The Trinity

by Michael Bremmer

“Holy, Holy, Holy, is the Lord of Host, the whole earth is filled of His glory.”
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Throughout the history of the Christian church numerous persons and groups have denied the Trinity. We will begin this study by examining these anti-Trinitarian views.

TRITHEISM

Tritheism teaches that there exists three Gods, not three persons, within the Godhead; that the Father, Son, and Holy Spirit are one only in purpose, not in essence. Although this heresy remained dead for many years, some within the faith movement have again resurrected it. The most notable promoting this heresy is Benny Hinn. Hank Hanegraaff, in his admirable work Christianity in Crises, documents the following:

“Man, I feel revelation knowledge already coming on me here. Lift your hands. Something new is going to happen here today. I felt it just as I walked down here. Holy Spirit, tale over in the name of Jesus … God the Father, ladies and gentlemen, is a person; and He is a triune being Himself separate from the Son and Holy Ghost. Say, what did you say? Hear it, hear it, hear it. See, God the Father is a person. God the Son is a person. God the Holy Spirit is a person. But each one of them is a triune being by Himself. If I can shock you — and maybe I should — there’s nine of them. Huh, what did you say? Let me explain: God the Father, ladies and gentlemen, is a person with his own personal spirit, and with His own personal soul, and His own personal spirit-body. You say, Huh, I never heard that. Well you think you’re in church this church to hear things you’ve heard for the last fifty years? You can’t argue with the word, can you? It’s all in the Word.” (1)

Of course, this heresy is not in the Word of God, and even Hinn later acknowledges his mistake. Curious, since Hinn’s mistake was supposedly God given revelation; yet some two years after admitting his error, Hinn is again teaching the same heretical doctrine. Tritheism is also taught in the popular Dake’s Annotated Reference Bible. Under the heading of “The Trinity – 18 Fallacies” Dake writes:

“1. That there is only one person or being called God … 5. That God consist of three persons or three beings in one being.” (2)

Further down on the same page Dake defines the Trinity:

“What we mean by Divine Trinity is that there are three separate and distinct persons in the Godhead, each with His own personal Spirit body, personal soul, and personal Spirit in the same sense each human being, angel, or any other being has his own body, soul and spirit.”

However, this is not a definition of the Trinity, but a denial of it. Tritheism must be rejected because the Scriptures say God is one: “Hear, O Israel! The Lord is our God, the Lord is one!” ().

MONARCHIANISM

Monarchianism is any teaching denying that three persons are in the Godhead. Monarchianism generally takes two forms: Dynamic Monarchianism and Modalistic Monarchianism.

DYNAMIC MONARCHIANISM
Dynamic Monarchianism denies the deity of Jesus Christ and of the Holy Spirit by making Jesus merely a man, and the Holy Spirit nothing more than a divine influence. In Jesus’ case, the power of God came to reside on the man Jesus Christ. His “divinity,” therefore, is one of status, not essence. The most infamous form of Dynamic Monarchianism is that of Arianism . Few question that Arianism has it beginnings in the erroneous teachings of Origen. Although Origen called Jesus God, and taught that He was co-eternal with the Father, Origen evidently did not believe that Christ was equal with God. According to Origen, who would eventually be declared a heretic, the Father alone was “ho theos” whereas Jesus was only “theos.” This difference was not one merely of subsistence and administration, but of essence — Jesus is not of the same essence as the Father, owing His existence to the Father. Origen even went as far as the suggest that one should not address Christ in prayer as “absolute worship” (3) It was not long for someone to take Origen’s teachings further by saying that Christ was not God at all, but merely a created being. This is precisely what the heretic Arius did. (4)

MODALISTIC MONARCHIANISM
Modalistic Monarchianism, also called by some writers Sabellianism, (5) teaches that God is one being who revealed Himself at different times as God the Father, God the Son, and God the Holy Spirit, much like an actor who assumes different acting roles throughout his career. In this view, the Trinity is nothing more than a threefold phase and mode of revelation. This ancient heresy is vigorously taught and defended by such groups as the United Pentecostal Church. The Modalistic view must be rejected because it does not represent all the Biblical data on the subject. The gospel narratives leave the honest reader with the impression that the Father, Son, and Holy Spirit are three personal individuals. This subject will be carefully examined later.

