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Calling Christians Worldwide to Return to the Creed of Jesus

found 118 items matching difficult texts

Incarnation of the Word  [83:04]
by Sean Finnegan rated at 2.0 (7 votes so far)

What does John 1.14 mean? Who or What is the Word and what does it mean for the Word to become flesh?

ISAIAH 9:6 - "The Mighty God"  [26:23]
by Chuck Jones rated at 2.0 (7 votes so far)

In this continuing series from Isaiah 9:6, Pastor Chuck examines the meanings of the titles in this prophecy and the biblical application for us. Today's study is on the "The Mighty God," and asks the question, are you a "mighty champion" for God? Scriptures: Isaiah 9:1-6; 1 Samuel 17:4; Hebrews 2:10; 1 John 5:5; Proverbs 3:27; Psalms 36:6; Psalms 89:6; Psalms 29:1; Daniel 11:3

Did Jesus Claim to be the "I Am" in John 8.58?  [36:25]
by Victor Gluckin rated at 1.6 (6 votes so far)

John 8 contains insight into the identity of Jesus. Did he really use the title 'I AM' to refer his hearers back to God's encounter with Moses at the burning bush (Exodus 3.14) or is this an instance where translation bias has twisted the Scripture? Why is it that the same Greek phrase is translated just nine verses later as "I am the one" when it is found on the lips of the blind man?

John 1.1 Caveat Lector (Reader Beware)  [13 pages]
by Anthony Buzzard rated at 1.6 (6 votes so far)

In all probability John has been "turned on his head." What he intended was to stave off all attempts to introduce a duality into the Godhead. For John the word was the one God Himself, not a second person. The later, post-biblical shift from "word" as divine promise from the beginning, the Gospel lodged in the mind and purpose of the one God, to an actual second divine "person," the Son, alive before his birth, introduced a principle of confusion and chaos from which the church has never freed itself. This shift was the corrupting seed of later Trinitarianism. God became two and later, with the addition of the holy spirit, three. It remains for believers today to return to belief in Jesus as the human Messiah and in the One God of Israel, his Father, as the "one who alone is truly God" (John 17:3). God is one person not three.

Scholars Speak on Titus 2.13  [1 page]
by Sean Finnegan rated at 1.6 (6 votes so far)

Frances Young and Jason David BeDuhn explain how Titus 2:13 should be translated. In particular BeDuhn debunks "Sharp's Rule" showing that this "rule" is no more than bias read into the grammar.

Commentary on Colossians 1.15-20  [3 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.6 (6 votes so far)

As with all good biblical exegesis, it is important to note the context of the verses and why they would be written and placed where they are. Reading the Book of Colossians reveals that the Colossian Church had lost its focus on Christ. Some of the believers at Colosse had, in practice, forsaken their connection with the Head, Jesus Christ, and some were even being led to worship angels (2:18 and 19). The situation in Colosse called for a strong reminder of Christ’s headship over his Church, and the epistle to the Colossians provided just that.

Isaiah 9.6: The Birth of the Royal Heir  [37:08]
by Sean Finnegan rated at 2.4 (9 votes so far)

A detailed exegesis of Isaiah 9.6 in light of its immediate context. Is Jesus prophesied to be the mighty God or is he being spoken of as the mighty God's supreme representative?

Colossians 1.15-20: Preexistence or Preeminence  [6 pages]
by William Wachtel rated at 1.9 (7 votes so far)

In standard evangelical commentary, two texts from Paul's writings are constantly used to teach the personal preexistence of Christ: Philippians 2:5-11 and Colossians 1:15-20. William Wachtel questions seriously, however, whether any such ideas were in Paul's mind. In Philippians 2:5, for instance, Paul declares he is holding forth the historical example of the man Christ Jesus, not some prehistoric example into which can be read ideas of personal preexistence. Can the same be said to be true of Colossians 1:15-20?

A Very Short Explanation of Titus 2.13  [<1 page]
by Sean Finnegan rated at 1.9 (7 votes so far)

Is Jesus "God our savior" is there a translation issue at stake in Titus 2:13?

John 1:1 and the Trinity  [48:11]
by Anthony Buzzard rated at 4.1 (26 votes so far)

The first verse of the Gospel of John is almost always used as a starting point to prove the Trinity. However, is there another way to understand John 1.1? Was John, a first century Jew, articulating the completely non-Jewish idea that God became a human being or have we read that into John 1.1? Join Anthony Buzzard as he explains the meaning of John 1.1-14 in its original Hebrew, thought context.

Jesus was in the Form of God  [17:11]
by Dustin Smith & J.J. Fletcher rated at 2.4 (10 votes so far)

To be 'in the form' of God has led many to believe that Jesus is God Himself. Is this true? What is Paul trying to tell the reader in Philippians 2 when he identifies Jesus as being 'in the form of God?' Continuing the Exegetical Insights tradition, this episode endeavors to unpack the meaning of this section from the passage itself. (This video is also available on Google Video http://video.google.com/videoplay?docid=8141076350056654189&q=source:004275304184530516831&hl=en).

Commentary on Revelation 1.8  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.4 (6 votes so far)

What does it mean to be called the Alpha and Omega? Both God and Jesus are given this title.

Scholars Speak on 2 Peter 1.1  [1 page]
by Sean Finnegan rated at 1.4 (6 votes so far)

Patrick Navas explains 2 Peter 1:1 and Titus 2:13, describing the ways this verse can be translated.

