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A Literal Translation of the New Testament


Agency, and Jesus Christ


Systematic Theology (ST) – Observations and Questions


By Hal Dekker



Last page update:  2017.10.08



Who cares about endless mortal-made theological ideas and opinions?  They are nice talking points over coffee, over which we can expend our urge to argue and compete in word wars (1 Tim. 6:4).  Amalgamating God’s Truth with mortal-made opinions sounds to me much like the method the devil used to present Eve with the choice to believe either his lies or what the God has said (Gen. 3:1-5), hoping she’ll choose the wrong “fruit” (Mat. 7:15-20).


But isn’t it our belief in God’s Word, in His great and precious new covenant promises, which cause Him to act in our lives on our behalf, and produce results in our lives (Heb. 11) through answering prayer (Mark 9:23, 11:23-24), and choreographing things for us (2 Cor. 9:10; Gal. 3:5; Col. 2:19; 1 Pet. 4:11; 2 Pet. 1:11)?  The God doesn't act upon our belief because it's placed in a multitude of mortal-made theological opinions, but only upon our belief in His Word, His Truth!  Apostle Paul says our belief in God's Word, and His covenant reciprocity back to us, comes through our hearing and belief of the evangelism of Christ Jesus (Rom. 10:15-17), absolutely not in mortal-made theological theories! 


I’ve read not only much of Dr. Huffer’s text on the subject of Systematic Theology (ST), but parts of the works of several other authors as well.







ST Systems


Should a book on Systematic Theology (ST) be simply a compendium of quotes of scriptural passages about the God, indicating who and what He is, and what He has done and will do, and why?  Or should there be a huge dose of mortal-made opinions about those things thrown in there as well?  How much should be thrown in?  Doesn’t taking quoted statements of God’s approved writers and planting them in a giant field of mortal-made theological opinions create confusion over what is actually the God’s Word and His Truth?  Why not allow the Truth of God's Word to stand on its own, by itself, un-compared and unpolluted, and simply allow whatever beliefs may occur in the hearts of its readers to come to pass through God's Spirit in them teaching them, which process is the Godly-designed one substantiated in God's Word (Isa. 54:13; Jer. 31:34; John 6:12-16, 45; Heb. 10:16-17; 1 John 2:27)?


These authors all appear to use a similar system of presenting God from out of their own theological beliefs, studies and insights of the Bible.  But from the abundance of scriptural examples anyone can choose to look at, the current popular "system" of ST doesn’t match the system with which the writers of the biblical texts lay out the Truth of God’s Word.  The scriptural writers are absolutely not in agreement with “secularizing” and saturating their writings with agreeing or disagreeing mortal-made theories and opinions.  How may they feel about us doing it for them?  How does God feel about it?  What was that about adding to, changing, or detracting from God’s Word, throwing everything into a blender (Rev. 22:18)?  That's the devil's method, the "tree" of the knowledge of good and evil, that's his specialty, amalgamating truths with lies!  The Truth of God's Word, when believed in a mortal's heart, is proof well enough of its own veracity and inherent power.


If the contents within a book upon which the title Systematic Theology is stamped can define its meaning, then it can mean “The Systematic Exegesis of…” so and so, or, “The Systematic Dismantling of Truth” by so and so, or “Modern Christian Fairy Tales in Ten Easy Volumes” by so and so.  That may sound harsh, but I believe its true from reading these ST books!  The writers of the Biblical texts have warned us about this (Mat. 15:9; John 8:31-47; Rom. 1:21-22; 2 Cor. 10:5-6; 11:13-15; Eph. 5:6-12; *Col. 2:8; 2 Tim. 3:1-15, 4:3-4; Tit. 1:10-14), about with what do we allow our heads to become filled!  Being able to run-off at the mouth quoting a multitude of other mortal's theological opinions is well acceptable to those honoring worldly wisdom, and honoring men, but it's unrighteousness in God's eyes!


Where's Agency?


