Tag Archive | One God


Jehovah Is One (Entire Article)

By Gordon G. Mallory

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The devout Jewish home is identified at the door by the “Mezuzah” fastened to the doorpost. This is a small case of metal or wood, which contains a parchment roll called the “Shema,” written in Hebrew script. The Shema contains the verses of Deuteronomy 6:4-9 (Old Testament), affirming that God is One. Upon leaving or entering his house, the pious Jew touches his fingers to the Mezuzah and then to his lips. He then repeats the words, “Hear, 0 Israel, Jehovah our God is one Jehovah” (American Standard Version).


We would particularly note that Jehovah’s injunction to love Him “with all thine heart, with all thy soul, and with all thy might” is preceded by the revelation of: (1) His Name; and, (2) the revelation that He is One Jehovah. Thus God establishes the foundation of man’s relationship to his Creator upon his knowledge and understanding of The One True God, as contrasted with the many gods of the heathen people and nations whose names were called upon by their worshippers.


The “incomprehensible” Trinity

For 2000 years Jesus has been the most controversial figure in the history of the human race. After three and a half years of earthly ministry, the religious leaders of His day demanded that He be crucified. Pilate testified to the Jews, “I find in him no fault at all” (John 18:3 8). Though Pilate “knew that for envy they had delivered him” (Matthew 27:18), his greater concern for his own political prestige caused him to appeal to the mob with the question, “What shall I do then with Jesus which is called Christ?” (Matthew 27:22). That ringing question has called every person within hearing of the Gospel message.


History records that the Church moved steadily toward apostasy and confusion after the passing of the original Apostles. Typical of that confusion was the controversy regarding baptism, which manifested itself in baptism being administered with one dip or three dips in water, in still or running water, face first or back first into the water, by immersion or sprinkling, and finally as infant baptism. This controversy remains with us today.


The most critical and significant issue of that day centered upon the historic question, “What shall we do with Jesus?” The importance of the issue lies in the fact that Jesus is the ‘key’ to the understanding and acceptance of the message of The Name of The One True God.

As is true today, there were those who accepted Jesus only as a man. Those who reject Jesus as God are not involved with the plural – God teaching, such as the Unitarians, Jehovah’s Witnesses and Jews who all have two things in common: (1) they reject Jesus’ divinity; and, (2) they worship one God.


A major obstacle to the conversion of the Jews is the doctrine of the Trinity, which the Jewish people treat as plural-God worship. it is unfortunate that many Christians believe that a Jew must be converted to the Trinity to be saved. Rather, a Jew, as is true of all men, must believe that Jesus was “God manifest in the flesh.” When Jesus asked the Jews, “For which of those works do ye stone me?” they answered, “For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God”. (John 10:3 33).


A second thought made Jesus to be a kind of intermediary between God and man — a demi-god. This position was known as “Arianism.” To them Jesus was neither very God nor very man.


Then there were the fundamentalists of that day who acknowledged Jesus as God. Within that body of believers were those who could not reconcile the Deity of Christ with the truth of The One God. To break through that barrier and to refute the Arian philosophy, the Nicene Creed was put forth in its earliest form by what was known as the Council of Nicea in 325 AD.


A significant problem of the Nicene Creed was that its proponents could not state their conclusions in Scriptural terms or language.


That difficulty was resolved by the formulation of a peculiar vocabulary, which was ordained to be used by the churches that adopted the Creed.


It is apparent that the Creed was conceived as a means to better understand The One True God. That its purpose was not achieved is evidenced by the confession that the Trinity is incomprehensible and cannot be explained. Prominent religious leaders have asserted that God is a Trinity, while admitting they cannot explain it. Supporters of the historic Creed have commonly described it as the “Incomprehensible Trinity.”


The Creed presents its followers with the following unsolvable riddle: Is the Trinity one Divinity with three heads, three Divinities or Persons with one head, or three Spirits or Divinities with three heads? The contradictory nature of the doctrine is attributed to the premise that it is a Divine mystery and therefore cannot be humanly explained.


A Split Decision Is No Decision

The amazing phenomenon of the Trinitarian Creed is that it cannot be used successfully to answer any question or solve any problem. This is true because the attempt on the part of the fourth Century Church to harmonize the truth of the Divinity of Christ with the message of The One God resulted in a split decision. However, a split decision is, in fact, no decision.


To illustrate, we shall cite a case in which one party, the plaintiff, brings suit against another party, the defendant, to recover damages sustained in an automobile accident. At the conclusion of the court trial, the jury has decided for the plaintiff, while the remaining part of the jury has decided for the defendant. The administrators of the law have no alternative but to treat the split decision as no decision. In such cases the trial judge declares a ‘hung jury’, and the case may be dropped from further consideration, or the plaintiff may elect to have the case tried a second time.


No attempt is made to implement a split decision, for it is impossible to do so. To apply one part of the divided verdict is to ignore or violate the other part. Such a decision solves nothing because only one-half of such a decision can be applied to the particular case being considered.


It must, of course, be acknowledged that man cannot fully comprehend the profound nature and attributes of an omniscient God whose presence fills the universe, a God Whose wisdom is so great that He knows the end from the beginning, and a God who had no birth or origin because He is Eternal. Yet these are not the qualities of The One True God that confuse a trinitarian.


This frustration is the result of one’s attempt to reconcile the two contrary poles of a split decision, which the human intellect is incapable of doing. Thus, the mind of the trinitarian vacillates between the premise of worshipping three Divine Beings; and, the sincere desire to uphold Him as The One Supreme God. So, out of confusion and frustration he testifies that “God is a Trinity, but don’t ask me to explain it,” or, “I must confess to you that I cannot understand the Trinity.


