Bible Proof?

Biblical Proof?

You may be asking, “Could all the churches of the world be wrong about God?” If you are not yet pondering this, you probably will soon. Eventually, everyone must squarely face this fundamental question with an open mind—and then be willing to face the facts from the Bible.

Although some scholars openly acknowledge that there is no biblical proof for the trinity, most professing Christians either overlook or know nothing of such admissions, and choose to “accept on faith” as biblical truth what is asserted from the pulpit.

But is it?

Remember, the term “trinity” is found nowhere in Scripture. Nor are the phrases “three-in-one, triune god” or any similar term. Let’s establish this as an admission from trinitarians:

“The term ‘Trinity’ is not a Biblical term, and we are not using Biblical language when we define what is expressed by it as the doctrine” (“Trinity,” International Standard Bible Encyclopedia).

Harper’s Bible Dictionary adds this: “The word [Trinity] does not occur in the Bible…The formal doctrine of the Trinity as it was defined by the great church councils of the fourth and fifth centuries is not to be found in the NT [New Testament]” (pp. 1098-1099).

But proponents of the trinity attempt to base their belief on a handful of passages, taken completely out of context and misapplied. Let’s examine them for their correct meaning.

I John 5:7-8

The “strongest” scripture used to support the trinity is I John 5:7-8. It states: “For there are three that bear record in heaven, the Father, the Word, and the Holy Spirit: and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.”

At first glance, this passage appears to directly prove the trinity. Could this scripture be revealing that God is a trinity? Was it inspired by God so that mankind would understand who and what He is?

Here are the plain facts of this verse: Transcribers who believed in the trinity concept—but who could find no scriptural support—added the bold italicized words to support their beliefs. Get this! They are pure human invention! Those who use these verses to support the trinity doctrine are either unaware that the passage was altered, or they are aware but feel that their use serves a “greater good.”

Most Bible margins directly state the truth of the passage. For example, the New King James Version margin states, “NU, M [versions] omit the rest of v. 7 [after “record”] and through on earth of v. 8, a passage found in Greek in only four or five very late mss. [manuscripts].”

The Critical and Experimental Commentary says of this section that the verse was not found in the Latin Vulgate until the eighth century. The New Interpreter’s Bible states, “This verse in the KJV is to be rejected…It appears in no ancient Greek MS [manuscript].”

Here is what Adam Clarke’s Commentary, written by an avowed trinitarian, states, “But it is likely that this verse is not genuine. It is wanting [missing] in every MS. [manuscript] of this epistle written before the invention of printing, one excepted, the Codex Montifortii, in Trinity College, Dublin: the others which omit this verse amount to one hundred and twelve.”

Clarke continues, “It is wanting in both the Syriac, all the Arabic, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, etc., in a word, in all the ancient versions but the Vulgate; and even of this version many of the most ancient and correct MSS. have it not. It is wanting also in all the Greek fathers; and in most even of the Latin.”

The Correct Translation—And Meaning

These verses should properly read, “There are three that bear record: the spirit, and the water, and the blood: and these three agree as one.”

We must ask: What is the meaning of “three that bear record”? To “bear record” or “bear witness” is to attest or testify to something. When a witness testifies in a courtroom, he is telling “the truth, the whole truth, and nothing but the truth.” Therefore, these three elements of the conversion process “attest” to the fact that a person is indeed a Christian.

This works in the following way:

(1) Spirit: Romans 8:16-17 states this: “The spirit itself bears witness with our spirit, that we are the children of God. And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together.” Verse 9 continues, “But you 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.”

It is by the receiving of the Holy Spirit that one is begotten by the Father. With this Spirit then dwelling in the mind, a person can begin to understand God’s Word and His Plan: “For what man knows the things of a man, save the spirit of man which is in him? even so the things of God knows no man, but the Spirit of God” (I Cor. 2:11).

(2) Water: The death and burial symbolized by water baptism, preceding true conversion, is the means by which Christians show God their willingness to live a new life, to “put off…the old man” (Eph. 4:22; Gal. 2:20; Rom. 6:4-6) and walk “in newness of life.” It also demonstrates faith in Christ’s death and resurrection.

(3) Blood: It is the blood of Christ that cleanses people from their past sins (Rom. 5:9; Eph. 1:7;2:13; Col. 1:14; Heb. 9:12) upon repentance and baptism.

Matthew 28:19

In Matthew 28:19, Christ gave His apostles the instruction to “[baptize] in the name of the Father, and of the Son, and of the Holy Spirit.” Scholars and theologians have universally misunderstood the meaning of this instruction.

We must ask: What does this scripture actually mean? Does it validate the trinity? First, let’s understand some basics of the verse. It is clear that all three have a name—but a name does not make something a person. People name all kinds of things—mountains, buildings, pets, cars, boats, planes, estates, companies, inventions and many more. The point is that just because there is a name for all three, this does not mean that all three are persons or personalities.

What does it mean to be baptized in the name of the Father, Son and Holy Spirit? This is not difficult. The Father and Son have a name and the Holy Spirit conveys or bears that name to His children.

Let’s understand the baptism process more clearly.

The disciples were to baptize in the name of the Father, because it is the Father “of whom the whole family in heaven and earth is named” (Eph. 3:15). In other words, the Father is the Head of the house—the family—and families traditionally carry the name of the father. Also, it is God’s (the Father’s) goodness that leads one to the recognition and repentance of his sins (Rom. 2:4).

The apostles were instructed to baptize in the name of the Son, because His death, in our stead, makes salvation possible (Rom. 5:8; II Pet. 3:9).

What about “In the Name…of the Holy Spirit”?

But they were also to baptize in the name of the Holy Spirit, because the Father uses that Spirit—His Spirit—as the power through which the begettal is performed (Rom. 8:16).

This is what the passage means! God gives Christians His Holy Spirit, which is His seed. When they receive that seed, it gives them God’s name—they become heirs with Jesus Christ. From the point of conversion, Christians carry the name of God. When understood, this is why the name of the true Church has always been the “Church of God.” The word “Church” (Greek: ekklesia) literally means “the called out ones”—human beings are called out of the world, begotten as God’s children, put into His Church and given His name.

Note what John said about the “seed” within converted people: “Whosoever is born of God does not commit sin; for His seed remains in him: and he cannot sin, because he is born of God” (I John 3:9). The Greek word for “seed” is sperma, from which comes the English word “sperm.” The Holy Spirit is the “sperm” or “seed” of God.

Notice another scripture, adding light to what the seed of God is: “Seeing you have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that you love one another with a pure heart fervently: being born again [begotten], not of corruptible seed, but of incorruptible, by the word of God, which lives and abides forever” (I Pet. 1:22-23).

While Christians will ultimately be born again into the kingdom of God at the resurrection, they are, at conversion, begotten of God through the Holy Spirit. This is similar to the human reproductive system. As soon as the sperm of a father attaches to the egg of the mother, a child is conceived. The child is not yet born, although he is begotten of the physical seed—the father’s sperm. We, once we have received the Holy Spirit—the seed of God—are begotten in this life, but not yet born! Like any human father who would say that his wife is carrying his child, God speaks of the Church—described as the “Mother” of Christians (Gal. 4:26; Heb. 12:22; Rev. 12)—as carrying His children.

So then, does Matthew 28:19 establish the trinity? Clearly not! It simply reveals that when we are baptized, we are given God’s name through His Spirit.

Romans 8:9

Let’s further examine the begettal process before returning to other scriptures. Notice Romans 8:9: “But you 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.” This passage represents what could be called the Christian “DNA test.” Everyone recognizes that one must have a man’s genes to be his biological child. God is the same. Without God’s Spirit, one cannot be His begotten child.

We can understand more about the process of spiritual begettal by examining the actual process of human begettal. In reproduction, an egg must be fertilized by a sperm cell, which then “seals off” the egg. The egg can never be fertilized by another sperm.

Now consider. Romans 8:9 spoke of Christians receiving in the same begettal the Spirit of God and the Spirit of Christ. Are these two different Spirits—yet, Christ said, “I and My Father are One” (John 10:30)? If they were two different spirits, this still would not validate the trinity. It would mean that there are four, not three, beings—God and His Spirit and Christ and His Spirit—in the Godhead.

Upon baptism and the laying on of hands (the point at which one receives the Holy Spirit), Christians are begotten by the Father, just as Christ was begotten in Mary’s womb by the Father. Once they are begotten, Christ lives in them (Gal. 2:20). At that point, they have the spirit of both Christ and the Father dwelling in them—which are one and the same Spirit. It is through this Spirit that Christians take on the mind of Christ (Phil. 2:5).

It is important to recognize that a Christian can, however, “abort” in this lifetime—if he does not continue in the right path. It is possible to lose the Holy Spirit, and bring the new begotten life to an end. Notice: “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame” (Heb. 6:4-6).

John 14, 15 and 16—Trinity Not Taught by Christ

John 14, 15 and 16 contain the verses cited most often as “proof” that the Holy Spirit is a person. In these accounts, Christ referred to the Spirit as “the Comforter.” The masculine pronoun “he” is used in reference to the word “Comforter” (Greek: parakletos). This is a result of the grammatical structure of the Greek language, in which the New Testament was originally written. Gender was not assigned to the Holy Spirit, merely to the word used to describe it. This will be explained later.

In the rest of the New Testament, the Greek word pneuma, meaning “breath” or “spirit,” is translated “Spirit.” It is the equivalent of the Old Testament Hebrew word translated “spirit”—rûah. Grammatically, the word pneuma is neuter, properly represented by the English pronoun “it.”

We read earlier that Christ said, “I and My Father are One” (John 10:30). What does this mean? To properly understand what Christ meant, we must turn to the Old Testament.

Amos 3:3 asks a rhetorical question: “Can two walk together, except they be agreed?” Christ and the Father are of the same mind. They are unified in both thought and purpose. Notice that, in John 10:30, Christ did NOT say, “I and My Father and the Holy Spirit are One.” If God is a trinity, why would Christ have excluded the Holy Spirit in His explanation of the Godhead relationship?

This is a huge unanswered question.

In John 14:9, Christ said, “He who has seen Me has seen the Father.” Did Christ mean that He and the Father look alike? In shape and form, yes. Identical in appearance, no. By His actions, Christ showed what the Father was like. God and Christ are of the same mind. In Luke 2, He asked, “Know you not that I must be about My Father’s business?” These scriptures show that Christ and the Father both work.

Again, it is important to note that Christ did not say, “He who has seen Me has seen the Father and the Holy Spirit.” John 1:1-3 shows the relationship that God and Christ have: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made.” Again, where is the mention of the Holy Spirit? Only two beings are referenced.

The Greek word Logos, translated “Word,” also means “spokesman.” Psalm 33 shows the role Christ had in the creation of the world: “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth” (vs. 6).

In Matthew 19:17, Christ asked a young man who had questioned Him about salvation, “Why call you Me good? There is none good but One, that is, God.” If Christ knew that He was also God (Luke 2:49), what then did He mean by this?

Two things become apparent:

(1) He was giving deference to the Father (see John 14:28). Christ had completely emptied Himself of the power of the Godhead, taking on the form of physical flesh as a servant (Phil. 2:7). Christ was made of flesh, and there is nothing about flesh that is good. See Romans 7:18-24, among numerous other verses.

(2) In anticipation of the reaction in the young man—that he would reject Christ’s answer (vs. 22)—Christ was showing the paradox of the young man’s question. Consider. He called Christ, “Good Master,” and professed to want to do whatever Christ said, but his actions showed that he did not believe that he was talking to God—one who was “good.” Christ recognized that the young man had the same “worshipful” attitude held by so many who rejected Him. (See Luke 6:46; 20:17;Matt. 7:21; 21:42; 13:57; Mark 12:10; Acts 4:11.) Therefore, He was pointing the young man to what the Father requires.

Acts 5

In verses 3 and 4 of Acts 5, the apostle Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? While it remained, was it not your own? And after it was sold, was it not in your own power? Why have you conceived this thing in your heart? You have not lied unto men, but unto God.”

The question arises: Does this passage prove that the Holy Spirit is a person or separate being? In other words, how could Peter state that Ananias and Sapphira were lying to the Holy Spirit, if the Holy Spirit is merely the inanimate power or agent of God? The chapter about the Holy Spirit will answer many questions that could arise from a verse such as this and will reinforce what you will read here.

But let’s take some time to demonstrate that it was merely the power—not the person—of the Holy Spirit both in Peter’s mind and their own minds that Ananias and Sapphira were lying to.

It was the Holy Spirit that gave Peter the ability to discern (Heb. 5:14) Ananias and Sapphira’s lies. Let’s understand this a little further. Notice I Corinthians 2:11: “what man knows the things of a man, except by the spirit of man which is in him? Even so the things of God knows no man, except by the Spirit of God.” Human beings learn by the spirit of man given to all human beings. This does not mean that there is another person in each human person. Similarly, having the Holy Spirit in one does not mean there is another person in the person.

So, while there are things that human beings can learn and understand without having God’s Holy Spirit, certain things can only be understood with His Spirit. Discerning spiritual things comes through God’s Holy Spirit in the mind.

Christ demonstrated this ability of discernment in John 13:27: “And after the sop Satan entered into him [Judas]. Then said Jesus unto him, That you do, do quickly.” Also notice Mark 8:33: “But when He [Christ] had turned about and looked on His disciples, He rebuked Peter, saying, Get you behind Me, Satan: for you savor not the things that be of God, but the things that be of men.” The Holy Spirit present in Christ’s mind made this possible.

To understand how Peter could “see through” Ananias and Sapphira, consider the following analogy:

An attorney is discussing an extremely technical legal matter with a potential client. The implications are such that only a lawyer with the utmost legal understanding could properly handle the case. Also, only with complete and total knowledge of every aspect and detail of the situation can the lawyer hope to proceed. But the client, having dishonest ulterior motives, intentionally omits some minor details. Those details are so minute that they could potentially escape the attention of an attorney not deeply, intricately versed in the law. But the attorney sees the deception for what it is. How does he see through it? Because of the knowledge of the law that he possesses. Without that knowledge, he would not recognize the lie for what it is. His knowledge of the law leads him to understand the man’s ulterior motives.

If one lies to a farmer about a matter dealing with aerospace engineering, the farmer probably will not recognize the lie. Likewise, if one lies to a rocket scientist about a matter concerning agriculture, the scientist will most likely not recognize it. Why? Because neither is versed in the particular subject being addressed. The lie goes “right over his head.”

It is the same with spiritual understanding: “Howbeit there is not in every man that knowledge” (I Cor. 8:7).

Remember, Romans 8:14 defines Christians: “For as many as are led by the Spirit of God, they are the sons of God.” They must allow the “Spirit of truth” (the same as the Spirit of God) to guide them (John 16:13).

