August 30, 2019

Win-Win by Gary Rose



I forget where I found the saying above, but I jotted it down and made a new graphic of my own. Whoever came up with this compilation is certainly a very positive person indeed! Christians are to be like this, because Christianity is a win-win scenario. If we live, we live for God, for God is always with us; if we die, we just change locations, for we will still be with God. As I reflected this matter, I thought of the sermon on the mount, where Jesus said…


Matthew 5 ( World English Bible )
 1 Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him.  2 He opened his mouth and taught them, saying, 
  3  “Blessed are the poor in spirit, 
for theirs is the Kingdom of Heaven.
  4  Blessed are those who mourn, 
for they shall be comforted.
  5  Blessed are the gentle, 
for they shall inherit the earth.
  6  Blessed are those who hunger and thirst after righteousness, 
for they shall be filled. 
  7  Blessed are the merciful, 
for they shall obtain mercy. 
  8  Blessed are the pure in heart, 
for they shall see God. 
  9  Blessed are the peacemakers, 
for they shall be called children of God. 
  10  Blessed are those who have been persecuted for righteousness’ sake, 
for theirs is the Kingdom of Heaven. 


Christians are to be like God, and Jesus tells us the attitudes to have. More than that, he defines those who have these attitudes as “Blessed”. Can a disbeliever, atheist or agnostic be described as “blessed? I think not; for without God, ultimately, there will be unhappiness because all human beings will eventually die, but not all human beings will be in heaven. Like the photo, everything works out in the end for those who truly follow God. Knowing this, if I were not a Christian, I would want to become one!

Bible Reading August 30-September 1 by Gary Rose


Bible Reading August 30-September 1

World  English  Bible



Aug. 30
Psalm 20-22

Psa 20:1 May Yahweh answer you in the day of trouble. May the name of the God of Jacob set you up on high,
Psa 20:2 send you help from the sanctuary, grant you support from Zion,
Psa 20:3 remember all your offerings, and accept your burnt sacrifice. Selah.
Psa 20:4 May He grant you your heart's desire, and fulfill all your counsel.
Psa 20:5 We will triumph in your salvation. In the name of our God, we will set up our banners. May Yahweh grant all your requests.
Psa 20:6 Now I know that Yahweh saves his anointed. He will answer him from his holy heaven, with the saving strength of his right hand.
Psa 20:7 Some trust in chariots, and some in horses, but we trust the name of Yahweh our God.
Psa 20:8 They are bowed down and fallen, but we rise up, and stand upright.
Psa 20:9 Save, Yahweh! Let the King answer us when we call!

Psa 21:1 The king rejoices in your strength, Yahweh! How greatly he rejoices in your salvation!
Psa 21:2 You have given him his heart's desire, and have not withheld the request of his lips. Selah.
Psa 21:3 For you meet him with the blessings of goodness. You set a crown of fine gold on his head.
Psa 21:4 He asked life of you, you gave it to him, even length of days forever and ever.
Psa 21:5 His glory is great in your salvation. You lay honor and majesty on him.
Psa 21:6 For you make him most blessed forever. You make him glad with joy in your presence.
Psa 21:7 For the king trusts in Yahweh. Through the loving kindness of the Most High, he shall not be moved.
Psa 21:8 Your hand will find out all of your enemies. Your right hand will find out those who hate you.
Psa 21:9 You will make them as a fiery furnace in the time of your anger. Yahweh will swallow them up in his wrath. The fire shall devour them.
Psa 21:10 You will destroy their descendants from the earth, their posterity from among the children of men.
Psa 21:11 For they intended evil against you. They plotted evil against you which cannot succeed.
Psa 21:12 For you will make them turn their back, when you aim drawn bows at their face.
Psa 21:13 Be exalted, Yahweh, in your strength, so we will sing and praise your power.