Scholars Speak on Romans 9.5  [1 page]
by Sean Finnegan rated at 1.4 (6 votes so far)

J. Schneider describes how Romans 9.5 may be translated and the likelihood that Paul is not really calling Jesus God here.

A Very Short Explanation of Philippians 2.6  [<1 page]
by Sean Finnegan rated at 1.4 (6 votes so far)

Is Jesus in very nature God or is he in the form/image of God?

Debate: Unitarian vs. Trinitarian  [117:52]
by Sean Finnegan vs. Brant Bosserman rated at 3.9 (32 votes so far)

Presented by Brant Bosserman and Sean Finnegan at the One God Conference, in Seattle, WA on June 1st 2008. The debate was over whether God is a single individual (the Father of Jesus) or if he is a Trinity (three persons in one essence). The debate followed this format:

Introduction by Ken Westby and Tom Bosserman [10 min]

Sean's Opening Statement [20 min]
Brant's Opening Statement [20 min]

Sean's Rebuttal [15 min]
Brant's Rebuttal [15 min]

Sean Cross-Examine Brant [10 min]
Brant Cross-Examine Sean [10 min]

Sean's Closing Statement [5 min]
Brant's Closing Statement [5 min]

The discussion was lively and considerate and I thank Brant for his willingness to engage us on this issue. Unfortunately the recording has some microphone interference during the concluding statements but most of what was said can be understood. Sorry for the inconvenience.

A Very Short Explanation of John 1.1, 14  [<1 page]
by Sean Finnegan rated at 1.9 (8 votes so far)

What is the "word" in John 1:1? Is it the creative utterance of God found in Genesis 1:1 or the pre-existing Son of God?

The Holy Spirit and Translation Bias (2)  [56:05]
by Sean Finnegan rated at 2.0 (7 votes so far)

Sean Finnegan builds on part one and works through the five primary texts used to prove the personality of the holy spirit on grammatical grounds (John 14.26; 15.26; 16.13; Ephesians 1.14; 1 John 5.7). Next he explains how to understand the spirit based on the whole of the Biblical data and concludes it cannot and should not be locked in the straightjacket of trinitarian dogma. Notes available at http://www.christianmonotheism.com/media/text/Sean%20Finnegan%20--%20Translating%20the%20Holy%20Spirit%202.pdf

Commentary on John 1.1-3  [6 pages]
by Chuck LaMattina rated at 3.5 (18 votes so far)

The word, the logos, God's plan, His purpose, became flesh and dwelt among us. With the coming into existence of Jesus Christ at his conception and birth, the full plan and heart of God was expressed as a human being. Jesus Christ was full of divine grace and truth. What became flesh in John 1.14 was not a preexistent or eternally begotten Son of God. What became flesh was God's full plan of salvation revealed in the Man Jesus Christ.

Debate: Is Yeshua the One God of Israel  [358:35]
by Matthew Janzen vs. Michael Bugg rated at 1.6 (7 votes so far)

On May 24th and 25th of 2008, Michael Bugg and Matthew Janzen debated the question Is Yeshua the One God of Israel?. The debate occurred over two nights. The first night was at Michael Bugg's church (he is a messianic Jew who holds to a modified version of the Trinity). The second night of the debate was held at Matthew Janzen's church (he is the biblical unitarian).
An interesting feature of the debate was that it occurred in twenty minute speeches all throughout. Rather than having an opening statement followed by a couple of rebuttals, every speech was twenty minutes (at least until the question and answer time).

Commentary on Genesis 1.26 and 11.7  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.6 (7 votes so far)

This use of the plural is for amplification, and is called a "plural of majesty" or a "plural of emphasis," and is used for intensification (see note on Gen. 1:1). Many Hebrew scholars identify this use of "us" as the use of the plural of majesty or plural of emphasis, and we believe this also. Used with permission from biblicalunitarian.com

Jesus is My Lord and My God (John 20.28)  [65:06]
by Sean Finnegan rated at 3.4 (15 votes so far)

As biblical unitarians we believe that "Jesus is God," however we do not affirm that Jesus is deity. How is this possible? In the Bible, humans are sometimes called "God." This is because they represent God to the people (either well or poorly). When Jesus is called "God" twice in the New Testament it is because he is authorized as God's agent, not because he is himself divine. Listen or read this item to expose yourself to a thorough and well documented approach to two of the most difficult verses in the New Testament (John 20.28 and Hebrews 1.8).

A Very Short Explanation of John 8.58  [<1 page]
by Sean Finnegan rated at 1.9 (7 votes so far)

Is Jesus the "I Am" of Exodus who met Moses at the burning bush? If he is then so is the blind man in John 9.9 since he used the same exact phrase as Jesus in John 8.58.

Debate: Is God One or Three in One?  [143:07]
by Sean Finnegan vs. Russ Dizdar rated at 3.3 (18 votes so far)

Sean Finnegan and Russ Dizdar participate in a debate over the question of who God is. Mr. Finnegan took the affirmative position that the Father is the only true God (cf. Jn 17.3) and Mr. Dizdar, took the traditional position that God is three persons in one essence--the Trinity. The tone was very civil and both sides were able to present their positions.