Water is composed of oxygen and hydrogen. Remove either of these or separate one from the other, and we no longer have water. Water’s two components, whether oxygen or hydrogen, may be separated from the other and used for a specific purpose, but that substance alone is not water, nor can it be used as water.


Similarly, the traditional Trinity consists of two affirmations, which together are declared to be the triune or three-in-one God. When one of the two parts of the Creed is separated from the other, in order to be applied to a particular portion of Scripture or a specific situation, there is no longer a Trinity. Therefore, by the process of taking the one without the others, either we have One God or we have a plurality of persons or beings.


The Creed of the Trinity is incomprehensible, not because it is a Divine mystery, as commonly supposed, but because it is a contradiction, and therefore cannot be successfully implemented to shed light on any scripture. Let us cite illustrations.


We have earlier referred to the text from Deuteronomy 6:4 (ASV), “Hear 0 Israel: Jehovah our God is one Jehovah.” Turning to the basic trinitarian statement of the ‘one God consisting of three Persons,’ only the first part of the split verdict agrees with this text. No application can be made of the latter part of this traditional tenet of faith.


If we cite the verse in Genesis 1:26, “And God said, Let us make man in our image, after Our likeness:” the trinitarian applies the latter part of the split decision to the plural pronouns of the text, which he affirms as ‘evidence’ that God is plural, while he ignores the first part of the statement which declares God is One.


When the baptism of Jesus in the Jordan River is presented as evidence of a plural God, the latter part of the divided verdict is applied, while the opposite or first part of the trinitarian statement is disregarded.


A hit of serious thinking in this area reveals the fact that by trinitarian logic the same kind of split decision could be devised to solve every situation in the Bible where various and conflicting views exist among scholars concerning the correct understanding and interpretation of scripture.

A unique kind of split decision was pronounced by King Solomon (I Kings 3:16-28) to determine the true mother of the child who was claimed by two women. The decision was declared by the King because he did not know the solution of the case brought before him.

Solomon’s edict, that a sword be used to divide the child in two parts, would have destroyed the child and solved nothing. Solomon, however, wisely assumed that his proposed edict would reveal the true mother and his verdict would never be implemented.


Students of the Bible are aware that there are seeming or apparent contradictions in the scriptures, some of which we shall note later in this study. Generally, Bible scholars have studied to bring harmony into their teaching from the Scriptures. Many of the comments by Dr. C. E. Scofield in the well-known Scofield Bible are directed toward harmonizing and cleaning up apparent or seeming inconsistencies.


What Does The Creed Say.

A further obstacle in applying the Creed of the Trinity is in the inability of proponents of the Creed to adhere to the several claims which comprise the trinitarian dogma, consisting of a series of affirmations intended to reconcile the two opposite poles of the split decision. We cite some examples.


It is taught that man is a Trinity because he consists of body, soul and spirit. What does the Creed say? The Creed of the Trinity affirms that God is three divinities or persons. A person represents a center of intelligence. A rock is not a person because it has no center of intelligence. Since the Creed in question teaches God as three Divine Persons, three centers of intelligence are presumed to comprise the Trinity. Further, the three persons are claimed to be of the same substance or essence.


Three centers of intelligence do not reside in a man, nor is a man’s soul of the same substance as his body; and, neither is a man’s body of the same essence as his spirit. Man therefore is not a trinity. Moreover, no form of life throughout the universe corresponds to the theory of the Trinity.


The incident of the baptism of Jesus in the River Jordan is cited as a manifestation of the Trinity. What does the Creed say?


The Trinity is taught as consisting of three ‘inseparable’ or ‘indivisible’ persons. By locating the Father in heaven, the Son in the water, and the Spirit as coming down from heaven to earth, the trinitarian has unwittingly divided the three ‘inseparable’ persons into three separate and distinct beings.


Here we shall digress briefly to note that nowhere was God seen during Jesus’ baptism, for “No man path seen God at any time; ” (John 1:18). The Son standing in the Jordan River was “God manifest in the flesh.” The “bodily shape like a dove” likewise was God in a visible manifestation, while the “voice from heaven” was an audible manifestation of the One True God. (The manifestations of God are dealt with further in Chapter 7 under the title  God Is Spirit.)

Prayer by the Son to the Father is often cited as evidence of a plural God. What does the Creed say?


The traditional Creed teaches God the Father, God the Son, and God the Spirit. So then, does the prayer of the Son represent God the Son praying to God the Father, and therefore Deity praying to Deity? An omniscient., omnipotent and eternal God does not pray, for He is complete and all sufficient in Himself. Only man prays to seek aid and direction from a Higher Power than himself.


Thus, it is seen that the controversial and fanciful nature of the tenets of the Creed in question prevents men from adhering to its claims when the attempt is made to apply the dogma to any given situation, biblical or otherwise.


Why This Strange Language?