In Acts 5, Peter, guided by the Holy Spirit working in his mind, was able to discern three things about Ananias and Sapphira:

(1) They had conspired together on their way to see him.

(2) Their sin and their motive.

(3) The punishment they would receive.

After Pentecost in A.D. 31, God communicated to His servants through His Spirit (John 16:13). The above shows why Peter could say they were lying to the Holy Spirit.

Peter could say they were also lying to God because:

(1) Peter was the leading apostle in God’s Church. Christ had told him and the other disciples, “Whatsoever you shall bind on earth shall be bound in heaven: and whatsoever you shall loose on earth shall be loosed in heaven” (Matt. 18:18).

(2) Christ had also told His disciples, “And whatsoever you shall ask in My name, that will I do, that the Father may be glorified in the Son. If you shall ask any thing in My name, I will do it” (John 14:13-14). Christ had given His disciples power to act on His behalf. God had to guide them in these matters.

(3) Conversely, He showed that anything done to or for Christians was considered to be done to or for Him. Notice: “Inasmuch as you have done it unto one of the least of these My brethren, you have done it unto Me” (Matt. 25:40).

Also notice the following Old Testament accounts:

(4) “And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness…And in the morning, then you shall see the glory of the Lord; for that He hears your murmurings against the Lord: and what are we, that you murmur against us?…for that theLord hears your murmurings which you murmur against Him: and what are we? Your murmurings are not against us, but against the Lord” (Ex. 16:2, 7-8).

(5) “And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto you: for they have not rejected you, but they have rejected Me, that I should not reign over them” (I Sam. 8:7).

All the above passages illustrate why Peter could say that Ananias and Sapphira were lying to both God and the Holy Spirit. It was not because the Holy Spirit is a separate person in the Godhead. They were lying to one of God’s apostles, in whom He was working—through the powerof His Holy Spirit.

Also, consider Peter’s statement, “You have not lied unto men.” Advocates of the trinity teaching ignore the fact that the husband and wife had lied directly to Peter (a man). Peter was a flesh-and-blood human being. Was he somehow elevating himself to the status of either God or the Holy Spirit? (See Acts 10:25-26; 14:7-18.)

Why do trinitarians not consider this part of Peter’s statement? Their argument has no strength, because it is inconsistent and does not examine every aspect of the account. As is always the case, religionists have taken a single scripture out of context and either ignored or maligned other scriptures, building a doctrinal “house of cards.” The wise are always able to see through it and knock it down.

Acts 13

This scripture presents another perfect example of how so many religionists ignore context, sometimes vital context, focusing on a single aspect of a passage to make it say something it clearly does not. This one is supposedly proof of the personhood of the Holy Spirit, with it having “said” something.

Acts 13:2-4: “As they ministered to the Lord, and fasted, the Holy Spirit said, Separate Me Barnabus and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Spirit, departed unto Seleucia…”

Notice the seven elements of this scripture:

(1) “As they ministered to the Lord”: These men were seeking God’s will in a matter—specifically, the ordination of two men. James 4:8 states, “Draw near to God [not His Holy Spirit], and He will draw near to you.”

(2) “when they had fasted”: Fasting is one of the tools of Christian growth. It helps Christians acknowledge to God that they are nothing, of and by themselves, while allowing them to draw closer to Him. Fasting also binds Satan, blocking his influence. If you are drawing near to God, then you are also resisting Satan. And, as James 4:7 states, if you “Resist the devil…he will flee from you.” By fasting, these men demonstrated to God that they wanted His complete and total involvement in what they were doing.

Also, a fast involves going without food and drink for a period of at least 24 hours. Read Jeremiah 36:6; Matthew 9:15; Mark 2:19-20; Luke 5:35. So the period of time covered between Acts 13:2and verse 3 is at least 24 hours. (You may read our helpful article “What You Need to Know About Fasting” to learn more about how to fast.)

(3) “…the Holy Spirit said”: To properly understand this part of the scripture, review the Acts 5:3-4 explanation. If they had heard a literal voice from God, why would they have felt the need tocontinue in fasting and prayer? They would have had their answer! None would suggest that God was speaking the same message to them non-stop for 24 hours. (Notice II Samuel 12:16-23;Daniel 10:3-13; Matthew 9:14-15.) They were being guided by the Holy Spirit within them, and they needed to be crystal clear about the intent of the message it was bringing. The sound of an audible voice eliminates any such need. Again, “For as many as are led by the Spirit of God, they are the sons of God” (Rom. 8:14).

(4) “Separate Me Barnabus and Saul for the work whereunto I have called them”: It is God the Father who does the calling (John 6:44, 65). The Holy Spirit is the means by which He does this. It is Christ who determines who will be used in the ministry—and in what capacity (I Cor. 12:28). Also, if this were a literal audible voice from a God Being, spoken for all to hear, it would have been accompanied by obvious displays of natural forces. (Notice John 5:37 and also Acts 9:3-7.)

(5) “…and prayed”: Prayer is another tool of Christian growth, used to make our needs known to God. It is also the way we ask God to make His will known to us. (See Matthew 6:10; 26:39, 42.) Again, if they had already received an audible answer, why would they have continued in prayer?

(6) “…and laid their hands on them”: The laying on of hands is a symbolic act when God is called upon, in faith, to bless and sanctify or to impart authority and power. The power of the Holy Spirit is involved in four different and individual purposes—blessings, baptism, healing and ordination—when this ceremony occurs. We can look at some examples of each.

Genesis 48:13-20 records that Ephraim and Manasseh received a unique and very specialblessing when Israel (Jacob) laid hands upon them. The blessing of little children is also performed by the laying on of hands, as instructed by Christ (Mark 10:15-16; Matt. 19:13-15;Luke 18:15-17).

In the baptism ceremony, the repentant person receives the gift of the Holy Spirit by having hands laid on him. This is first recorded in Acts 8:17-18: “Then laid they their hands on them, and they received the Holy Spirit…through laying on of the apostles’ hands the Holy Spirit was given.” Also see Acts 19:5-6 and II Timothy 1:6.

God’s healing is also the result of an elder’s prayer with faith, accompanied by the laying on of hands on the head of the afflicted person. We find this example in Acts 9:17: “…and Ananias [not the Ananias of Acts 5]…entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus…has sent me, that you might receive your sight.”

Ordination into an office in God’s Church is also done through the laying on of hands. The first example is found in Acts 6:6-8, involving the ordination of deacons: “…and when they had prayed, they laid their hands on them…And Stephen, full of faith and power, did great wonders and miracles among the people.” God’s Church today faithfully observes this practice in all ordinations. Hebrews 6:2 specifically lists it as one of God’s doctrines.

(7) “…they sent them away”: These men were acting on God’s behalf, ordaining men into higher offices in the ministry. This part of the verse reveals two things: (a) In addition to prayer and fasting, they had also counseled together in order to reach a wise decision (notice Proverbs 11:14; 15:22); (b) the Holy Spirit did not, of itself, send these men out. Again, notice that the verse states, “…they [Niger, Lucius, Manaen] sent them away.”

To summarize: God, through the power of His Spirit, acting in response to those who were asking for His guidance, inspired the men involved to understand that He wanted Barnabus and Saul to depart.

Numbers 6:24-26—Old Testament Trinity Proof?

As we probe deeper into the foundation of the trinity doctrine, you are seeing that its “proofs” are questionable at best—that it is built entirely on “logical” quicksand, created by scholars and religionists who propose to explain Scripture with no greater tool than human reasoning.

Consider the following explanation from Unger’s Bible Dictionary (UBD): “Although the doctrine of the Trinity is implicit rather than explicit in the Old Testament, at the same time, it is properly held that with the accompanying light of the New Testament this truth can be found in the Old (e.g., Num. 6:24-26; Isa. 6:3; 63:9, 10, the sanctity of the symbolical number three)” (p. 1118).

Besides the fact that the New Testament does not, in fact, offer anything that helps bring the trinity to light in the Old Testament, another problem in the above argument is the misuse of symbolism associated with the number three. Throughout Scripture, we see a pattern of three used to denote completion of time and events—but never in reference to God.

Consider these. God uses three annual Holy Day seasons to depict His Plan of salvation (Deut. 16:16), punctuated by three resurrections (I Thes. 4:16; Rev. 20:5-15). Jonah was in the belly of a great fish three days and three nights (Jonah 1:17). Christ pointed to Jonah, giving as the only sign that He was the Messiah the fact that He would be three days and three nights in the grave (Matt. 12:39-40). Notice that these are all time-related events!

By examining just one of the scriptures cited in the UBD, one can see the invalidity of the argument presented—and the mentioned quicksand on which trinitarian illogic stands. Notice: “The Lord bless you, and keep you: The Lord make His face shine upon you, and be gracious unto you: The Lord lift up His countenance upon you, and give you peace” (Num. 6:24-26). Merely because it references three things that the Lord does, trinitarian theologians and scholars actually claim this verse as one proof that ancient Israel recognized a triune godhead. Before we explain why they believe this, do you see any part of this passage that espouses a triune godhead? Of course not! And it is “the Lord,” not the Father or the Holy Spirit, who is mentioned in all three places.

It should be a source of embarrassment for trinitarian theologians when they use such silly illogic to hold to what they call a mystery. Why not just let it stand as a mystery without pretending through use of such nonsense as the above that it comes from the Bible?

Then this: How can theologians attest that ancient Israel believed in the trinity when they laterrejected Christ, accusing Him of blasphemy when He claimed to be God’s Son? And, as Acts 19:2 shows, some had not even “so much as heard whether there be any Holy Spirit.” If ancient Israel as a whole had recognized (in form or principle) the existence of the Holy Spirit as a third member of a supposed triune godhead, how could these Jews have no knowledge of it whatsoever?

Under plain and thorough examination, such “proofs” disintegrate.

If a belief in a trinity had been at the core of ancient Israel’s worship of God, and if Numbers 6:24-26 is a blueprint for it, why is it not explicit? If Numbers 6 constitutes a supposed trinitarian “deific formula,” as some assert, why would God hide its meaning in a cryptic and coded message, instead of clearly showing three members of the godhead in this passage?

God’s Name

The second problem with the argument, referenced above, is the claim that three separate members of the Godhead are each bestowing a blessing on Israel. But Deuteronomy 6:4 makes plain that “The Lord our God is one Lord.” Here, and in Numbers 6, the Hebrew word translated “Lord” (KJV) is YHVH, meaning the “self-Existent or Eternal,” not the “Eternal three-in-one.” This scripture will be discussed in greater detail in the next chapter.

YHVH is first found in Genesis 2:7, where we find the record of the Lord God (YHVH) forming man “of the dust of the ground.” It was the Lord God who was in the Garden of Eden, the same One with whom Adam and Eve directly communicated. This was the same Being referred to as “the Word” in John 1:1.

This can be proven by examining and understanding the Hebrew root words from which YHVH is derived: HYH means “was,” HVH means “is” (actually, the present tense because the Hebrew language does not incorporate the verb “is”) and YHYH means “will continue to be.”

Do not be confused. By simply assembling the parts, the definition of YHVH becomes clear. It means literally “Was-Is-Will Continue to Be.” Scholars of the Hebrew language agree that YHVH is a derivation of the infinitive verb “to be.” This is seen in Exodus 3, where the One speaking to Moses identifies Himself as “I AM” (vs. 6), and “I AM THAT I AM” (vs. 14). We will see that this was the same Being who later became Christ!

Through His very name, God demonstrates that His existence and presence is not limited by time constraints—He has always existed and always will. Malachi 3:6 further shows this: “For I am the Lord [YHVH], I change not…” It is also expounded by the phrase, “Jesus Christ the same yesterday, and today, and for ever” (Heb. 13:8); and by the declarative statement, “I am Alpha and Omega, the beginning and the ending, says the Lord, which is, and which was, and which is to come, the Almighty” (Rev. 1:8).

Trinity Not Acknowledged by the Apostle Paul

Bible scholars and religionists routinely twist and pervert the apostle Paul’s writings in order to make him “agree” with their own doctrinal positions.

Something is noticeably absent from all of the greetings at the outset of Paul’s 14 epistles. While he references the Father and Jesus Christ in every greeting, he continually overlooks a greeting from the Holy Spirit to the congregation addressed (Hebrews contains no greeting from either Father, Son or Holy Spirit). If the Holy Spirit is indeed a third, full-fledged member of the Godhead, why did Paul consistently omit a greeting from “him”—and thus insult “him”? If they were honest, proponents of trinitarian thought would have to accuse Paul of heresy—if not outright blasphemy—for this omission.

Notice the following eleven introductions:

Romans 1:1, 7-9: “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God...Grace to you and peace from God our Father, and the Lord Jesus Christ. First, I thank my God through Jesus Christ for you all…”

I Corinthians 1:1, 3: “Paul, called to be an apostle of Jesus Christ through the will of God…Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.”

II Corinthians 1:1-3: “Paul, an apostle of Jesus Christ by the will of God...Grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ…”

Galatians 1:1, 3: “Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead)...Grace be to you and peace from God the Father, and from our Lord Jesus Christ.”

Ephesians 1:1-3: “Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus…Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ.”

Philippians 1:1-2: “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus, which are at Phillipi…Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.”

Colossians 1:1-3: “Paul, an apostle of Jesus Christ by the will of God…Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. We give thanks to God and the Father of our Lord Jesus Christ...”

I Thessalonians 1:1: Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians… Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

II Thessalonians 1:1-2: Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians… Grace unto you, and peace, from God our Father and the Lord Jesus Christ.

Philemon 1:1, 3: “Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer…Grace to you, and peace, from God our Father and the Lord Jesus Christ.”

Titus 1:1, 4: “Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness…To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.”

Also, neither of Paul’s letters to Timothy included a greeting from the Holy Spirit. Again, if the Holy Spirit is a full-fledged member of the Godhead, why does Paul so consistently omit greetings from “him”? Come to grips with what is not being said.

Further Scriptural Proof

Now that we have discussed and explained some of the trinity “proof texts,” we can briefly look at some scriptures that prove plainly that God is not a trinity. Because these are simple and clear scriptures, it will not be necessary to have a thorough explanation for each passage. The reader should read each verse and then address each of the questions raised. Note that most of the questions arise over the fact that, when natural opportunities are presented, and the Father is being discussed, the Holy Spirit is overlooked or omitted time and again.

Matthew 27:46: “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? That is to say, My God, My God, why have You forsaken Me?” Why would Christ say this if He was a third of the trinity? How could Christ possibly forsake Himself? And is He suggesting that the Father forsook Him, but the Holy Spirit did not? Of course not.

Luke 10:22: “All things are delivered to Me of My Father: and no man knows who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.” When Christ came, He revealed the Father. The nation of Israel never knew the Father. Also, Israel did not know of the Holy Spirit. But why did not Christ also reveal and declare the Holy Spirit, if it is part of the Godhead?