Based upon my own studies, and from my recent study so far of Dr. Huffer’s book on ST, and the books of these other ST authors, the one thing I keep on noticing, no matter what is the theological subject matter, is the virtual lack of their acknowledgement of the concept of agency in the texts of the Bible, based upon lack of representation in their ST books.  In general, I find Dr. Huffer's book far less opinionated, far more insightful, and far more studied into the writings of the writers of the ancient texts of the new covenant writings of the Bible.    And I find most of what Dr. Huffer presents can be substantiated in the texts of the Bible, as far as he goes.  That's not saying I haven't noticed things in his work which I believe require more reconciliation with the holy scriptures.  Maybe agency simply wasn't on Dr. Huffer's radar at the time of the writing and doing updates to his work on ST.  Maybe I'll see things differently in a few more years, if the Lord God chooses to give me wisdom, but for now, how can the vital subject matter of agency in the holy scriptures be totally missing from anyone's ST book?


Agency is critical for wholeness to come to pass for believers in their lives, under the new covenant in Jesus' shed blood.  Every aspect of a believer's participation in the new covenant began with Christ's agency, and still depends on the heavenly Father's and Christ's agents, apostle, prophets, evangelists, pastors and teachers,  performing their duties as members of the one body of Christ, carrying out the Ministry of Reconciliation through speaking the Word of Reconciliation (2 Cor. 5:18-19).  The heart of the functioning of the new covenant is critically based upon agency.  Agency begins with fellowship, and is the outcome of fellowship.  How can agency be left out of a ST book since it's absolutely vital to everything functioning in and under the authority of God's new covenant?  Here's some passages about our agency with our heavenly Father (2 Cor. 5:20, 6:1, 4). 


The new covenant writings are chocked full of references to agency.  How can authors of ST not include it in their books, if not that they may be ignorant of it, or they are theologically biased against the Truth of it?  If an ST author is supposed to be an expert, or a scholar, or a whatever, in the knowledge and understanding of the Bible, the Truth, God's Word, and they have a giant blank in their mind about the existence of the scriptural subject matter of agency, then what may be your top two or three reasons which you can conclude to explain their giant blank on that subject matter?


But within the subject matter of agency itself, is the inextricable subject matter of the pre-existence of Jesus Christ as the Word, of Jesus Christ as a pre-existent spirit-based being of some kind.  The denial of Jesus' pre-existence as a being of some kind before he became flesh is held by some denominations.  The adoption of this mortal-made theological theory of denying the pre-existence of Jesus as a spirit-based being (pneumatikon, 1 Cor. 15:35-) called the Word, denies all of this obvious scriptural evidence for Jesus' pre-existence as a spirit-based being of some kind (Prov. 8:22-31; Dan. 3:25-28; John 1:1-2, 14, 30, 3:13, 31, 6:33, 38, 41, 50-51, 58-62, 8:23-26, 58, 13:3, 16:27-30, 17:5-8, 24; Rom. 8:29; 1 Cor. 10:4, 15:47; Gal. 4:1-5; Eph. 4:8-10, Phil. 2:6-7; Col. 1:15; Heb. 1:4-6, 3:2; 1 Pet. 1:20; 1 John 1:2; Rev. 3:14)! 


It seems obvious to me that if the Word did not exist as a spirit-based being of some kind, but only as an idea or concept, which preexistent spirit-based being the writer of Hebrews tells us was a messenger (angelōn, Heb. 1:1-4), which as a matter of scriptural fact was the first messenger, it being [the] first-born one (prōtotokos) of every created thing (Col. 1:15), then how could it have created all things in the record of Genesis at God's command, as the ancient writers of the holy scriptures teach us (John 1:3, 10; Col. 1:16-17; Heb. 1:2)?  From close examination of the Greek texts, which anyone can look at, it looks to me like it's the various theological theories of mortals in their own omniscient wisdom, which disagree with the ancient writers of God's Word.  It's the same old systemic problem breeding ignorance and confusion, people basing their beliefs on theological hear-say and theologically fudged translations, rather than upon the ancient Hebrew and Greek texts themselves, upon what those ancient writers actually wrote. 