It is sad that the ‘trinitarian language’ has been adopted when it has no biblical or historic significance. Years ago we faced the stark realization that the doctrine of the Trinity cannot be spoken of or taught in biblical terms or language. It is evident, therefore, that the trinitarian vocabulary was created, not as an option, nor for reasons of convenience, but as a matter of pure necessity. The vocabulary is the lifeline of the doctrine, without which the doctrine cannot survive. Undoubtedly this explains the fierce loyalty to the irinitarian’ term, which is placed, practically speaking, on an equal plane with the Bible itself


It is not surprising then that trinitarians seriously question the capacity or capability of non-trinitarians to correctly interpret Scripture without the use of this non-biblical terminology. It is, however, an historical fact that both the Old and the New Testament prophets proclaimed the truths concerning The One True God and His Name with unction, with clarity, and without compromise. Certainly the apostles and prophets of the Early Church did very well for themselves in articulating the great doctrines of the gospel message without relying upon the trinitarian vocabulary, which was created in the pitfalls and confusion of after years.


We choose to abide by the rule that if a message cannot be told in biblical words, the message is obviously false. Since words are the vehicle whereby God’s Word is communicated. this then is our next logical objection to the Creed of the Trinity


We recall from the past a biblical translation, which was widely criticized with the charge, that the language of the Virgin Birth was improperly rendered to compromise the message. We have not had occasion to examine this particular version to prove nor disprove the charges. However, it is a matter of common knowledge that the Virgin Birth of God’s Son is rejected by the unbelieving world, and has even been under attack by some of the liberal clergy. We submit that the message of the Virgin Birth would be unsupportable if the language of the Bible did not death declare the supernatural birth of the Christ Child,


Our confidence in the message of the Virgin Birth rests upon such clear and unmistakable texts as these: “A virgin shall be with child, and shall bring forth a son,” (Matthew 1:23) and, “That which is conceived in her is of the Holy Ghost,” (Matthew 1:20) and, “The virgin’s name was Mary” (Luke 1:27). In the face of all attacks upon this truth, we declare this message with a firm and unshakable “Thus saith the Lord”


Traditional Church authorities have commonly required acceptance of the trinitarian language as a necessary qualification for recognition as a member of the Body of Christ. Such a standard would have disqualified the Apostles of the Church from membership! Why have Church leaders imposed this vocabulary upon their followers? We suggest the answer is not hard to find.

A study of the terminology of the Trinity reveals that the various trinitarian terms used are for the purpose of emphasizing the numeral ‘three.’ Such words as — trinity, triune, tri-unity, compound unity, plurality in unity, and unity in plurality, three persons, first, second and third person, three-in-one — all were designed to teach a plural God, none of which are found anywhere in the Holy Bible.


In contrast, the language of the Bible is confined to the numeral ‘One’ when speaking of God. ‘One’ is the only numeral authentically associated with the True God of the Bible. The message of the Trinity is therefore totally dependent upon a vocabulary that is foreign to the Scriptures.


One verse is found in the Authorized Version using the numeral -three” in relation to God, which reads, “there are three that hear record in heaven.., and these three are one. (1 John 5:7)


The Scofield Reference Bible offers this comment on the verse in question: “it is generally agreed that verse 7 has no real authority, and has been inserted.” Adam. Clark’s Commentary concurs:” “It is likely that this verse is not genuine. It is wanting in every M.S.,” (manuscript) “one excepted.” The text is omitted from the following versions: The American Standard, Moffat’s Bible, The New International Version and The New American Standard. The Amplified Bible give the verse in italics, thus signifying it is in the Authorized Version, but is not accepted as valid by scholars. And so with this verse removed from consideration, the Bible is unanimous in declaring God is One.


It should further be noted that every Scripture that deals particularly or specifically with the question of whether God is One or plural affirms God to be One. This is to say then, that every text used to teach God as plural is centered on another subject and is therefore taken out of context to support the concept of the Trinity.


To illustrate: The account of Jesus’ transfiguration (Mark 9:2-8), the Great Commission as recorded in Matthew 28:18-20, Stephen’s vision of heaven, and Jesus standing on the right hand (Acts 7:55-56), and Jesus’ promise to send “another Comforter” (John 14:16) – all these and other incidents are often taught as ‘suggesting’ or ‘intimating’ the existence of the Trinity. in fact, these Scriptures are not recorded to provide answers to the question of whether God is one or plural. Nevertheless, these are typical of the kind of evidence offered to support the concept of a plural God.


It is not the strange language of the Trinity, but rather it is the simple word ‘One’ that is the universal language of the Bible when related to God.




The above article, “Jehovah Is One” was written by Gordon G. Mallory. The article was excerpted from Mallory’s book, Jesus.


The material is copyrighted and should not be reprinted under any other name or author. However, this material may be freely used for personal study or research purposes.

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My Revelation

My Revelation
By: Gordon Mallory

I was born into the home of a trinitarian Pentecostal preacher in Sudbury, Ontario, Canada. When I was seven years old, my father was baptized in Jesus Name and received a revelation of the Great God in Christ. It was during this time at nine years old that I received the Baptism of the Holy Ghost and was baptized in water in Jesus Name in Picton, Ontario, under the powerful and dynamic ministry of Ruby Keyes, who later became Mrs. John Klemin.

For several tragic personal reasons, my father resigned from the United Pentecostal Church, and renewed his ministerial fellowship with his original affiliation. I was 12 years old at the time. I was quite confused during my teen age years concerning the Godhead. I’m convinced that secretly my father still believed in One God, but could say very little because of the pressure from his peers. I noticed that he was extremely unhappy and certainly not a man at peace with himself.

Once you have received a truly bona fide revelation of truth, it becomes an inseparable part of you. It’s somewhat like getting married – it is until death do us part. These two shall become one flesh. You may try, and many have, but try as you might; you cannot make two out of God’s One.