John 17:3: “And this is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent.” If the “only true God” is the trinity, which would include Jesus Christ, why then would Christ have to be mentioned and why was the Holy Spirit not mentioned?

John 17:11: “And now I am no more in the world, but these are in the world, and I come to You. Holy Father, keep through Your own name those whom You have given Me, that they may be one, as We are.” Again, there is no mention of the Holy Spirit! Further, examine verses 20 to 22of the same chapter. Verse 11 explains that God and Christ are one just as God’s people are onethrough the Holy Spirit. It is important to recognize that it is the Holy Spirit that comes into play as the power that allows God’s people to be one unified group—the Church of God. But consider the following: All of the individual human beings in the Church of God around the world are not one single being. Remember, the Father and Christ are one as the brethren are one and vice-versa. God’s people are all separate beings! Thus, God and Christ are separate Beings.

Why, in light of this verse, can people not connect I Corinthians 1:10, which we have already examined, and recognize, for instance, that Paul was not telling the brethren in Corinth to be one single person, simply because he wanted them to be of “one mind,” in the “same judgment” and with “no divisions” among them.

How simple and clear is God’s Word for those willing to read it honestly!

John 20:17: “Jesus said unto her, Touch Me not; for I am not yet ascended to My Father: but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God.” This passage reveals that our relationship to the Father is the same as the relationship that Jesus Christ had. This could not be the case if Christ was a third of the godhead.

John 1:18: “No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, He has declared Him.” If Christ has seen the Father, what about the Holy Spirit? As part of the godhead, why would the Holy Spirit not also see the Father, and participate in revealing Him?

I Corinthians 8:6: “But to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him.” Carefully note what is said. There is one God the Father and one Jesus Christ—but there is no mention of the Holy Spirit. Again, why?

I Corinthians 11:3: “But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.” How could the Father be the Head of Christ if they are a trinity in one being? And then the same old question arises once again: Where is the Holy Spirit in this equation?

Numerous other scriptures could be cited here. These are just a sampling of the more simple passages that disprove the trinity. However, despite such basic truth, many still blindly accept and believe this unbiblical doctrine.


Speaking of the “last days,” just prior to the return of Christ, Paul described how people would not seek the truth. Let’s read a warning to God’s people, even those of the true Church: “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables” (II Tim. 4:3-4).

The trinity is perhaps the most popular, non-biblical fable of all time. You are left to ask yourself whether you will endure the sound doctrine refuting it in this volume.

What we have examined so far is only the beginning of what the Bible teaches about the nature of God. You have seen obvious proof that it does not support a trinity, but the question still remains: The Bible declares that there is only one God. If this is not the trinity, how does this reconcile with the truth of who and what is God?


Other questions must be addressed before thoroughly examining the true God and His Holy Spirit. Many conclude that if one does not adhere to the trinity, he automatically believes in a teaching called modalism. Is this true? What is modalism? Also, many will adamantly claim that the teaching within this paper is a form of polytheism and goes against the biblical teaching of a monotheistic God. Again, is this true? Is there more than one Being within the Godhead? These questions have confused philosophers and theologians for centuries. Yet this should never have been the case.


Before looking into the issues of monotheism vs. polytheism, there is one specific concept that needs to be addressed—the position of modalism.

Modalism was originally called Sabellianism, after its founder. The beginning of this school of thought goes back decades before the Council of Nicaea. At the time of the Council, the advocates of the trinity were at odds with the supporters of Arian. Sabellianism was associated with Aryanism and was one of the minority factions represented at Nicaea. As was discussed earlier, 300 of the 318-plus delegates at Nicaea were intimidated into voting in favor of the trinity. Anyone not supporting the accepted “orthodox” belief was either exiled or declared a heretic, which could result in death. Modalism and Aryanism eventually disappeared as viable alternatives, since both beliefs were officially viewed as heresy.

Certain theologians have been stuck in the error of Jewish theology, not allowing them to properly understand how God is one. This created a problem. Unwilling to accept classic trinitarianism as compatible with monotheism, these had to come up with an alternative theory that would be compatible. Modalism was their creation.

According to the teaching of modalism, there can be separate modes of a single being. This means that there is only one personage in the Godhead, but this personage can manifest himself as the Father, the Son or the Holy Spirit. In theory, this one being can only be perceived in one mode at a time. (In effect, this idea makes God into a kind of divine schizophrenic.) This approach is an acceptance of a modified version of the trinity and is at best a theoretical abstraction much like the trinity itself. All previous passages that we have explored show that modalism is simply not based on the Bible! This theory only mentions the perceived mode of the three beings that God is supposedly representing Himself to be at any one time, without relating to the actual substance or composition of God. This position is advocated by most Pentecostals and Unitarians today.

Trinitarians try to identify everyone who rejects their philosophy as advocates of some form of modalism. However, it is possible for one to legitimately reject both the trinity and modalism as being equally unscriptural and unfounded. While it is not our purpose to address all the issues of the theory or teaching of modalism, it does set up the question of whether God is one.


Monotheism has long been considered by anthropologists and archaeologists as the mark of an advanced culture. This is based on the assumption that ancient man worshipped numerous gods and slowly evolved into monotheism. The few cultures that adhered to monotheism were considered to be more developed.

However, recent research of ancient history confirms what is recorded in Scripture—that monotheism actually preceded polytheism, the worship of many gods. We know that the patriarch Noah was a worshipper of the true God. Only later, after the time of Nimrod, did polytheism begin to flourish. We find in Genesis 31 that Laban (Jacob’s uncle) possessed idols. In Genesis 35, Jacob ordered his family and servants to put away their idols.

Scriptures Reveal Duality

In order to better grasp the big picture, we must consider a number of other references in the Scriptures concerning God. We discovered that neither the Old Testament nor the New Testament endorses the concept of a trinity, as many have assumed. Certain scriptures that we will examine have been mentioned before, but it is important to revisit them when asking the question, “Is God One?” Recognize that this is necessary repetition in order to bring out other points in the passage related to this question.

First, in John 10:30, recall that Christ stated, “I and My Father are one.” Trinitarians insist this statement confirms the belief that the Father and Son (with the Holy Spirit) constitute a common person or hypostasis. But the question must be asked: How does Christ explain that He and the Father are one? Does He indicate precisely how they are one by an understandable analogy or does he use philosophical jargon to portray some mystical, abstract concept?

We find that Christ does portray how He and the Father are one in a clear and understandable way. The answer is found in John 17:22: “And the glory which You gave Me I have given them; that they [His followers] may be one, even as we are one.” In this scripture, Christ is seen to be one with God in the same way that the disciples (and the Church of God through the ages) were one—were unified! A few verses earlier in John 17:11, we found a similar expression pertaining to those called of God “…that they may be one as we are.”

Consider again. Are these brethren bonded—welded—together into a common person or hypostasis? Obviously not! They are bonded together in the same mindset under inspiration of the Holy Spirit. In this sense, they are “one” just as the Father and Christ are “one.” Confusion and mystery enter the picture when the definitions are supplied by philosophy—human reasoning—rather than what is clearly written in Scripture.

Two Separate Beings

Earlier, we referred to the conversation between two God Beings who comprise Elohim as recorded in Genesis 1:26. In Genesis 3:22, we find these two members of the God Family conversing again: “…Behold, the man is become as one of Us, to know good and evil…” Also notice Genesis 11:6-7: “And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let Us go down, and there confound their language, that they may not understand one another’s speech.” Again, we could ask: Is God schizophrenic?—Is He talking to Himself?

We find the Logos (the Word – John 1:1) and the Father—two separate God Beings—conversing throughout the Scriptures. However, other than these recorded conversations, the existence of the other God Being (the Father) was not revealed to Israel, or to mankind in general, until Christ revealed Him during His ministry. Even in this case, the essential revelation only applied to those called of God (see Luke 10:22 “…and he to whom the Son will reveal Him”). We will discuss this in greater detail at the end of this chapter.

Also note Psalm 110:1: “The Lord said unto my Lord, Sit You at My right hand, until I make Your enemies Your footstool.” Here, David refers to a greater Being (the Father—“The Lord”) speaking to David’s Lord (the God of the Old Testament—“my Lord”). In almost every case in the Old Testament, “Lord” referred to Christ, who was the God of the Old Testament (I Cor. 10:1-4). But in this case, it referred to someone of greater supremacy.

Further notice Daniel 7:13: “I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him.” We find here that the “Son of Man” (Christ) approached the “Ancient of Days” (the Father). Christ was not approaching Himself. What is described here is Jesus Christ being “coronated” and given dominion and power over the nations of earth. This is a prophecy that is to be fulfilled in the near future.

It should be noted here that advocates of the trinity often present conditions, constraints and theoretical parameters established by philosophy. Esoteric arguments exist that a dual Godhead would be severely limited because one deity would have to yield His space and power to another, thus resulting in both becoming supposedly finite, as the argument concludes, whereas a single being would be infinite in space and power. This theory goes on to declare that God cannot be limited or confined to any space, no matter how big—meaning that His boundaries must be the universe and beyond, in other words, wherever space exists. Otherwise, the thought is that He would be seen to have “shape” and would therefore be “composed,” and thus made ofsomething—impossible for spirit.

According to this thinking, there could, therefore, be no more than one infinite being! To have two or more infinite Beings would have them passing through each other—something that is also deemed to be impossible. In reality, all of this is nothing more than pure Greek philosophy set to theology. Somewhere in here the simplicity in Christ disappeared. Again, if you are confused, that is good.

First, remember that such ideas do not originate from Scripture. Second, these ideas derive solely from human reasoning, specifically, again, from the mind of philosophers who are trying to understand the spirit world when it has not been revealed to them.

The truth is that the Godhead is not constrained by, or subject to, such abstract human reasoning.

(For all those who cleave to the idea that God is a kind of amorphous blob permeating all space in and out of the universe, Chapter Nine will prove beyond a shadow of a doubt from Scripture that God is not without explicit shape and form.)

Equality within the Godhead?

Trinitarians often cite Philippians 2:5-6 to prove Christ’s equality with the Father. This verse states, “Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God.” Yet, we find elsewhere that Christ expressed that “My Father is greater than I” (John 14:28).

How are these two verses reconciled? If the Father is greater than Christ, how could they be equal—how could they be one?

The statement of Christ being equal to God is understood by looking at an analogy. Consider. A small child has equal rights under the law, as an adult. The baby is on the human level and equal in this respect, but as far as ability and experience the baby is not comparable to a responsible adult. Thus, Philippians 2:5-6 shows that Christ was on the same level as the Father (“in the form of God”) in the sense of existing as a God Being, but certainly not on the same level as being the All-Supreme Father whom Christ acknowledged as being greater than Himself. Christ further acknowledged that “My Father…is greater than all…” (John 10:29)—of course, then, including Himself.

We have seen that Scripture does not present the Father and Christ as being equal. But what about the Holy Spirit? The trinity doctrine places the Holy Spirit on an equal level with the Father and Christ. Again, is this what the Bible teaches?

The following scriptures reveal a giant discrepancy with the false idea that the Holy Spirit is an equal member of the Godhead. First, consider John 13:16: “Truly, truly, I say unto you, the servant is not greater than his lord; neither He that is sent greater than He that sent Him.” This means that Christ is not greater than the Father. But now, consider Psalm 104:30: “You sendforth Your spirit, they are created: and You renew the face of the earth.” Christ, by the instruction of the Father, sent forth the Spirit to renew the Earth. Combining this with John 13:16, it is clear that the Holy Spirit is not equal to God! The next chapter will cover this in much greater detail.

Why Judaism Maintained Monotheism

It is significant to note that “orthodox” Christianity rejected nearly every aspect of Judaism except the premise concerning monotheism. It served the purpose of established Christianity to adopt monotheism, since the concept of one God molded perfectly into their theory of the trinity. Why did Judaism and Trinitarianism adopt monotheism?

Advocates of the trinity turn to Deuteronomy 6:4, referenced earlier, where you find what is generally referred to as the “Shama.” They insist that this verse refers to the nature of God, claiming that it is emphatic about God being one personage or being. Traditionally and historically, this verse has been the definitive statement of the Hebrew concept of monotheism. Therefore, it is vital that we examine it in detail for what it does and does not say. Let’s see if assumptions have been made.

This crucial verse reads, “Hear, O Israel: The Lord our God is one Lord.” A casual reading of this passage appears to emphasize that the Godhead consists of only one Being. However, is this really what it says?

The Hebrew terms from which this verse is translated are written below with the English translation below each Hebrew term. This literal translation will be helpful to bear in mind as we carefully examine each word:

Shama, yisrial Yahweh Elohim Yahweh echad.

Hear, O Israel [The] Lord God [is] Lord alone.

We will briefly discuss two of these Hebrew terms and how they are translated elsewhere in the Bible. The reader will be surprised at what this phrase really means and how it does, in the end, actually refer to the trinity—but not in a way that any trinitarian would expect or want to accept.


Shama means “to hearken; pay attention in order to be instructed; to listen up with a ready mind.” One example of Shama is found in Deuteronomy 4:1: “Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you…” Another example is Genesis 27:8: “Now therefore, my son, obey my voice according to that which I command you.” In this second case, Shama is translated “obey.” One final example is found in Deuteronomy 5:1: “And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day…” In this verse, Shama is translated as “hear.”

The Hebrew word in the phrase that is most subject to controversy is echad. This word is not always translated to represent the concept of “oneness.” Notice how it is translated in Genesis 1:5: “…and the evening and the morning were the first day.” Here, echad is translated as “first.”Genesis 2:24 is an ideal example of where echad is translated to mean “one”: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” Take careful note. In this case, the man and the woman are two separate and distinct individuals, even though they are bound by the marriage covenant, and the “one flesh” is referring to the sex act within marriage. Though they are at times “one flesh,” they do not constitute the same person or hypostasis. Hence, in Deuteronomy 6:4, the use of “one” for echad would similarly imply that the Godhead consisted of distinct Beings—not constituting the same person or hypostasis.


In Genesis 34:22, echad is translated “one people,” consisting of numerous distinct individuals. Finally, in Isaiah 51:2, echad is translated in the following way: “Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him.” Here,echad was translated as “alone.” The context in this verse was that of uniqueness.

But in order to further understand Deuteronomy 6:4, we must also examine the context of the verse. In Deuteronomy 5, the restatement of the Ten Commandments is the sole context. Verse 29 states, “O that there were such an heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children for ever!” Verse 33 continues, “You shall walk in all the ways which the Lord your God has commanded you, that you may live, and that it may be well with you, and that you may prolong your days in the land which you shall possess.”