THE TRINITY DEFINED

The doctrine of the Trinity teaches that there is one God, yet three distinct persons, each person is the same in substance and equal in glory and power. The Westminster Confession of Faith states:

“In the unity of the Godhead there be three persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor preceding; the Son is eternally begotten of the Father; the Holy Ghost eternally preceding from the Father and the Son.” (6)

In opposition to the heretical Tritheism, and Monarchianism views, the true doctrine of the Trinity teaches: First, God is one indivisible in essence (; ; ; ; ). This fact is fundamental to the Trinitarian view. Second, the one indivisible divine essence exists, as a whole and not in part, eternally as Father, Son, and Holy Spirit. B.B. Warfield summarized:

“There is one only and true God, but in the unity of the Godhead there are three coeternal and coequal Persons, the same in substance but distinct in subsistence.” (7)

The word substance means essence, independent being. Essence is what a thing is and when used to describe the relationship of the Persons to the Godhead, it means they are the same indivisible, numerical essence. When Trinitarians say God is, one we mean one in essence. The word subsistence denotes the manner of existence that distinguishes one thing from another. Our English word person, although inadequate, best communicates this meaning, if it is clearly emphasized that the word “person” fails to distinguish that in the Godhead there is only one substance, one intelligence, and one will, yet three co-eternal, coequal, distinct beings. (8) Third, the whole undivided essence of God belongs to each of the three persons equally. Few, if any, deny that the Father is God, but many do deny that the whole undivided essence of God belongs to Jesus Christ and the Holy Spirit, that is, they deny the deity of Christ and the Holy Spirit. As pointed out earlier, this is the heresy Arianism. Groups such as the Jehovah’s Witnesses are Arian in that they deny both the Deity of Christ and the Holy Spirit. Yet the Scriptures clearly teach the Deity of both Christ and The Holy Spirit.

PROOF OF THE DEITY OF JESUS CHRIST

The Scripture presupposes that Jesus Christ is God, therefore, Scripture abounds with numerous implicit expressions of Christ’s deity. By implicit I mean that while the subject matter of a particular passage of Scripture may not be Christ’s deity, it is nevertheless understood; and if His deity is not understood, then the passage becomes ridiculous and unbelievable. I will cite only a few examples, but the reader is encouraged to search out other examples. (9)

“He who loves who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me” (. See also ). If Jesus is a mere man, if he is nothing more than a created being, then these are the words of demented lunatic. They are the words of another Jim Jones or David Koresh. What right does any religious “teacher” have to demand that his followers love him more than their parents or children? This is absurd! Those who would have us believe that Jesus was a good teacher, but not God, are foolish for this “good” teacher demanded that His followers love Him more than their own family. Yet, if this good teacher is more than just a man, if He is God incarnate, as the Scriptures clearly teach, then this passage makes sense, since only God can demand unconditional allegiance.

“Simon, I have something to say to you” (). As was Jesus custom, He accepted a dinner invitation from a Pharisee, and during this affair a woman who the Scriptures describe as a sinner came to Jesus and with her tears washed Jesus’ feet. Simon, the Pharisee who invited Jesus, thought to himself that if Jesus was truly a Prophet, then He would surely have known what sort of woman this was touching Him. Jesus, knowing what Simon was thinking, turns to him and says, “Simon, I have something to say to you.” Jesus then tells Simon a parable about a money lender who lent money to two individuals, one 500 denarii the other 50. When both debtors were unable to pay off their loans, the lender forgave both debtors. “Which of them,” Jesus asks Simon, “Would love the money lender more?” Simon perceptively answers, “I suppose the one who owed the more.” Jesus then applies His parable. Jesus says to Simon, “I entered your house …” Jesus sets himself up as the money lender of the parable and Simon and the woman the two debtors. Jesus says to the woman, who represented the debtor owing the 500 denarii, “Your sins are forgiven.” The point is, only the one owed the debt can forgive that debt. Only God can forgive sin, since sin is a debt against God. The only way the parable and the following events make sense is if Jesus Christ is truly God and therefore able to forgive sin.

