Jehovah God of the Old Testament, is Jesus Christ of the New Testament Statements
Jesus Christ is Father, Son and Holy Ghost and beside Him there is no other God. The scriptures given below will prove Him to be so.

1. Genesis 1:1-In the beginning God created the Heavens and the earth.
2. 1 Cor. 10:4-Jesus was the Rock
3. Psalm 18:31--And the Rock was God
4. 2 Cor. 11:2--Jesus was the One Husband
5. Jer. 31:32--And the One Husband was God
6. Matt 23:8--Jesus was the One Master
7. Mal. 1:6--And the Master was God
8. John 10:14--Jesus was the One Shepherd
9. Isa. 40:11--And the Shepherd was God
10. Acts 4:12--Jesus was the One Savior
11. Isa. 45:21--And the One Savior was God
12. Luke 1:68--Jesus was the One Redeemer.
13. Isa. 41:14--And the One Redeemer was God
14. Rev. 19:13--Jesus was the Word of God
15. John 1:1--The Word was God
16. Rev. 19:16--Jesus was the Lord of Lords.
17. Deut. 10:17--And the Lord of Lords was God
18. I Cor. 2:8--Jesus was the Lord of Glory.
19. Zech. 14:9--Jesus is the Lord all over the earth. (One Name)
20. Acts 4:12--There is no other Name given among men whereby you must be saved.
21. Philippians 2:10--Every Knee must Bow
22. Isa. 45:23--Every knee must bow to God.
23. John 1:3, 10--Jesus was the One Creator.
24. Heb. 3:3, 4--And the One Creator was God.
25. Col. 1:18--Jesus is the One Head.
26. I Chron. 29:11--And the One Head was God
27. John 1:49,11--Jesus was the King of Israel.
28. Isaiah 44:6--And the King of Israel was God
29. John 8:58--Jesus was the Great I Am.
30. Exodus 30:14--And the I Am was God.
31. John 8:24--Jesus was the I Am He.
32. Deut 8:24--And the I Am He was God.

   Oneness exponents define the term Son to mean the manifestation of the one God in the flesh. They insist that the term can never be used apart from the incarnation. The terms “God the Son” and “Eternal Son” are simply not biblical. The role of the Son began when Jesus was miraculously conceived in the womb of the Virgin Mary by the Spirit (Lk 1:35; Gal 4:4; Heb 1:5). Jesus pre-existed the incarnation, not as the eternal Son but as the eternal Spirit of God himself.

   This understanding is almost as difficult for trinitarians to accept as the idea of God’s oneness. However, this is not a concept unique to oneness theology. There are many dedicated trinitarians who also reject the notion of an eternal Son. In fact, it is a difficult thing for trinitarians to truly support the doctrine of the eternal Sonship from scripture. Kenneth Wuest informs us that Jesus proceeded “by eternal generation as the Son of God, from the Father in a birth that never took place because it always was” (Wuest, 1952.30). I can’t help but wonder how such theological double talk helps in any way to promote the Christian faith. In scripture we find that the begetting of the son DID in fact, take place and it took place at a particular moment in time. There is not a hint in any of the gospels of a supposed pre-existent Son or pre-incarnate Christ as a second part of the Godhead. Could this be because the idea had simply never occurred to them?

  Raymond Brown, a noted Catholic theologian and certainly no foe of the doctrine of the trinity, makes the point that Matthew and Luke “show no knowledge of [Jesus] preexistence: seemingly for them the conception was the becoming (begetting) of God’s son.” (Brown, 1977.31, fa 17). This is important for us to understand because if Jesus did not preexist, there is no eternal Son, therefore no evidence that either Matthew or Luke believed in a triune God. Luke recorded the fact that Mary’s Son was to be conceived in a miraculous way, by a special divine intervention: “The Holy Ghost shall come upon thee and the power of the highest shall over shadow thee; therefore also, that Holy thing which shall be born of thee shall be called the son of God.” (Lk 1: 35). Nothing mentioned here regarding a divine “eternal Sonship,” simply the promise that her offspring would be called the Son of God, because of the miracle which God would perform in her. The miraculous conception in Mary, according to Luke, was the proximate cause of the divine Sonship of Jesus. It is “therefore” or “for that reason”--the conception by Mary through the power of God’s Holy Spirit--that Jesus was to be called the Son of God.