Psa 22:1 My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning?
Psa 22:2 My God, I cry in the daytime, but you don't answer; in the night season, and am not silent.
Psa 22:3 But you are holy, you who inhabit the praises of Israel.
Psa 22:4 Our fathers trusted in you. They trusted, and you delivered them.
Psa 22:5 They cried to you, and were delivered. They trusted in you, and were not disappointed.
Psa 22:6 But I am a worm, and no man; a reproach of men, and despised by the people.
Psa 22:7 All those who see me mock me. They insult me with their lips. They shake their heads, saying,
Psa 22:8 "He trusts in Yahweh; let him deliver him. Let him rescue him, since he delights in him."
Psa 22:9 But you brought me out of the womb. You made me trust at my mother's breasts.
Psa 22:10 I was thrown on you from my mother's womb. You are my God since my mother bore me.
Psa 22:11 Don't be far from me, for trouble is near. For there is none to help.
Psa 22:12 Many bulls have surrounded me. Strong bulls of Bashan have encircled me.
Psa 22:13 They open their mouths wide against me, lions tearing prey and roaring.
Psa 22:14 I am poured out like water. All my bones are out of joint. My heart is like wax; it is melted within me.
Psa 22:15 My strength is dried up like a potsherd. My tongue sticks to the roof of my mouth. You have brought me into the dust of death.
Psa 22:16 For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet.
Psa 22:17 I can count all of my bones. They look and stare at me.
Psa 22:18 They divide my garments among them. They cast lots for my clothing.
Psa 22:19 But don't be far off, Yahweh. You are my help: hurry to help me.
Psa 22:20 Deliver my soul from the sword, my precious life from the power of the dog.
Psa 22:21 Save me from the lion's mouth! Yes, from the horns of the wild oxen, you have answered me.
Psa 22:22 I will declare your name to my brothers. In the midst of the assembly, I will praise you.
Psa 22:23 You who fear Yahweh, praise him! All you descendants of Jacob, glorify him! Stand in awe of him, all you descendants of Israel!
Psa 22:24 For he has not despised nor abhorred the affliction of the afflicted, Neither has he hidden his face from him; but when he cried to him, he heard.
Psa 22:25 Of you comes my praise in the great assembly. I will pay my vows before those who fear him.
Psa 22:26 The humble shall eat and be satisfied. They shall praise Yahweh who seek after him. Let your hearts live forever.
Psa 22:27 All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you.
Psa 22:28 For the kingdom is Yahweh's. He is the ruler over the nations.
Psa 22:29 All the rich ones of the earth shall eat and worship. All those who go down to the dust shall bow before him, even he who can't keep his soul alive.
Psa 22:30 Posterity shall serve him. Future generations shall be told about the Lord.
Psa 22:31 They shall come and shall declare his righteousness to a people that shall be born, for he has done it.


Aug. 31
Psalm 23-25

Psa 23:1 Yahweh is my shepherd: I shall lack nothing.
Psa 23:2 He makes me lie down in green pastures. He leads me beside still waters.
Psa 23:3 He restores my soul. He guides me in the paths of righteousness for his name's sake.
Psa 23:4 Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff, they comfort me.
Psa 23:5 You prepare a table before me in the presence of my enemies. You anoint my head with oil. My cup runs over.
Psa 23:6 Surely goodness and loving kindness shall follow me all the days of my life, and I will dwell in Yahweh's house forever.

Psa 24:1 The earth is Yahweh's, with its fullness; the world, and those who dwell therein.
Psa 24:2 For he has founded it on the seas, and established it on the floods.
Psa 24:3 Who may ascend to Yahweh's hill? Who may stand in his holy place?
Psa 24:4 He who has clean hands and a pure heart; who has not lifted up his soul to falsehood, and has not sworn deceitfully.
Psa 24:5 He shall receive a blessing from Yahweh, righteousness from the God of his salvation.
Psa 24:6 This is the generation of those who seek Him, who seek your face--even Jacob. Selah.
Psa 24:7 Lift up your heads, you gates! Be lifted up, you everlasting doors, and the King of glory will come in.
Psa 24:8 Who is the King of glory? Yahweh strong and mighty, Yahweh mighty in battle.
Psa 24:9 Lift up your heads, you gates; yes, lift them up, you everlasting doors, and the King of glory will come in.
Psa 24:10 Who is this King of glory? Yahweh of Armies is the King of glory! Selah.

Psa 25:1 To you, Yahweh, do I lift up my soul.
Psa 25:2 My God, I have trusted in you. Don't let me be shamed. Don't let my enemies triumph over me.
Psa 25:3 Yes, no one who waits for you shall be shamed. They shall be shamed who deal treacherously without cause.
Psa 25:4 Show me your ways, Yahweh. Teach me your paths.
Psa 25:5 Guide me in your truth, and teach me, For you are the God of my salvation, I wait for you all day long.
Psa 25:6 Yahweh, remember your tender mercies and your loving kindness, for they are from old times.
Psa 25:7 Don't remember the sins of my youth, nor my transgressions. Remember me according to your loving kindness, for your goodness' sake, Yahweh.
Psa 25:8 Good and upright is Yahweh, therefore he will instruct sinners in the way.
Psa 25:9 He will guide the humble in justice. He will teach the humble his way.
Psa 25:10 All the paths of Yahweh are loving kindness and truth to such as keep his covenant and his testimonies.
Psa 25:11 For your name's sake, Yahweh, pardon my iniquity, for it is great.
Psa 25:12 What man is he who fears Yahweh? He shall instruct him in the way that he shall choose.
Psa 25:13 His soul shall dwell at ease. His seed shall inherit the land.
Psa 25:14 The friendship of Yahweh is with those who fear him. He will show them his covenant.
Psa 25:15 My eyes are ever on Yahweh, for he will pluck my feet out of the net.
Psa 25:16 Turn to me, and have mercy on me, for I am desolate and afflicted.
Psa 25:17 The troubles of my heart are enlarged. Oh bring me out of my distresses.
Psa 25:18 Consider my affliction and my travail. Forgive all my sins.
Psa 25:19 Consider my enemies, for they are many. They hate me with cruel hatred.
Psa 25:20 Oh keep my soul, and deliver me. Let me not be disappointed, for I take refuge in you.
Psa 25:21 Let integrity and uprightness preserve me, for I wait for you.
Psa 25:22 Redeem Israel, God, out all of his troubles.