Could the subject matter of Jesus' pre-existence as the first-born (Col. 1:15) spirit-based being, which is inextricable from the subject matter of agency in the holy scriptures, be the reason why a non-triune godhead theologian may leave out the subject matter of agency from his Systematic Theology book?  Perhaps Huffer didn't believe that the Word was literally the first-born icon/spirit-based being of some kind which the God created, instead of it simply being an idea in God's head as many theorize.  Part of the whole truth must at least include these vital verses in Hebrews, if sola scriptura and context are truly important in building one's own beliefs (Heb. 1:7, 14)!


Apparently the Trinitarian authors didn't like the idea that Jesus' apostles, John, Paul, and the writer of Hebrews, wrote that the Word in the beginning was the first-born icon/spirit-based being, and specifically a messenger created by God to be His first agent (Heb. 1:4)!  Col. 1:15 says [the] first-born one (prōtotokos).  It was born!  It experienced a birth, a beginning of some kind. The Trinitarian thinkers don't like the scriptural fact that a supposed 2nd person of a supposed godhead actually had a beginning, a birth, instead of already being eternally self-existent and co-equal with the God, which would be another god beside the one true God (Isa. 44:6-8)!  The Word who was in the beginning, throughout his existence actually experienced 4 "births" (track prōtotokos in the NT writings), before finally ascending back up into heaven.  Please see my study also, John 1:1 - Why Ignore The Nominative Case? 


The Word's Four Births In His Role As The God's First Agent:


1.  The Word received its first birth in the beginning (John 3:6; *Col. 1:15). 


2The Word received a second birth when it became manifested in the flesh (Mat. 1:25; Luke 2:7; John 1:13-14; *Heb. 1:6). 


3The Word received a third birth when Jesus received a new birth above in God's gift of His holy Spirit.  The God baptized Jesus Christ in His gift of holy Spirit shortly after John baptized Jesus in water (John 1:26-34; *Rom. 8:29).  Jesus Christ was the first mortal man to receive the coming to pass of the Joel 2:28-29 prophecy, the prophecy of the God coming to permanently dwell within his creation, his holy place which He built with His own hand!  Please see my study about God's Desired True "Tent", His "Domed-roof House!".


Here is more scriptural evidence/facts of Jesus' third birth: 2 Sam. 7:14; Psalm 2:7; Jer. 31:33; Ezek. 11:20; Mat. 3:*13-17, 17:5; Mark 1:9-*11, 9:*7; Luke 3:*21-*22; John 1:26-34, 3:1-7; Acts 13:33; *Rom. 8:29; Heb. 1:*5, 5:*5, 8:*10; 2 Pet. 1:*16-18; Rev. 21:*3, *7


4The Word received a forth birth when Christ Jesus' physical body was raised out of the grave, out of dead ones (Mat. 28:1-8; Mark 16:1-10; Luke 24:1-9, 39; John 20:1-18; *Col. 1:18; *Rev. 1:5).


The books of these four Trinitarian writers seem to strive to match some system of mortal-made theologically-based political correctness, which apparently demands the abundantly substantiated subject matter of agency in the texts of the holy scriptures be ignored altogether.  Is it simply coincidental that the concept and nature of the meaning of agency is so utterly divorced in Trinitarian English translations from having associations with Jesus Christ in connection with the scriptural Truth that he was the "first-born"messenger, and then sent by his creator (Mat. 10:40; 15:24; Mark 9:37; Luke 4:18, 43, 9:48; John 3:17, 28, 4:34, 5:23-24, 30, 36-38, 6:29, 38-40, 44, 57, 7:16-18, 28-29, 33, 8:16, 18, 26, 29, 42, 9:4, 10:36, 11:42, 12:44-45, 12:49, 13:20, 14:24, 15:21, 16:5, 17:3, 18, 21, 23, 25, 20:21; Acts 3:26, *10:36, *13:26, *28:28; Gal. 4:4; Heb. 1:14; 1 John 4:9-14), and that he stepped down out of heaven (John 3:13, 6:33, 38, 41-42, 50-51, 58; Eph. 4:9-10)? 