Unfortunately, the moderator, GeorgeAnn Hughes (founder of The Byte Show) was not able to participate very much because she was having some trouble with her voice. As a result, the participants had to keep track of their own time and took turns presenting their cases. The format of the debate was as follows:

Opening Statements
20 minutes -- Sean Finnegan
20 minutes -- Russ Dizdar

Rebuttals
15 minutes -- Sean Finnegan
15 minutes -- Russ Dizdar

Direct Question and Answers
approximately an hour

If you would like to get in on the discussion visit this blog entry.

On the Errors of the Trinity  [12 mp3s]
by Don Snedeker rated at 3.3 (15 votes so far)

A thorough consideration and refutation of the doctrine of the Trinity. Originally released as 12 tapes but now available on mp3, this series examines the doctrine of the Trinity proposition by proposition. Not only is this series approached from a biblical perspective, Don Snedeker also taps into the rich biblical unitarian resources of several authors from the 19th century. Furthermore, Don works through a number of texts typically used to support the Trinity and he demonstrates their true meaning based on their context. Click on the audio icon above to see the titles for each of the 12 mp3s in this comprehensive examination.

What is the Word in John 1.1?  [46:27]
by Vince Finnegan rated at 2.0 (8 votes so far)

The first verse of the Gospel of John is almost always used as a starting point to prove the Trinity. However, is there another way to read John 1.1: a way that makes sense of the overall context of Jewish Monotheism? Is "the word" the pre-incarnate Son of God or is there a more Hebrew way to approach the prologue of John?

Let Us Make Man: A Study of the "Us Texts"  [42:55]
by Sean Finnegan rated at 3.1 (12 votes so far)

Who was God talking to in Genesis 1.26; 3.21; 11.7; Isaiah 6.8? Should these four texts be used to support the notion that within God are multiple persons? Sean Finnegan demonstrates conclusively that this is simply not the case. Through careful examination of relevant passages and by quoting leading trinitarian study Bibles one simple conclusion emerges: God says "us" in the same sense that "us" is used in any other context--he refers to himself and others (members of his heavenly court).

Who or What is the Holy Spirit?  [12 pages]
by Sean Finnegan rated at 3.1 (12 votes so far)

Sean Finnegan surveys both Old and New Testaments in an effort to understand the holy spirit free from the straitjacket of trinitarian dogma.

Debate: Bible Answer Program w/ Bill Blount  [72:49]
by Christadelphians vs. Gospel Truth Ministries rated at 3.1 (14 votes so far)

Two Christadelphians vs two men from The Gospel Truth Ministries debate the Trinity on the Bible Answer Program with Bill Blount (a call-in radio program).

Unitarianism Explained and Defended  [183:08]
by Anthony Buzzard rated at 3.0 (16 votes so far)

Anthony Buzzard presents the biblical unitarian position and then answers questions from trinitarians for more than two hours. Listen in to an invigorating dialogue that covers most of the big questions that perennially surface in this type of conversation.

Jesus Christ and the Trinity -- What Does the Bible Say?  [26 pages]
by Duncan Heaster vs. Leslie Everitt rated at 1.6 (6 votes so far)

Evangelical Christian, Leslie Everitt debates Christadelphian Duncan Heaster on whether or not the Trinity is biblical. This is the transcription of a live debate which occurred November 12, 1988 in Kent, UK at the Bromley Christian Center.

Debate: On The Narrow Mind Call-In Show  [119:48]
by Dan Mages & Patrick Navas vs. Gene Cook rated at 2.9 (16 votes so far)

Dan Mages and Patrick Navas engage Gene Cook (the DJ) on the Trinity. Both sides do a fine job of talking about the reasons why they hold to their positions.

John 1.1 (An Unitarian Perspective)  [26:10]
by Dustin Smith rated at 2.9 (14 votes so far)

Dustin Smith cogently exegetes John 1.1 from a biblical unitarian perspective (i.e. non-literal pre-existence). Taken from the 2005 Theological Conference in Atlanta, Georgia.

The Plan of God: Jesus  [34:17]
by Dave Hixon rated at 2.8 (12 votes so far)

Who was Jesus of Nazareth? Where did he come from? Who was he? What is his true identity? How does God's plan relate to Jesus? Was he just a teacher, a wise man, or a Jewish scholar? Or is there more too it than that? Pastor Dave guides us in the first message of two explaining and understanding one of the greatest, most controversial, and most crucial topics in all of Christianity.

Christ the Firstborn Head of the Universe  [78:23]
by Nathan Crowder rated at 2.8 (13 votes so far)

Jesus is the highest exalted man in the universe. Does this mean that he must be God? He is the beginning and creator of the new creation.

Debate: Who Was Jesus? God or Man?   [132:17]
by Anthony Buzzard vs. Drew Ayers rated at 2.7 (12 votes so far)

Anthony Buzzard debates Drew Ayers on Nov. 3, 2007 in Blountstown, Florida on whether God is a Trinity or simply one. Download the video: high quality, low quality

Should Jesus be Worshiped?  [8 pages]
by Sean Finnegan rated at 2.6 (10 votes so far)

The Bible emphatically teaches that Yahweh alone should be worshiped. However there are many times when people worshiped Jesus in the Gospels. Yet we know that Jesus is not Yahweh (Psalm 110.1). How do we resolve this dilemma?

Commentary on 1 Timothy 3.16  [3 pages]
by Sean Finnegan rated at 2.6 (9 votes so far)

1 Tim. 3:16 is analyzed in detail with reference to standard scholarly resources in order to determine whether or not the text originally read "God was manifested in the flesh" or "He who was manifested in the flesh." The latter reading is defended.

