that a prophet and a church, realizing that they were in fundamental error, preaching a false concept of a non-Trinitarian God, misleading people, and they just silently publish a book that does not even mention the term Trinity?   No acknowledgement that they were wrong?  No statement that they used to believe this, but further enlightenment has now led them to believe that?  It had to be left to a later generation to break the news that a change had taken place?

People who present this kind of utterly flawed argument are begging the world to hold the pioneers of Seventh-day Adventism in contempt.  If one had set out to discredit Ellen G. White as a prophet and to present the pioneers of Seventh-day Adventism as deceiving and dishonest, they could hardly have done a better job.

Those who are honestly seeking for truth and a correct understanding will not, however, be deceived into rejecting Ellen G. White and the Seventh-day Adventist pioneers.  In light of the historical record concerning Ellen G. White’s writings and editorial changes, since 1883 (Ronald Graybill, Ministry, April 1994, pp. 10-12) ¹⁶, it is not difficult for one to discern the reason for a number of contradictory statements attributed to Ellen G. White since then.

When scholars extend their editorial liberty beyond legitimate bounds and try to clarify, amplify and re-interpret the writings of the prophets, invariably confusion results, just as early Roman Catholic scholars have done in producing their Latin Vulgate which continues to muddy the waters of truth and give the impression that the Bible is sending mixed signals with respect to some important concepts (See Colin Standish and Russell Standish, Modern Bible Translations Unmasked, 1993, Hartland Publications, Rapidan Virginia 22733, USA). ¹⁷

For those who are diligent and care about truth, they can verify for themselves that there were no mixed signals, concerning the subject of the nature and personality of God, in Ellen G. White’s writings prior to 1883 when the General Conference passed resolutions setting up a review committee to make editorial changes to Ellen G. White writings (Review and Herald, Nov. 27, 1883). ¹⁸ Since then, a number of seemingly conflicting statements have appeared and, notwithstanding the claim by some persons (including the acclaimed Professor Walter Martin) that Ellen G. White changed her position on the Trinity, no statement has been produced from the pen of Ellen G. White wherein the term Trinity has been used to describe God or wherein there were any withdrawal or retraction of the numerous non-Trinitarian statements that were made by her before.

 

If this is Not the Omega, Then What Is?

 

It is rather remarkable and unprecedented that one should have to be attempting to defend the honour, integrity and calling of Ellen G. White and the pioneers of Seventh-day Adventism against disparaging suggestions and insinuations being made concerning them, not by avowed enemies of Seventh-day Adventism, but by professed Seventh-day Adventists, and not mere pew-members, but leaders, for the most part.  On second thought, it is not altogether unprecedented; Ellen G. White herself prophesied it.  In light of the acceptance of Trinitarianism by professed Seventh-day Adventists and the effect that such acceptance has had on doctrine, credibility and overall direction, vis-à-vis the papacy, the predictions of Ellen G. White concerning the ‘omega’ stand among the surest evidences that she was indeed a prophet.

Many people speak loosely of the ‘omega of apostasy’ without realizing that the term ‘omega’ was used by Ellen G. White in relation to a particular change of doctrine that would be embraced within the church on account of which the earlier foundation would be rejected.  The following statements speak for themselves (all emphases mine):

“In the book Living Temple there is presented the alpha of deadly heresies. The omega will follow, and will be received by those who are not willing to heed the warning God has given.  (Special Testimonies, Series B, No. 2, pp. 49, 50)  {1SM 200.2}¹⁹

“”Living Temple” contains the alpha of these theories. I knew that the omega would follow in a little while; and I trembled for our people. I knew that I must warn our brethren and sisters not to enter into controversy over the presence and personality of God.” (Special Testimonies, Series B, No. 2, p53)  {1SM 203}²⁰

“The spiritualistic theories regarding the personality of God, followed to their logical conclusion, sweep away the whole Christian economy.” (Special Testimonies, Series B, No. 2, p53)  {1SM 203} ²¹

“In a vision of the night I was shown distinctly that these sentiments have been looked upon by some as the grand truths that are to be brought in and made prominent at the present time. I was shown a platform, braced by solid timbers,– the truths of the Word of God. Some one high in responsibility in the medical work was directing this man and that man to loosen the timbers supporting this platform. Then I heard a voice saying, “Where are the watchmen that ought to be standing on the walls of Zion? Are they asleep? This foundation was built by the Masterworker, and will stand storm and tempest. Will they permit this man to present doctrines that deny the past experience of the people of God? The time has come to take decided action. 