Sept. 1

Psalms 26-29

Psa 26:1 Judge me, Yahweh, for I have walked in my integrity. I have trusted also in Yahweh without wavering.
Psa 26:2 Examine me, Yahweh, and prove me. Try my heart and my mind.
Psa 26:3 For your loving kindness is before my eyes. I have walked in your truth.
Psa 26:4 I have not sat with deceitful men, neither will I go in with hypocrites.
Psa 26:5 I hate the assembly of evildoers, and will not sit with the wicked.
Psa 26:6 I will wash my hands in innocence, so I will go about your altar, Yahweh;
Psa 26:7 that I may make the voice of thanksgiving to be heard, and tell of all your wondrous works.
Psa 26:8 Yahweh, I love the habitation of your house, the place where your glory dwells.
Psa 26:9 Don't gather my soul with sinners, nor my life with bloodthirsty men;
Psa 26:10 in whose hands is wickedness, their right hand is full of bribes.
Psa 26:11 But as for me, I will walk in my integrity. Redeem me, and be merciful to me.
Psa 26:12 My foot stands in an even place. In the congregations I will bless Yahweh.

Psa 27:1 Yahweh is my light and my salvation. Whom shall I fear? Yahweh is the strength of my life. Of whom shall I be afraid?
Psa 27:2 When evildoers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell.
Psa 27:3 Though an army should encamp against me, my heart shall not fear. Though war should rise against me, even then I will be confident.
Psa 27:4 One thing I have asked of Yahweh, that I will seek after, that I may dwell in the house of Yahweh all the days of my life, to see Yahweh's beauty, and to inquire in his temple.
Psa 27:5 For in the day of trouble he will keep me secretly in his pavilion. In the covert of his tabernacle he will hide me. He will lift me up on a rock.
Psa 27:6 Now my head will be lifted up above my enemies around me. I will offer sacrifices of joy in his tent. I will sing, yes, I will sing praises to Yahweh.
Psa 27:7 Hear, Yahweh, when I cry with my voice. Have mercy also on me, and answer me.
Psa 27:8 When you said, "Seek my face," my heart said to you, "I will seek your face, Yahweh."
Psa 27:9 Don't hide your face from me. Don't put your servant away in anger. You have been my help. Don't abandon me, neither forsake me, God of my salvation.
Psa 27:10 When my father and my mother forsake me, then Yahweh will take me up.
Psa 27:11 Teach me your way, Yahweh. Lead me in a straight path, because of my enemies.
Psa 27:12 Don't deliver me over to the desire of my adversaries, for false witnesses have risen up against me, such as breathe out cruelty.
Psa 27:13 I am still confident of this: I will see the goodness of Yahweh in the land of the living.
Psa 27:14 Wait for Yahweh. Be strong, and let your heart take courage. Yes, wait for Yahweh.

Psa 28:1 To you, Yahweh, I call. My rock, don't be deaf to me; lest, if you are silent to me, I would become like those who go down into the pit.
Psa 28:2 Hear the voice of my petitions, when I cry to you, when I lift up my hands toward your Most Holy Place.
Psa 28:3 Don't draw me away with the wicked, with the workers of iniquity who speak peace with their neighbors, but mischief is in their hearts.
Psa 28:4 Give them according to their work, and according to the wickedness of their doings. Give them according to the operation of their hands. Bring back on them what they deserve.
Psa 28:5 Because they don't regard the works of Yahweh, nor the operation of his hands, he will break them down and not build them up.
Psa 28:6 Blessed be Yahweh, because he has heard the voice of my petitions.
Psa 28:7 Yahweh is my strength and my shield. My heart has trusted in him, and I am helped. Therefore my heart greatly rejoices. With my song I will thank him.
Psa 28:8 Yahweh is their strength. He is a stronghold of salvation to his anointed.
Psa 28:9 Save your people, and bless your inheritance. Be their shepherd also, and bear them up forever.