The context of chapter 5, which sets up the Shama, is the all-important issue of obedience to God, through the Ten Commandments, listed there again by Moses. Now, in chapter 6, we should closely examine the three preceding verses and the three following verses. First, we considerDeuteronomy 6:1-3: “Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that you might do them in the land where you go to possess it: that you might fear the Lord your God, to keep all His statutes and His commandments, which I command you, you, and your son, and your son’s son, all the days of your life; and that your days may be prolonged. Hear therefore, O Israel, and observe to do it; that it may be well with you, and that you may increase mightily, as the Lord God of your fathers has promised you, in the land that flows with milk and honey.”

Next, we examine Deuteronomy 6:5-7, the verses following the Shama: “And you shall love theLord your God with all your heart, and with all your soul, and with all your might. And these words, which I command you this day, shall be in your heart: and you shall teach them diligently unto your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.”

All-important Context

It is crucial to understand that the context of Deuteronomy 6:4 was not the nature of God. Rather, just as in chapter 5, the focus of chapter 6 was obedience to God by living, submitting to, loving and cleaving to Him, and teaching one’s children the Ten Commandments.

Given the true meaning of the Hebrew words in Deuteronomy 6:4 and the overall context in which it is found, it is now possible to understand its real intent. This passage should read as follows:



The meaning as seen here is very different than what most have supposed—or been willing to carefully examine.

The overall intent and purpose of the passage is that God did not want His people, Israel, to listen to other gods. He wanted them solely focused on hearing and obeying HIM! Recall from earlier in the paper that Israel went on to have a long, checkered history of involvement with, and worship of, other gods. They continually deviated from the first four commandments and rollercoastered in and out of idolatry and worship of the gods of surrounding nations in place of the true God.

Let’s state plainly for emphasis one more time the purpose of the Shama: The true God of the Bible wanted His followers to hear Him and Him alone, and to obey Him and Him alone. As “a jealous God,” He did not want them listening to or obeying the customs and traditions of other gods under any circumstances.

Final Irony

Something else emerges from what we have just learned, and we must make this point most clear before continuing. It has a direct bearing on the doctrine of the trinity and the thinking of trinitarians.

The trinity has been shown to be an entirely different god than the God of the Bible. The very Shama itself condemns the adherence to and worship of the false god of the trinity by, in effect, reinforcing the First Commandment—“You shall have no other gods before Me”—in the strongest possible way.

Plainly stated, through this verse, God directly commands rejection of the trinity!

How ironic that trinitarian scholars and theologians actually turn to a passage that directlycondemns adherence to their god, and use it as support for worship of that god by twisting its meaning. But such is the confusion of minds unwilling to “hear” the God of the Bible—the very purpose of the Shama. Like ancient Israel itself, modern trinitarian theologians refuse to listen to and obey the true God, and have rejected Him in favor of a “mystery” that even they cannot explain. In the end, they have fulfilled Hosea 4:6, rejecting vital spiritual knowledge that they could have known if they had simply believed the Shama for what it really states!

Another scripture that is used by those who believe God is only one Being is Isaiah 44:6, which states, “…beside me there is no God.” The Hebrew word translated “God” is elohim. Again, this means one God Family—not one God Being! This will be covered in more detail in Chapter Ten.

Father Not Yet Revealed

Besides their skewed interpretation of Deuteronomy 6:4, there is another reason that the followers of Judaism embraced monotheism. They were only remotely acquainted with the identity of the God of the Old Testament. The overwhelming majority had never heard of the Father, because it was always Christ Who interacted with the patriarchs, prophets and Israel herself.

The Bible teaches that no man had any knowledge of the Father prior to the time of Christ’s ministry. John 5:37 showed, “And the Father Himself, which has sent Me, has borne witness of Me. You have neither heard His voice at any time, nor seen His shape.” John 1:18 states, “No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, He has declared Him.” Next, Luke 10:22 states, “All things are delivered to Me of My Father: and no man knows who the Son is, but the Father; and who the Father is, but the Son, and he to whomthe Son will reveal Him.”

Two distinct God Beings are also identified in the prologue of the gospel of John (1:1-2), just as is the case in the conversation between these two God Beings in Genesis 1:26: “Let Us make man in Our image…” Here, recall that the term “God” derives from the Hebrew Elohim (seen to be a plural term, a collective noun, similar to kingdom, family, or church).

The Father was the All-Supreme Being and the other Personage, the Word, was the Spokesman who created all things (John 1:3; Col. 1:13-17) and later appeared in the flesh as Jesus Christ (John 1:14). He was the God of the Old Testament (I Cor. 10:1-4). It is possible, however, that some of the patriarchs such as Abraham or Moses knew of the Father as distinct from the Lord or Eternal who dealt with Israel and thundered the Ten Commandments at Mount Sinai. We have seen that King David knew of this duality (Psa. 110:1), as well as did the prophet Daniel (Dan. 7:13).

Recognize that the picture of the God Family was not fully clear until Jesus Christ revealed the Father. Since the proponents of Judaism rejected Christ and His message, they remain ignorant of this understanding to this day.

One final point must be clarified regarding the definition of polytheism, and whether the idea of two Beings in the Godhead is an equation with two Gods. Understand that the plain teaching of the Bible is that there is one God, comprised of two Persons or Beings. Just as a human family is one family that can be comprised of three, four, five or more people, Scripture reveals that God is a Family now comprised of two Beings. This hard-to-miss fact has been lost for millennia on the minds of people who have been taught to believe that it is blasphemy to think that there could be more than one Being in the Godhead.

The Jews of the time of Christ thought it was blasphemy for Christ to assert His divinity and that he had been in the presence of God (the Father). Tragically, most professing Christians today, including some who once knew otherwise, claim that it is equally blasphemous to accept the ultimate destiny for which human beings are born—what will be seen to be the true salvation revealed in the Bible.

The Bible makes clear that there is one God Family, currently composed of two Beings, and that this Family will expand dramatically in the near future, as will be explained.

But first we must understand more clearly what is the Holy Spirit.


We now come to a central question: Who or what is the Holy Spirit? Many people answer this in the following way: “He is the third person of the Trinity.” However, close examination of Scripture reveals a totally different picture—if one can let go of previously conceived notions.

One must be aware that Satan counterfeits every aspect of true Christianity. The truth about the Holy Spirit would be no exception. It serves the devil’s purpose to deceive people into believing that the Holy Spirit is a person in the Godhead. He understands that if he can convince people to believe this, then they will never be able to understand their own awesome potential. Satan knows that human beings are ultimately to be offered an opportunity that he will never receive.

Is the Holy Spirit a Person?

We learned that the central tenet of the trinitarian god is that all three of its members—“persons”—are actually one being. But is the Holy Spirit a separate person? Some background must be put in place to help us proceed through a variety of different elements related to the Holy Spirit, explained throughout this chapter. As in previous chapters, it is necessary to repeat some earlier points because different issues now apply to them. To explain the full truth of the matter, we must examine many scriptures.

Simply stated, a person is a person. Three persons cannot be more or less than three persons. Each is distinct, separate and unique. If the Holy Spirit is a person, it cannot be part of a triune godhead of one being. Some will say that it is not accurate to label God as a person, however, most trinitarians do. Of course, they then wander off into abstract, philosophical ideas. As stated, it seems as though many have not read II Corinthians 11:3: “But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.”

To better understand the fallacy of the argument that the Holy Spirit is a person, and one-third of the Godhead, it would be helpful to read I Kings 3:16-27. In this well-known account, there was a dispute over who was the rightful mother of a baby. Solomon offered the following solution: Cut the baby in two and give each woman half. Obviously, a person cannot be cut in half and live. Likewise, individual human body parts do not regenerate, and will eventually corrupt, if they are cut off.

This is relevant because we have already explained how the trinity concept does not permit Christ to “extricate” Himself in order to come to earth as Savior. Here is the point. Neither can the Holy Spirit be locked into the Father and Son in the same way. If it is a person, it is distinct and separate. However, the rest of the chapter will make plain that the Holy Spirit is NOT a person!

God expects Christians to “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ” (II Pet. 3:18). If the Holy Spirit is a person, how would it be increased within the Christian who has it? In order for a person to increase the amount of the Holy Spirit within him, he has to exercise it. How could this be done if the Spirit were a person? It is either present or it is not, with no way to be increased or decreased. Take a moment and read the parable of the pounds found in Luke 19:11-26. In this parable, Christ is instructing His listeners to increase the amount of the Holy Spirit within them. (To learn more about how the Spirit of God grows in a person, read our vital article “Exercise God’s Spirit!”)

In Psalm 51:11, confessing his sin, King David implored God, “Take not Your Holy Spirit from me.” If the Holy Spirit were a distinct personage, with a mind and consciousness of its own, would David have not said, “Holy Spirit, do not leave me”? Would the Holy Spirit not have the power to come and go as “He” pleases? Luke 11:13 makes plain that the Holy Spirit is given by God to those who ask for it. Therefore, the Holy Spirit is not a person that comes of its own volition, but rather is seen to be something that God gives.

In this regard, notice that in Acts 8:18-20, Peter did not rebuke Simon Magus for referring to the Holy Spirit as power, as opposed to a person, when this man sought this “power” for himself. He rebuked Simon because he thought that he could “purchase” such a power with money.

Christ Revealed the Father, Not the Holy Spirit

As we have seen, an important aspect of Christ’s ministry, overlooked by many, is the fact that He revealed the Father. We can now ask: How was this done?

Before Christ’s time, the world was not aware of the Father. Israel had been worshipping the Word—Jesus Christ before He became flesh—and they were led out of Egypt by Him, not the Father. Referenced earlier, now notice: “Moreover, brethren, I would not that you should be ignorant, how that all our fathers were under the cloud, and all passed through the sea [the Red Sea, upon leaving Egypt]; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of thatspiritual Rock that followed them: and that Rock was Christ” (I Cor. 10:1-4).

Christ revealed what the Father is like, and He did this through the power of the Holy Spirit. Consider. If the Holy Spirit were a person, would not Christ have also revealed “Him”? We might then ask: How could He reveal the Holy Spirit through the Holy Spirit? This would make no sense and, of course, Scripture makes no mention of such a thing.

The Holy Spirit was dwelling in Jesus Christ. Therefore, it would make no sense for Christ to utter any of the following statements, if the Holy Spirit (as a person) were the one doing the works within Him. Notice the stark omission of any reference to the Holy Spirit or its “work” in the following passages:

·        “If you had known Me, you should have known My Father also: and from now on you know Him, and have seen Him” (John 14:7).

·        “Jesus said unto him, Have I been so long time with you, and yet have you not known Me, Philip? He that has seen Me has seen the Father; and how say you then, show us the Father?” (John 14:9).

·        “Believe you not that I am in the Father, and the Father in Me? The words that I speak unto you I speak not of Myself: but the Father that dwells in Me, He does the works” (John 14:10).

As you can see, in all of these passages, Christ speaks of the Father. Again, where is the Holy Spirit mentioned? If the Spirit were a person, would not that have been a good time to announce this? Think of the insult to the Holy Spirit that Christ committed by such blatant omission time and again of all that this “person” was supposedly doing within Him.

Instead of looking at Scripture that supposedly identifies the Holy Spirit as a person, trinitarians should systematically observe the many scriptures that omit any mention of “Him” when such mention would seem so necessary.

Holy Spirit is Not the Father

Trinitarians have a very difficult time logically explaining the following verses about the place of the Father in Christ’s life and the very different role of the Holy Spirit as the agent or begetting power of the Father. When studied together, a question naturally arises: Who exactly is Christ’s Father?

·        “But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, you son of David, fear not to take unto you Mary your wife: for that which is conceived in her is of the Holy [Spirit]” (Matt. 1:20). (Also, take a moment and readLuke 1:35 for more detail.)

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

How many ever consider these verses? They seem to be contradicting one another. And, of course, if one believes the trinity doctrine, they do. Was Christ begotten by the Father or by the Holy Spirit? If Christ was “conceived” by the Holy Spirit as a person, then “he”—the Holy Spirit—would be Christ’s father. And if the Holy Spirit were a person, then “he” would be our father also.

Let’s just permit basic logic to prevail. A human father is called a father because he is the one who IS the father! No one is confused about this, just as they are not confused about whether a human baby has two fathers. In this regard, a baby does not have a “human” father and a “sperm” father, because the sperm did the begetting. The sperm came from the human father, who is the one who did the begetting. The same is true of the Spirit Father of the newly begotten true Christian who merely received the Father’s “seed” in the form of the Holy Spirit sent for the purpose of performing the begettal.

We can also notice Peter’s statement that Christians are begotten by the Father: “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy has begotten usagain unto a lively hope by the resurrection of Jesus Christ from the dead” (I Pet. 1:3). The only difference is that unlike Christ, one is spiritually begotten after his physical birth, not before.

Peter says, “begotten us again” because these were begotten the first time by their physicalfather and born physically. Then, at conversion, they are begotten a second time by theirspiritual Father, later to be born again.

When these verses are pieced together, it becomes most obvious that the Father in heaven begat Christ through the power of His Holy Spirit. Keep it simple—do not allow theologians and scholars, impressed with their own erudite theories, to impress you with a variety of illogical, nonsensical arguments that, in the end, only prove that they do not know what they are talking about.

Take a moment to read the second half of Romans 16:18 as powerful warning to all!

Holy Spirit Is Not a Proper Name

In the Old Testament, the word “holy” is translated from the Hebrew word qodesh, meaning “a sacred place or thing”—and “spirit” is translated from the Hebrew word ruach, meaning “wind, breath, or life.” In the New Testament, “holy” is translated from the Greek word hagios, meaning “sacred”—and “spirit” is translated from the Greek word pneuma, meaning “current of air, breath, or breeze.”

Notice how these are not names like people or the Father and Christ have. In this case, the words Holy and Spirit merely describe what the thing is—holy (because it is God’s) and spirit(because it is like wind).

Unlike the Father and Christ, who are both composed of spirit, have names and are clearly portrayed as having form and shape, nowhere in Scripture is the Holy Spirit given a name or mentioned as having such form. Take a moment to read Matthew 3:16 and John 14:16, and then think logically: Is the Holy Spirit really a “dove,” and is “comforter” an actual name?—or are these words used to convey meaning?

Angels and demons are spirits beings, and they have names, can talk and have forms. Notice:

·        “And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto you, and to show you these glad tidings” (Luke 1:19).

·        “And the Lord said unto Satan, From where come you? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it” (Job 1:7).

Where in Scripture is the Holy Spirit shown to be doing such things? Where is “He” shown to be interacting with other beings like the examples above? The answer is nowhere! And if it were a person, why would it not have an actual name as does every other spirit being—including Satan—that we read about in Scripture? Using trinitarian logic, Satan should be called “the unholy spirit.” But since Satan is a person, he has a name. So do the “Father” and the “Son, Jesus Christ.”

Stop and ponder what you have read so far before continuing.

Holy Spirit or Holy Ghost?