I had also received a call to preach the gospel three weeks after receiving the Holy Ghost. God’s calling was deep in my heart all the way through my teen years. I had many wonderful moments with the Lord, for He was watching over me. I enjoyed slipping into the church auditorium when no one was there to preach to those empty pews. I felt the anointing as though the house was filled.

Having spent all my teen years in the trinitarian church, when it came time to go to Bible College, I enrolled in Eastern Pentecostal Bible College in Peterborough, Ontario, where several of my first cousins had attended. I have had 17 ordained trinitarian ministers is my family.

I spent one year at EPBC and had an enjoyable year for the most part. However, I was faced with a real dilemma when the doctrine of the trinity was presented in our Systematic Theology class. Dr. Ratz was at that time one of the top IO theologians in Canada, and he did his best (since in his own words “you cannot explain or comprehend the trinity – it is a mystery) to dissect the One God message in a very humorous, somewhat sarcastic manner, naming some of the men who took a stand for truth, Bro. Howard Goss, Bro. Andrew Urshan, and others. He had the class in stitches dismissing in the minds of the young students, this precious truth, as nonsense and totally without Biblical support or foundation.

My heart was tremendously grieved because I had been baptized in Jesus Name as a boy, and had many wonderful memories of powerful Apostolic services. For some reason, I had not been faced with the great differences that obviously existed between trinitarian and Oneness folks, so I was now totally shaken. I had developed many wonderful friends and certainly didn’t want our friendships to be affected in an adverse way over some difference in doctrine. I found myself in the little third floor prayer room much more often now. I had some very serious talks with the Lord. “Lord, is what they are saying true? Was I baptized the wrong way? Must I now be re-baptized in the Name of the Father, Son and Holy Ghost?” I got real serious with the Lord. “Lord, I want to know what I believe and why I believe it! If the doctrine of the trinity is right, I want to believe it! I don’t want to jump back and forth like my Dad did. I want to know the truth and stand on it.
I want to believe in something that does not change! I prayed earnestly.

I even went to another instructor, Dr. Atter, and sought his help. I told him I was very much confused over the doctrine of the trinity. He was a kindly man. He knew my background and began to encourage me to not take it so seriously. He told me that you couldn’t understand it anyway, but that it showed up all through the Bible. He was a tall man with very thick glasses and a ready smile. He took his Bible and made a gesture as if to flip rapidly through the pages from cover to cover, while at the same time leaning forward, getting ever so close to my face with that smile and those twice-the-size eyes. Then, uncocking his thumb I saw the pages fly by from Genesis to Revelation in about three seconds.

He said, “Gordon, everywhere you look in the Bible you can see the doctrine of the trinity. ” “I can’t read that fast,” I said to myself. Then he put down his Bible, planted his both hands on my 19-year-old head and, still smiling, began to pray that God would reveal himself to me and that I would be relieved of my confusion and misunderstanding. I left his office, still envisioning his smile, but I couldn’t smile. My confusion was now multiplied, so I decided not to go see any other instructors.

The semester ended in June, so I went to live with my grandparents in Oshawa, 35 miles away, for the summer, fully expecting to bring my confused self back in the fall. When I arrived there on Friday night, they were gone for the weekend to a wedding, so I had the house to myself. What happened that night changed my life forever.

I was awakened at about 3:00 a.m. with the words hammering in my head, “Go to Newark, Ohio; Go to Newark, Ohio…… I tossed and turned, trying to erase the thought, but it wouldn’t leave. It only intensified. “GO TO NEWARK – GO TO NEWARK … !” My family had lived in Ohio briefly just prior to my father leaving the Oneness fellowship, but I had no idea as to why the Lord would want me to go to Newark, Ohio.

I got out of bed and paced the floor. “GO TO NEWARK! ” – I paced in the living room. “GO TO NEWARK!” I paced in the dining room and the kitchen. “GO TO NEWARK! At one point I looked up and shouted, “COULD YOU GIVE ME A LITTLE MORE INFORMATION, PLEASE! ” But, no more information would come, just “GO TO NEWARK!”

I finally went outside, and walked the streets of Oshawa, but it continued. “GO TO NEWARK! GO TO NEWARK, OHIO!” I returned to the house, and in desperation did something for a confirmation that I don’t recommend, but I needed something to guide me from The Word. I picked up my Bible, then talking to the Lord, I said, “God, I need you to confirm in your Word that you want me to go to Newark, Ohio. Lord, I’m going to close my eyes, open the Bible, and point at random on the page it opens to, and I want you through that Scripture to confirm that you want me to go to Newark, Ohio.

I thought I was now safe. This will never work, until I looked at the Scripture and read, “And the Lord took me as I followed the flock, and the Lord said unto me, Go, prophecy unto my people Israel” (Amos 7:15). That word “GO” seemed to literally leap up at me – “GO!” All right, Lord, I’ll go.

I didn’t have my own car, so I ran down to the bus station with my little suitcase to get on the next bus. My parents were now living in Detroit, Michigan, so I’d go there first and tell them that I was on my way to Ohio, so they wouldn’t worry about me.

Now, I don’t know if you’ve ever had an experience like this or not, but all hell seemingly broke loose when I got on that bus. The devil threw a barrage of questions that I couldn’t answer, “Why are you going to Newark? Who are you going to see there?” Then came the insults. “You are a fool! Your mind is snapping. Only idiots do what you’re doing. You’ve got a loose screw. Your elevator doesn’t go all the way to the top floor. You’re about two bricks short of a load. Your lights are on, but nobody’s home!”