If any appearances of Jesus Christ working here on earth as a sent agent of his creator, which evidence of this is abundantly substantiated in the ancient texts of the new and old covenant writings, were allowed to flow through too much into English translations, then the mortal-made theological assertion of Jesus' co-equality with his heavenly Father would appear to be in stark contradiction to the holy scriptures themselves; which it not only appears to be, but it is!  Could this be why agency is more or less fudged out of existence in Trinitarian-based English "translations" through the needless and erroneous use of paraphrasing and creative "synonyming", and the subject matter of agency itself appears nowhere in the Systematic Theology books of at least these four popular Trinitarian-based theologians!?  Huffer's book does mention a mediator, which I'm not sure how anyone could mistake a mediator sent by someone as not being and agent of that one.


I believe that “system” in ST books is obviously important to lay out veins of the wealth of the Truth of God’s Word into precious concentrated caches of subject matter treasure.  But the one giant vein of Truth which I see missing in all of these ST books is the obvious scriptural concept of agency.  Most all ST books lay out the theology they portray into traditional logical subject headings, like Huffer's, whose theology seems to me as more scriptural and advanced over the others, since it's based upon scriptural fact rather than on mortal-made theologies.


About agency in God’s Word, I’m simply going to tell you that this is what I personally believe, and this is why I believe it, while pointing out with my finger to you many of the relevant books, chapters and verses in God’s Word in which I see agency.  I'm certainly not going to say I'm infallible, or sound like it by stating my beliefs as though they are already forgone conclusions and ill-refutable truth of God's Word.  But here's how, through pointing out to you book, chapter, and verse quotes, over and over.


In my opinion there are two words in God’s Word, which through their own inherent meanings constitute obvious expressions of agency throughout God’s Word.  Those words are angelos in the Greek texts, and mal’ak in the Hebrew texts, which both simply mean a messenger.  They are both defined as subordinate agents working for someone having superior authority. 


The Biblical writers assume that their readers understand the meanings of the words superior and subordinate, especially as they relate to the concept of the God almighty (the highest superior authority) sending his messengers/agents (ones subordinate to God's superior authority) to deliver messages to others on behalf of that superior authority.  So that when the Biblical texts say a messenger was sent by its superior, the reader understands that the superior expects His subordinate to think, say and do exactly what the superior has sent His subordinate to think, say and do.  The messenger/agent is to deliver the exact message to the exact intended recipient(s).  If not, then the messenger/agent is in contempt of, and in rebellion to, its superior, and that is called high treason.


I believe the correct translation of these words should be based upon revealing the inherent functional meaning of the words, which is to deliver messages from God, or from others.  Therefore messenger is a great translation.  Virtually all English translations translate these words into “angel”, ignoring the scriptural evidence of God's, the Spirit’s, instrumental usage of both heavenly spirit-based beings and earthly soul-based beings as instrumental agents of Him.  The meaning of "angel" in our Western culture has a stigmatized meaning of being only a spirit-based being of some kind, and not a human being, or a soul-based being as apostle Paul defines mortalkind (1 Cor. 15:35-).  


Here's Agency!


The Greek word angelos, translated by Trinitarian translators as "angel", but which literal meaning is messenger, is used 179 times in the NT books of the Bible.  The Hebrew word mal'ak translated mostly as "angel", which means messenger also, is used 214 times in the OT books of the Bible.  To these we can add the Hebrew and Greek words for prophet, mediator, apostle, evangelist, pastor, teacher, preacher, and so on, and still almost no one yet, based upon the utter lack of it being spoken of from pulpits, sees the concept of agency in the holy scriptures?  God requires us, each one of us,  to think for ourselves.  It's required by God, whether anyone else likes it or not!  Look up all of these Greek and Hebrew word occurrences in their verses and contexts and see for yourself if you don't "see" agency, God sending both heavenly host or earthly prophets and apostles to deliver messages for Him!  How many times did Christ Jesus say that he was sent?