Because the terms “Holy Spirit” and “Holy Ghost” are both found in the King James Version (KJV) of the Bible, some have concluded that two different spirits are being discussed. However, “ghost” is an archaic translation of the original Greek wordpneuma, from which both terms are translated.

When referring to God’s Spirit, pneuma (which literally means “breath”) is properly translated “Spirit,” as is the case in Luke 11:13, Ephesians 1:13 and 4:30, and many other verses.

At the time of the first printing of the KJV (1611; over 1,400 years after the New Testament was first written in Greek), the English words “spirit” and “ghost” had the same meaning. This made it natural for the translators to render the one Greek word as both English words. Though their inconsistency was not intentional, it resulted in the misunderstanding that the “Holy Ghost” and “Holy Spirit” are two separate spirits.

To clarify the matter, the term “Holy Spirit” could be used in all instances in which the Spirit of God or Spirit of Christ is referenced. A good example is Romans 8:9, which mentions both the “Spirit of God” and “Spirit of Christ.”

As Ephesians 4:6 shows, when a person receives the Holy Spirit, it is one Spirit: “One God and Father of all, who is above all, and through all, and in you all.” Also notice John 10:30, 14:8-9 and Amos 3:3.

This problem is rectified in the New King James Version, in which the Greek expression hagios pneuma is consistently translated “Holy Spirit.”

Why Is the Holy Spirit Referred to as “He”?

A universally favored piece of “evidence” used to “prove” the Holy Spirit’s personage is the usage of the masculine pronoun “He,” found in certain verses in John’s gospel account. However, when properly examined, this evidence is proven to be strictly circumstantial and of no “trinity-conclusive” value. The irony of this claim is that the scholars teaching it are supposedly versed in the Greek language of the New Testament. Unlike English, Greek nouns are always assigned gender. They are either masculine, feminine or neuter. This is completely arbitrary, having nothing whatsoever to do with any actual defining quality of the person, place or thing being referred to, unless a specific human being is being referenced. And pronouns must agree in gender with the nouns for which they are substituted.

In order to back up their claims, trinitarians will quote John’s gospel for defense of their position. The words “He” and “Himself” are used extensively in reference to the Holy Spirit. However, the inspired Greek words can also be translated “it” or “itself.”

Case in point: “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).

Compare this verse with Romans 8:16: “The Spirit itself bears witness with our spirit, that we are the children of God.” The exact same Greek word autos is translated two entirely different ways in these two verses (“him” and “itself”). When studying difficult biblical subjects, a careful study of the originally inspired language is sometimes necessary to avoid drawing wrong conclusions.

In John 16:8 and 16:13, the phrases “he will show” and “he will reprove” are actually translated from the Greek words elegcho and anaggello respectively; and they mean: “to confute or admonish” and “to announce.” The word “he” was used by translators for gender agreement, not because John was trying to establish the trinity doctrine.

Many will also cite the word “Comforter” as referring to a person. Of course, this is ridiculous. A comforter on your bed is obviously not a person. It is called such because of what it does, the same being true of the Holy Spirit.

Notice other examples of gender being assigned to non-gender items:

·        “And He had in His right hand seven stars: and out of His mouth went a sharp two edged sword: and His countenance was as the sun shines in his [the sun’s] strength” (Rev. 1:16).

The above verse is an example of how gender could unwittingly be attributed to something that obviously has no gender. The possessive pronoun “his,” referring to the sun, is strictly a grammatical tool. Such use of gender-specific pronouns in reference to inanimate objects is found in other languages as well, such as French and Spanish. In these languages, the gender of a possessive pronoun agrees with its object, not its subject. Again, it is a grammatical tool. In the case of Revelation 1:16, obviously, neither “sun” nor “strength” has any inherent gender. Consider two more scriptures:

·        “Therefore I will shake the heavens, and the earth shall remove out of her [the earth’s] place, in the wrath of the Lord of hosts, and in the day of His fierce anger” (Isa. 13:13). Is the earth female?

·        “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her [the moon’s] light” (Matt. 24:29). Again, is the moon female?

This section is not intended to be a lesson in Hebrew or Greek grammar. But, when examined from the perspective of overall biblical usage, the way pronouns are translated is irrelevant. The real issue is the inconsistency found in theological arguments. Do trinitarians attribute literal gender and consciousness to the sun, moon or earth? Of course not—that would be ridiculous. So why assign gender to the Holy Spirit?

One does not have to be a grammarian, historian or scholar to understand the Bible. In fact, the Bible shows that those who study it for the simplicity it contains (I Cor. 1:27; II Cor. 11:3; John 4:23), without adding their own “theological” conjecture, are the ones God is calling and working with (John 6:44, 65).

Is Man’s Spirit a Person?

The book of Job makes a fundamental statement about another spirit that we have only briefly touched upon. Notice the following: “But there is a spirit in man: and the inspiration of the Almighty gives them understanding” (32:8).

Then notice this passage, also referenced earlier: “For what man knows the things of a man, save [by] the spirit of man which is in him? (I Cor. 2:11).

These two passages plainly reveal that there is a spirit within all people. That spirit is what differentiates human beings from animals, and is what gives people a concept of self. However, it is not this spirit that permits human beings to comprehend the truths of God. Notice the rest ofverse 11 above: “…even so the things of God knows no man, but [by] the Spirit of God.

With the human spirit present, people can understand physical knowledge and things, and this is done through use of the five senses. But without the Spirit of God leading a person, it isabsolutely impossible to understand God’s truth—including the nature of the true God who is the One Who must give that Spirit to reveal Himself.

Now think about this: God has a Spirit, and man has a spirit. According to trinitarians, the Holy Spirit is a person. Using their convoluted logic, one could conclude that man’s spirit is a person, which means that there would be another “person” dwelling within each person. Obviously, this is ridiculous!

Can the Holy Spirit Feel Grief?

Paul recorded, “And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption” (Eph. 4:30).

What does it mean to “grieve the Holy Spirit”? Does this passage mean that the Holy Spirit can “feel” pain or grief? Also, can something be grieved if it is not a person? Trinitarian reasoning argues “no.”

But consider, for example, the expression, “Don’t stress the system.” What does this mean? Who is going to feel the stress? What is the “system”? The “system” is the embodiment of the world as we know it. It is not something with a literal objective or agenda of its own. This is commonly understood. The connotation is that something is being done in a way that makes things run less than smoothly. But does the “system” actually feel “stressed”? When someone says, “I’m going to beat the system,” what does this mean? Does the “system” have a name, a face? Is it personal?

When Paul writes, in Romans 8:22, “…the whole creation groans and travails in pain together until now,” does anyone believe that planets, stars, trees, rocks, etc.—part of the creation—actually “groan and travail in pain”? Of course not! In I Corinthians 11:14, Paul asked, “Does not even nature itself teach you, that, if a man have long hair, it is a shame unto him?” Is nature running an academic curriculum? Again, of course not.

Paul should be able to make such statements without inviting overanalysis of his words, with the reader coming to unfounded conclusions. For purpose of teaching, Paul is simply attributing emotion to things that obviously have none. Poets do this all the time. Their writings are generally not overanalyzed to the point of gross contortion of the basic intended meaning. So we ask: Why are not Paul’s other writings examined in a consistent light? This is because another spiritual element comes into play when the words of God, as opposed to a poet or prose writer, are the subject of the study. Recall: “the carnal mind is enmity [hostile] against God: for it is not subject to the law of God, neither indeed can be” (Rom 8:7). Human beings naturally do not want to obey God.

Two Characteristics of the Holy Spirit

When one stops and considers the Bible-defined characteristics of the Holy Spirit, it becomes abundantly clear that it cannot be a person. Let’s examine certain characteristics of the Holy Spirit and ask whether they can be those of a person.

For example: Can a person be distributed? The obvious answer is no. However, the Holy Spirit can be. Notice: “And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).

On the Day of Pentecost, many were filled with the Holy Spirit. This marked the beginning of the New Testament Church. If the Holy Spirit were a person, this miracle could not have taken place, as it is not possible to be filled with a person. Also make note again here that many believe that one either has the Holy Spirit or does not—the amount cannot vary. If this is the case, all Christians in every age would have to be filled with the Spirit. Acts 6:3 and Matthew 25:8 (“gone” there should be translated “going”), among others, reveals the fallacy of this thinking.

Do not allow an intellectual trinitarian response to this such as “the Holy Spirit is God, so normal rules do not apply” to confuse you. On such a basis, no Bible passage could ever mean what it said because every passage came from God.

In Acts 2:17-18, Peter, quoting Joel 2:28-29, said, “And it shall come to pass in the last days, says 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.”

Can a person be poured out? Are Christ and the Father ever referred to as being poured out? Again, do not fall for an intellectual dismissal of this with the simple assertion that “the Holy Spirit is God, so forget all rules.” We will revisit points in this section a little later.

More Aspects of the Holy Spirit

The Greeks believed that the gods were in everything. This is what led them to “create” their own “gods many and lords many,” believing they had to put a separate god in every conceivable kind of inanimate object. (Recall that the Greeks had at least 30,000 gods.)

The true God—the Father and Christ—are in one place, but can be everywhere at once (omnipresent) through the power of the Holy Spirit. Their bodies are not spread throughout the universe like a kind of amorphous nebula. Notice what David wrote in the Psalms: “Where shall I go from Your Spirit? Or where shall I flee from Your presence? If I ascend up into heaven, You are there: if I make my bed in [the grave], behold, You are there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Your hand lead me, and Your right hand shall hold me” (Psa. 139:7-10).

Paul exhorted Timothy to “stir up the gift of God, which is in you by the putting on of my hands” (II Tim. 1:6). Here, the Holy Spirit is referred to as a gift, one that must be stirred up within a Christian’s mind. Can a person be literally stirred? Is the Holy Spirit some kind of “genie in a lamp,” lying asleep until summoned by rubbing the lamp and the utterance of a magic incantation?

Also consider that, at baptism and conversion, Christians are given a “measure” of the Holy Spirit (Eph. 4:7). Can a person receive a measure of a person? No, but they can receive a measure of power, which must be continually exercised in order to grow. Paul wrote, “For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ” (Phil. 1:19). A Christian is one who has been given a supply of the Holy Spirit. If it is not constantly replenished, that Spirit will run out, potentially until it is completely gone (Heb. 6:4-6).

As Matthew 25:14-30 shows, those who do not exercise God’s Spirit and “bring forth much fruit” (John 15:5, 16) will not be given eternal life in God’s kingdom. II Corinthians 4:16 shows that through enduring trials and sufferings, a Christian increases his supply of the Holy Spirit: “For which cause [being “always delivered unto death for Jesus’ sake” – vs. 11] we faint not; but though our outward man perish, yet the inward man is renewed day by day.”

Notice also that the Holy Spirit is something that needs to be renewed: “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Spirit” (Titus 3:5). This verse is referring to the Holy Spirit at work inside a Christian’s mind. To renew something is to keep it active or current.

When someone renews his driver’s license, it is so that he can continue to legally operate an automobile. The license itself cannot drive, but empowers the individual to do so. And, unless it is renewed every three to four years, he will lose his driving privilege. Figuratively, the Holy Spirit is the same way. Unless it is renewed, one will lose the privilege of receiving eternal life.

A person cannot be renewed. But, if it is an “amount” of something, it has to be renewed or replenished. Yet, if it is a person, it is either there or it is not! There can be no in-between.

Blaspheming the Holy Spirit

In Matthew 12:31-32, Christ stated, “Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy [Spirit] shall not be forgiven unto men. And whosoever speaks a word against the Son of Man, it shall be forgiven him: but whosoever speaks against the Holy [Spirit], it shall not be forgiven him, neither in this world, neither in the world to come.”

What does this mean—what is the sin that Christ warns against?

To speak against the Holy Spirit (often called “the unpardonable sin”) is to knowingly deny the power of God. Notice the context of Christ’s warning. He had just cast out a demon (vs. 22)—and the Pharisees accused Him of performing this miracle by the power of Satan (vs. 24). They recognized that Christ was from God, yet accused Him anyway. Notice John 3:2: “[Nicodemus] came to Jesus by night, and said unto Him, Rabbi, we know that You are a teacher come from God: for no man can do these miracles that You do, except God be with him.”

Nicodemus said, “we know.” He was referring to himself and the other Pharisees. Since these leaders were well aware of the power by which Christ performed miracles, He warned about blasphemy against the Holy Spirit behind them.

The other way in which one can commit blasphemy against the Holy Spirit is by allowing it to be quenched after having received it. Notice: “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy [Spirit], and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame” (Heb. 6:4-6). Being enlightened (understanding the truth) can only happen when one has received the Holy Spirit (John 14:17; 15:26; 16:13; I Peter 1:22).

“Falling away” is not instantaneous. When one’s eyes have been opened to God’s truth and he continues to sin willfully—to ignore warnings from God’s Spirit within his mind—he will eventually lose it. Once this happens, he has committed the unforgiveable sin. Christ was warning against far more than the utterance of blasphemous words. (You are urged to read our thorough booklet Just What Is “The Unpardonable Sin”? to fully understand.)

Analogies of the Spirit

The Bible uses many analogies to show how the Holy Spirit works within a Christian’s mind. None of them attribute any qualities of “personhood.”

(1) God’s Word likens the Holy Spirit to wind: “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting” (Acts 2:2).

Christ likened those born as Spirit beings into the kingdom of God to wind: “The wind blows where it lists, and you hear the sound thereof, but cannot tell [from where] it comes, and where it goes: so is every one that is born of the Spirit” (John 3:8).

Wind can be powerful, as in the case of a tornado or hurricane, or it can be gentle. The same is true of the Holy Spirit. God created the heavens and the earth with it; but He also can use it to gently mold our character into perfection.

(2) The Holy Spirit is also compared to oil. As a spiritual “lubricant,” it is comforting (John 14:26) and keeps God’s people cool. Oil is also burned as a fuel to create fire, produce light (Matt. 5:14;25:1-8) and generate heat (Rev. 3:15). Christians are to be the lights of the world and the Holy Spirit is the fuel that powers them. (Again, review Matthew 25:1-12.)

We are also anointed by the Spirit, just like an anointing of oil: “The Spirit of the Lord God is upon Me; because the Lord has anointed Me to preach good tidings unto the meek; He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound” (Isa. 61:1). Also see I John 2:27, describing conversion itself as an anointing.

(3) The Holy Spirit is likened to fire. Notice: “And there appeared unto them cloven tongues like as of fire, and it sat upon each of them” (Acts 2:3-4).

Again, II Timothy 1:6 shows that, like a fire, the Holy Spirit must be constantly stirred up within each Christian: “Wherefore I put you in remembrance that you stir up the gift of God, which is in you by the putting on of my hands.”