Psa 29:1 Ascribe to Yahweh, you sons of the mighty, ascribe to Yahweh glory and strength.
Psa 29:2 Ascribe to Yahweh the glory due to his name. Worship Yahweh in holy array.
Psa 29:3 Yahweh's voice is on the waters. The God of glory thunders, even Yahweh on many waters.
Psa 29:4 Yahweh's voice is powerful. Yahweh's voice is full of majesty.
Psa 29:5 The voice of Yahweh breaks the cedars. Yes, Yahweh breaks in pieces the cedars of Lebanon.
Psa 29:6 He makes them also to skip like a calf; Lebanon and Sirion like a young, wild ox.
Psa 29:7 Yahweh's voice strikes with flashes of lightning.
Psa 29:8 Yahweh's voice shakes the wilderness. Yahweh shakes the wilderness of Kadesh.
Psa 29:9 Yahweh's voice makes the deer calve, and strips the forests bare. In his temple everything says, "Glory!"
Psa 29:10 Yahweh sat enthroned at the Flood. Yes, Yahweh sits as King forever.
Psa 29:11 Yahweh will give strength to his people. Yahweh will bless his people with peace.

Aug. 30
Romans 11

Rom 11:1 I ask then, did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin.
Rom 11:2 God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel:
Rom 11:3 "Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life."
Rom 11:4 But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal."
Rom 11:5 Even so then at this present time also there is a remnant according to the election of grace.
Rom 11:6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.
Rom 11:7 What then? That which Israel seeks for, that he didn't obtain, but the chosen ones obtained it, and the rest were hardened.
Rom 11:8 According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day."
Rom 11:9 David says, "Let their table be made a snare, and a trap, a stumbling block, and a retribution to them.
Rom 11:10 Let their eyes be darkened, that they may not see. Bow down their back always."
Rom 11:11 I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy.
Rom 11:12 Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness?
Rom 11:13 For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry;
Rom 11:14 if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
Rom 11:15 For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?
Rom 11:16 If the first fruit is holy, so is the lump. If the root is holy, so are the branches.
Rom 11:17 But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree;
Rom 11:18 don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you.
Rom 11:19 You will say then, "Branches were broken off, that I might be grafted in."
Rom 11:20 True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear;
Rom 11:21 for if God didn't spare the natural branches, neither will he spare you.
Rom 11:22 See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.
Rom 11:23 They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again.
Rom 11:24 For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
Rom 11:25 For I don't desire you to be ignorant, brothers, of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,
Rom 11:26 and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob.
Rom 11:27 This is my covenant to them, when I will take away their sins."
Rom 11:28 Concerning the Good News, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake.
Rom 11:29 For the gifts and the calling of God are irrevocable.
Rom 11:30 For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
Rom 11:31 even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.
Rom 11:32 For God has shut up all to disobedience, that he might have mercy on all.
Rom 11:33 Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
Rom 11:34 "For who has known the mind of the Lord? Or who has been his counselor?"
Rom 11:35 "Or who has first given to him, and it will be repaid to him again?"
Rom 11:36 For of him, and through him, and to him, are all things. To him be the glory for ever! Amen.

Aug. 31
Romans 12

Rom 12:1 Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
Rom 12:2 Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing, and perfect will of God.
Rom 12:3 For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith.
Rom 12:4 For even as we have many members in one body, and all the members don't have the same function,
Rom 12:5 so we, who are many, are one body in Christ, and individually members one of another.
Rom 12:6 Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith;
Rom 12:7 or service, let us give ourselves to service; or he who teaches, to his teaching;
Rom 12:8 or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness.
Rom 12:9 Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good.
Rom 12:10 In love of the brothers be tenderly affectionate one to another; in honor preferring one another;
Rom 12:11 not lagging in diligence; fervent in spirit; serving the Lord;
Rom 12:12 rejoicing in hope; enduring in troubles; continuing steadfastly in prayer;
Rom 12:13 contributing to the needs of the saints; given to hospitality.
Rom 12:14 Bless those who persecute you; bless, and don't curse.
Rom 12:15 Rejoice with those who rejoice. Weep with those who weep.
Rom 12:16 Be of the same mind one toward another. Don't set your mind on high things, but associate with the humble. Don't be wise in your own conceits.
Rom 12:17 Repay no one evil for evil. Respect what is honorable in the sight of all men.
Rom 12:18 If it is possible, as much as it is up to you, be at peace with all men.
Rom 12:19 Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord."
Rom 12:20 Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink; for in doing so, you will heap coals of fire on his head."
Rom 12:21 Don't be overcome by evil, but overcome evil with good.