I was in a dither when I finally arrived in Detroit. I took a city bus to my folks house and walked up to the front door trembling inside. The devil had now convinced me that I was on a wild goose chase. Instead of walking in, I knocked. Mother came to the door, took one look, and said, “What are you doing here?” I took the direct approach, explaining to her what had happened the night before and how that God impressed upon me in the strongest of terms that I ought to go to Newark, Ohio.

Big tears now welled up in her eyes and coursed down her cheeks. She finally said, “Gordon, do you know what is happening in Newark?” “No”, I said. “Do you?” “Gordon,” she said, “ever since we left the fellowship of the United Pentecostal Church, nothing has gone right ministerally. We’re miserable. We have been praying about the possibility of coming back into the Oneness fellowship. Next week the District Conference of the United Pentecostal Church is being held there. Your father and I were praying earnestly three days ago and laid our petition and fleece before the Lord. We said, “Lord, if you would be pleased for us to pursue this possibility and make ourselves available to the brethren for reinstatement, would you somehow supernaturally speak to Gordie?” That’s me!!

Just about that time I can about visualize ‘ole slewfoot hightailing it out of there. “Hey, you with the horns,” I shout. “Come baaaack! Let me tell you something, devil. I’m not two bricks short, my elevator goes all the way to the top, and you, devil, are a liar and there is no truth in you. Now, get out of here in Jesus Name! ”

I could hardly believe this was happening. God supernaturally catapulted me out of Ontario and led me to Newark. My parents and I arrived midmorning, and when we walked into the vestibule of the church, I knew I was “back home.” I felt the arms of the Lord around me, and I could hear His gentle words, “You’re back, son. This is where I wanted you all along.” It was about too much for this 19-year old boy to take.

The last day of the conference, Bro. Howard Dyer, the pastor, asked me to stay with him for a while. I stayed for two months, and that kindly, in-love-with-the-truth man gave me roots that are strong to this day.

It was on the Sunday immediately following the conference that I encountered a Bethel experience that will never leave me!! In a little Sunday School office on that Sunday afternoon, the Lord burned His Word deep into this little Canadian heart. Dr. Ratz wasn’t there, grinning Dr. Atter wasn’t there; it was Jesus and me and I-Es Word. All afternoon He led me from passage to passage, revealing the Book of Acts, the new birth message, holiness, I-Es glorious Oneness, and THE NAME OF THE ONE TRUE GOD! I received a true revelation of I-Es Truth through His Word. I’m convinced that when you receive a revelation, it becomes an inseparable part of you. You’re married to it. You are one.

When I see people laying aside truth (“being in accord with fact or reality – keeping close to fact and avoiding distortion”), and saying “it doesn’t matter, it’s not important, I’m like a bird let out of a
cage, I’m free… I know they’re being deceived. To turn away from known truth and begin to dress, act, and fit in with the world, yet still call themselves Christians, is leaving truth and embracing

Deception is like revelation in reverse. They actually begin to believe a lie – revelation in reverse. I don’t plan to leave my soul’s destiny to “what difference does it make.”

“For unto whomsoever much is given, of him shall be much required:…” (Luke 12:48).

We, as the church, are the lighthouse to our floundering, confused world. The church must keep on The Solid Rock, and as the song says, “Be very sure your anchor holds and grips The Solid Rock. That Rock is Jesus!”

“And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (I John 5:20).


We submit that church authorities have exceeded biblical authority in seeking to impose upon their followers the use of a non-Scriptural terminology, while rejecting the literal meaning of words which relate to the message of the Name of the One True God, as told forth in these pages. Yet, we are exhorted by the Word to “Walk in the light, as He is in the light,” for then “We have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin” (I John 1: 7).

“The Name of Jehovah is a strong tower, The righteous runneth into it, and is safe” (Proverbs 18: 10, ASV). Since we are living in the New Testament age we would paraphrase the verse by proclaiming, “The Name of Jesus is a strong tower; the righteous runneth into it and is safe.”

“Where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20). Jesus is with us by His Spirit and in the power and authority of His Name. We are commissioned and privileged to pray and render praise, and to minister forgiveness and reconciliation, water and Spirit baptism, deliverance to those who are bound, and healing to the sick and afflicted – in the Name of the Great Creator who became our Savior, Healer, Baptizer with the Spirit, and our Lord and King, even Jesus.

David affirmed, “Jehovah is my shepherd’ (Psalm 23:1, ASV). Therefore, he challenged the Philistine giant, ” Thou comest to me with a sword, and with a spear, and with a javelin: but I come to thee in the name of Jehovah of hosts, the God of the armies of Israel, whom thou hast defied’ (I Samuel 17:45, ASV). When David went forth clothed with that Name, Jehovah responded to his faith and trust by giving him the victory. Armed with the Name of his God, he needed no other armor.

It has been truly said that the Name of Jesus was a mighty force in the hands of the great apostle Paul. The commission given by Jesus to the Church to “preach the gospel” and to accomplish miracles “in my name” as recorded in Mark 16:15-18, was literally fulfilled as the apostles “went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following” (vs. 20).

In the words of David, the sweet singer of Israel: “I will be glad and rejoice in thee, I will sing praise to thy name, 0 thou most High” (Psalm 9:2). Among the many song and choruses that have been composed to extol the Name that is above all names, there is a much-sung hymn written some two centuries ago, containing these lines:

All hail the power of Jesus’ name!
Let angels prostrate fall;
Bring forth the royal diadem,
And crown Him Lord of all!