Paul also exhorted, “Quench not the Spirit” (I Thes. 5:19). Quenching the Spirit is like quenching thirst or fire—when you quench either, you extinguish it. In the case of the Holy Spirit, this is done by “smothering it” with wrong thoughts, or by continual sin. Obviously, a person cannot be “quenched”!

(4) God’s Word also likens the Holy Spirit to water. Nobody can live physically without water, and nobody can live spiritually (or eternally) without the Holy Spirit. Christ stated, in John 7:38-39, “He that believes on Me, as the Scripture has said, out of his belly shall flow rivers of living water. (But this spoke He of the Spirit, which they that believe on Him should receive: for the Holy Spirit was not yet given; because that Jesus was not yet glorified.)”

(5) By-products of the Holy Spirit are compared to fruit. Fruit helps to cleanse the physical body. The Holy Spirit helps to cleanse His children spiritually. Fruit also provides instant energy to the body: “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal. 5:22-23). Allowing the mind to be guided by the Holy Spirit automatically yields the above “fruit,” which cleanses one of “spiritual toxins,” and provides power to continue.

Just as no one can live physically without food, Christians must feed upon the fruits of the Tree of Life (the Holy Spirit) in order to live spiritually (I Cor. 15:21-22; John 6:30-35; Rev. 2:17).

(6) The Holy Spirit is also a gift: “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit” (Acts 2:38). The Holy Spirit then brings with it potentially a whole series of gifts (I Cor. 12:1-11).

(7) Also, to show that Christians are to be gentle and peaceable, we saw that the Holy Spirit is likened to a dove. Notice: “And Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him” (Matt. 3:16).

Genesis 8:8-12 records that Noah sent out a dove “to see if the waters were abated from off the face of the ground,” so that he could be led in what to do. In like manner, Christians are guided by the Holy Spirit in their minds.

Exactly What Is the Holy Spirit?

We have seen many examples demonstrating that the Holy Spirit is neither one-third of a single, amorphous god-being, nor a separate entity of a triune god. But, we may ask further, what is it?

The Holy Spirit is the life (and very mind) of God. Jesus Christ lived by the Spirit of the Father dwelling within Him. Just as the Father dwelled within Christ through the Holy Spirit and gaveHim life, Christ lives within His followers through the Spirit and gives them life—eternal life. Notice Christ’s description of His relationship with the Father:

·        “As the living Father has sent Me, and I live by the Father: so he that eats Me, even he shall live by Me” (John 6:57).

·        “For as the Father has life in Himself; so has He given to the Son to have life in Himself” (John 5:26).

With this eternal life (the Holy Spirit) dwelling inside God’s people, they can also become one with Christ and the Father. As the Father and Son are of the same mind and of the same accord, so are Christians to be (Phil. 2:2).

Becoming one with the Father and Christ is only possible through the indwelling of the Holy Spirit. Take time to really ponder the following scriptures:

·        “I and My Father are one” (John 10:30).

·        “But if I do, though you believe not Me, believe the works: that you may know, and believe, that the Father is in Me, and I in Him” (John 10:38).

·        “At that day you shall know that I am in My Father, and you in Me, and I in you” (John 14:20).

·        “And now I am no more in the world, but these are in the world, and I come to You. Holy Father, keep through Your own name those whom You have given Me, that they may be one, as We are” (John 17:11).

·        “That they all may be one; as You, Father, are in Me, and I in You, that they also may be one in us: that the world may believe that You have sent Me” (John 17:21).

Now answer the following: Are these verses in any way referring to the trinity? And if they are, how is this reconciled with the fact that Christians are to become one with the Father and Christ, with no mention of the Holy Spirit—particularly when the Holy Spirit is supposedly the only one of the three persons that is in us? As explained, it is silly to think that Christians could become one with each other in the same manner of the Father and Christ—if they are two-thirds of the trinity. Yet, if the above-mentioned verses are taken at face value, that is exactly what one must conclude. It is obvious that Christ is talking about being of the same mind with He and the Father.

But, again, the Holy Spirit is also the power of God. When the term “power” is used today (for instance: “By the power vested in me…”), it never implies that that power does something of and by its own accord. It is understood that someone is using that power, wielding it—exercising it—distributing it—to accomplish a defined objective. Does electricity have a mind of its own? Does nuclear energy? Does solar power? These and other sources of power are used to do various kinds of work and must be continually replenished. It is the same with God’s Spirit.

Notice an example of this power flowing from Christ in Mark 5:25-30: “And a certain woman, which had an issue of blood twelve years, and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, when she had heard of Jesus, came in the press behind, and touched His garment. For she said, If I may touch but His clothes, I shall be whole. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. And Jesus, immediately knowing in Himself that virtue [Greek: dunamis, meaning power] had gone out of Him, turned Him about in the press, and said, Who touched My clothes?”

Consider the following analogy: When you work hard and perspire, your body loses vital nutrients, which must be replenished. In a sense, this is what happened to Christ. The Holy Spirit was indeed a “vital nutrient” that flowed from Him, and it had to be replaced. Also take notice of the following verses, and think about them in the context mentioned above:

·        “Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Spirit” (Rom. 15:13).

·        But you shall receive power, after that the Holy [Spirit] is come upon you: and you shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).

It is this very power that allowed Christ to perform the many miracles that He did. The Father was with Christ through the Spirit dwelling in Him. Christ had no power in and of Himself to do anything:

·        I can of Mine own self do nothing: as I hear, I judge: and My judgment is just; because I seek not Mine own will, but the will of the Father which has sent Me” (John 5:30).

·        “Then said Jesus unto them, When you have lifted up the Son of Man, then shall you know that I am He, and that I do nothing of Myself; but as My Father has taught Me, I speak these things” (John 8:28).

Having emptied Himself from the Godhead to become a human being, Christ needed the Holy Spirit, and so do you and I. If He could not do anything in and of Himself, how much can we do of ourselves? Absolutely nothing.

Reasons the Holy Spirit Is Given

Most understand (at least somewhat) that Jesus Christ is our example (John 13:15; I Pet. 2:21), and that we are to copy His life in our own. The way He lived, His sufferings and His overcoming the world are all things that we must be aware of and partake of. Let’s consider His birth, death and Resurrection as examples from which to learn the role of the Holy Spirit in God’s Plan for mankind.

As we have seen, Christ was begotten by the Father through the power of the Holy Spirit. Unlike human beings, He had no physical father. What we can glean from this event, however, is that the Holy Spirit is the means by which the Father begets His sons. Just as Christ was begotten by the Father, Christians also are begotten by Him. The only difference is that Christians are begotten outside the womb. We do not possess the Holy Spirit until after baptism (Acts 2:38). Once we are baptized and receive the Holy Spirit, we become begotten sons of God—not yet born. But the time will come when we will be raised from the dead by the power of the Holy Spirit dwelling within us—just as Christ was.

It is through the power of the Holy Spirit that God teaches us: “But the Comforter, which is the Holy Spirit, whom the Father will send in My name, [it] shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26). “Howbeit when [it], the Spirit of truth, is come, [it] will guide you into all truth…” (John 16:13).

We repeat: A mind without the Holy Spirit cannot comprehend spiritual things and has no hope of understanding God’s Word—the Bible. It is only through the indwelling of the Spirit that one is able to understand the mind of God. Take a moment to reread I Corinthians 2:9-16.

The above scriptures, including I Corinthians 2:9-16, can be summarized in the following way: Those who are being guided by the Holy Spirit can understand spiritual things, and those who are not being led by the Holy Spirit cannot understandit is impossible! Just as you cannot know the thoughts and ways of another man, neither can you know the thoughts and ways of God. If one could somehow “project” his spirit into the mind of another person, then he could know that person’s thoughts. In a sense, it could be said that the “projection” of God’s Spirit into our minds is what allows us to comprehend “the things of God.”

The Holy Spirit also strengthens Christians in a number of important ways. The following longer scripture is one of the most inspiring in the entire Bible, and best describes how God’s Spirit directly empowers—strengthens—those who have it: “That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that you, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passes knowledge, that you might be filled with all the fullness of God. Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that works in us…” (Eph. 3:16-20).

Christ gives His servants the strength needed to overcome what could be called the three “S’s”—self, Satan and society, which are the three things that produce a fourth “S,” sin. All real overcoming is done by the power of the Holy Spirit. Just as Christ could only overcome by the Father dwelling within Him through the Spirit, it is through that Spirit dwelling within a person, that overcoming anything spiritual is made possible.

Why Some WILL NOT Understand!

At this point, an inset must be added, and it will explain why some people literally cannot possiblyunderstand what is contained in this volume. This point is connected to an earlier section, which discussed how the Holy Spirit is poured out and can fill people, thus disqualifying it to be a person.

Here is an example of how some will take that easy-to-understand explanation, and dismiss it by bringing in wrong “facts,” wrong logic, wrong reasoning and/or wrong understanding—thus trapping themselves in wrong teaching.

Some have suggested that Psalm 22:14 proves that a person can be poured, because Christ said that He was “poured out” and He was a person. The conclusion then is that the Holy Spirit can also be poured out and still be a person.

In this passage, Christ is speaking, describing His crucifixion. Let’s read it: “I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.”

It is probably immediately obvious to most that Christ is talking about how all of His blood poured out of His body, ending His life. Christians of every belief know that numerous verses reveal Christians are forgiven, or justified, by Christ’s shed blood (Rom. 5:9; Eph. 1:7; 2:13; Col. 1:14;Heb. 9:12). Isaiah 53:12 states that He “poured out His soul unto death.” Obviously, soul here means His blood—His life. (See Leviticus 17:11.) This passage does not prove that the Holy Spirit is a person that can also be poured out. To conclude such is a complete logical “disconnect”—but it is probably one such people will not be able to acknowledge.

We must ask: Why cannot the logic explained in the earlier section be accepted by some people?Why do some, indeed most, feel compelled to fight sound analysis, sound reasoning and sound logic when they see it? Why also will the plain explanations found throughout this paper upset and confuse many of its readers? The answer lies in the fact that these things alone—sound analysis, sound reasoning and sound logic—are not sufficient to defeat the illogic of a mind to whom God has not revealed Himself (Rom. 1:28; 8:7). Remember, this paper has explained several times how God must call a person (John 6:44, 65) and must reveal Himself to that person for him to be able to grasp spiritual truths and spiritual principles (I Cor. 2:11).

Therefore, it must be understood that this paper is not written to or for the majority who may read it. At least grasp this point! Do not miss it. For you, the reader, to truly comprehend all that you are studying here, God must be opening your mind through the power of the very Holy Spirit discussed in this chapter. Otherwise, there is no hope of understanding. Perhaps take the time to read Matthew 7:7, however, for what you can also do.

All Are Deceived

The Bible is literally filled with instruction about the Holy Spirit. But in a world completely overcome with Satan’s “wiles” (Eph. 6:11) and “devices” (II Cor. 2:11), it is only through God’s help that you can be an exception.

But you must be willing to admit that the realm of traditional Christianity (and the world in general) has remained ignorant of what the Holy Spirit is. Naturally, this has directly contributed to why the nature of God so completely escapes their comprehension.

Just as the world has not understood the Holy Spirit or its role, or the Father and who He is, it has not understood the true Jesus Christ of the Bible. The apostle Paul warned of those who unknowingly follow “another Jesus.”

The next chapter could be the most stunning chapter in the paper!


By now it is understood that there are several different kinds of spirit. We have seen that there is the Spirit of God, the spirit in man, the spirit of which angels are composed—and this same kind of spirit, which exists in fallen angels, described in the Bible as the devil and his demons.

We have also seen that there are many gods worshipped around the world within the literally thousands of religions and variations of them invented by men. Many of these gods are seen to be, and worshipped as, the “father of creation” and the “father of mankind.”

Of course, by now it is also thoroughly understood that two of the beings in the supposed biblical triune godhead are thought to be the Father and the Holy Spirit—two-thirds of the trinity. And we have seen that this teaching is a counterfeit of the true God of the Bible, and that all of this is largely hidden—concealed—from the world’s recognition. However, within this counterfeit is anadditional counterfeit, which must now be exposed. This other counterfeit is perhaps the most dangerous and sinister part of all that is wrong with the doctrine of the trinity! We will see that this second counterfeit within the overall trinity god counterfeit is directly connected to a counterfeit spirit. Then we will come to understand that it is this different spirit that is, in fact, giving life to the idea that the trinity is biblical.

The apostle Paul warned the Corinthian congregation of a special kind of danger, which is connected to forgetting that there is “simplicity in Christ.” The result is that they were allowing themselves to be “beguiled” by Satan who was corrupting their minds into the worst kind of false understanding.

What would this be?

First, read Paul’s entire introduction to the warning in order to set the stage to understand it: “But I fear, lest by any means, as the serpent [Satan] beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ” (II Cor. 11:3).

Now let’s notice the actual warning that follows in the next verse: “For if he that comes preaches another Jesus, whom we have not preached, or if you receive another spirit, which you have not received, or another gospel, which you have not accepted, you might well bear with him.” The Corinthians seemed to “bear with” this without resistance.

Paul, who is being inspired by the true Jesus Christ of the Bible, was moved to record the peril of unwittingly following “another Jesus.” Consider. Whomever you may think this false Jesus to be—and most have probably never remotely considered the idea for even a moment—there is such a thing as a wrong, different and false Jesus—called “another Jesus.” This “Jesus” can even corrupt the thinking of true Christians. This much is plain. But the “subtilty” of how this can occur, and how it has occurred in history, is so deceptive—so seductive—that even true Christians can unknowingly slip into worshipping this so-called Jesus. This is what was happening to the Corinthians.

When one examines the facts of history, it becomes evident that Christianity brought in a different Jesus, and with it came a different gospel born of a different spirit, which introduced a different god—and this god took the form of the trinity.

When fully understood, those who believe that God is three-in-one—Father, Son and Holy Spirit—are worshipping another Jesus inside the trinity!

This is a very serious charge, and it requires serious proof, which this paper will now offer. We have seen that the trinity does not come from the Bible—but what about the “Jesus” worshipped by billions today?

Which Savior?

One of the central themes of the New Testament is that Jesus Christ came as Savior to die for mankind’s sins and to offer redemption to a world cut off from God.

The master counterfeiter (Satan the devil, who we have seen is called the “god of this world” in II Cor. 4:4) seeks to counterfeit every aspect of God’s plan. We have seen that he “deceives thewhole world” (Rev. 12:9). As the arch-deceiver, he would not be content to counterfeit all otheraspects of Christianity but not the identity and worship of the true Savior!

Who is the real “savior” central to modern Christendom? Is it the Jesus Christ of the Bible? If you say “yes,” are you sure? What proof have you?