“For the love of Christ constrains us, having concluded this, that one died for all, therefore all died; And He died for all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf” (). The Scriptures declare that we are to only worship God. If one is to live for Christ, as the apostle Paul instructed, and Jesus is not God, then what does one worship God with? What more can the creature do then to live for the Creator? What higher or more majestic from of worship is there other then what Paul says: “For me to live is Christ and to die is gain”? If Christ is not God, then Paul is an idolater. John Stott has well said: “Nobody can call himself a Christian who does not worship Jesus. To worship Him, if he were not God, is idolatry; to withhold worship from Him, if He is, is apostasy.” (10) I can cite many more examples. Nevertheless, these few are sufficient in substantiating that the Scriptures presuppose the doctrine of the deity of Christ, and that without this assumption many passages of Scripture become ridicules and idiotic. But not only do the Scriptures presuppose the deity of Jesus Christ, they also declare it outright:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God” (). What could be clearer? John describes Jesus as both God and eternal, and existing with God. John here affirms both the deity of Christ and the Trinity. For a Biblical defense of this passage against cults and anti-Trinitarian groups I suggest the reader consults Walter Martin’s classic, Kingdom of the Cults. “Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (). The apostle John wrote his gospel with the expressed intention of convincing his readers to believe in Jesus Christ. Part of this belief is that Jesus Christ is the Son of God. The expression Son of God is used in the New Testament as a description of Christ’s deity. For example, in Jesus says, “My Father is working until now and I Myself am working.’ For this cause therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath but also was call God His own Father, making Himself equal with God.” The Jews understood that to be God’s Son was to be equal to God. Notice Jesus does not correct their reasoning, but presents a stunning defense of His claim in . Likewise, in 9 there occurs a similar situation where the Jews to whom Jesus speaks with understand His claim to be the Son of God as a direct claim to deity, and, as before, Jesus does not try to correct their reasoning, but again presents a defense of His claim.

“No man has seen God at any time; the only begotten God who is in the bosom of the Father, He was explained Him” (). While this verse is one of the foremost proofs of Christ’s deity, it is not without exegetical difficulties. First, some translations read: “Only begotten Son,” or “one and only son” as in the King James, the New King James, the Revised Version, New English Bible, and the Living Bible. The difference is due to variations in the manuscripts, some having monogenes huios (only Son) and other manuscripts having monogenes theos (only God). Variances in the manuscripts are common and most are easily solved. The textual evidence for monogenes theos (11) is far greater than for monogenes huios, (12) and Scribes were more likely to change “begotten God” to “begotten Son” rather than visa-versa. The second problem with this verse is the word “begotten.” The term “only begotten” has caused much confusion thanks in no small part to the heretical teachings of the Jehovah’s Witnesses. They use the term in an attempt to prove that Jesus Christ is only a created being. In the Greek, however, the word does not lend it self very easily to such an interpretation. Monogenes in the Greek means, “Unique, one of a kind, one and only,” (13) “Unique (in kind) of something that is the example of its category.” (14) The writings of an early Church father, Clement of Rome, (95 A.D.) furnishes an excellent example of this usage:

“Let us consider the marvelous sign which is seen in the regions of the east, that is, the parts of Arabia. There is a bird, which is name the Phoenix. This, being the only one of its kind liveth for five hundred years. (15)

The phrase “only one of its kind” is the translation of the same Greek word monogenes. When John refers to Jesus as monogenes, he means nothing more than one and only, perhaps even as a title. We are therefore to understand to mean: “The only one, God, who is in the bosom of the Father, He has explained Him.”

“Thomas answered Him and said, My Lord and my God'” (). Some vainly argue that Thomas became too emotional and blurted out something incorrect. Notice, however, that Jesus does not attempt to correct this supposed slip of the tongue, but says to Thomas, “Because you have seen Me, have you believed? Blessed are those who did not see, and yet believe.”

“These things Isaiah said because he saw His glory, and spoke of Him” (). Since the immediate context makes Jesus the antecedent of the pronouns His and Him (vs. 36) one must ask, When did Isaiah see the Glory of Jesus? The answer is in , for this is from where the apostle John quotes. is a vision of Jehovah on His throne!