And thou shalt
call his name Jesus,
Prince of Peace, Mighty God,
Wonderful Counselor, Holy One,
Lamb of God, Prince of Life,
Lord God Almighty,
Lion of the Tribe of Judah,
Root of David, Word of Life,
Author and Finisher of Our Faith,
Advocate, The Way, Dayspring,
Lord of All, I Am, Son of God,
Shepherd and Bishop of Souls,
Messiah, The Truth, Saviour,
Chief Cornerstone, King of Kings,
Righteous judge, Light of the World,
Head of the Church, Morning Star,
Sun of Righteousness, Lord
Jesus Christ, Chief Shepherd,
Resurrection and Life,
Horn of Salvation, Governor,
The Alpha and Omega.


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One God

One God
By Kenneth V. Reeves


“Hear, 0 Israel: The LORD our God is one LORD” (Deuteronomy 6:4 and Mark 12:29).

“Thou shalt have no other gods before me” (Exodus 20:3).

“Is there a God beside me? yea, there is no God; I know not any” (Isaiah 44:8).

“Hath not one God created us?” (Malachi 2:10). “Now a mediator is not a mediator of one, but God is one” (Galatians 3:20).

“Thou believest that there is one God; thou doest well: the devils also believe, and tremble” (James 2:19).

To the question as to whether there is One God, the Bible affirmatively answers YES! Paul affirmed that a mediator was not a mediator of one, but God is one. That is while a mediator stands in the middle between two or more contending parties, yet God was one, not two or more.
Paul again said, “For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).

All who believe the Bible must believe in One God for God is One (Galatians 3:20).

GOD and gods


This is perhaps the most basic question in or out of the universe. Ditheists say there are two Gods and Tritheists say there are three Gods. Trinitarians say there is one God in three separate and distinct persons. Monotheists, other than Christian Monotheists say there is one God. Christian Monotheists say there is one God Who has revealed Himself in three basic ways, but is not divided into persons after the analogy of the human species.

Tritheism is a belief in three gods with separate and distinct existences.

The doctrine of the Trinity is that God is one God subsisting in three separate and distinct persons. They confess that this is a mystery above reason but not contrary to reason. They do not all say that these three persons have a body, but they have all the attributes that define a person to be a person, which they say does not always mean that a body is involved.

Ditheism is a belief in two Gods. Some of this belief partakes of the nature of God in an uncreated sense, creating t he Son of God in the beginning, who in turn by delegated authority created all things that are made. This is believed to be the origin of the Son of God in the Sonship relationship. This means to the so-called Ditheist that this is the origin of the created Son, but not His origin as God, in the uncreated sense. The impression one gets is of a Senior and Junior God.

Monotheism is the ancient doctrine that God is One, not many. It is succinctly summarized by the verse: “Hear, O Israel: The LORD our God is one LORD” (Deuteronomy 6:4). This is the extreme opposite of a plurality of beings whether called Tritheism or even Tritheism in its modified form termed Trinity. It is this fundamental belief that is the root and branch of Jewish rejection of the Trinitarianism and Tritheism of the so-called Christian world, for they feel that their Messiah will be the one God of the Old Testament coming in the form of man.

It is the same as Jewish Monotheism with the exception that the Son of God is the Messiah, and that this One God has sent His Spirit in and upon the people as the Holy Ghost. There is One God Who lives in and out of the universe as the source of all things, yet Who also assumed the human nature of man through Mary, within which His divine form and nature were fused and called the Son of God in relation to divine origin and present dwelling in the flesh; and also called the Son of Man in relation to His human origin and dwelling in the flesh; with the added manifestation of Himself under the appellation of the Holy Ghost or Spirit dwelling and being imparted in and to the lives of believers in Jesus Christ.

NO! Christian Monotheists believe that Jesus Christ is God made visible through incarnation, but that God is basically an Omnipresent Spirit Substance, whose Absolute Being transcends even the universe as an unlimited existence. Although Jesus Christ is the One God of the Old Testament, He is not all there is to God as to quantity, speaking from the standpoint of the size of the body.

The idea may be conveyed in a rough analogy by the use of water and ice:

Ice is of water, and may be in water, but is water in a solid form. Jesus is God in human form, but God is an omnipresent Spirit, too. As Jesus said concerning His connection with God in this Spirit sense, “I am in the Father and the Father is in me.” Ice is in the water and the water is in the ice. “I and my Father are one.” The Holy Ghost is sometimes called the Spirit of my Father and the Spirit of God’s Son. This analogy is imperfect, since God assumed the flesh and life of man in order to live and move among men; and is not Spirit converted to flesh.

This has been told and retold but is highly inaccurate and misleading. The Christian Monotheist simply denies that God should be characterized under the appellation of three separate and distinct persons, whether under the extreme Tritheistic concept or the modified Tritheistic concept commonly called Trinity. Christian Monotheists believe that when God is referred to as Father, He is being addressed as the source from whence all things originated. When the One God of the Bible assumed a mode of Being in the flesh, this distinct manifestation of Himself originated from God in the sense of Spirit. The Spirit Substance, which is eternal and omnipresent, is the source or Father of the fusion of God and man in one body and called the Son of God. This Fatherhood of the Spirit has carried over and been applied to Jesus when His Deity or divine nature or substance is being identified, and/or emphasized more in particular, in contradistinction to His humanity. Thus, when His substance, which is the same as the Spirit, is preeminently in mind, Jesus Christ is also identified as God or WORD. In His Deity Jesus, in the body, is One or the same as the Deity outside of the body. When viewed as being the product of a fusion of the divine and the human, the appellation of Son of God and Son of Man are used. Unlike Tritheism or Trinitarianism, Christian Monotheism includes the whole Deity in an Undivided Substance, rather than to project a troika (three) of separated individuals or council of persons like to the unity that perhaps three people may form a unity though plural. Christian Monotheism includes both the God of infinity in His Unlimited Omnipresence as a Spirit Substance, and also this Substance expressed in human form; thus fusing, as it were, the Divine Nature and the human nature. God is, therefore, to be understood from two senses: God apart from the flesh and God manifested in the flesh. Again the analogy of water and ice: The water is in the ice and the ice is in the water (ice in the lake and the lake in the ice).