Sept. 1
Romans 13

Rom 13:1 Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God.
Rom 13:2 Therefore he who resists the authority, withstands the ordinance of God; and those who withstand will receive to themselves judgment.
Rom 13:3 For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same,
Rom 13:4 for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn't bear the sword in vain; for he is a servant of God, an avenger for wrath to him who does evil.
Rom 13:5 Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake.
Rom 13:6 For this reason you also pay taxes, for they are servants of God's service, attending continually on this very thing.
Rom 13:7 Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor.
Rom 13:8 Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law.
Rom 13:9 For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself."
Rom 13:10 Love doesn't harm a neighbor. Love therefore is the fulfillment of the law.
Rom 13:11 Do this, knowing the time, that it is already time for you to awaken out of sleep, for salvation is now nearer to us than when we first believed.
Rom 13:12 The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light.
Rom 13:13 Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy.
Rom 13:14 But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.

The Biblical Doctrine of the Godhead by Wayne Jackson

http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/godhead.html

The Biblical Doctrine of the Godhead

Since the late second century A.D., controversy has existed concerning the nature of the Godhead. Is God a solitary person—simply manifested in three forms? Or do three separate personalities exist, each of whom possesses the nature of deity? Is the popular doctrine of the Trinity true or false?
Though the word “Trinity” is not explicitly found in the Bible, the teaching that there are three individual personalities of divine nature (known in the New Testament as the Father, Son, and Holy Spirit) is thoroughly scriptural, and has been generally acknowledged by the writers of “Christendom” since the apostolic age.
Around A.D. 190, Theodotus of Byzantium advocated the absolute personality of God. Asserting that the Father, Son, and Holy Spirit were one person, he sought to propagate his views in the church at Rome. He is said to be “the first representative of Dynamistic Monarchianism whose views have been recorded” (Newman 1931, 198).
Later, however, the “oneness” heresy found its fullest expression in Sabellius of Libya, who commenced the publication of his errors about A.D. 260. Sabellius denied the doctrine of the Trinity, maintaining that God is uni-personal, and that the names Father, Son, and Holy Ghost merely designate the same person in different capacities. As the Father, God created the world; as the Son, he redeemed it; as the Holy Ghost, he sanctifies the elect. These three, he said, are no more different persons than the body, soul, and spirit of man are three persons (Sanford 1910, 827).
In modern times, this doctrine has been taught by the United Pentecostal Church and other religious groups. It is, however, false. This survey will show: (a) The Scriptures do teach the concept of monotheism, i.e., there is one God—one unified divine nature. (b) However, the divine nature, i.e., the nature or quality which identifies one as deity (as opposed, for example, to the angelic or human natures) is shared by three distinct personalities, and that these personalities are characterized in the New Testament as the Father, the Son, and the Holy Spirit. Each of the three personalities of the Godhead is eternal and equal in essence, though they may assume individual roles in their respective work (which may involve subordination).

Biblical Monotheism

Monotheism is the belief in one God, in contrast to polytheism, the notion that numerous gods exist. Unquestionably, the Bible affirms the concept of monotheism. In the first commandment of the Decalogue, Jehovah charges, “You shall have no other gods before me” (Exodus 20:3). Again, “Hear, O Israel: Jehovah our God is one Jehovah” (Deuteronomy 6:4). Or, “Jehovah, he is God; there is none else besides him” (Deuteronomy 4:35, 39; 1 Kings 8:60; 1 Chronicles 17:20; Isaiah 43:11; Zechariah 14:9).
In the New Testament, Paul says that “God is one” (Galatians 3:20), while James notes: “You believe that God is one; you do well: the demons also believe, and shudder” (James 2:19). Clearly, therefore, the oneness of God, in some sense, is a biblical truth. The question is: what does Scripture mean by one God?
In the Old Testament, the words eleloah, and elohim, from related roots, are generic designations of God. The New Testament term is theos. These appellations, when used of the true God, simply suggest the nature or quality of being divine — deity. The word “God” is not the name of a personality; it is the name of a nature, a quality of being. When it is said, therefore, that there is but one God, the meaning is: there is but one divine nature. There is a unified set of traits or characteristics that distinguish a personality as God.