Debate: James White vs. Patrick Navas  [189:50]
by Patric Navas vs. James White rated at 2.6 (11 votes so far)

I recently listened to Patrick Navas' debate against James White over whether or not Jesus is God. The specific debate topic was: “The deity of Christ is taught in the following texts or families of texts: John 12:41 (cf. Isa. 6 and 53), 1 Cor. 8:5-6, Heb. 1, Col. 1:15-17, and the 'I am' statements of Jesus (John 8:24/58, 13:19, 18:5-6).” Navas argued for a one-God position whereas White defended the doctrine of the Trinity. These two are among the best advocates of their respective positions.

James White is the Director of Alpha and Omega Ministries and the author of The Forgotten Trinity. White has debate dozens of people on many subjects, including Anthony Buzzard and Greg Stafford on the Trinity. He is tenacious, well-trained at debating, and probably one of the best Trinity defenders in the world.

Patrick Navas is the author of Divine Truth or Human Tradition?: A Reconsideration of the Orthodox Doctrine of the Trinity in Light of the Hebrew and Christian Scriptures. I've listened to a few of Navas' debates and he exemplifies a Christ-like respect and gentleness combined with strength and confidence. If you would like to listen to my own interview with Navas on the subject of the Trinity, click here.

The two faced off on Chris Date's Theopologetics podcast.

part one: opening statements; John 12.41; 1 Corinthians 8.6
part two: Hebrews 1; Colossians 1; the "I Am" statements of John

By Him all Things were Created  [24:33]
by Dustin Smith & Sean Finnegan rated at 2.5 (10 votes so far)

The Hebrew Scriptures testify consistently that Yahweh created the heavens and the earth, by Himself. What does it mean for Paul to write late that Jesus was involved with some sort of creative process? Does this mean Jesus is in fact God? Does this mean that Jesus literally pre-existed? A survey and exegesis of Colossians 1.16. (This video is also available on Google Video http://video.google.com/videoplay?docid=-5078832950735204329).

Debate: Is God One Person or Three?  [139:49]
by Anthony Buzzard vs. Fred Sanders rated at 2.3 (11 votes so far)

A full length moderated debate between a biblical unitarian and trinitarian scholars. Anthony Buzzard of Atlanta Bible College argues for God's oneness and Dr. Fred Sanders of Biola University takes the classical trinitarian viewpoint.

Genesis 1.26  [48:56]
by Steve Katsaras rated at 2.3 (8 votes so far)

Steve Katsaras explains Genesis 1.26

Is Jesus God in John 1.18?  [2 pages]
by Kermit Zarley rated at 2.3 (8 votes so far)

The arguments are about evenly divided for either variant. But the following point is decisive: if John 1.1c, 5.18, 10.30-38, and 20.28 are interpreted as not calling Jesus theos ("God"), then John 1.18 cannot be linked to any corresponding text in this gospel. And linkage is the prologue's purpose. Since ho monogenes huios clearly links to John 3.16 and v. 18, the authentic Greek text of John 1.18 most likely is not monogenes theos but ho monogenes huios, so that it does not call Jesus "God."

Commentary on 1 John 5.7-8  [2 pages]
by Sean Finnegan rated at 2.0 (7 votes so far)

Which is the original Greek text for 1 John 5:7-8?

1 John 5:7-8 [KJV] 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.

OR

1 John 5:7-8 [NASB] 7 For there are three that testify: 8 the Spirit and the water and the blood; and the three are in agreement.

This article explains when and why the mysterious addition (known as the comma Johanneum) came to be in the most influential version in English history--the KJV.

An Explanation of Philippians 2:5-6  [77:01]
by Alex Hall rated at 2.2 (8 votes so far)

Was Jesus is the form of God? If so, what does that mean? Did Jesus empty himself of his divinity to become man? Join Alex Hall as he explains the most famous Christological hymn in the New Testament.

Who is Jesus? (Booklet)  [25 pages]
by Anthony Buzzard rated at 3.9 (20 votes so far)

It is a striking fact that Jesus never referred to himself as "God." Equally remarkable is the New Testament's use of the word "God"--in Greek ho theos--to refer to the Father alone, some 1325 times. In sharp contrast, Jesus is called "god" in a handful of texts only--perhaps no more than two. Why this impressive difference in New Testament usage, when so many seem to think that Jesus is no less "God" than his Father?

The Nature of Preexistence in the New Testament  [12 pages]
by Anthony Buzzard rated at 2.0 (7 votes so far)

The so-called "preexistence" of Jesus in John refers to his "existence" in the Plan of God. The church has been plagued by the introduction of non-biblical language. There is a perfectly good word for "real" preexistence in the Greek language (pro-uparchon). It is very significant that it appears nowhere in Scripture, but it does in the writings of Greek church fathers of the second century. These Greek commentators on Scripture failed to understand the Hebrew categories of thought in which the New Testament is written.

The Creation of Jesus in Colossians 1.16  [1 page]
by Jay Dicken rated at 2.0 (7 votes so far)

Jesus existed within the plan of God “before” the creation, and the plan of creation existed “in” him, and came into being “through” him, though he did not personally “create” the universe. As a reward for his faithfulness, God planned on giving him full control over creation, so in this way it was created “for” him. -- 1 Corinthians 3:11; 1 Peter 1:19, 20

Jesus Son of God from Matthew and Luke  [77:44]
by Anthony Buzzard rated at 1.1 (6 votes so far)

A study of the origin of Jesus from Matthew and Luke reveals that Jesus is originated as a human being in the womb of his mother via the miracle of the holy spirit.