  It is readily apparent that Luke’s view of Jesus’ Sonship is completely at variance with the traditional idea that one who already existed as both God and Son of God had entered the womb of Mary. The traditional concept of preexistence means that the conception of Jesus was the breaking off of an existence as God and the beginning of an earthly career, not the beginning of  God’s Son, yet for Luke, Jesus begins to exist in the womb of Mary; “conception is causality related to divine Sonship.” (Brown, 1977, 291).

  Referring to the word “therefore” in Luke 1: 35, Brown says that “it would involve a certain causality.” Jesus Sonship is derived from the miraculous conception. This he says, “is an embarrassment to many orthodox theologians because in traditional incarnational theology a conception by the Holy Spirit does not bring about God’s son,” he refers to Trinitarian theologians who “try to avoid the causal connection ‘therefore’ in Luke 1: 35 by arguing that the conception of the child does not bring the Son of God into being.” (Brown 1977. 291). What Brown has disclosed is merely the reluctance of the average Bible student to admit that scripture, in this critical matter of the origin and nature of Jesus, does not agree with what they had previously accepted as truth without careful examination. Brown is hardly alone in his views. Many Protestant theologians also speak out on this issue.  Speaking of Luke 1: 35, Adam Clarke, trinitarian and author of the popular, standard reference, Clarke’s Commentary had this to say: “… the doctrine of the eternal Sonship of Christ is, in my opinion, antiscriptural and highly dangerous. This doctrine I reject for the following reasons: 1.) I have not been able to find any express declaration in the scriptures concerning it, 2.) If Christ is the Son of God as to his divine nature, then he cannot be eternal: for Son implies Father and Father implies the idea of generation, and generation implies a time in which it was effected and time also antecedent to such generation, 3,) if Christ is the Son of God as to his divine nature, then the Father is of necessity prior, consequently superior to him. 4.) again, if this divine nature were begotten of the Father, then it must be in time, i.e., there was a period in which it did not exist. This destroys the eternity of our blessed Lord and robs him at once of his Godhead. 5.) to say that He was begotten from all eternity is in my opinion absurd, and the phrase eternal Son is a positive self-contradiction. Eternity is that which has no beginning, nor stands in any reference to time. Son presupposes time, generation and Father; and time also antecedent to such generation. Therefore, the conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas.” (Clark. 1837 on Lk 1: 35).

  The late Pentecostal pastor and author Finis Duke, whom we noted earlier was a dedicated trinitarian, had this to say about eternal Sonship in his popular annotated reference bible:

 “Sonship with Christ always refers to humanity, not to deity. As God, he had no beginning (Micah 5: 2, Jn 1: 1-2); [He was] not begotten or he would have had a beginning as God; and he was not God’s Son. But as a man, he had a beginning, was begotten, and was God’s son (Ps 2:7, 12; Mt 1: 18-25; Luke 1: 35; Heb 1: 5, 6). In these passages it is clear that there was a certain day when God was to have a Son and the Son to have a Father. It was to be in the future from the time the Prophets spoke. If Sonship refers to deity, then his deity had a beginning on a certain day and he was not eternal. But if it refers to humanity, then all scriptures are clear and we have no man-made mystery of the so-called eternal Sonship of Jesus Christ. If it refers to both deity and humanity, then when did he become God, when was he begotten, how could he have been eternal? If he had a beginning and was begotten then he was not, nor is he, an eternal God. If he was a Son of God by creation, then he is no greater than angels and other beings who had beginnings.”

  Dake then includes insightfully, “multiplied problems increase and become unanswerable with Scripture if we hold to the theory of eternal Sonship, but all questions are clear when we accept the plain statements of Scripture that Sonship refers to humanity.” (Dake, 2001). What Dake fails to understand is how this completely undermines the doctrine of the trinity.

  Some authors use John 3:16 to try and allege that because God “sent” the Son he therefore must have preexisted. It should be noted however, that John the Baptist was also “a man sent from God,” (Jn 1:6), yet we claim no preexistence for John. Christians are also called “Sons of the Most High,” but this does not make them eternally preexistent beings. Along with the trinitarian understanding of the baptism of Jesus, the doctrine of the eternal Son is a crucial support for the platform of trinitarian theology, but can the doctrine of the trinity stand if there is no scriptural support for “eternal generation”?

  In establishing the beginning of the son, oneness believers appeal to verses like Luke 1: 35, Galatians 4: 4, Hebrew 1: 5 and others. They insist that the term “Son of God” can never be used apart from God’s incarnation. They reject the term “God the Son,” the doctrine of eternal Sonship and the doctrine of the eternal begetting. The phrase “only begotten Son” does not refer to an inexplicable, spiritual generation of the son from the Father, but to the miraculous conception of Jesus in the virgin’s womb by the Holy Spirit.