The Divine Three

It is also clear that the Scriptures teach that there is a personal distinction between those individuals identified in the New Testament as the Father, the Son, and the Holy Spirit, and these persons are in some sense three. Study very carefully the following passages in which the persons of the divine Godhead are distinguished: Matthew 3:16-17; 28:19; Luke 1:35; John 14:26; 15:26; 2 Corinthians 13:14; Ephesians 2:18; 4:4-6; 1 Peter 1:2; Jude 20-21; Revelation 1:4-5.
It is obvious that these inspired verses reveal three separate persons. Furthermore, additional biblical data reveal that each of these three persons is God — i.e., each possesses the quality or nature of deity. The Father is deity (Ephesians 1:3), as is the Son (Hebrews 1:8), and so also the Holy Spirit (Acts 5:3-4). Any elementary student of logic knows perfectly well that the Godhead cannot be both one and three without a logical contradiction being involved — if the adjectives “one” and “three” are employed in the identical sense. But the fact of the matter is, they are not used in the same sense. There is but one divine nature, but there are three distinct personalities possessing that unified set of infinite qualities. Thus, there is no contradiction at all.
Without a recognition of the above principle, some Bible passages would be difficult to harmonize. For example, in Isaiah 44:24 Jehovah affirms that he “stretches forth the heavens alone; that spreads abroad the earth (who is with me?).” So, God was alone. Yet in John 8:29 Christ said, “And he [the Father] that sent me is with me; he has not left me alone.” And so, Jesus was not alone, for the Father was with him; correspondingly, the Father was not alone. The question is: how can God be both alone and not alone?
In Isaiah’s passage, God (the one divine nature) was being contrasted with the false gods of paganism; the personalities of the Godhead were not a consideration there. In John 8:29, the relationship of two divine personalities (Father and Son) was in view. Different subjects, but no discrepancy. Similarly, when a certain scribe affirmed that “he [God] is one; and there is none other but he” (Mark 12:32), he was correct. He was declaring monotheism, as suggested above. In another setting though, Christ, revealing a distinction between himself and the Father, said: “It is another that bears witness of me; and I know that the witness which he witnesses of me is true” (John 5:32).

Old Testament Evidence of Divine Plurality

The biblical doctrine of the Godhead is progressive. By that we mean that the concept unfolds, being gradually illuminated from the Old Testament to the New Testament. Nevertheless, the multiple personalities of the holy Godhead clearly are distinguished in the Old Testament.
(1) “In the beginning God [elohim — plural] created [bara — singular]” (Genesis 1:1). In the plural form elohim, many scholars see a “foreshadowing of the plurality of persons in the Divine Trinity” (Smith 1959, 11). Adam Clarke declared that the term “has long been supposed, by the most eminently learned and pious men, to imply a plurality of Persons in the Divine nature” (n.d., 28). Richard Watson wrote that elohim “seems to be the general appellation by which the Triune Godhead is collectively distinguished in Scripture” (1881, 1024).
Though some scholars call this plural form a “plural of majesty” (i.e., a suggestion of multiple majestic traits), Nathan Stone observed that the plural of majesty “was not known then” (1944, 12). Professor Harold Stigers noted: “A multiplicity of personalities in the Godhead, implied in the creative process in the use of the titles ‘God’ (1:1) and ‘Spirit of God’ (1:2), is involved in the creative and redemptive work of God” (1976, 47).
(2) Multiple divine personalities are alluded to in such passages as follows:
  • “And God said, Let us make man in our image, after our likeness” (Genesis 1:26). (Note: this cannot refer to angels, as is often claimed, for angels are themselves created (Nehemiah 9:6; Psalm 148:2, 5), not creators; and the context limits the creating to God [v. 27].)
  • “The man is become as one of us, to know good and evil” (Genesis 3:22).
  • “Come, let us go down, and there confound their language” (Genesis 11:7). (Incidentally, “come” in the Hebrew text is plural, so that the divine spokesman must be addressing and acting in union with at least two others [Thiessen 1949, 126].)
  • “And I heard the voice of the Lord, saying, Whom shall I send, and who will go for us?” (Isaiah 6:8).
  • “Remember also thy Creator [Hebrew plural] in the days of thy youth” (Ecclesiastes 12:1).
(3) Numerous other passages reveal a distinction of personalities within the Godhead:
  • In Genesis 18:21, Jehovah, temporarily assuming the form of a man, visits Sodom. Surveying the evil of that area, this “Jehovah” then “rained upon Sodom and Gomorrah brimstone and fire from Jehovah out of heaven” (19:24). Two persons are clearly denominated “Jehovah.”
  • “Thus says Jehovah, the King of Israel, and his Redeemer, Jehovah of Hosts: I am the first, and I am the last; and besides me there is no God” (Isaiah 44:6). (Note: the language of this verse is applied to Christ in Revelation 1:17.)
  • In Zechariah 11:12, 13, Christ prophetically says: “And I said unto them, if ye think good, give me my hire; and if not, forbear. So they weighed for my hire thirty pieces of silver. And Jehovah said unto me ...”
  • “Jehovah [the first person] said unto my Lord [the second person], Sit thou at my right hand” (Psalm 110:1).
  • “Jehovah [the Father] laid on him [Christ] the iniquity of us all” (Isaiah 53:6).
  • “The kings of the earth set themselves, And the rulers take counsel together, Against Jehovah, [the Father] and against his anointed [the Son] saying, Let us break their bonds asunder, And cast away their cords from us” (Psalm 2:2, 3).
This is but a fractional sampling of a vast amount of Old Testament evidence for the plural personalities of deity.