The enemy of souls has sought to bring in the supposition that a great reformation was to take place among Seventh-day Adventists, and that this reformation would consist in giving up the doctrines which stand as the pillars of our faith, and engaging in a process of reorganization. Were this reformation to take place, what would result? The principles of truth that God in His wisdom has given to the remnant church, would be discarded. Our religion would be changed. The fundamental principles that have sustained the work for the last fifty years would be accounted as error. A new organization would be established. Books of a new order would be written. A system of intellectual philosophy would be introduced.”  (Special Testimonies, Series B, No. 2, pp 54, 55)  {1SM 204}²²

 

These statements were made in the year 1904.  Therefore, the points of truth to which reference has been made (“the last fifty years”) would largely have been those that were held within the period 1854 to 1904 and articulated in the statements of faith of 1874, 1889 and 1894.  Consider the following:

• When people were being warned not to engage in any controversy concerning the presence and personality of God, in light of the error that was seeking to intrude, what was then the accepted belief in the church concerning the nature and personality of God? Was it a Trinitarian view?  The answer is, no.  Therefore she was not urging that the then accepted position be changed.  Quite the opposite, she was cautioning against an attempt to change it.
• The “alpha of deadly heresies” was being resisted and it had to do with the presence and personality of God. She said, “the omega would follow in a little while” and “will be received”.  What doctrine, that had to do with the presence and personality of God, was “received” by the church   “in a little while” after the statement was made in 1904?  There is only one doctrine that fits the description – the Trinity doctrine.  In 1931, after the prophet had died, the first Trinitarian statement of faith was published by the Seventh-day Adventist Church (1931Year Book of the Seventh-day Adventist Denomination (Washington, D.C.: R&H 1931, p. 377), ²³ which marked a distinct shift from all others that were previously published.
• She further indicated what would be the result of the acceptance of that particular heresy: “The fundamental principles that have sustained the work for the last fifty years would be accounted as error” ; “A system of intellectual philosophy would be introduced” ; people would “deny the past experience of the people of God” and this would result in “giving up the doctrines which stand as the pillars of our faith”. Which other doctrine but the Trinity doctrine fits the description?  The acceptance of the Trinity is the only major change of doctrine that has occurred within the Seventh-day Adventist church since the pioneers fell asleep.  Other changes have taken place, but not on a scale such that a doctrine which the pioneers actively campaigned against, as a pagan and papal heresy, becomes accepted as truth, and on account of which the pioneers are being discredited. So significant is the change that George Knight, Andrews University Seminary Professor said:

“Most of the founders of Seventh-day Adventism would not be able to join the church today if they had to subscribe to the denomination’s Fundamental Beliefs.  More specifically, most would not be able to agree to belief number 2, which deals with the doctrine of the trinity.” (Ministry, October 1993, p. 10) ²⁴

• “The Fundamental Principles of Seventh Day Adventists”, as upheld by the SDA Pioneers, was presented in the 1889 Year Book of the Seventh-day Adventist Church (http://documents.adventistarchives.org/Yearbooks/YB1889.pdf).²⁵ This reflects the defining Statement of Beliefs of the Seventh Day Adventist Church from 1888 to 1930. These beliefs reflect what Ellen White, James White and the Seventh-day Adventist Church as an organization advocated and believed up until 1930, 15 years after the death of Ellen White. The “Fundamental Principles” were first published by James White in the Signs of the Times in 1874, originally as 25 Principles, but three additions (listed as Principles 14, 15 and 16) were included in the 1889 Yearbook and thereafter, until a new version was published in 1931. In the 1889 Yearbook, E. G. White is even listed as one of the Ministers along with a number of other notable pioneers. Some of them, such as James White, Joseph Bates and J. N. Andrews had already passed off the scene.
• There was no formal declaration that whereas the church previously held a non-trinitarian position it was now adopting the Trinity as official belief. This was not formally done until 1980 when the 27 Fundamental Beliefs were adopted en bloc. A complete extract of the 28 Fundamental Principles and a comparison with the presently held 28 Fundamental Beliefs can be found at http://thecommandmentsofgodandthefaithofjesus.com/2017/02/15/adventist-pioneers-28-beliefs-in-the-seventh-day-adventist-yearbook-1889/.²⁶
• The pioneers were clear that the doctrine of the Trinity was an unscriptural, pagan concept that was brought into Christianity by the Papacy. The following statements by two of the leading pioneers easily demonstrate the general view that was taken:

 

“The greatest fault we can find in the Reformation is, the Reformers stopped reforming.  Had they gone on, and onward, till they had left the last vestige of Papacy behind, such as natural immortality, sprinkling, the trinity, and Sunday-keeping, the church would now be free from her unscriptural errors (James White, The Review and Herald, February 7, 1856). ²⁷

 