1 John 5.7  [35:56]
by Steve Katsaras rated at 1.6 (6 votes so far)

Steve Katsaras explains 1 John 5.7.

Does 1 John 5.20 Call Jesus God?  [1 page]
by Jay Dicken rated at 1.6 (6 votes so far)

Through this substitution we can see that the correct antecedent of the phrase “This is the true God and eternal life” is the Father. At John 17:1, 3 Jesus prayed, “Father,... this is eternal LIFE, that they know You the only true God, and Jesus Christ whom you have sent.”

John 8.58  [72:02]
by Steve Katsaras rated at 1.5 (7 votes so far)

Steve Katsaras explains John 8.58

Genesis 1.1  [37:40]
by Steve Katsaras rated at 1.4 (6 votes so far)

Steve Katsaras explains Genesis 1.1

Did Jesus Volunteer to be our Savior?  [49:55]
by Mel Hershberger rated at 1.0 (5 votes so far)

A study of Philippians 2 and other relevant sections that are traditionally used to show that Christ volunteered to become a human to save us.

Matthew 3.16  [54:01]
by Steve Katsaras rated at 1.0 (5 votes so far)

Steve Katsaras explains Matthew 3.16

Romans 9.5  [55:34]
by Steve Katsaras rated at 1.0 (5 votes so far)

Steve Katsaras explains Romans 9.5

Matthew 1.23  [58:48]
by Steve Katsaras rated at 1.0 (5 votes so far)

Steve Katsaras explains Matthew 1.23

John 20.28  [67:07]
by Steve Katsaras rated at 1.0 (5 votes so far)

Steve Katsaras explains John 20.28

John 10.33  [64:11]
by Steve Katsaras rated at 1.0 (5 votes so far)

Steve Katsaras explains John 10.33

Acts 20.28  [46:52]
by Steve Katsaras rated at 1.0 (5 votes so far)

Steve Katsaras explains Acts 20.28

1 Timothy 3.16  [54:13]
by Steve Katsaras rated at 1.0 (5 votes so far)

Steve Katsaras explains 1 Timothy 3.16

2 Corinthians 13.14  [46:25]
by Steve Katsaras rated at 1.0 (5 votes so far)

Steve Katsaras explains 2 Corinthians 13.14

ISAIAH 9:6 - "Everlasting Father"  [29:42]
by Chuck Jones rated at 1.0 (5 votes so far)

In this continuing series from Isaiah 9:6, Pastor Chuck examines the meanings of the titles in this prophecy and the biblical application for us. Today's study is on the "Everlasting Father." Scriptures: Isaiah 9:1-6; Genesis 6:3,4; 9:12; 17; 21:33; 2 Sam. 7:12-14; 2 Kings 2:12; Job 29:16; Isaiah 22:21; Rom. 4:16; Gal. 3:7; John 8:56; Micah 5:2

Some Thoughts on Isaiah 9:6  [2 pages]
by Sean Finnegan rated at 1.0 (5 votes so far)

Many people have seen this verse as the proof-text of Jesus' divinity in the Old Testament. Even though this verse has traditionally been argued in this direction, Christian thinkers are now starting to break new ground by taking into consideration the historical context of the prophecy. One resource that has discovered a new understanding of this verse is the NET Bible (New English Translation). Remarkably this Trinitarian study Bible contains stunning insights into what Isaiah 9.6 is really saying.

Commentary on Deuteronomy 6.4  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

It is believed by some that the Hebrew word "one" (echad) that is used in Deuteronomy 6:4 and other verses indicates a "compound unity." This is just not true. Used with permission from biblicalunitarian.com

Commentary on Isaiah 9.6  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

The context illuminates great truth about the verse, and also shows that there is no justification for believing that it refers to the Trinity, but rather to God's appointed ruler.Used with permission from biblicalunitarian.com

The Restitution of Jesus Christ (Truth Matters)  [35:49]
by Kermit Zarley rated at 1.0 (5 votes so far)

"Servetus the Evangelical" is the pseudonym for an evangelical scholar who recently published a book called The Restitution of Jesus Christ in which he describes who God and Jesus are from a biblical unitarian perspective including exegesis of several texts typically used to teach that Jesus is God (i.e. John 1.1; 20.28; etc.). Though he has been a Bible-believing evangelical all his adult life he began to question the doctrine of the Trinity when he couldn't make sense of certain Scriptures within a trinitarian mindset. In particular Matthew 24.36 (also Mark 13.32) convinced him that Jesus was not omniscient since he confessed that he did not know when he would return. Texts like this began "Servetus" on a quest for truth which ended in his confession of the historic creed of the people of God that Yahweh alone is God (Deut. 6.4; Mark 12.29) and that Jesus is the human Messiah divinely begotten by God via the Holy Spirit.

"Servetus" has a website at which many articles are free for download including this tract which describes in a couple of pages what his research on God and Jesus has revealed. Furthermore, there is a contest on www.servetustheevangelical.com to guess his identity. Since 2008 he has revealed a clue each month. He will continue to do this until 2011 (the 500th birthday of Michael Servetus) when he will reveal his identity and publish a new book about his personal journey. Listen in to this conversation to hear the mysterious "Servetus the Evangelical" describe why he changed his views on these critical matters. (Thanks to JP Smajda--audio engineer extraordinaire--for your help in disguising Servetus' voice).