New Testament Evidence of Divine Plurality

There are many obvious indications of distinction between the Father, the Son, and the Spirit in the New Testament. For instance, there is the clear case of the baptismal scene of Christ, where Jesus is in the water, the Father is speaking from heaven, and the Spirit is descending as a dove (Matthew 3:16-17).
Then there is Matthew’s record of the “great commission” where baptism is “into the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). The term “name” (Greek onoma) stands for becoming the possession of, and under the protection of, the one into whose name an individual is immersed (Arndt and Gingrich 1967, 575), and its singular form here likely stresses the unity of the holy Three. The multiple use of the article “the” before the words Father, Son, and Holy Spirit, however, according to a well-known rule of Greek grammar (Dana and Mantey 1955, 147), plainly demonstrates that the Father, the Son, and the Holy Spirit are separate persons, and not merely three manifestations of one person (Warfield 1952, 42).
There are other New Testament evidences revealing a distinction between the divine persons of the holy Godhead:
(1) Christ is said to be a “mediator” between God and man (1 Timothy 2:5). The word “mediator” translates the Greek mesites (from mesos, “middle,” and eimi, “to go”), and so literally, a go-between. Arndt and Gingrich note that the term is used of “one who mediates between two parties to remove a disagreement or reach a common goal. Of Christ with the genitive of persons between whom he mediates ...” (508). Clearly, Christ cannot be a mediator between God and man if he is the totality of the holy Godhead.
(2) In John 8:16-17, the Lord cited the Old Testament principle of multiple witnesses for legal documentation. He is countering the Pharisaic allegation that his witness is not true (v. 13). He reasons, therefore, that just as the law requires at least two witnesses to establish credibility, so the Lord is “not alone”; he bears witness of himself, and the Father bears witness of him. If Jesus is the same person as the Father, his argument makes no sense!
(3) Christ once taught: “I am the vine, and my Father is the husbandman” (John 15:1). In the same allegory he identified the disciples as “branches.” The narrative thus has three principal features: husbandman (the Father), vine (the Son), and branches (disciples). It is not difficult to see that there is as much distinction between the husbandman and the vine as there is between the vine and the branches.
(4) “But of that day nor that hour knows no one, not even the angels in heaven, neither the Son, but the Father” (Mark 13:32). While Jesus was upon the earth, he knew not the time of the judgment day. The Father, however, did know! Thus, clearly the Father and the Son were not the same person. Similarly, “And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him” (Matthew 12:32). The contrast here between the Son and the Holy Spirit plainly shows that they are not identical in personality. These two arguments make it certain that Christ was neither the Father nor the Spirit.
(5) In speaking of Christ’s subordination to God, Paul says: “[T]he head of Christ is God” (1 Corinthians 11:3). Edward Robinson noted the use of “head” (Greek kephale): “Trop. of persons, i.e., the head, the chief, one to whom others are subordinate” (1855, 398). Would it make any sense to speak of one being head of himself?
(6) Jesus is said to be “the very image” of the Father’s substance (Hebrews 1:3). Of the word “image” (Greek charakter), W. E. Vine observed:
In the New Testament it is used metaphorically in Heb. 1:3, of the Son of God as ‘the very image (marg. – the impress) of His substance,’ RV. The phrase expresses the fact that the Son is both personally distinct from, and yet literally equal to Him of whose essence He is the adequate imprint (1940, 247).
(7) The following passages contain contrasts which reveal a distinction between the Father and the Son:
  • Christ did not seek his own will, but the will of his Father (John 5:30).
  • His teaching was not his, but the Father’s (John 7:16).
  • He came not of himself, but was sent of the Father (John 7:28; 8:42).
  • He glorified him (John 8:54).
  • The Father does not judge, but has given judgment unto the Son (John 5:22).
(8) The Jews had neither heard the Father’s voice, nor seen his form at any time (John 5:37; cf. 1:18). But they had both seen and heard Christ. Hence, he was not the same person as the Father.
(9) There are many grammatical forms which show the distinction between the persons of the Godhead. In addition to plural pronouns (e.g., “our,” “we,” “us”[John 14:23; 17:11, 21]), prepositions frequently function in this capacity. The Spirit is sent from the Father (John 15:26). In the beginning Christ was with(Greek pros) God (John 1:1). He spoke the things which he had seen with (Greek para) him (John 8:38), and he came forth from the Father (John 16:27). All created things are of the Father, and through Christ (1 Corinthians 8:6). Through Christ we have access in the Spirit unto the Father (Ephesians 2:18).
Conjunctions can also indicate a distinction. He that abides in the teaching of Christ has both the Father and the Son (2 John 9). Jesus rebuked the Jews: “Ye know neither me, nor my Father: if ye knew me, ye would know my Father also [Greek kai—as an adverb]” (John 8:19). Comparative terms reveal distinction. Though Christ did not hold onto his equality with God (Philippians 2:6)—in terms of the independent exercise of divine privileges—nonetheless, in essence he was equal with God (John 5:18). In Christ’s subordinate position, though, the Father was greater than he (John 14:28).
(10) Many verbal forms indicate that the Father, Son, and Holy Spirit are separate in personality. The Father sent the Son (John 7:29), and the Son sent the Spirit (John 15:26). The Father loves the Son (John 3:35) and abides in him (John 14:10). The Father gave the Son (John 3:16), exalted him (Philippians 2:9), and delivered all things unto him (Matthew 11:27). Jesus commended his spirit into the Father’s hands (Luke 23:46) and ascended unto him (John 20:17). The Bible contains many such expressions which are meaningless if the Father, Son, and Spirit are the same person.
If we were so disposed, not only could we introduce a number of additional biblical arguments, but we could also show that the writers of the first several centuries of the post-apostolic age were virtually one in affirming that the Godhead consists of three separate, divine persons. Concerning the matter of their being three persons in the Trinity, A. C. Cox wrote: “Evidences, therefore, are abundant and archaic indeed, to prove that the Ante-Nicean Fathers, with those of the Nicean and the Post-Nicean periods, were of one mind, and virtually of one voice” (1855, 49).