“Looking for the blessed hope and appearing of the glory of our great God and Savior Jesus Christ” (). “The Granville Sharpe rule of Greek grammar states that when two nouns are join by kai (and) and the first noun has the article and the second does not, then the two nouns refer to the same thing, Hence, great God and Savior’ both refer to Christ Jesus.” (16)

“And He is the image of the invisible God, the first born of all creation. For by Him all things were created, both in the heavens and on the earth, visible, and invisible, whether thrones or dominions or rulers or authorities — all things have been created by Him and for Him. And He is before all things, and in Him all things hold together” (). are part of a larger section that runs to , and is a magnificent descriptions of our Lord Jesus Christ. This passage may be an example of an early Christian hymn of praise as F.F. Bruce and many others suggest. The word image is the Greek word eikon and Paul uses it not merely to state the revelatory nature of the incarnation, but also to state who Christ is. F.F. Bruce remarks:

“To say that Christ is the image of God is to say that in Him the nature and being of God has been perfectly revealed — that in Him the invisible has become visible.” (17)

“First born” does not mean that Jesus was created since the passage states “by Him all things were created” and that He is “before all things,” signifying that Jesus Christ is eternal; therefore, He cannot be part of creation. In this context, first born means that Christ is the heir of creation — creation exists for Him.

“Who, although He existed in the form of God, did not regard equality with God a thing to be grasped” (). The English word “form” is misleading because it gives the impression that Jesus is not of the same essence as God, or that Jesus is somehow a lesser, or subordinate deity. However, the Greek word morphe denotes, “The set of genuine characteristics which constitutes a thing what it is. It denotes the genuine nature of a thing.” (18) “The outward appearance cannot be detached from the essence of the thing. The essence of the thing is indicated by its outward form.” (19) The NIV, therefore, appropriately translates this verse, “Who being in the very nature God.”

“And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power” ().

“But of the Son He says, Thy throne, O God, is forever and ever, and the righteous scepter is the scepter of His Kingdom. Thou Hast loved righteousness and hated lawlessness; Therefore God, Thy God hath anointed Thee …” (a).

“For in Him all the fullness of Deity dwells in bodily form” (). A perfect description of our Lord Jesus Christ, who is God-man. “I and the Father are one. The Jews took up stones again to stone Him” (). The Word “one” in the Greek is the neuter “hen” meaning one in essence. (20) That this is Jesus intended meaning is clear by the reaction of the Jews. Jesus is not saying He is one with God in purpose for this is hardly blasphemy and deserving death by stoning. Moreover, it cannot be reasonably maintained that the Jews merely misunderstood Jesus, otherwise Jesus surely would have clarified the misunderstanding, yet, rather then clarifying this supposed misunderstanding, Jesus responds by vindicating what He said (10:32). Note also “are” in the Greek is plural, lit., “I and the Father one we are.” They are one in essence, yet separate persons.

“And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace'” ().

“Jesus said to him, Have I been so long with you, and yet you have not come to know Me, Phillip? He who has seen Me has seen the Father; how do you say, show us the father’?'” () Philip’s desire to see the Father triggered Jesus’ gentle rebuke. Jesus says in that to know Him and to see Him is the same as knowing and seeing the Father. To this Philip says, “Lord show us the Father.” Now, what mere man or created being, can say, “Knowing me and seeing me is the same as knowing and seeing God! This verse, perhaps more than any other, makes clear that Jesus was either who He claimed to be, God, or that He was insane. Note also that Jesus does not say He is the Father. Nowhere in Scripture does Jesus say He is the Father.

“Behold, the virgin shall be with Child, and shall bear a Son, and they shall call His name Immanuel,’ which translated means, God with us'” ().

“Jesus said to them truly, truly I say, before Abraham was born, I Am.’ Therefore the Jews picked up stones to throw at Him” (). The phrase “I Am” is also found in , where God instructs Moses to go to the Pharaoh to bring the Israelites out of Egypt. Moses replied to God, “Behold, I am going to the Sons of Israel, and I shall say to them, The God of your fathers has sent me to you.’ Now they may say to me, What is His name?’ What shall I say to them? And God said to Moses, I Am who I Am’; and He said, Thus you shall say to the Sons of Israel, I Am has sent you.'” When Jesus uses the same phrase, “I Am” it is nothing less than a clear and concise declaration of His deity. While Arians like the Jehovah’s Witnesses refuse to believe that this is what Jesus was claiming, the Jews did and again they try to stone Him for His supposedly blasphemous statement.