“Its origin is pagan and fabulous.  Instead of pointing us to scripture for proof of the trinity, we are pointed to the trident of the Persians, with the assertion that “by this they designed to teach the idea of a trinity, and if they had the doctrine of the trinity, they must have received it by tradition from the people of God.  But this is all assumed, for it is certain that the Jewish church held to no such doctrine.  Says Mr. Summerbell, “A friend of mine who was present in a New York synagogue, asked the Rabbi for an explanation of the word ‘elohim’.  A Trinitarian clergyman who stood by, replied, ‘why, that has reference to the three persons of the Trinity,’ when a Jew stepped forward and said he must not mention that word again, or they would have to compel him to leave the house; for it was not permitted to mention the name of any strange god in the synagogue”* Milman says the idea of the Trident is fabulous.†  This doctrine of the trinity was brought into the church about the same time with image worship, and keeping the day of the sun, and is but Persian doctrine remodeled.  It occupied about three hundred years from its introduction to bring the doctrine to what it is now.  It was commenced about 325 A.D., and was not completed till 681.  See Milman’s Gibbon’s Rome, vol. iv, p.422.” *Discussion between Summerbell and Flood on Trinity, p. 38. †Hist. Christianity, p. 34.” (J. N. Loughborough, The Review and Herald, Nov. 5, 1861) ²⁸

It is interesting, that some of the same arguments that are advanced today, to support the Trinity doctrine, such as the interpretation of the word ‘elohim’ and the idea that pagans would have gotten the idea of a Trinity from God’s people, were the very arguments considered and refuted by the pioneers, as is evident in the article quoted above by J. N. Loughborough.

With all that I have highlighted concerning the Trinity and the prophetic forecast concerning the omega of deadly heresies, I have only one further question to ask concerning this matter:  If the Trinity doctrine is not the omega of deadly heresies of which we have been warned, then what is?

 

Trinity Concept Disparages God and Does Violence to the Gospel

 

The doctrine of the Trinity, further, disparages God by making Him out to be no more than a pretender, who appears in the form of humanity, pretending to die (when He really cannot die) and pretending to sacrifice His only begotten Son out of love for us when, in reality, He made no sacrifice, since Jesus Christ was not really His Son and did not even die.

Which other doctrine is as convoluted and hinged on philosophical speculation as the doctrine of the Trinity?  What else could Ellen G. White have been referring to when she speaks of a “A system of intellectual philosophy”?  Well on target was Ellen G. White when she said: “The spiritualistic theories regarding the personality of God, followed to their logical conclusion, sweep away the whole Christian economy.”  {1SM 204}.²¹ Which other doctrine undermines the very foundation of the Gospel as the doctrine of the Trinity that seeks to confuse the very core of the gospel truth that God gave His only begotten Son for us?

 

Trinity Doctrine a Gateway to Spiritualism

 

As to the matter of the Trinity doctrine being spiritualistic, I have already shown that the Trinity doctrine followed to its logical conclusion leads to a belief in the doctrine of the immortality of the soul, which forms the basis of spiritualism.  As was indicated, the Trinity concept presents the Son of God as being alive on another plane while appearing to be dead in body.

Rev. 16 speaks of unclean spirits like frogs that will be gathering the whole world to the final battle (Rev. 16:13, 14). This final battle will see the world on one side and Christ and His people on the other side (Rev. 19:19, 20). The main agency of deception will be evil spirits.  This domain of religious deception is called spiritualism, which capitalizes on two things: 1. The false notion that people can communicate with the dead – who are, in reality, evil spirits and; 2. Confusion in people’s minds as to who or what is the Holy Spirit and the nature of God’s presence. The Bible gives the final warning against this deception as follows:

“And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” – Rev. 18:1, 2.

“And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.” Rev. 18:4, 5.

 

Our only safeguard is to know the truth from the scriptures about this very important matter.

Trinity Concept Not Scriptural Only Assumed

 

Could it be reasonable that we hold an idea of which there is no clear statement in Scripture and on the basis of that idea, deny the clear statements of Scripture which say otherwise, and dare to say that we are a      people of The Book?  Seventh-day Adventists would do well to seek the Lord earnestly, retrace their path quickly and cover themselves with the truth lest the shame of their nakedness gets exposed abroad and Seventh-day Adventism be made a mockery and the object of ridicule in the religious world.