Other Greek scriptural terms connoting and denoting agency, based upon their contextual usages: Christ (Christos), savior (sōtēr), son (huios), chief sacrificial priest (archiereus), sacrificial priest (hiereus), elder (presbutēs), prophet (prophētēs), evangelist (euangelistēs), evangelism (euangelion), shepherd (poimēn), under-oarsmen (hupēretēs), Christian (christianos), heir (klēronomos), soldier (strateuma, stratiōtēs), rabbi (rhabbi), spirit-based one (pneumatikos), Paraclete (paraklētos), house steward (oikonomos), mediator (mesitēs), member (melos), disciple (mathētēs), judge (kritēs), fellowship (koinōnia), reconciler (hilastērios), servant (therapōn), thanksgiving (eucharistia), eulogy (eulogia), worker (ergatēs), guides over the way (epitropos), master (epistatēs), overseer (episkopos), episcopate (episkopē), praise (epainos), authority (exousia), intercession (enteuxis), oneness (henotēs), energizing (energēma), a called out one (eklektos), assembly (ekklēsia), empowerment (enkrateia), offering (dōron), be inherently powered (dunamai), slave (doulos), female slave (doulē), teacher (didaskalos), ministry (diakonia), covenant (diathēkē), master (despotēs), genus (genos), baptist (baptistēs), baptize (baptizō), apostle (apostolos), apostleship (apostolē), sent (apostellō), generated above (anagennaō), holy (hagios), holiness (hagiasmos), messenger (angelos).


Anyone can look up more Hebrew word examples in the OT books.



Traditional Order of ST Subject Matters


The order of the subject matter in these ST books generally parallels the chronological order of the coming to pass of God’s plan for His creation.  First there was the God, then came man, then came sin, then came wine, then came the promised redeemer to save us from the penalty of our sin, then came salvation, then came paternal sonship and the one body of Christ, and so on. 


1. Theology - the study of God,

2. Anthropology - the study of mortalkind,

3. Hamartiology - the study of sin,

4. Christology - the study of the promised coming redeemer,

5. Soteriology - the study of wholeness/salvation,

6. Ecclesiology - the study of the one body of Christ,

7. Eschatology - the study of the last age of God's plan for mortalkind. 


According to the ancient writers of the Biblical texts, if this subject matter system is actually inspired by the God, perhaps Hamartiology and Soteriology should both fall under the subject matter study of God's two major covenants, Diathekeology


And perhaps Christology, Pneumatology and Daimonionology should fall under the subject matter category of Angeology - the study of messengers and their agency to the ones who sent them. 


The ancient writers, both OT prophets and NT apostles, especially John in his book of Revelation, prophesy about a new genesis coming and occurring, which outcome produces a new heavens and earth free of the devil and his demon spirits, which subject matter could be called Palingenesiology.  From an overview of the logical divisions of scriptural subject matter from Gen. 1:1 to Rev. 22:21 I can envision a ST system like the following, a table of contents which is more inclusive and descriptive of all of the major Biblical themes:


1. Theology - the study of God,

    A. Ktisisology - the study of God's creation,

    B. Diathekeology - the study of Gods two major covenants,

        1. Hamartiology - the study of sin, the old covenant, the Law of Works

        2. Soteriology - the study of wholeness/salvation, the new covenant, the Law of Belief

    C. Angeology - the study of the agency of heavenly and earthly beings,

        1. Christology - the study of the promised coming redeemer,

        2. Pneumatology - The study of God's promised gift to us of His paternal gift of His holy Spirit

        3. Daimonionology - the study of the devil and demon spirits

    D. Ecclesiology - the study of the one body of Christ, the domed-roof house of God,

    E. Eschatology - the study of the last age of God's plan for mortalkind. 

    F. Palingenesiology - the study of the new coming age of the new heavens and new earth.


I see agency pervasive in every scriptural subject matter throughout all of God’s Word.  Surely I'm not alone in this understanding.  Is anyone waiting to obtain permission to recognize it, permission from some mortal source, from some “leader” or some “expert” somewhere? 


Aren't the prophets, apostles, Christ Jesus, and our heavenly Father, the one true God almighty, leaders and experts enough?  Isn't their permission to you from them enough?  But, isn't paying mortal men for their permission, paying academic teachers, professors, church leaders, etc., for a diploma stating one's proficiency in the knowledge of God's Word, ultimately buying their knowledge and opinions of God's Word?  Oops, no one wants to go there, for fear of...what?  Is it for fear of retaliation from those "church" leaders, scholars and experts who are making paychecks from passing the plate, and from selling their knowledge of God's Word, selling the things of God, of which is it not why Jesus Christ cleared out the holy place from them (Mat. 21:13; Mark 11:17, Luke 19:46)?