Monotheism (belief in One God) is a Oneity not a Trinitarian Unity. The Trinitarian Unity is a United Council of Three Persons in sociological agreement. The Monotheistic Oneity is One Being made known in various ways, degrees and quantities, etc.



This charge is partly based on the notion that the so-called One God Church excludes the rest of God from the Godhead when the statement is made that Jesus is the one true God of the Bible. However, the fact that Jesus is God does not mean that the total quantity of Deity is enclosed or encased within the small body of the Savior. It simply means that the total quality of the Godhead resides in Jesus from a bodily standpoint that His is the only body in the Godhead that there is not another separated body. “For in him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9). The statement of Jesus Only, in the sense of limiting the total quantity of God to the body of Jesus is, therefore, an inaccurate description; and does not fit the One God doctrine of the Christian Monotheist.

For sometime this writer has felt that the use of the human term person or persons should be excluded from the definition of God. The term is used to identify human be ings, and is not used of lower creatures such as monkeys or higher creatures such as angels. A disservice has been done by calling God or any part of God “Person”. The very word is derived from the word mask and perhaps got its origin from the actors who wore masks to portray different characters. If the term person is to be retained, let it be limited to Jesus Christ in His humanity as the Son of Man.
This may be permitted on the grounds that He was truly a man in His humanity, and it might not be too imprecise to term Jesus by the word person. Even at that, it seems that this should be carefully defined and carefully construed.

The King James Version of the Bible translates as follows: “Who [Jesus] being the brightness of his [God’s] glory, and the express image of his [God’s] person, . . .” (Hebrews 1:3). The revised version is: the very image of his substance. The term image is from the Greek word character, and the word express is impressed. Jesus is the impressed character of God’s substance. God’s substance was expressed in the flesh Paul said, “God was manifest in the flesh” (1 Timothy 3:16).

In 2 Corinthians 2:10 Paul used the words “The person of Christ.” As said in a previous answer, the term person may be qualifiedly used of Jesus if His identity as a man is intended. Of course, as is known, the King James Version of the Bible contains many terms that are not used today in the same sense. One may translate and say “with the approval of Christ I forgive” or “in His presence” or “on His behalf.” At any rate, the term person has now taken to itself such a specific content in ordinary speech that it should more fittingly be limited to the human family or specie.

Yes, because the confusion that exists now, as to just what qualities are required to constitute a person, is perhaps too great to convey a proper concept of Jesus being God in a Body. The scriptures in other places, where God in a Body is not the subject, describe God as One�as being Spirit as to substance�of existing everywhere or omnipresent. This fully describes that the One God of the Bible is bigger than the frame, form or image of Jesus Christ. Hence, the total Deity can be described whether in respect to a particular Body or in general as an Omnipresent Spirit. So by saying that there is One God and One Body, (containing two forms i.e. the form of God and the form of man) in the Godhead the concrete position of the Christian Monotheist is more clearly stated.

Not really, although, that is the proposed reason for the adoption of the terms. The Bible does not say that God is Three Persons, but that God is One. Even though such terms as Father, Son, and Holy Ghost are freely used, the term “Three Persons” (or three masks) was not used by Bible writers. The reason is obvious once we fully understand that God is not related within Himself as human beings are; in a sociological sense. For instance, the Father is in the Lord Jesus (John 14:10). The Lord Jesus is in the Father (John 14:11, 12). The Father is in Christians, the Son is in Christians, and the Holy Ghost is in Christians. Actually, the Holy Ghost is the one who is in us as can be shown later. So, for the present, eliminate the Gentile definition of God into person or persons as too misleading. We will be able to describe more of the details of the Godhead by using other terms.



The answer is: Spirit and Word.
Jesus gave us the essence of God in its most ultimate sense when He said, “God is a Spirit” (John 4:24). However, John the beloved in this same Gospel said, “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” (John 1:1-2). There is One God, and God is One; but here the Word is identified as God, and is with God. How can these things be?

The key to this question is the term beginning. This is the origin of time and of God’s identification in relation to time. This is the connection of God to the creation of heaven and earth as is found in Genesis 1:1, “In the beginning God created the heaven and the earth,” and “All things were made by him [the Word]; and without him [the Word] was not any thing made that was made” (John 1:3).

Hence, the God Who had no beginning connected Himself to time and creation by means of the Word. David said, “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God” (Psalm 90:2).

So, this second element enters into the question. . .and the Word was with GOD, and the Word was GOD.” The Spirit is the ultimate essence that makes up God, yet the Word, which is God’s essence expressed, reveals God. It is the way that a timeless God related Himself to time.

The term Word means logic, wisdom, plan, purpose, speech, etc. It is from the Greek word “Logos.” Hence, God made all things by His Word, or wisdom, or plan; and by speaking these things into existence through His Word-Image.