Even Rome recognizes fully that the Trinity is not explicitly taught in the Bible.  It is only assumed.  Neither the term Trinity nor any equivalent expression appears in the Bible.  Yet Protestants embrace the doctrine while claiming ‘sola scripura’ – the Bible and the Bible alone.  Rome says:

“Our opponents sometimes claim that no belief should be held dogmatically which is not explicitly stated in the Scripture . . . . . But the Protestant Churches have themselves accepted such dogmas as the Trinity for which there is no such precise authority in the Gospels.”  (Life Magazine, Oct. 30, 1950).²⁹

I find that the issues that are raised in objection to the doctrine of the Trinity are often misunderstood or misrepresented.  People say that rejecting the Trinity is denying the divinity of Christ.  I hope that it is clearly seen that such is not the case.  In accordance with what has been shown, the Son is the ‘monogenes’ (only begotten) of the Father (John 3:16) – the only One of God’s genes, so to speak; not one of inferior ‘genetic’ make-up.  This is simple, plain Scripture.  There is no need for any philosophical maneuvering.   Everybody knows what a son is – an offspring.  If the Bible writers wanted to describe a Three-in-one or a one-in-three they could have done so.  But they did not.  They consistently said Father and Son.  So, there is no need to confuse what is already plain.

It is also claimed by some people that rejection of the Trinity is a rejection of the Holy Spirit and they go at length to quote 1 Cor. 13:14 and Matt. 28:19 saying, “See, Father, Son and Holy Spirit.  Three! Not Two!”  But that is missing the point altogether.  Whoever was saying that there is no Father or Son or Holy Spirit?  Of course, there is a Father, a Son and Holy Spirit.  The issue is defining the relationship between the three.   Are they three individual Beings, One Being with three aspects to his nature, or what?

The simple point is that the speculations of the Trinity are unnecessary since the Bible has clearly defined the relationships:  One is Father (we know what father is), He is the One most consistently referred to as God, the Supreme Being.  Another is Son (we know what son is), a different individual being who is the offspring of the former, having the same nature, but being submissive to the authority of the former (see 1 Cor.15:24-28).

The Holy Spirit is less clearly defined.  Ellen G. White points to the fact that human language has a particular limitation in having different meanings being attached to the same word.  The term “Holy Spirit” is one such expression where this limitation is evident.

 

Holy Spirit Has Different Meanings

 

Ellen G. White said:

“The Bible is not given to us in grand superhuman language.  Jesus, in order to reach man where he is, took on humanity.  The Bible must be given in the language of men.  Everything that is human is imperfect.  Different meanings are expressed by the same word.”  (Ellen G. White, Selected Messages Book 1, p. 20).³⁰

A part of the confusion that exists regarding the Holy Spirit is the fact that based on the different contexts of the usage of the term, different meanings are intended.  Some references to “Holy Spirit” or “Spirit” are references to God the Father; for example, the Bible says: “God is a spirit” – John 4:24; and “The Lord is that Spirit” – 2 Cor. 3:17.  The terms “Holy Ghost” and “Spirit of truth” are used in John chapters 14-16 in reference to the “Comforter”.

 

Holy Spirit the Comforter Sent

 

The Comforter is someone who is sent from the Father at Jesus’ request –

 ^“But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” – John 14:26.

  ^“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” – John 15:26.

The Comforter speaks only what he is told to speak –

^“Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.” – John 16:13.

 

Spirit Also Refers to Angels

 

The term “spirit” is also used in reference to angels.  The case of Philip illustrates –

^“And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.” – Acts 8:26.

Philip went and saw the Ethiopian eunuch.  He was given further instructions as described in the following words:

^“Then the Spirit said unto Philip, Go near, and join thyself to this chariot.” – Acts 8:29.

At the end of the encounter, we are told:

^“And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more” – Acts 8:39.

This role of the “spirit” or “angel”, in this instance, bringing truth to God’s children is consistent with Jesus’ promise regarding the “Spirit of truth”.  The role of angels who, we know, are “spirits” (Heb. 1:7, 14) is also illustrated in the experience of John the Revelator.  God gave the revelation to Christ who gave it to His angel who in turn gave it to John –

“The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.” – Rev. 1:1.

 

Spirit of Truth

 

To some people it is blasphemous to think of the “Spirit of truth” as an angel.  Yet they would accept that the term “angel of the Lord” was used in some places, particularly in the Old Testament, to refer to Christ or God Himself (as in the case with Moses by the burning bush: “And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush” – Ex. 3:2).  In the case of Elijah, “the angel of the Lord” who appeared to him was also referred to as “an angel” –

^“And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat.” – 1 Kings 19:5.

 ^“And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee.” – 1 Kings 19:7.

The point is that the terms “Spirit”, “Holy Spirit”, “angel”, “angel of the Lord” and other terms have multiple meanings and references.  It is the context that helps us to understand and we cannot be dogmatic.

 

Holy Spirit the “Golden Oil” of Zechariah 4

 

A fertile line of research from the Spirit of Prophecy writings that sheds light on the matter of whom or what is the Holy Spirit is the subject of the “golden oil”.  Ellen G. White says that the “golden oil” of Zechariah 4 is the Holy Spirit.  If one should do a brief search of the E. G. White database under the subject, “golden oil”, it will clarify significantly, if not entirely, much of the ambiguity and speculation surrounding who or what is the Holy Spirit.