Baptism in the Name of Jesus Only

Before concluding, we need to address the Oneness Pentecostal idea that only certain words may be spoken during a baptismal ceremony (e.g., “I baptize you in the name of Jesus Christ”). Oneness clergymen contend that should the statement be made, “I baptize you into the name of the Father, and the Son, and the Holy Spirit,” it would be a violation of Scripture, and thus negate the validity of the immersion. This exhibits a lack of biblical information on this theme.
First, let us note the illogical consequences of such a doctrine. If a specific set of words is to be pronounced at the time of a baptism, exactly what are those words? A brief look at the New Testament will reveal that a variety of expressions are employed when the terms “baptize” and “name” are connected. Observe the following:
  • “... baptizing them into (eis) the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19).
  • “... be baptized ... in (epi) the name of Jesus Christ” (Acts 2:38).
  • “... baptized into (eis) the name of the Lord Jesus” (Acts 8:16).
  • “... baptized in (en) the name of Jesus Christ” (Acts 10:48).
  • “... baptized into (eis) the name of the Lord Jesus” (Acts 19:5).
These passages contain five variant phraseologies. Which one is to be pronounced at the time of the baptism, to the exclusion of the others? The truth of the matter is none of them has reference to any set of words to be pronounced at the time of baptism.
Second, the language is designed to express certain truths, not prescribe a ritualistic set of words. If the phrase “in the name of Christ” implies the saying of those words in connection with the act to which they are enjoined, what would Colossians 3:17 require?—“And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus.” Accordingly, one would have to preface every word and act with the phrase “in the name of the Lord Jesus.” Such highlights the absurdity of the Oneness position.
Wayne Jackson
Sources/Footnotes
  • Arndt, W. F. and F. W. Gingrich. 1967. Greek English Lexicon of the New Testament. Chicago, IL: University of Chicago Press.
  • Clarke, Adam. n.d. Clarke’s Commentary. Vol. 1. Nashville, TN: Abingdon.
  • Cox, A. Cleveland, ed. 1885. Ante-Nicene Fathers. Vol. 6. Buffalo, NY: Christian Literature Publishing Co.
  • Dana, H. E. and J. R. Mantey. 1955. A Manual Grammar of the Greek New Testament. New York, NY: Macmillan.
  • Newman, A. H. 1931. Manual of Church History. Vol. 1. Chicago, IL: American Baptist Publication Society.
  • Robinson, Edward. 1855. A Greek-English Lexicon of the New Testament. New York, NY: Harper and Brothers.
  • Sanford, E. B., ed. 1910. A Concise Cyclopedia of Religious Knowledge. Hartford, CT: S. S. Scranton.
  • Smith, R. Payne. 1959. Genesis. Ellicott’s Commentary on the Whole Bible. Vol. 1. Grand Rapids, MI: Zondervan.
  • Stigers, Harold. 1976. A Commentary on Genesis. Grand Rapids, MI: Zondervan.
  • Stone, Nathan. 1944. Names of God. Chicago, IL: Moody.
  • Thiessen, H. C. 1949. Lectures in Systematic Theology. Grand Rapids, MI: Eerdmans.
  • Vine, W.E. (1940), Expository Dictionary of the New Testament (Old Tappan, NJ: Revell).
  • Warfield, Benjamin. 1952. Biblical and Theological Studies. Philadelphia, PA: Presbyterian and Reformed.
  • Watson, Richard. 1881. A Biblical and Theological Dictionary. Nashville, TN: Southern Methodist Publishing House.
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