History answers this question plainly. A series of powerful quotes will momentarily introduce virtually all of the elements central to the belief of the Jesus of the Bible—but they will be seen to be unconnected to the Jesus of the Bible. As you read later, notice the astonishing parallel between the “saviors” found throughout ancient religion and the popular “savior” worshipped today. It is also a fact that these ancient counterfeit saviors were always worshipped in conjunction with springtime festivals of renewal. The modern face of these festivals is the pagan Easter celebration.

Does the Bible mention Easter?

Easter—Condemned in the Bible!

It will come as a surprise to most that Easter is mentioned repeatedly in the Bible—but never in a good context. In fact, God condemns it in the strongest possible terms. We will see that Easter is interwoven with the worship of Baal and sun worship.

Before concluding that this cannot be, force yourself to consider the facts of history. It is vital to understand the origin of Easter, and its connection to the Jesus worshipped by millions, because this spring celebration is considered the holiest in the Christian calendar.

So then, who or what is Easter? From where does this term derive?

The following sources answer the question: “What means the term Easter itself? It is not a Christian name. It bears its Chaldean origin on its very forehead. Easter is nothing else thanAstarte, one of the titles of Beltis, the queen of heaven…Now, the Assyrian goddess, or Astarte, is identified with Semiramis by Athenagoras (Legatio, vol. ii. p. 179), and by Lucian (De Dea Syria, vol. iii. p. 382)…Now, no name could more exactly picture forth the character of Semiramis, as queen of Babylon, than the name of ‘Asht-tart,’ for that just means ‘The woman that made towers’…Ashturit, then…is obviously the same as the Hebrew ‘Ashtoreth’” (Alexander Hislop, The Two Babylons, pp. 103, 307-308, emphasis ours).

Notice this conclusive quote from Microsoft Encarta Multimedia Encyclopedia: “Ishtar was the Great Mother, the goddess of fertility and the queen of heaven.” In Jeremiah 7:18, God condemned baking cakes (hot cross buns) to the “queen of heaven.” So, in actuality, Ashtaroth (Ishtar) was Nimrod’s (Gen. 10:8-10) harlotrous, mother/wife widow, Semiramis, as many other ancient historians attest! Easter is now established as none other than the Ashtaroth of the Bible! More proof will follow, but we can now examine the scriptures that show how God views the worship of this pagan goddess—by any name!

Easter, Baal and Israel

Now that we know that Easter is the goddess Ashtaroth, we need to look into the Bible and see what God thinks of her, and notice her connection to Baal.

This first of two sources about Baal comes from Encyclopedia Britannica, and it begins to connect Baal to Ashtaroth: “The Semitic word baal, meaning owner or master, was also used in ancient religions for lord or god, and it is still defined as a Canaanite or Phoenician deity. Among the greatest of the Semitic peoples’ deities were Baal and Astarte—both symbols of fertility. Baal, the god of the sun, was supposed to make crops grow and flocks increase. Astarte [was] the goddess of the moon…”

Now read this quote from The Columbia Electronic Encyclopedia, Sixth Edition: “Baal had become the ruler of the universe. The Ugarit tablets make him chief of the Canaanite pantheon. He is the source of life and fertility, the mightiest hero, the lord of war, and the defeater of the god Yam. There were many temples of Baal in Canaan, and the name Baal was often added to that of a locality, e.g., Baal-peor, Baal-hazor, Baal-hermon. The Baal cult penetrated Israel and at times led to syncretism…The practice of sacred prostitution seems to have been associated with the worship of Baal in Palestine and the cult was vehemently denounced by the prophets…” (emphasis ours).

Baal was the most popular and powerful god of his time, considered to be “ruler of the universe” and Israel wanted to be associated with—to worship—both Baal and the true God. Hence, the above reference to “syncretism,” which is the mixing of true and false religion—the worship of the true God mixed with customs, practices and worship of other gods.

Merging worship of the true God with Baal worship was Israel’s problem. Remember, it led Elijah to indict all Israel: “How long halt you between two opinions? If the Lord be God, follow Him: but if Baal, then follow him. And the people answered him not a word” (I Kgs. 18:21).

Now let’s examine Israel’s involvement with Baal and Ashtaroth: “And the children of Israel didevil in the sight of the Lord…And they forsook the Lord, and served Baal and Ashtaroth [Easter]” (Judges 2:11, 13).

The context of the passage shows that God allowed His people to be taken from their land into foreign captivity as a result of this sin! It continues, explaining how God delivered His people over and over again through a series of judges. After each deliverance, Israel returned to the same false gods, which in turn brought another captivity, via conquest by the nations around them. They never seemed to learn, as verse 19 makes clear: “And it came to pass, when the judge was dead, that they returned, and corrupted themselves…in following other gods…and…they ceased not from their own doings, nor from their stubborn way.” In chapter 10, verse 6, Israel repeats this pattern of rebellion and stubbornness. And God, just as insistently, called it evil—as He still does today.

Baal and Ashtaroth worship reappeared during the prophet Samuel’s time. Samuel told Israel, “…put away the strange gods and Ashtaroth from among you, and prepare your hearts unto theLord, and serve Him only…Then the children of Israel did put away Baalim and Ashtaroth, andserved the Lord only” (I Sam. 7:3-4). Later, in I Samuel 12:10-11, Samuel publicly recounted Israel’s history to them. He reminded them that they continually returned to obeying God, only to fall backwards into idolatry again and again!

Let’s read one final example. The Bible states that King Solomon was the wisest man who ever lived. Yet, he made a mistake that God considered so great that, after his death, He punished Solomon by removing the kingdom from his son.

His mistake?

He married a woman who led him into the worship of Easter (Ashtaroth). Notice I Kings 11:4-6: “For it came to pass, when Solomon was old, that his wives turned away his heart after other gods…For Solomon went after Ashtaroth the goddess of the Zidonians…And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father.” Verses 11-12 demonstrate that the kingdom was, in fact, taken from his son.

God considered worship of this goddess as outright “evil.” This was even though Solomon was only “not fully” seeking the true God.

It has been said that “The only thing man has learned from history is that no one learns from history.” George Santyana took it further, stating, as we saw, “Those who do not learn the lesson of history are doomed to repeat it.”

This lesson describes ancient Israel—but it also describes today’s modern world. Because Israel could not stay on track, they were eventually taken into captivity, eventually becoming lost to history! (After one more captivity and punishment, prophecy reveals that God will gather them from captivity for the last time just before Christ’s Return.)

What History Reveals

We are now prepared to examine the astonishing record from history, and allow it to expose the popular “Jesus” worshipped today for who he really is. Prepare to be stunned—and, hopefully, even more deeply motivated to take action about all that you are learning!

First, there is this: “…the conception of a Saviour-God was quite normal in the ancient pagan world…a conception of salvation underlies the notion of such Gods as Osiris, Attis, and Adonis…” (John M. Robertson, Christianity and Mythology, p. 395).

And then this incredible admission: “It has often been urged that this belief in the Resurrection of Jesus is due to ideas of divine resurrection current in the contemporary world…stories of Attis, Adonis, and Osiris…In the pagan stories the rising again is a joyous reversal of defeat; in the Christian story it is the complement of victorious death. It may be said that Attis and Osiris saved by rising again, Jesus by dying…the Easter observance did not arise at once out of belief in the Resurrection, but developed later by gradual stages out of the Jewish Pasch. The notion implied in the Easter greeting Christ is risen is a secondary development; the idea comes from this festival and from its occurrence in spring; the festival does not come from the idea. The idea of Christ’s resurrection was injected into the old practice of Easter observance and not the other way around” (A. Nock, Early Gentile Christianity and its Hellenistic Background, pp. 105-107, emphasis ours throughout).

The powerful theme of this oft-repeated counterfeit is made absolutely clear by the famous historian, James George Frazer: “Now the death and resurrection of Attis were officially celebrated at Rome on the 24th and 25th of March, the latter being regarded as the spring equinox, and…according to an ancient and widespread tradition Christ suffered on the 25th of March…the tradition which placed the death of Christ on the 25th of March…is all the more remarkable because astronomical considerations prove that it can have had no historical foundation…When we remember that the festival of St. George in April has replaced the ancient pagan festival of the Parilia; that the festival of St. John the Baptist in June has succeeded to a heathen Midsummer festival of water; that the festival of the Assumption of the Virgin in August has ousted the festival of Diana; that the feast of All Souls [Halloween] in November is a continuation of an old heathen feast of the dead; and that the Nativity of Christ himself was assigned to the winter solstice in December because that day was deemed the Nativity of the Sun; we can hardly be thought to be rash or unreasonable in conjecturing that the other cardinal festival of the Christian church—the solemnization of Easter—may have been in like manner, and from like motives of edification, adapted to a similar celebration of the Phyrigian god Attis at the vernal equinox…It is a remarkable coincidence…that the Christian and the heathen festivals of the divine death and resurrection should have been solemnized at the same season…It is difficult to regard the coincidence as purely accidental” (The Golden Bough, Vol. I, pp. 306-309, emphasis ours).

While very extensive, this next and final source is perhaps the most powerful—and the most fascinating to understand. Let its message crash on your ears: “The similarity of ancient pagan legends and beliefs with Christian traditions was so great that they excited the attention and undisquised [sic] wrath of the early Christian…not knowing how to explain it. Tertulian said, ‘The Devil, by the mysteries of his idols, imitates even the main part of the divine mysteries.’ Furthermore Cortez, too, complained that the Devil had possibly taught the Mexicans that same thing that God taught Christendom. The common idea is that pagan gods fled away at Christ’s coming, yet it is well known to every Bible student [that] this is contrary to fact. At the time of the recorded appearance of Jesus, and for some centuries before, there were temples without dedicated to Apollo or Dionysius among the Greeks, or Hercules among the Romans, Mithra among the Persians, Baal and Astarte among the Babylonians, and temples dedicated to other gods. An outstanding phenomenon is apparent: notwithstanding great geographic distance, racial difference between cults and in detail of services, the general outline of creeds and ceremonies were—if not identical—markedly similar. A fact that cannot be considered coincidental is, that of 11 main deities from the seven countries, it was believed of all or nearly all that these deities’ births were on or near Christmas, of a virgin mother, in a cave underground, that they led a life of toil for man. They were thought to have been light bringers, healers, mediators, and into saviors. They were vanguished [sic] by the power of darkness, descended into hell or the underworld, to have arisen to become pioneers of mankind to a heavenly world…Krishna [part of the Hindu trinity], the god of India is an outstanding example of a parallel with the life of Christ. The idea of God sacrificing his son for the salvation of the world is so remote and remarkable—yet it ranges through all ancient religion and back to the earliest times and is embodied in their rituals” (Edward Carpenter, Pagan and Christian Creeds).

We can summarize the last two sources. The universal church at Rome had a practice of incorporating pagan festivals—of pasting “Christian” names over them and calling them “Christian.” This was done to make Christianity more palatable and familiar to heathen worshippers, whom the Church was trying to attract. It became easy—natural—that, as the masses accepted Christianity, they be permitted to bring the familiar customs, traditions and beliefs about their own “savior” into worship of the new “savior,” from then on to be referred to as Jesus.

While there is not space in this paper to thoroughly cover the entire history and origin of this different “Jesus,” a brief summary, followed by one more revealing statement from history, is helpful.

The Mother and the Savior

Semiramis (Easter) was both the mother and wife of Nimrod, described in Genesis 10:8-10, who was the great-grandson of Noah and the original Baal. In a blatant attempt to rebel against God shortly after the Flood—and the Tower of Babel was built so that civilization would be impervious to “any other flood that God might bring”—history shows that this mother/son duo appointed themselves as gods to be worshipped. History also records that Noah’s son, Shem (Nimrod’s great-uncle), eventually tracked down and killed Nimrod, and sent his body parts throughout his kingdom. (This is also what happened to Osiris, the “father” in the Egyptian trinity with Horus and Isis.) Semiramis fled for her life, only to return 30 years later with her younger son, Horus (the son in the Egyptian trinity), whom she said was born supernaturally and was the reincarnation of Nimrod—the resurrected savior! Nimrod was Horus’ supposed father, and Semiramis claimed that she had immaculately conceived him. She also claimed that she came from the moon in a giant egg that fell into the Euphrates river and that this occurred after the spring equinox on the first full moon. This moon egg was known as Ishtar’s (pronounced Easter’s) Egg. She reinstituted worship of herself and Nimrod, calling herself the mother of god and queen of heaven, among other things by saying that Nimrod symbolized the sun as it “died” during the long cold winter. She also taught that Nimrod was resurrected, and that his son Horus was resurrected to join him in heaven, and Nimrod’s resurrection was represented by the sun returning each spring to warm the earth and renew life. While there is much more to the story than can be included here, Semiramis’ new “mystery system” eventually spread to all the peoples of the earth, as the earlier sources reveal. (The reader should consider reading our two booklets The True Origin of Easter and The True Origin of Christmas to understand much, much more.), the Egyptian version of Nimrod’s son.

Now notice this quote from the Creation Epic, speaking of Nimrod, the original “savior” of the world: “As for us, by however many names we call him, he is our god! Let us proclaim his 50 names…”

Here are a few of them from history, many of which God condemned Israel for having followed: Nimrod, Molech, Chemosh, Baal, Milcom, Bacchus, Dagon, Osiris, Saturn, Adonis, Cupid, Apis, Volcon, Attis, Kronos and Tammuz, the son in the Babylonian trinity with Ninas (Nimrod) and Ishtar (Easter). (Ezekiel 8:14-16 directly connects Tammuz—the resurrected son of, and reincarnation of, Nimrod—to sunrise services and sun worship, which God calls there an abomination.)

It can now be better understood why the apostle Paul wrote the Corinthians to beware of the subtle deceit of “another Jesus whom we have not preached.” The original apostles understood that “another” very different “Jesus” whom they had “not preached” had existed for millennia.

Bible “believers” today can think that they are worshipping the true Savior when they are really worshipping a false savior—another Jesus! The entirety of traditional Christianity is actually worshipping Baal, the mediator and sun god, who was named after his “wife” Ishtar (who we have seen was really his mother Semiramis).

The modern mother/child “Mary/Jesus” emphasis, including the worshipful adoration of Mary by millions, is a parallel with Semiramis and Nimrod that cannot be missed.

People can worship in ways that represent things that are far different than what they sincerely believe or intend. Grasp what is at stake with another Jesus. With a different savior and “Jesus,” ultimately comes a different “mediator, high priest, shepherd, bishop of our souls, apostle, king of kings, lord of lords,” and all of the other of Christ’s titles and functions.

The problem is that when one leaves “simplicity in Christ” (II Cor. 11:3), the inevitable result is to soon be unwittingly following a very different Christ (vs. 4).

But the problem is actually even worse than this.

Paul spoke of “another gospel” and “another spirit,” appearing in conjunction with this other “Jesus.” Therefore, we must next examine a combination of several related questions, including: What is the gospel? Is Jesus part of it? And what is the Body of Christ?