“Read and study the fourth chapter of Zechariah… The golden oil represents the Holy Spirit.” (Ellen G. White, Testimonies to Ministers and Gospel Workers, p. 188) ³¹

“From the two olive trees the golden oil was emptied through the golden pipes into the bowl of the candlestick, and thence into the golden lamps that gave light to the sanctuary. So from the holy ones that stand in God’s presence His Spirit is imparted to the human instrumentalities who are consecrated to His service. The mission of the two anointed ones is to communicate to God’s people that heavenly grace which alone can make His word a lamp to the feet and a light to the path. “Not by might, nor by power, but by My Spirit, saith the Lord of hosts.” Zechariah 4:6. – (Ellen G. White, Christ’s Object Lessons, p. 408).³²

The same thought is expressed at another place, the only difference being that the golden oil that was said to be God’s Spirit, is now said to be divine light, love and power. It says:

“In this vision the two olive trees which stand before God are represented as emptying the golden oil out of themselves through golden tubes into the bowl of the candlestick. From this the lamps of the sanctuary are fed, that they may give a bright, continuous light. So from the anointed ones that stand in God’s presence the fullness of divine light and love and power is imparted to His people, that they may impart to others light and joy and refreshing. Those who are thus enriched are to enrich others with the treasure of God’s love.” – (Ellen G. White, Prophets and Kings p. 594) ³³

“And when these angels empty from themselves the golden oil of truth into the heart of him who is teaching the word, then the application of the truth will be a solemn, serious matter.” (Ellen G. White, Testimonies to Ministers and Gospel Workers, p. 337) ³⁴

“The anointed ones standing by the Lord of the whole earth have the position once given to Satan as covering cherub.” – (Ellen G. White, The Review and Herald, July 20, 1897; also, Ellen G. White, The Truth about Angels, p. 150).³⁵

It has been shown that in some instances, God Himself (the Father) is referred to as “Spirit”.  Of course, a danger is that of worshipping a “Spirit” that is neither God (the Father) nor Christ (the Son of God) – for which there is no scriptural support and could be an act of false worship or idolatry.

It has also been shown that in some instances, “spirit” refers to holy angels sent from heaven who minister to and comfort the saints on Christ’s behalf.  In other instances, “spirit” refers to Divine attributes such as life itself, light (truth), love and power that we receive from God – attributes that will be inside of us as a part of our being.    Confusion often occurs when the latter case is confused with the idea of “spirit” referring to a living being that, it is assumed, takes up residence inside of us and takes over our mental faculties.  This confusion is dangerous and could leave us open to demon possession.

 

Holy Spirit Not Worshiped in Scripture

 

In the final analysis, the original point stands: we cannot be dogmatic about matters that are at best debatable and have not been fully revealed to us.  We should not allow our own speculative ideas to influence us to place worship where there is no example in the Bible of it being given.  Nowhere in the Bible is it taught that we should worship the Holy Spirit.  If we should follow the example of holy beings in heaven, in our worship we would be saying:

“Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, AND unto the Lamb for ever and ever.” – Rev. 5:13.

And if we would be worshiping as we will be worshiping in the New Earth, we would be in line with John the Revelator who said:

“And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” – Rev. 21:22.

 

What the Bible Teaches About God

 

The truth is that the Bible does not teach that Father, Son and Holy Spirit are co-equal. A few clear references will show this. Jesus said: “my Father is greater than I.” (John 14:28).

He said again, “For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.” (John 12:49). One might say: Oh, that was in reference to the Son only in His human state. But that is not true. Before the Son came to earth, it is said of Him, that His Father “anointed” Him (Heb. 1:9) and the Father “appointed” Him (Heb. 1:2). Further, the Bible tells us: “And without all contradiction the less is blessed of the better.” (Heb. 7:7).

It is obvious that the Father is greater than the Son.  Further, after sin and death are done away with, the Son himself will be subject to the Father – “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). Therefore, the Father is greater than the Son at all phases: before the Son came to earth, while He was on earth, and after He left the earth continuing into eternity. Prophets of the Bible have referred to the Father as “the God and Father of our Lord Jesus Christ” (1 Pet. 1:3; 2 Cor. 11:31). And God the Father is reported as saying to the Son that “Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee” (Heb. 1:9). So, this concept of co-equality is totally unscriptural.

This is not to say that the Son is not to be worshipped. The Father says that we are to worship His Son.

But as for the Holy Spirit, it is a different matter. While we need the Holy Spirit, nowhere is it ever said that we should worship the Holy Spirit.