Yes, the idea of buying and selling the things of God, especially His Truth, doesn’t seem right to me!  It seems too much like the same thing for which Peter scolded Simon, the one who was being a Magi in the city of Samaria (Acts 8:9-24), who offered to purchase God's gift, the power of holy Spirit.  This record of Luke in Acts is plainly and clearly about buying, purchasing with money or whatever, the things of God, which He and His son Christ Jesus have both given to us freely, no charge (Mat. 10:8)!  It's about Simon the Magi desiring apostle Peter to sell something of God to him, a part of which sale apostle Peter could not tolerate, and a kind of transaction he called "evil"!


I see Christianity selling the things of God all of the time, on television, in book stores, and emails I receive from online vendors, etc..  If church leadership is truly made up of God's agents, then why are they, of whom God says He shall repay later at Christ's return (Mat. 16:27; Luke 10:35; Col. 3:23-24; Rev. 22:12), charging people now to obtain their "rewards"? 


In fact, I believe Christian leadership, et al., is the biggest retailer on the planet, striving to make money off of the things of God, since they include themselves in the distribution of the "proceeds"!  They stay up at night on occasions wondering how they can keep on playing that part down, and direct attention away from themselves receiving the money that was given, supposedly according to God's Word, to help the poor ones, the crippled-up ones, the lame ones, and the blind ones, offerings given according to Christ to help those who have mental or physical incapacities which keep them from working with their own two hands for their own personal needs (Luke: 14:12-13)!  Please see my review of so many scripture passages on this subject in my study, Modern "Christianity" - The Selling Of God's Word.



The Assumption of Triune Godhead Theology Divorced From Its Context, Church History!


In four of the five ST books I’m reviewing the Trinitarian theology is used to present God; not necessarily introducing the Tertullian and Athanasian mortal-made Trinitarian theory first in its historical setting in association with the third and forth century church, but under the smug ego-maniacal presupposition that its giant philosophical structure is already scriptural fact, and always has been!  The order of subject matter of the presentation of the Trinitarian theology in those ST books is inserted here and there, from page one to the end, ignoring the fact that the triune godhead theory, which was apparently born out of shallow comprehension of the ancient texts, became a mortal-made overlaying “truth filter” in the third and fourth centuries. The attempt to overlay that "truth filter" over the Greek texts of the Bible can only be an attempt to corrupt the copies of the ancient texts to produce a post-history revision of what the prophets and apostles have written.


Based upon the Trinitarian system, every verse of holy scripture, every scriptural fact is explained not out of comparing holy scripture with holy scripture, but with comparing holy scripture with Trinitarian theological aspects, thereby causing the meanings of subject matters in God’s Word to stand in judgment to the mortal-made and humanistic wisdom of men, who prefer to have the last word.  I believe they developed their own “system” because the one true God wasn’t teaching them, because they're not humble enough.  And/or the reason could be more sinister than that. 


The triune godhead presupposition tacitly states that God is not the head of Christ but equal, contrary to holy scripture (1 Cor. 11:3), and Christ is not the head of the church, but that the “church”, i.e., its mortal earthly “leaders” are its own head!  This occurred in A.D. 325 instigated by the god-man emperor Constantine the Great.  That's how and when the “church” became headless.  It was Constantine the Great who instigated the famous Council of Nice in A.D. 325, at which time the doctrine of the Trinity was established and Arianism was condemned.  And that's when Constantine became acknowledged as being the spiritual head of the Church.  In reality, Constantine became the Pope of the Roman Catholic Church in Constantinople, while St. Sylvester I remained in Rome as the Pope.


Under the new triune godhead invention A.D. 325 Jesus Christ can't be both god and an a lowly agent of the highest God at the same time.  It’s no wonder to me why Trinitarian-thinking Christians can’t “see” agency in God’s word; because then Jesus Christ in his earthly and heavenly ministries, out of obvious necessity, could not be considered as co-equal in knowledge, wisdom, power and authority with the one true God. 