To sum up, the Word is God related to the beginning of the heaven and the earth and the creation thereof. The Word is God in time. But to forestall the belief that the God Who has stepped out of eternity into time is two Beings, John said that the Word that was with God, was God; and is the same God as the God related to eternity One God, related to time as the Word, but as ever a God related to that vast eternity before time and creation.

The relation of the Word to the Spirit is that of channel, cause, and means. The Spirit is the force that is behind the word. The word is the means, but the Spirit is the force using the means.

“Logos, which signifies a word spoken, speech eloquence, doctrine, reason or the faculty of reasoning is very properly applied to Him, Who is the true light which lighteth every man who cometh into the world.”

“AND THE WORD WAS GOD” or God was the Logos, and therefore no subordinate being no second to the most high, but the supreme eternal Jehovah.

“ALL THINGS WERE MADE BY HIM” that is by this Logos. In Genesis 1:1 God is said to have created all things. In this verse, Christ is said to have created all things. The same unerring Spirit spoke in Moses and in the evangelists. Therefore, Christ and the Father are One. To say that Christ made all things by a delegated power from God is absurd because the thing is impossible. Creation means causing that to exist that had no previous being. This is evidently a work that can be effected only by omnipotence. Now, God cannot delegate His omnipotence to another. If this were possible, he to whom this omnipotence was delegated would, in consequence, become God; and he from whom it was delegated would cease to be such. It is impossible that there should be two omnipotent beings. On these two important passages I find that many imminently learned men differ from me. It seems that they cannot be of my opinion, and I feel I cannot be of theirs. May He Who is the Light and Truth guide them and myself into all truth!

“And dwelt among us” (John 1:14) or, and tabernacl-ed among us in the human nature which He took of the virgin.”


“By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. . .For he spake, and it was done” (Psalm 33:6, 9).

“Through faith we understand that the worlds were framed by the word of God” (Hebrews 11:3).

But when the Word was made flesh, the Word was heard, seen, looked upon and handled. This Word existed in an Image as well as being verbal.

“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life” (1 John 1:1).

One writer speaks of the full-orbed Deity of Jesus Christ. He is the Light of the World, and His Word is the outbeaming of Himself in act and speech.



One must always be remembered that when God assumed the form and nature of man and became a servant (Philippians 2:6-8), the Self-Imposed limits were so real that Jesus was the weakness of God, and the Gospel He preached was the foolishness of God (1 Corinthians 1:25). Do not forget that God was putting on no act when He assumed, in particular, those limits that belong to man. God lived under the conditions and circumstances of men, in the Incarnation. The veil of flesh served as more than a shield between Himself and man. That veil limited God, to a great degree, within the body. He knew much more in His Omnipresence, Omniscience and Omnipotence outside of the body. God in the assumed likeness and limits of man prayed for us and also spoke of the Glory that was stripped from Him in the Incarnation (John 17).

Even the miracles He did are, in effect, duplicated by His disciples Peter also walked on the water. Jesus Christ is God reduced to such proportions that God has stooped as low as He can and yet remain God in the earth. However, God did not shortchange Jesus Christ as to His relationship to us in respect to wisdom, righteousness, sanctification and redemption (1 Corinthians 1:30).

God in a particular place is only Omniscient in relation to God in all other places. God in a particular place is also only Omnipresent in relation to God in all other places. Again, God is only Omnipotent in relation to God in His entirety. Jesus is God’s only body, and in the resurrection, the weakness of God as caused by the flesh is largely, if not altogether, removed by the immortality given the flesh thereby. He was crucified in weakness but raised in power. God in particular has by the resurrection of the physical body, been restored to the glory He had before the world began. His contact with God in His Omnipresence, Omniscience and Omnipotence is not encumbered with the weakness and limitations to which the virgin birth had surrounded Him. The super-injection of the God-life did not destroy His humanity in the resurrection, but it caused the humanity He assumed to take on immortality.

The incarnation limited Him as God when viewed within that particular body. The resurrection from the dead unlimited Him to God, Omnipresent and exterior to that particular body. Also, it must not be forgotten that God within the body is the same, being as God exterior to the body. The distinction is the particularity of the bodily manifestation from the generality or non-bodily manifestation. Jesus said, “I and my Father are one” (John 10:30).

To further illustrate the point: The Holy Ghost in Peter was God, but surely not all of God, since the other eleven also had the Holy Ghost. Not only the twelve had the Holy Ghost, but many others received the Holy Ghost then and later. While the Holy Ghost in each of us is One with the rest of God elsewhere, yet the particular God in us only knows that aspect of knowledge within its orbit when viewed within the context of the human life. Being part of the total God, the Holy Ghost in each one has an unlimited aspect exterior to that particular human life.

The difference, however, in Jesus Christ is that He is God fused in and with man through the virgin birth, and we are men anointed with the Holy Ghost after having been born of a natural father and mother. His very Being is a fusion of God and man, while ours is the engrafting of the Word in our lives and the coming of God by impartation in the Holy Ghost. It is true that the Holy Ghost descended upon Jesus, and He was said to have been full of the Holy Ghost. However, as truly man as well as God, He had various offices to fill and had to be anointed as Prophet, Priest and King.

The above article, “One God” is written by Kenneth V. Reeves. The article was excerpted from pages 21-35 of Reeves book The Godhead.

The material is copyrighted and should not be reprinted under any other name or author. However, this material may be freely used for personal study or research purposes.

Posted in AD - Apostolic Doctrine, ADGH - Godhead/ Oneness, AIS File Library0 Comments

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