Further, Christ the Son is greater than the Comforter who is the Holy Spirit. Christ said that He would send the Comforter and when the Comforter comes, he would not speak of himself. He will only speak what he hears – “It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” (John 16:7). And

“he shall not speak of himself; but whatsoever he shall hear, that shall he speak:” (John 16:13).

So, Christ is obviously greater than the Comforter.

Even in the sending of the Comforter, the order of authority is clearly seen. Christ prays to the Father and asks Him to give the Comforter. Then Christ sends the Comforter – “I will pray the Father, and he shall give you another Comforter” (John 14:16).

“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26).

The concept of Father, Son and Holy Spirit being co-equal is totally false.

Further, the Bible tells us who the one God is. We are told:

“For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) But to us there is but one God, the Father, of whom are all things” (1 Cor. 8:6). The idea that the one God is Father, Son and Holy Spirit is totally unscriptural.

What the facts show is that Father, Son and Holy Spirit do not make a Trinity.

The Bible is clear that there is only one Supreme Being, and that is the Father – “One God and Father of all, who is above all” (Eph. 4:6). When the Bible says that there is one God, it is a reference to the Father and the Father only.

Jesus Christ is the Son of God. He is of the same nature as God and is worshipped just as God the Father is worshipped. But He is, has been and will always be subject to and submissive to His Father. As we are told, “the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.” (1 Cor. 11:3). But the Holy Spirit is not to be worshipped as God.

This will remain true even into the new earth of which we are told:

“And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” (Rev. 21:22).

A simple text summarizes quite eloquently the consistent perspective that is given throughout the scriptures, regarding the three powers of heaven:

“And of the angels he saith, who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is forever 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. 1:7-9.

The perspective is simply that the Supreme God (the Father) anoints His Son (Jesus Christ) who is God by nature and above the angels (spirits). Thus, is presented the three powers of heaven – God, Christ and angels.

A simple question can help in showing the difference: With what was Jesus anointed? We are told:

“How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.” – Acts 10:38.

“Holy Ghost” here is that with which Jesus was anointed.

This is clearly different from the following reference where the Apostle John is conveying grace and peace from God, Christ and the Spirits. He says:

“John to the seven churches which are in Asia: Grace be unto you, and peace, from Him which is, and which was, and which is to come; and from the seven Spirits which are before His throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead.”– Rev. 1: 4, 5.

The Three Powers of Heaven are identified – God, Christ and the Spirits. “Spirits” here are ministering spirits.  Some people represent the “seven Spirits” here as the “seven-fold Spirit”, giving the impression that it is not seven but really one.  This is easily clarified by comparing this verse with another verse that is very similar, in which there are four Spirits mentioned and each goes to a different place.  Here it is.

“And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.” – Zech. 6:5

These spirits are of course ministering spirits or angels.  Some go into the north country and others go into the south country (Zech. 6:6).

The next few verses again speak of the three powers of heaven:

1. “I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things.”- 1. Tim. 5:21. There we see the three powers – God, Christ and angels.
2. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost.”- Matt. 28:19.

[The word Pneuma translated Ghost, is also properly translated Spirit or Spirits. It is the same word translated “spirits” in reference to the ministering spirits – Heb. 1:7, 14].  So, the reference is to the three powers again – God, Christ and angels. Note also that the whole family in heaven and earth is named after the Father (Eph. 3:14, 15).

3. “For whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels.” – St. Luke 9: 26. There we have the three powers again – God, Christ and angels.
4. “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” – Mark 13: 32. It is evident here that the three powers are not co-equal.

The Bible is clear that we should not worship angels.  It says:

“Let no man beguile you of your reward in a voluntary humility and worshipping of angels.”  Col. 2: 18.

“And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.”  Rev. 19:10.

5. “For unto which of the angels said He at any time, Thou art my Son, this day have I begotten thee? And again, I will be to Him a Father, and He shall be to me a Son? And again, when He bringeth the firstbegotten into the world, he saith, and let all the angels of God worship Him”- Heb. 1: 5,6. Here again the three powers are identified showing the order of precedence: God first, Christ next and then the angels.
6. “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John” Rev. 1:1. Once again the three powers are indicated showing the order of precedence – God gave to Christ and Christ gave to the angel to dispense to John.

Some persons say that the Holy Spirit is a third divine being to be worshipped.  If that were the case, these verses that have been highlighted would have presented the equivalent of a big elephant in a room being missed.

It is clear that the Son has been given all authority and power by the Father, so that the Son’s authority should be regarded as the authority of the Father Himself, notwithstanding the Father being the ultimate and supreme authority.  It is very similar to what happened in Egypt when Pharaoh exalted Joseph.  Describing it, the Bible says that Pharaoh said to Joseph:

 

“Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt” (Gen. 41:40-44).