Sources of Content


The sources of content of most of these ST books are all more or less the same; the various theological opinions of famous Trinitarian adherents are compared to quotes of various Bible passages, as if the various opinions of some men are to be held in high or higher esteem than those statements of the writers of the ancient texts of God’s Word.  Some of those sources, Tertullian and Athanasius and their constituencies, have said things which apparently are worthy enough to be appended onto Bibles by proxy of ST books, as if they have divine authority; and subsequently actually appended into Bible “translations” as those scholars, theologians and translators have done.  Why?  Because since being babies they have all been Pavlovically trained to automatically “see”, i.e. read-in,  triune godhead concepts in many passages of the Bible, thereby discounting and ignoring agency.   


What would God, through His son Christ Jesus, ask me to read first, or to what would He tell me to listen first?  Would He say, “I wish for you to read and study diligently all of men’s books on their theories and opinions about me!”  Or would He say, “I wish for you to read and study diligently all the writings of my ancient prophets and Christ's apostles, my authorized agents, the words I have given to you through their mouths (Acts 3:17-21); the Word of me through the prophets (James 5:10), and more recently, the Word of me through my son Christ Jesus (Heb. 1:1-3), and his apostles, prophets, evangelists, pastors and teachers (Heb. 1:1-3; Eph. 4:11)”?


Apostle Paul warns us that there is a very real inherent danger of one exposing himself to endless “mortal-made” theories and opinions about the things of God (Eph. 4:11-14; Col. 2:8).  If the cover of a book claims that its contents are about the God, then it shouldn’t be chucked full of mortal-made opinions and theories, philosophizing and theologizing.  The devil, the “tree” of the knowledge of good and evil (Mat. 7:15-20), don't forget the "and evil" part, said to Eve who was looking to become wise (Gen. 3:6), “Has God said, ‘You shall not eat of every tree of the garden?'” (Gen. 3:1).  The devil desired Eve to “eat” of his “fruit”, of his “wisdom”, which in reality was false wisdom, an amalgamation of both truth with lies.  The truth gives the lies plausibility, while the lies mislead to destruction (John 8:44).



How I Connect the Agency Dots in the Ancient Texts


* Please Note:  I’ll be quoting (not paraphrasing as “translations” do) the ancient writers.  I show the actual Greek inflected spellings as given in the UBS4 Greek text, so anyone can check my translation, word for word, to see that it is absolutely accurate to the writers.  In this way absolutely no theological bias can be injected into the translation and hidden from anyone’s eyes, as virtually all Trinitarian-based Bible “translations” abundantly do with creative "synonyming" and paraphrasing.


Agency, God’s instrumental use of His creation, I see in a much broader scope than simply His use of messengers (Gk. angelos, Heb. mal’ak), those words scripturally referencing to both heavenly and earthly beings.  Apparently the "bull’s eye" of God’s plan of the redemption of mortalkind was for Him to acquire paternal sons and daughters out of mortalkind through giving them a new birth above, putting His gift of His holy Spirit, Himself, IN them, thusly building a family for Himself, i.e., the one body of Christ.  The birth of this family of “sons”, subsequent to and in addition to God’s first-born (prōtotokos) son, Christ Jesus, according to the holy scriptures, began on the day of Pentecost almost two thousand years ago, fulfilling several OT prophecies of that coming period of time when He would put His Spirit IN them (Ezek. 36:25-27, 37:5-6; Joel 2:28-29; Acts 2:16-21).  


Apostle Paul, in his letter to the believers in the Ephesus area, wrote about the fulfillment of this prophetic promise of the Father, as Jesus called it:


Eph. 3:14 (LIT/UBS4) Of this (toutou) grace (charin) I bend2578 (kamptō) the (ta) knees (gonata) of me (mou) to (pros) the (ton) Father (patera)


Eph. 3:15 (LIT/UBS4) out (ex) of whom (hou) every (pasa) paternity (patria) in (en) [the] heavens (ouranois) and (kai) upon (epi) land (gēs) is named (onomazetai);