“Thus says the LORD, the King of Israel and His Redeemer, the LORD of Hosts: I am the first and the last and there is no God besides Me (). The “Redeemer, the LORD of Host,” and “the First and the Last” are OT references to Jesus Christ. makes this clear: “And when I saw Him I fell at His feet as a dead man. And He laid His right hand upon me saying, Do not be afraid; I am the First and the Last, and the living One; and I was dead, and behold, I am alive forevermore …” (). For those who content that the “First and the Last” is a title belonging to Jehovah God and not to Christ, I must ask the question, When did Jehovah God die and come alive again? For plainly identifies the First and the Last as Jehovah, and plainly says that the First and the Last died and rose again! The answer is obvious: Jesus Christ, who is truly God, the First and the Last, who is truly man, He died and rose again on the third day according to the Scriptures. Moreover, in the First and the last, who is Christ, is also called the Alpha and Omega. In , we have a further description of the Alpha and Omega: “I am the Alpha and Omega,’ says the Lord God, Who is and who was and who is to come, the Almighty” (). Almighty with a capital “G”!

THE DEITY OF THE HOLY SPIRIT

The Scriptures are equally clear regarding the deity of The Holy Spirit. In , Peter tells Ananias that he lied to the Holy Spirit (vs. 3). Then in Peter says: You have not lied to men, but to God. In Paul writes: “Now the Lord is the Spirit.” If the Lord is God so then is the Holy Spirit. (21) The Holy Spirit is eternal (), Almighty (), Omnipresent (), and All knowing ().

MODALISTIC MONARCHIANISM REFUTED
The deity of Christ and the Holy Spirit has been established beyond the questions of honest inquirers. The Father is God, Jesus is God, and the Holy Spirit is God. But are they merely various manifestations of God, each taking His place on the stage of history much like actor assuming different character roles? Modalistic Monarchianism teaches that there are not three individual persons in the Godhead, but only three different manifestations of one God. Sometimes He appears as God the Father, at other times Jesus Christ, and sometimes as the Holy Spirit. While this view does maintain and rightly defend the unity of God — that God is one — it fails to weigh honestly all the Biblical data about God.

In the gospel of John, Jesus prays, “Father, glorify Thy name.’ There came therefore a voice out of heaven: I have both glorified it, and will glory it again.’ The multitude therefore, who stood by heard it, were saying that it had thundered; others were saying, an angel has spoken to Him'” (). Clearly, two persons are conversing with one another. Some insist that this is Jesus’ human nature speaking with His divine nature. Yet, natures do not speak. Persons speak. The Biblical position on the person of Jesus Christ is that He has both a divine nature and human nature, yet is ONE person. The ordinary reader, as some of those present that day, understand that Jesus spoke with someone in heaven. Was Jesus’ divine nature in heaven? Holding to a Modalistic view makes the events that occurred in , and in many other places as well, nothing less than divine deception.

Another example is at the baptism of Jesus: “And immediately coming up out of the water, He saw the Spirit like a dove descending upon Him; and a voice came out of the heavens: “Thou art My beloved Son, in Thee I am well-pleased'” (). Here we see all three Persons on the same “stage” with the Father speaking with the Son out of heaven. Is this some sort of Divine ventriloquism?

In the book of Acts Stephen sees a vision: But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and… more here: https://www.gospeloutreach.net/trinity.html

And one called to another and said:

“Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory!” (ESV)

“Hear, O Israel: The Lord our God, the Lord is one. (ESV)

But you who held fast to the Lord your God are all alive today. (ESV)

Thus says the Lord, the King of Israel
and his Redeemer, the Lord of hosts:
“I am the first and I am the last;
besides me there is no god. (ESV)

19 You believe that God is one; you do well. Even the demons believe—and shudder! (ESV)

Therefore, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.” For although there may be so-called gods in heaven or on earth—as indeed there are many “gods” and many “lords”— yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. (ESV)

eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. (ESV)

37 Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. (ESV)

25 Now great crowds accompanied him, and he turned and said to them, 26 “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. (ESV)

40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.” (ESV)

14 For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; 15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. (ESV)

1:1 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. (ESV)

30 Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (ESV)

17 But Jesus answered them, “My Father is working until now, and I am working.” (ESV)

19 So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. 20 For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. 21 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. 22 The Father judges no one, but has given all judgment to the Son, 23 that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. 24 Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.