  They also point to a time when the distinctive role of the Son will end, when the redemption purpose for which God manifested himself in the flesh will no longer exist. This does not imply that Christ’s immortal, glorified, human body will cease to exist, but only that the mediatorial work and reign of the Son will end. The role of the Son will be submerged back into the greatness of God, who will remain in his original role as Father, creator, and ruler of all. “Then shall the son also himself be subject unto him that put all things under him, that God may be all in all.” (I Co. 15: 20). The doctrine of the trinity cannot be sustained unless it can be shown that Jesus preexisted as the eternal Son of God before his birth. In the final analysis, rather than debating Christology in historical and philosophical terms, from the oneness perspective it is preferable to pass over the ancient Creeds and Councils and go directly to scripture. Based on scripture we can now confidently make five important affirmations regarding the doctrine of Christ:

1.)  Christ is full and perfect God, the one true God incarnate

2.)  Christ is full and perfect human, without sin

3.)  There is a distinction between the transcendent, eternal deity, and His manifestation in the flesh as the man Christ Jesus

4.)  Deity and humanity are inseparably united in Christ

5.)  The genetic relationship of Christ to humanity was inherited through his mother Mary

  In summary, Jesus Christ is the fullness of God dwelling as perfect humanity; God manifested himself as a perfect human being. Jesus Christ is not a mere man, demigod, a second person “in” the Godhead, a divine person temporarily stripped of some divine attributes, the transmutation of God into flesh, the manifestation of a portion of God, the animation of a human body by God,  God manifesting himself as incomplete humanity or God temporarily dwelling in a separate human person. Jesus Christ is nothing less than the incarnation, the embodiment, human personification and manifestation of the one true God.

This is not a teaching on spiritual gifts. I do need, however, in order to get my point across about the ministry of encouragement, to present to you my understanding of spiritual gifts. I will warn you ahead of time that it is different than the way most people teach it. The general idea is that God in His Sovereignty has distributed particular spiritual gifts to particular people and they can only be the ones used in those gifts. If another person has not been gifted by God in a particular gift, then they cannot function in that area because God has not seen fit to equip them in that spiritual way. The scriptures used to teach this are 1 Corinthians 12:11, “But all these worketh the one and selfsame Spirit, dividing to every man severally as he will.” The other is Romans 12:6, “Having gifts differing according to the grace that is given us, whether prophecy, let us prophesy according to the proportion of faith.” The standard teaching in most Pentecostal churches is that no one can have all the gifts and certainly we cannot exercise the gifts that God has graced us with until He wills it.


I will say this to you friends, Jesus never taught that and Paul, though accused of teaching that did not teach that either. As a matter of fact, Jesus told us we would do the same works that He did and greater and He never mentioned gifting. John 14:12. Paul said that “ye can all prophesy” (1Corinthians 14:31), just let it be done at a time that all may learn and be comforted. In Romans 12:6 he said “Having gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the measure of faith; (not as the Spirit wills). The teaching of spiritual gifts is a whole different matter for another time. My point is we have all been graced to do the works of Christ and the Word of God says “God gives more grace.” ( James 4:6) So whatever you think you don’t have you can get and whatever you do have you can function in it more.


If you look at the list of spiritual gifts in Romans 12:6-8, prophecy, ministry, teaching,
exhortation, giving, ruling and mercy, they are gifts that we can all function in. My position is that even though there are gifts of the Holy Spirit that will seem to operate more prevalent through our life and ministry, because we are filled with the Holy Spirit, we are candidates to be used in any of the gifts and it’s not up to God but up to us to stir up those gifts when needed. If you can stay with me for another minute or so I’ll get to the point of importance.


There are many in the body of Christ that do not see immediate results to their needs. Though God has met and provided for all of them, many are discouraged and never receive the fulfillment of God’s promises because of a lack of endurance. A lack of endurance, which I believe can be alleviated if other Christians would operate in the gift of encouragement or exhortation. The Bible says in Hebrews 10:36, that through faith and patience or endurance we inherit the promises. I have found that with the spiritual endowment of the gift of exhortation many will endure until they experience the fruition of the promises. My friends, you don’t have to have all the answers to everyone’s problems. I don’t know anyone that does. But we can all, by the person and power of the Holy Spirit, pray with, prophesy to, minister life to, and encourage or exhort to see people through so that they will not give up until they inherit the promises that God said belong to them.