The Form of God (Philippians 2.5-11)  [6 pages]
by William Wachtel rated at 1.0 (5 votes so far)

A very straightforward explanation of Philippians 2.5-11 from a biblical unitarian perspective.

A Short Explanation to John 1.1, 14  [1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

What is the word in John 1.1? This question is best answered by looking at the 42 books of the Bible which preceded the Gospel of John rather than reading later extra-biblical logos Christology into the Bible.

A Short Explanation to Titus 2.13  [1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

This verse could be translated two different ways. The way the NASB translates it implies that Christ Jesus is "our great God and Savior." Though this translation is very popular some scholars have criticized it and prefer the rendering found in the NAB and the KJV "...the glory of the great God and of our Savior Jesus Christ."

Scholars Speak on John 1.18  [2 pages]
by Sean Finnegan rated at 1.0 (5 votes so far)

Brief excerpts from biblical schoalrs J.A.T. Robinson, Bart D. Ehrman, and Timothy Paul Jones explaining John 1.18. Which manuscript tradition is better--"only begotten Son" or "only begotten God"?

Scholars Speak on 2 Thessalonians 1.12  [1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Is Jesus called God in 2 Thessalonians 1:12? Raymond Brown comments on the options.

Scholars Speak on Acts 20.28  [1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Whose blood is referred to in this verse: God's or Jesus'? Raymond Brown briefly explains the possibilities.

Scholars Speak on 1 John 5.20  [1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Does this text call Jesus "the true God and eternal life"? J.E. Huthe, Glen W. Barker, and John W. Stott comment on the best interpretation of this text.

Commentary on 2 Corinthians 5.19  [1 page]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

As this verse is translated in the NIV, it does not have a Trinitarian meaning. Some Trinitarians use the concept from some other translations that "God was in Christ" to prove the Trinity. If the Trinity were true, then God could not be "in" Christ as if Christ were a container. If the Trinity were in fact a true doctrine, then this would be a wonderful place to express it and say, “God was Christ.”

Commentary on 2 Corinthians 12.19b  [1 page]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

The Greek text contains a difficult construction, and reads, “God in Christ,” which has caused some to believe it is a reference to the Trinity. Not at all. If anything, it tends to refute the Trinity

Commentary on 2 Corinthians 13.14  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

This closing verse of the epistle of 2 Corinthians is a doxology, and is typical of how Paul closes his epistles. Galatians, Philippians and both Thessalonian epistles close with “the grace of our Lord Jesus Christ.” The close of Ephesians includes “love with faith from God.” There is no reason to conclude that a closing doxology would not incorporate three wonderful attributes: the love of God, the grace of Christ and the fellowship of the spirit.

Commentary on 2 Peter 1.1b  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

Some Trinitarians try to force this verse to “prove” the Trinity by what is known as the Granville Sharp Rule of Greek grammar. We have shown that this is not a valid proof of the Trinity

Commentary on 2 Thessalonians 1.12  [1 page]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

Some Trinitarians try to force this verse to “prove” the Trinity by what is known as the Granville Sharp Rule of Greek grammar. We have shown that this is not a valid proof of the Trinity

Commentary on 2 Timothy 4.1  [1 page]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

There is no logical reason for this verse to have a double reference to Christ by making the word “God” refer to Jesus Christ, thus removing “God” (normally understood to be the Father) from the verse entirely.

Commentary on Acts 5.3-4  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

We must understand that both “God” and “pneuma hagion” (“holy spirit”) can refer to something other than a separate “person” in the Trinity. Since there is no verse that actually states the doctrine of the Trinity, its existence is built from assumption and by piecing verses together. Verses such as Acts 5:3 and 4 are used as “proof,” for the doctrine, but that is actually circular reasoning.

Commentary on Acts 7:45  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

Although the King James English makes this verse a little hard to understand, it is saying that Jesus was the one who brought the Israelites into the Promised Land. This is a case of mistranslation. The name “Jesus” and the name “Joshua” are the same, and on two occasions the translators of the KJV confused them. This point is well established by William Barclay, a professor and author at Trinity College in Glasgow.

Commentary on Acts 7.59  [1 page]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

This verse supports the idea of the Trinity only as it appears in some translations.

Commentary on Acts 20.28b  [1 page]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

There are some Greek manuscripts that read “the church of the Lord” instead of “the church of God.” Many Trinitarian scholars believe that “Lord” is the original reading, because there is no mention anywhere in the Bible of God having blood. If the Greek manuscripts that read “Lord” are the original ones, then the “problem” is solved. However, it is the belief of the authors that good textual research shows that “the church of God” is the correct reading.

Commentary on Colossians 2.2  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

This verse, although not usually considered a Trinitarian verse, is occasionally used to show that the mystery of God is Christ (i.e., that Christ is both God and Man, and thus a “mystery”).

Commentary on Colossians 2.9  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

The word “Deity” or “Godhead” is a translation of the Greek word theotes. In A Greek English Lexicon, by Liddell and Scott, the classic lexicon of the ancient Greek language, it is translated as “divinity, divine nature.” In making their case, Liddell and Scott cite Greek authors Plutarch and Lucian, and also reference Heliodorus and Oribasius using the phrase dia theoteta = “for religious reasons.” The Greek word occurs only once in the Bible, so to try to build a case for it meaning “God” or “Godhead” (which is an unclear term in itself) is very suspect indeed.