 

This position was held by the founders of the Seventh-day Adventist movement and confirmed by the Great Controversy vision that Ellen White received more than once and was specifically instructed to write out.  This she did in 1858 under the most forbidding circumstances of partial paralysis after Satan tried to kill her specifically to prevent her writing it.  She said:

 

“The Lord has shown me that Satan was an honored angel in heaven, next to JESUS CHRIST.  His countenance was mild, expressive of happiness like the other angels. His forehead was high and broad, and showed great intelligence.  His form was perfect.  He had a noble, majestic bearing.  And I saw that when God said to his SON, Let us make man in our image, Satan was jealous of JESUS.  He wished to be consulted concerning the formation of man.  He was filled with envy, jealousy and hatred.  He wished to be the highest in heaven, next to GOD, and receive the highest honors.  Until this time all heaven was in order, harmony and perfect subjection to the government of God.

 

It was the highest sin to rebel against the order and will of God. All heaven seemed in commotion.  The angels were marshaled in companies with a commanding angel at their head.  All the angels were astir.  Satan was insinuating against the government of God, ambitious to exalt himself, and unwilling to submit to the authority of JESUS.  Some of the angels sympathized with Satan in his rebellion, and others strongly contended for the honor and wisdom of God in giving authority to his Son.  And there was contention with the angels.  Satan and his affected ones, who were striving to reform the government of God, wished to look into his unsearchable wisdom to ascertain his purpose in exalting JESUS, and endowing him with such unlimited power and command.  They rebelled against the authority of the SON of GOD, and all the angels were summoned to appear before the FATHER, to have their cases decided.  And it was decided that Satan should be expelled from heaven, and that the angels, all who joined with Satan in the rebellion, should be turned out with him.  Then there was war in heaven.  Angels were engaged in the battle; Satan wished to conquer the SON of GOD, and those who were submissive to his will.  But the good and true angels prevailed, and Satan, with his followers, was driven from heaven.”  (E. G. White, Spiritual Gifts, Vol. 1, pp. 17, 18).³⁶

 

She also said:

 

“The Sovereign of the universe was not alone in His work of beneficence. He had an associate – a co-worker who could appreciate His purposes”.
“Christ, the Word, the only begotten of God , was one with the eternal Father – one in nature , in character, in purpose – the only being that could enter into all the counsels and purposes of God.”  (E. G. White, Patriarchs and Prophets, p. 34).³⁷

 

Speaking of the creation, she said:

 

“His Son would carry out His will and His purposes, but would do nothing of Himself alone.  The Father’s will would be fulfilled in Him.”  (E. G. White, Signs of the Times, Jan. 9, 1879, pr. 2).³⁸

 

Hierarchy in heaven – a direct revelation

 

It is clear, from the report of the vision, as given by Ellen G. White that there was a hierarchy in heaven in which God, the Father was supreme and regarded as the Sovereign, His Son, Jesus Christ was next and then Lucifer was third.  Lucifer was a created being while Jesus Christ was Divine, being of the same nature as God, the Father.  One might query whether the omission of any mention of a third divine being necessarily precludes the existence of such a person.  In this case, it is more than mere omission that is evident in the report, it is a definite exclusion.  When Christ, for example is referred to as the “only being” that could enter into the counsels and purposes of God, there is a definite exclusion of any other being.

 

In other places where the same vision was reported, the idea is the same, for example, in the Story of Redemption it is reported as follows:

 

“Lucifer in heaven, before his rebellion, was a high and exalted angel, next in honor to God’s dear Son…. Christ, God’s dear Son, had the pre­eminence over all the angelic host. He was one with the Father before the angels were created.  Lucifer was envious of Christ, and gradually assumed command which devolved on Christ alone.

The great Creator assembled the heavenly host, that He might in the presence of all the angels confer special honor upon His Son…. The Father then made known that it was ordained by Himself that Christ His Son, should be equal with Himself; so that wherever was the presence of His Son, it was as His own presence. The word of the Son was to be obeyed as readily as the word of the Father. His Son He had invested with authority to command the heavenly host.” (E.G. White, the Story of Redemption, p.13) ³⁹

 

The SDA church has since embraced the Trinity, citing statements by Ellen White concerning a three-person Godhead as a primary basis for doing so. The question is now being asked, where is the vision to back up the change?  Further, by what authority has a view of God, that was backed up by vision given more than once, been changed to a concept that was once labelled as pagan and unscriptural by the founders of a movement that God raised up, as attested to by prophecy (Dan. 8:14)?