We will also tie all of this to which spirit has been guiding the religions and churches of the world!

“Another Gospel”

First let’s address the question of what is the gospel. Almost everyone believes that the gospel is about the Person of Jesus Christ. Preachers speak incessantly of “Jesus,” His “blood” and His “sacrifice.” Certainly, the true Jesus Christ plays an extremely important and central role to Christianity, but He is not the gospel. The Bible shows that Jesus is preached in conjunction with the gospel. Again, His role is enormous. But He is not the gospel.

It is important to take some extra time at this point to make very plain the clear distinction between the role of Christ and what is the true gospel. Much more is at stake here than meets the eye—and virtually all professing Christians have been badly fooled on what is the very centerpiece of the entire Bible! It is critical that the reader understand how all of this is connected to both another “Jesus” and another “spirit.”

While there are a variety of gospels invented and taught by men, far and away the most popular is the one that centers on the person of Jesus. But if the gospel is not Christ Himself, what is it?

Only the Kingdom of God!

The New Testament is most plain on the subject of the true gospel. The word gospel is found 101 times in the Bible. In scores of verses, the gospel is referenced—defined!—as “the kingdom of God, the kingdom, the kingdom of Christ and of God” or “the kingdom of [not in] heaven.” Sometimes the word is found alone, and sometimes “of the kingdom” follows it. Other times, it includes “of the kingdom of God,” or the equivalent phrase “of the kingdom of heaven.” It is never seen to be or to include the person of Jesus Christ. I repeat: Nowhere in the Bible—in even a single passage—is the gospel described as “Jesus, Christ” or “Jesus Christ.”

Notice Mark’s account: “Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of god.” This is the gospel that Jesus preached. It was in this same context that He said, “repent you, and believe the gospel” (1:14-15). Which gospel?…of the “kingdom of God!”

Verse 1 in Mark refers to this message, when it states, “The beginning of the gospel of Jesus Christ.” The gospel of Jesus Christ was about the kingdom of god—not something else! One must believe that gospel—not a humanly-devised counterfeit or substitute. The second question—that of which is the true gospel—stands on top of, and is separate from, the question of which Jesus orthodox Christianity places at the center of its gospel about “Christ.” It is always a different one!

The Bible is absolutely emphatic on the monumental difference between the Messenger—Jesus Christ—and the Message that He brought—the kingdom of God (His coming, world-ruling super government). Many have tried to say that the term “the gospel of Christ” is a gospel about Christ. This is simply false—because the preposition “of” merely connotes possession. The message about the kingdom of God is Christ’s gospel—meaning, it is His—and this is all very basic understanding from God’s Word.

Strong Warning Not to Pervert It

This subject is so important that God inspired Paul to warn the Galatians then and all others thereafter: “I marvel that you are so soon removed from Him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that you have received, let him be accursed” (1:6-9).

This is a very blunt statement—and a strong warning to all who will heed it! Note that one chapter later, Paul stressed his hope that the “truth of the [only one] gospel might continue with you” (2:5). So there is one true gospel—with all others false!

Although some assert that Paul taught a different or additional gospel, it is plain that he never did. Ironically, God used Paul himself to warn against ever allowing such false teaching by pronouncing a double curse on any man, angel or even any apostle—“But though we [apostles]…preach any other gospel…let him be accursed” (1:8)—who violates this command.

What a powerful scripture—and WARNING!

What Paul Preached

In I Thessalonians 2:4, Paul explained that the apostles were entrusted by God to preserve the true gospel. Notice: “But as we [apostles] were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which tries our hearts.”

This is a responsibility not to be taken lightly. True ministers must always teach what God commands—not what pleases men (including Bible “scholars” and “theologians”). Any claim that Paul taught a different or “second” gospel (usually thought to be either about Christ or of “peace”) is impossible. Had he done this, he would literally have been pronouncing a curse on himself!

Paul was commissioned to preach to the Gentiles. First, Acts 19:8 establishes which gospel he preached: “And he went into the synagogue, and spoke boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.” In many of his epistles, he taught the kingdom to Gentile congregations. His message was always the same. He continually preached, taught and referred to the kingdom of God.

Next, Paul states in Acts 20:25, 21, “I have gone preaching the kingdom of God…repentance toward God, and faith toward our Lord Jesus Christ.” He preached the same gospel to both Jew and Gentile, but preached the truth about Christ’s role in addition to the gospel of the kingdom.

Now notice Acts 28:30-31: “And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ.” Of course, Jesus is foretold to rule the entire earth when He returns and establishes His kingdom. But He stands alongside the true gospel about that kingdom.

Do not lose sight of this! The role of Jesus Christ is separate—distinctly different—from the gospel!

Some get confused when they read I Corinthians 15:1-4, thinking that Paul contradicts himself from other passages we have seen by appearing to state that “the gospel” (vs. 1) is “how that Christ died for our sins according to the scriptures; and that He was buried, and that He rose again the third day” (vs. 3-4). Simply note that “the gospel” reference in verse 1 is not connected to Christ’s death and burial in verses 3 and 4. Careful reading reveals this.

Since Jesus preached “repent and believe the gospel,” it should now be clear why both highlighted elements in this passage are in His instruction. His role must always be preached in conjunction with the kingdom of God, because one cannot enter the kingdom unless he understands and accepts that “Christ died for our sins,” and has repented of his sins.

“Another Jesus”—Brought by “Another Spirit”

Now pause and grasp the additional seriousness of what else bringing another “gospel” means—the grave danger of what is actually being brought for worship with this revised “gospel.” The reader must understand why God places a curse on those who pervert the gospel—those who blur or confuse His literally “Genesis-to-Revelation” announcement about His soon-coming world government.

The attempt to bring Jesus into the gospel is not only wrong in itself, but it derives from a much greater danger, not only that of “another Jesus,” but one born of “another spirit.” The Corinthians were falling into belief in “another gospel” and “another Jesus,” and did not recognize that these were connected to a third problem—that of following “another SPIRIT.”

The apostle John labels this alien spirit the “spirit of error,” and contrasts it to the “Spirit of truth” (I John 4:6). Take a moment to read this verse, remembering that Christians have been “begotten” with the Spirit of truth, which the apostle James explained is the same as the “Word of truth” (Jms. 1:18). It is this spirit of error that is guiding the churches of professing Christianity in its many denominations and branches—which spirit we will learn is connected to a counterfeit “body of Christ.” This is why deceived theologians have devised the false triune god.

Recognize the extreme gravity here. Understand why it is absolutely vital to get this point clear in your mind!

Extreme Danger!

Another critically important element ties in here, and is connected directly to the Church that Christ has built (Matt. 16:18)—the only Church where the true Christ is leading His true Work, and the true gospel is being preached. The living Jesus Christ has always worked exclusively leading only one, unified, organized, uncompromising Church—the biblical Body of Christ.

In summary, the “Christian” world teaches that the Body of Christ—Jesus’ Church—consists of many denominations, fellowships or “communities of believers,” said to all be connected by the “Holy Spirit” working in believers wherever they are affiliated. (Many, many sources attest to this thinking.) But this is totally contrary to I Corinthians 1:10 and 13, and 12:1-31, Ephesians 4:2-16, John 15, Matthew 12:25-30—and to all of what the Bible teaches about the Body of Christ. This substitute—counterfeit—idea asserts, in effect, that Christ and His Body are divided among many groups.

Here is what the reader must be able to recognize: The entire professing Christian world believes in a different (counterfeit) “body” of a different (counterfeit) “Christ,” emanating from an entirely different (counterfeit) “spirit” that is not the Spirit of God. All of these confused, competing churches are led by the “spirit of disobedience” that is identified in Ephesians 2:2—and shown to be sent from the “god of this world” (II Cor. 4:4)! Then recognize that this is the god behind the trinity! We will discuss this “disobedient spirit” shortly.

The Protestants Go Further

The universal church, centered at Rome, and teaching the false doctrine of the trinity, taught that the Body of Christ was solely composed of those within that church. Even though the Roman church had the wrong doctrines, the wrong gospel, the wrong Jesus, the wrong spirit—and the wrong god—their understanding that Christ had an undivided spiritual Body, identified in a single church, was largely correct. Their error was connecting this key doctrine to themselves instead of to the true Church of God—built by the true Jesus Christ, who was sent by the true God, who is working through the true Holy Spirit. This latter Church is one that also understands the many other truths of God!

Let’s understand this by tying together several critical elements that clarify the thinking of the Protestants. When the Protestants rebelled against Rome, they were obviously no longer part of that church, and thus had departed from what they previously believed to have been the Body of Christ. They recognized that Paul taught, “For by one Spirit are we all baptized into one body” and “For the body is not one member, but many” (I Cor. 12:13-14).

The entire world of Christendom is able to read these passages, and others, about the Body of Christ. All of these had to be reconciled with the fact that they had now left the Roman church and its authority. But here was their problem: They had to come up with a teaching compatible with converts and believers supposedly being truly baptized, but into a divided, competing and multiplying picture of denominations that is the Protestant world. They had to reconcile the idea of one “Body of Christ” with the reality of hundreds of Protestant denominations, and more appearing all the time. They were forced to conclude that the Body of Christ is composed of many groups, denominations, fellowships and “communities of believers.” Within this overall understanding must come the reminder that the professing Christian world, serving the false trinity god, is led by the spirit of the “god of this world.” When understood, Christendom would conclude in the end whatever its god led it to conclude—and that would not be what the Bible teaches.

Of course—and this is what the reader must get straight—when the Protestants reinvented the “Body of Christ” doctrine, it was about the “body” of their “Jesus.” Although they defined His “body” differently, this was the same Jesus, who was part of the same gospel, both of which were brought by the same spirit that the counterfeit church from Rome had included within its trinity!

Grasp this. The alien spirit that both John and Paul spoke of is the false counterfeit spiritSatan’s spirit—behind the trinity doctrine, the wrong “Jesus” with his counterfeit “body,” and the wrong “gospel” of the entire professing Christian world.

Spirit of Disobedience

Let’s now revisit the central “earmark” that will always reveal to the discerning observer where the “spirit of disobedience” is at work. This phrase is in the context of Paul reminding the Ephesian congregation how they had come out of a different way of life—described as the “course of this world”—in which they had been under the sway of the “prince of the power of the air.” Now notice: “Wherein in time past you walked according to the course of this world, according to the prince of the power of the air, the spirit that now works in the children of disobedience” (2:2).

Disobedience is the opposite of obedience, and obedience is something that one either displays toward God, or does not. One either obeys God’s Law—the Ten Commandments, of which the first four are a part—or, no matter what reasons he may have or theology he may have accepted about it, he disobeys it!

Almost all of the professing Christian world teaches that God’s Law—His Commandments—were “nailed to the cross” by Jesus (now seen to be another one) through His sacrifice. Thousands of preachers tell millions of parishioners every Sunday that “that Old Testament Law” has been “done away” by Christ. They are routinely told, “You do not need to keep it. It was kept for you by Jesus.”

Millions believe them!

Had Israel obeyed the first four commandments—no other gods, no idols or graven images, proper reverence of God’s name and observance of the seventh day instead of the first day(Sunday)—she would have remained an example to all nations of how obedience to the true God brought all the good things in life. How many other nations might have followed and copied Israel’s example? How many supposed gods would have never come into existence? Think about how much confusion and false religion could have been avoided!

But Romans 8:7 has explained to the reader that human beings are naturally hostile to God and His Law. The terrible fruits of that disobedience are the tragic record of humanity’s last six millennia.

The true Jesus Christ taught His disciples, “If you will enter into life, keep the commandments” (Matt. 19:17). It is these very commandments that define the love of God, and this is made plain by Romans 13:10 and I John 5:3. Turn and read them, and notice how Paul and John speak of God’s Law. While the world also speaks endlessly of “love” with its “Jesus,” it is not the real love of God that the Bible describes. The “Jesus” of this world brings a very different message about the importance of law-keeping than that of Matthew 19:17, Romans 13:10, I John 5:3 and many more passages in the New Testament that could be cited.

By now it should be understood that the “prince of the power of the air” is the same as the “god of this world,” the “spirit of error” and the “spirit of disobedience.” Obviously, this “god”—and spirit—is Satan the devil. Of course, Satan would never actually reveal himself as the devil, or by any of Paul’s inspired descriptions of him referenced here. Almost none would follow him if he did.

He has hidden his true identity under the guise of the triune god.

This very different spirit drives the thinking of all modern theology. Under the “power” of this spirit—and Paul shows that this god does have real power—theologians have devised the concept of the trinity. These have cast off the commandments of God, the first four of which would have insulated and protected them—and all humanity—from all false gods and the resultant error—and endless troubles—that come from following them.

Therefore, it is absolutely imperative to the “god of this world” who stands behind the trinity (and the “Jesus” within it) that its adherents not return to commandment-keeping! He must, at all costs, try to prevent people from returning to the only Law that will lead them away from him to the true God! Recognize that this—disobedience!—is the central feature in how Satan’s “voice” is identified.

The “Voice of Christ”

Let’s further understand. The true Jesus Christ of the Bible taught that His sheep “know His voice” (John 10:4). Later in John, Jesus stated, “Everyone that is of the truth hears My voice” (18:37).

The true Christ’s sheep know—can discern—the true Christ’s voice, and can distinguish it from the “voice of a stranger” which is the voice of “another Jesus.” Get this straight! The spirit of the true Christ, who taught the only true gospel, does not direct the “churches” and “works” of those worshipping another Jesus inside the trinity, who, again, is part of another gospel, derived from another spirit, all of which appears with another counterfeit “body of Christ”—the divided, disagreeing, competing confusion that is supposed to be Christianity.

The true Christ’s voice is in part directly identified with its emphasis on commandment-keeping, and this must never be forgotten in light of all that you have come to understand throughout this paper!

I have tried to repeat all of this over and over in different ways for emphasis. This is so the reader can see the clear connection between several fundamental elements of true Christianity, in contrast to the counterfeits of each.

Read and reread all that you have seen here until it becomes crystal clear in your mind—until it is impossible to misunderstand what is at stake in which church you attend. Remember, the true Christ is not divided (I Cor. 10:13)—meaning there is only one true Church of God! Until you findthat Church—the one, unified Body of Christ—you cannot have contact with the living Christ who heads it—and only it!

As Corinth attests, this wrong but subtle teaching about Christ’s counterfeit Body is so clever, so seductive, so elusive to those who do not examine it closely, that it has fooled even many of God’s people—those of Christ’s true Church—down through the ages.

The problem in Corinth was traced to the fact that the brethren there were listening to false ministers. Almost immediately after warning of a false Jesus, gospel and spirit, Paul identified this problem, explaining how they had been fooled: “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works” (II Cor. 11:13-15).