Commentary on Ephesians 1.22 and 23  [1 page]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

There are some Trinitarians who assert that the last phrase of verse 23 proves the Trinity. Not so, for there is no mention of any Trinitarian concept such as “three-in-one.” This verse clearly teaches that God was the one who “appointed” Christ to be over the Church. Surely if Christ were a co-equal part of God, he needed no such appointment, because by nature he would already have been over the Church.

Commentary on Ephesians 3.9  [1 page]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

This verse is not a problem in most translations, because most do not have the phrase, “by Jesus Christ,” at the end of the verse. Apparently this phrase was added to some Greek manuscripts as debates about the Trinity caused some scribes to “augment” their position by adding to the Word of God, or it could have been a marginal note that was accidentally copied into some manuscripts.

Commentary on Ephesians 4.7 and 8  [2 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

Verse 8 is a quotation from the Old Testament, where the context is referring to what God did, so there are some who say that if the verse is applied to Christ, then Christ must be God. However, it is common for a verse is to be interpreted one way in the Old Testament and then applied or interpreted differently in the New Testament.

Commentary on Ephesians 5.5  [5 pages]
by John Schoenheit, Mark Graeser, and John Lynn rated at 1.0 (5 votes so far)

Using this verse, some Trinitarians try to make Christ into God by what is known as the “Granville Sharp Rule.” The following explanation is lengthy, but it is necessary to show that this “rule” has been properly analyzed and shown to be invalid for proving the Trinity. Granville Sharp was an English philanthropist, who began to study the grammar of the New Testament in order to demonstrate that his Trinitarian beliefs were correct and that Christ was God. From his study of the New Testament, he declared that when the Greek word kai (usually translated “and”) joins two nouns of the same case, and the first noun has the definite article and the second does not, the two nouns refer to the same subject. This is the principle behind the “rule,” but there are a large number of exceptions to it that must be noted.

A Very Short Explanation of Hebrews 1.8  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

The key to understanding Hebrews 1:8 is to recognize that it is a quotation from Psalm 45:6-7 where the king of Israel is called "God" in a representational sense.

A Very Short Explanation of Jesus' Miracles  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Although Jesus did amazing miracles, it was not because he was God, but because God was at work within him.

A Very Short Explanation of John 1.18  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Is Jesus called the only begotten God or the only begotten Son? It depends on which translation you read. Read this super short introduction to the manuscript variations on John 1:18

A Very Short Explanation of John 5.18  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Did Jesus came to be God? His Jewish opponents thought so, but should we take their word for it or listen to Jesus' response a verse later?

A Very Short Explanation of John 10.30  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Jesus and the Father are one in the task of caring for their sheep, not one in substance.

A Very Short Explanation of John 12.41  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Was John referring to the vision of Isaiah 6 or was he referring to the glory of Isaiah 52-53?

A Very Short Explanation of John 17.5, 24  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Jesus had glory stored up with God before he was born. God loved Jesus even before he was born.

A Very Short Explanation of John 20.28  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Thomas calls Jesus "God" because he is God's supreme agent who represents God to us.

A Very Short Explanation of Matthew 1.23  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Jesus is Immanuel, which means "God is with us." This does not mean Jesus is God, but that Jesus' birth signifies the fact that God is with us; he has not abandoned his people.

A Very Short Explanation of Matthew 28.19  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Is Matthew 28.19 the earliest teaching on the Trinity?

A Very Short Explanation of Micah 5.2  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Did Jesus exist from eternity or is a Hebrew idiom employed in Micah 5:2?

A Very Short Explanation of Romans 9.5  [<1 page]
by Sean Finnegan rated at 1.0 (5 votes so far)

Is Paul calling Jesus God or is he praising the Father in Romans 9:5?

Scriptural Study on the Trinity  [20 pages]
by Jay Dicken rated at 1.0 (5 votes so far)

A thorough examination of many key concepts and verses commonly used to support the doctrine of the Trinity.

How Can Jesus' Death Save Us If He Is not God?  [1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

The value of Christ's sacrifice lay in his human nature. So to insist that Jesus had to be God for his sacrifice to have value flies in the face of Paul's writings. If it is within the purposes of God to provide salvation by His Son, how can we whose thoughts are beneath His thoughts question and challenge His way of doing things?

Did Jesus Claim to Be God?  [1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

In John 5.18 and John 10.38, the Jews thought Jesus was claiming equality with God, but they were wrong. Jesus was calling God “his own Father;” he was not claiming to be God.

Elohim and Genesis 1.26  [2 pages]
by Jay Dicken rated at 1.0 (5 votes so far)

It is true that in a few verses the first-person plural pronoun is used, but in the vast majority of verses the first-person singular pronoun is used, even though its antecedent is plural! This is a significant grammatical anomaly. To whom might God be talking at Genesis 1:26?

Did Jesus Call Himself the "I Am?"  [1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

Was Jesus applying the title I AM to himself? Interestingly, someone other than Jesus uses this exact same Greek phrase only ten verses later. At John 9:9 a man whom Jesus had healed also says “I am.” [ego eimi] Should we conclude that this man is part of a triune God? Certainly not, so the simple statement I am does not prove deity.