 

Begotten Son Central to the Gospel

 

We are told that Enoch had his first son at age sixty-five years, and Enoch walked with God.  Sis. White, in commenting on this, said that the birth and development of his first son gave Enoch a deeper appreciation of what God purposed to do in giving His only begotten Son.   This led to Enoch’s walk with God.

At another place, Sister White said: “The Eternal Father, the unchangeable one, gave his only begotten Son, tore from his bosom Him who was made in the express image of his person, and sent him down to earth to reveal how greatly he loved mankind.”  (Review and Herald, July 9, 1895, pr.14).⁴⁰ Does this sound Trinitarian?

Sister White also wrote that an angel said to her that it was not without a struggle that God gave up His only begotten Son.  “Said the angel, “Think ye that the Father yielded up His dearly beloved Son without a struggle? No, no.” It was even a struggle with the God of heaven” (Early Writings p. 127.) ⁴¹ Does this sound like Father and Son are only designated titles?  Or is this a genuine Father – Son relationship?

Abraham understood also, when he was told to go and offer up Isaac as a sacrifice. Abraham’s hand was stayed however. But for God there was none to stay His hand. He had to bear the suffering of seeing His only begotten son separated from Him and suffer and die.

I pray that the true gospel of salvation will no longer be obfuscated by spurious philosophical speculation that liken God to inanimate things of nature such as air, fire and water that have their foundation in paganism. I pray that the argument of Calvary will be sufficient to settle all questions.  Do you dare contend with the argument of Calvary and prefer the pagan triune that are inseparable and cannot die??  Or do you accept the testimony of scripture that shows the Son of God being separated from the Father, and the Son of God dying in our place?  The choice is yours.  But as for me and my house we will serve Jehovah and rest our cause in the truth of Calvary.

 

References

 

1. Handbook for Today’s Catholic, p.16.
2. White, E. G., Youth’s Instructor, May 2, 1901 pr. 8.
3. White, E. G., Youth’s Instructor, 7^th July, 1898.
4. White, E. G., Patriarchs and Prophets, p. 34.
6. White, E. G., Review and Herald, Dec. 17, 1872; also Spirit of Prophecy, vol. 2, p. 9.
7. White, E. G., Story of Redemption, p. 13.
8. White, E. G., Signs of the Times, Jan. 9, 1879, pr. 2.
9. White, E. G., Testimonies vol. 8, p. 268.
10. White, E. G., Signs of the Times, May 23, 1895.
11. White, E. G., Evangelism p. 615.
12. White, E. G., Desire of Ages, p. 530.
13. White, E. G., Signs of the Times, April 8, 1897; also Selected Messages, vol. 1, pp. 296,297.
14. Signs of the Times, June 4, 1874.
15. White, E. G., Early Writings, p. 259.
16. Graybill, R., Ministry, April 1994, pp. 10-12.
17. Standish, C. and Standish R., Modern Bible Translations Unmasked, 1993, Hartland Publications, Rapidan Virginia 22733, USA.
18. Review and Herald, Nov. 27, 1883.
19. White, E. G., Special Testimonies, Series B, No. 2, pp. 49, 50; 1SM 200.
20. White, E. G., Special Testimonies, Series B, No. 2, p53; 1SM 203.
22. White, E. G., Special Testimonies, Series B, No. 2, pp 54, 55; 1SM 204.
23. 1931Year Book of the Seventh-day Adventist Denomination, Washington, D.C.: R&H 1931, p. 377.
24. Knight, G., Ministry, October 1993, p. 10.
25. http://documents.adventistarchives.org/Yearbooks/YB1889.pdf.
26. http://thecommandmentsofgodandthefaithofjesus.com/2017/02/15/adventist-pioneers-28-beliefs-in-the-seventh-day-adventist-yearbook-1889/.
27. White, J., The Review and Herald, February 7, 1856,
28. Loughborough, J. N., The Review and Herald, Nov. 5, 1861.
29. Life Magazine, Oct. 30, 1950
30. White, E. G., Selected Messages Book 1, p. 20
31. White, E. G., Testimonies to Ministers and Gospel Workers, p.
32. White, E. G., Christ’s Object Lessons, 408
33. White, E. G., Prophets and Kings 594
34. White, E. G., Testimonies to Ministers and Gospel Workers, p. 337
35. White, E. G., The Review and Herald, July 20, 1897; also, White, E. G., The Truth about Angels, p. 150.
36. White, E. G., Spiritual Gifts, Vol. 1, pp. 17, 18
37. White, E. G., Patriarchs and Prophets, p. 34
38. White, E. G., Signs of the Times, Jan. 9, 1879, pr. 2
39. White, E.G., the Story of Redemption, p.13.
40. White, E. G., Review and Herald, July 9, 1895, pr.14.
41. White, E. G., Early Writings p. 127.