25 “Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to execute judgment, because he is the Son of Man. 28 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

30 “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me. 31 If I alone bear witness about myself, my testimony is not deemed true. 32 There is another who bears witness about me, and I know that the testimony that he bears about me is true. 33 You sent to John, and he has borne witness to the truth. 34 Not that the testimony that I receive is from man, but I say these things so that you may be saved. 35 He was a burning and shining lamp, and you were willing to rejoice for a while in his light. 36 But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me. 37 And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, 38 and you do not have his word abiding in you, for you do not believe the one whom he has sent. 39 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, 40 yet you refuse to come to me that you may have life. 41 I do not receive glory from people. 42 But I know that you do not have the love of God within you. 43 I have come in my Father’s name, and you do not receive me. If another comes in his own name, you will receive him. 44 How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God? 45 Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. 46 For if you believed Moses, you would believe me; for he wrote of me. 47 But if you do not believe his writings, how will you believe my words?” (ESV)

30 I and the Father are one.” (ESV)

18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known. (ESV)

18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known. (ESV)

28 Thomas answered him, “My Lord and my God!” (ESV)

41 Isaiah said these things because he saw his glory and spoke of him. (ESV)

6:1 In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said:

“Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory!”

And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here am I! Send me.” And he said, “Go, and say to this people:

“‘Keep on hearing, but do not understand;
keep on seeing, but do not perceive.’
10 Make the heart of this people dull,
and their ears heavy,
and blind their eyes;
lest they see with their eyes,
and hear with their ears,
and understand with their hearts,
and turn and be healed.”
11 Then I said, “How long, O Lord?”
And he said:
“Until cities lie waste
without inhabitant,
and houses without people,
and the land is a desolate waste,
12 and the Lord removes people far away,
and the forsaken places are many in the midst of the land.
13 And though a tenth remain in it,
it will be burned again,
like a terebinth or an oak,
whose stump remains
when it is felled.”
The holy seed is its stump. (ESV)

6:1 In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said:

“Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory!”

And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here am I! Send me.” And he said, “Go, and say to this people:

“‘Keep on hearing, but do not understand;
keep on seeing, but do not perceive.’
10 Make the heart of this people dull,
and their ears heavy,
and blind their eyes;
lest they see with their eyes,
and hear with their ears,
and understand with their hearts,
and turn and be healed.”
11 Then I said, “How long, O Lord?”
And he said:
“Until cities lie waste
without inhabitant,
and houses without people,
and the land is a desolate waste,
12 and the Lord removes people far away,
and the forsaken places are many in the midst of the land.
13 And though a tenth remain in it,
it will be burned again,
like a terebinth or an oak,
whose stump remains
when it is felled.”
The holy seed is its stump. (ESV)

13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, (ESV)

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. (ESV)

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. (ESV)

20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. (ESV)

who, though he was in the form of God, did not count equality with God a thing to be grasped, (ESV)

He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, (ESV)

But of the Son he says,

“Your throne, O God, is forever and ever,
the scepter of uprightness is the scepter of your kingdom.
You have loved righteousness and hated wickedness;
therefore God, your God, has anointed you
with the oil of gladness beyond your companions.” (ESV)

For in him the whole fullness of deity dwells bodily, (ESV)

30 I and the Father are one.”

31 The Jews picked up stones again to stone him. (ESV)

For to us a child is born,
to us a son is given;
and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace. (ESV)

Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? (ESV)

If you had known me, you would have known my Father also. From now on you do know him and have seen him.” (ESV)

23 “Behold, the virgin shall conceive and bear a son,
and they shall call his name Immanuel”

(which means, God with us). (ESV)

58 Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” 59 So they picked up stones to throw at him, but Jesus hid himself and went out of the temple. (ESV)

14 God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel, ‘I am has sent me to you.’” (ESV)

Thus says the Lord, the King of Israel
and his Redeemer, the Lord of hosts:
“I am the first and I am the last;
besides me there is no god. (ESV)

17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. (ESV)

17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. (ESV)

Thus says the Lord, the King of Israel
and his Redeemer, the Lord of hosts:
“I am the first and I am the last;
besides me there is no god. (ESV)

17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. (ESV)

13 I am the Alpha and the Omega, the first and the last, the beginning and the end.” (ESV)

“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” (ESV)

“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” (ESV)

But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to men but to God.” (ESV)

While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to men but to God.” (ESV)

17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. (ESV)

14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. (ESV)

35 And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. (ESV)

Where shall I go from your Spirit?
Or where shall I flee from your presence? (ESV)

10 these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. 11 For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. (ESV)

28 Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” 29 The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” (ESV)

29 The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not mine. (ESV)

10 And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. 11 And a voice came from heaven, “You are my beloved Son; with you I am well pleased.” (ESV)

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