Did Jesus Claim to Be the "I Am" in John 18.6?  [1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

To understand why those who came to arrest Jesus drew back and fell to the ground, we must discern what they expected might happen when they encountered Jesus.

Jesus Is Called God in Hebrews 1.8   [< 1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

The key to understanding this verse is to recognize it is a quote from Psalm 45.6 where it refers to a king of Israel.

Jesus Is Called My Lord and My God  [< 1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

If God can call human judges who were supposed to act as His representatives “gods” without meaning it literally, why couldn’t Thomas call the one who has been appointed as God’s representative to judge all the earth “God” without meaning it literally?

Do Titus 2.13 and 2 Peter 1.1 Call Jesus God?  [< 1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

In Titus 3:4 he is called the “Goodness and Loving-kindness of God, our Savior.” In 2 Peter 1:1 he is called the “Righteousness of our God, and Savior.” So in these passages Jesus is not being called God.

Jesus Was in the Form of God  [< 1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

If Paul meant to say that Jesus was God in Philippians 2:6 he could have simply written that Jesus ‘was God,’ and omitted the phrase ‘in the form of.’ What did Paul mean by this expression?

Jesus Is Emmanuel  [< 1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

Emmanuel means "God with us." The historical context is the key to unlocking the meaning of this name.

Is Jesus Called Yahweh in Romans 10.13?  [< 1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

Joel 2:32 was also quoted by Peter at Acts 2:21 while preaching to Jews who had not accepted Jesus as the Christ (Messiah). Unlike Peter, Paul was not addressing unbelievers, but Roman Christians. They already understood that ‘calling upon the name of the Lord’ God included accepting Jesus as Lord and Christ. Jesus said that “no one comes to the Father, but by me.” Therefore, one has to call upon Jesus (the name means Yahweh Saves) to call upon Yahweh God. So while there appears to be a blurring of the scriptural application in Romans 10:13, there is no warrant for trinitarian conclusions. -- John 14:6

Understanding Matthew 28.19  [< 1 page]
by Jay Dicken rated at 1.0 (5 votes so far)

That there are a Father, and Son, and holy spirit, we do not contest. That there is an important relationship between Them, we do not contest. But that this relationship is trinitarian, we do contest.



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difficult texts (118) 
Who is Jesus? (73) 
Trinity (57) 
Who is God? (41) 
unitarian texts (35) 
Jesus is Human (25) 
pre-existence (22) 
What is the Holy Spirit? (21) 
three persons (21) 
debates (20) 
Church History (20) 
The Shema (19) 
Old Testament God (19) 
incarnation (18) 
Creed of Jesus (15) 
Jesus is God (15) 
New Testament God (14) 
Jesus as Messiah (13) 
co-eternality (13) 
Jesus is God's Agent (13) 
Nicene Creed (12) 
Jesus' Birth (12) 
Eternal Generation (11) 
Dual Natures (11) 
Elohim (11) 
Jesus had a Beginning (11) 
Faith Story (10) 
Jesus Died (10) 
co-equality (9) 
Singular Pronouns (9) 
Son of God (9) 
Worship (9) 
Echad (9) 
God the Son (8) 
The Word (8) 
Importance of this Truth (8) 
Adoni (7) 
oneness (7) 
Chacedonian Creed (7) 
Idolatry (7) 
Heretics (7) 
Form of God (7) 
Jesus has a God (7) 
Jesus was Tempted (7) 
Creator (7) 
Adam Christology (6) 
Representational Deity (6) 
My Lord and My God (5) 
mistranslation (5) 
atonement (4) 
Apostles' Creed (4) 
Son of Man (4) 
I AM (4) 
Salvation (4) 
Let Us Make Man (4) 
Jesus Only (4) 
Persecution (4) 
Constantinopolitan Creed (4) 
Granville Sharp (4) 
Jesus' Sacrifice for Sin (3) 
The Gospel (3) 
Kenosis (3) 
Paraklete (3) 
Jesus was Worshiped (3) 
Mediator (3) 
Ante Nicene Fathers (3) 
Jewish Roots (3) 
Immanuel (3) 
History of the Trinity (3) 
Resurrection of Jesus (2) 
Wisdom of God (2) 
Angel of the LORD (2) 
Alpha and Omega (2) 
Only Begotten God (2) 
circular logic (2) 
Praying to Jesus (2) 
Open Theism (1) 
Faith of Jesus (1) 
No One Has Seen God (1) 
Jehovah's Witnesses (1) 
Cult (1) 
Agency (1) 
God with Us (1) 
Theos (1) 
Michael Servetus (1) 
Talking to Jesus (1) 
Jesus Forgave Sins (1) 
Jesus Raised the Dead (1) 
Shared Titles (1) 
King of Kings (1) 
translation bias (1) 
Adam Pastor (1) 
Claude of Savoy (1) 
Faustus Socinus (1) 
Laelius Socinus (1) 
Fausto Sozzini (1) 
Lelio Sozzini (1) 
Peter Gonesius (1) 
Georg Schomann (1) 
Racovian Academy (1) 
Racovian Catechism (1) 
Ferenc David (1) 
Andreas Wissowatius (1) 
Socinians (1) 



books

These books, written by people from diverse backgrounds, express the simple truth that God is one. Some of them are more scholary while others are more autobiographical. In addition, a few of them are available to read online. If you would like more in depth treatment of christian monotheism, these books are the next step to take. Note: if you know of other books, not listed here, please leave us feedback.

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