Eph. 3:16 (LIT/UBS4) in order that (hina) He may give (dō) to you (humin), down according to (kata) the (to) wealth (ploutos) of the (tēs) glory (doxēs) of Him (autou), to be powerful (krataiōthēnai) through (dia) inherent power (dunamei) of the (tou) Spirit (pneumatos) of Him (autou) into (eis) the (ton) mortal (anthropon) inside (esō);


Eph. 3:17 (LIT/UBS4) the (ton) Christ (Christon) to home-down (katoikēsai) in (en) the (tais) hearts (kardiais) of you (humōn) through (dia) the (tēs) belief (pisteōs) [of you], you having been rooted (errizōmeno), and (kai) you having been founded (tethemeliōmenoi) in (en) love (agapē);


Eph. 3:18 (LIT/UBS4) in order that (hina) you may be strengthened out (exischusēte) to cause yourselves to receive (katalabesthai), together with (sun) all (pasin) the (tois) holy ones (hagiois), what (ti) [is] the (to) width (platos), and (kai) length (mēkos), and (kai) height (hupsos), and (kai) depth (bathos) [of the Spirit of Him, v16];


Eph. 3:19 (LIT/UBS4) and (te) of the (tēs) knowledge (gnōseōs), to know (gnōnai) the (tēn) overthrowing (huperballousan) love (agapēn) of the (tou) Christ (Christou), in order that (hina) the (to) fullness (plērōma) of the (tou) God (theou) may be filled full (plērōthēte) into (eis) everyone (pan)!


In Chapter 4 apostle Paul further defines this special relationship which those who have believed upon the name of Jesus are having with God their heavenly Father, He being IN them:


Eph. 4:4 (LIT/UBS4) [There is] one (hen) body (sōma), and (kai) one (hen) Spirit (pneuma), down according to as (kathōs) you were called aloud (eklēthēte) also (kai) in (en) to one (mia) hope (elpidi) of the (tēs) calling (klēseōs) of you (humōn);


Eph. 4:5 (LIT/UBS4) one (heis) lord (kurios), one (mia) belief (pistis), one (hen) baptism (baptisma),


Eph. 4:6 (LIT/UBS4) and (kai) one (heis) God (theos), Father (patēr) of all (pantōn), the one (ho) over (epi) all (pantōn), and (kai) THROUGH (dia) all (pantōn), and (kai) IN (en) all (pasin)!


Along with the Ezekiel and Joel prophecies, and some others, this verse, Eph. 4:6, is the most succinct statement that I can find in God’s Word describing our heavenly Father’s intended instrumental use of His children as His agents.  WHAT His agents are to do to represent Him Paul explains in 2 Cor. 5:18-20 and the context.


2 Cor. 5:18 (LIT/UBS4) But (de) all (panta) the things (ta) [are] out (ek) of the (tou) God (theou);


[out] of the one (tou) having reconciled (katallaxantos) us (hēmas) to Himself (heautō) THROUGH (dia) Christ (Christou), and (kai) having given (dontos) to us (hēmin) the (tēn) Ministry (diakonian) of the (tēs) Reconciliation (katallagēs).


2 Cor. 5:19 (LIT/UBS4) Because (hoti) as (hōs) God (theos) was being (ēn) IN (en) Christ (Christos) reconciling (katallassōn) [the] cosmos (kosmon) to Himself (heautō), not (mē) causing Himself to count3049 (logizomenos) to them (autois) the (ta) side-falls3900 (paraptōmata) of them (autōn), and (kai) He having caused Himself to put (themenos) in (en) to us (hēmin) the (ton) Word (logon) of Reconciliation (katallagēs), 


(See Luke 5:17; John 3:2, 5:19-20, 8:16, 29, 9:33, 10:38, 14:10-11, 28; Acts 10:38; 2 Cor. 5:18-19; Eph. 4:6; Col. 1:19-20; 1 John 5:20)


2 Cor. 5:20 (LIT/UBS4) therefore (oun), as (hōs) we are elders (presbeuomen) over (huper) [the sake, AE] of Christ (Christos), the (tou) God (theou) is accosting (parakalountos) [you, AE] THROUGH (di’) us (hēmōn)


We cause ourselves to beg (deometha) [you, AE] over (huper) [the sake, AE] of Christ (Christou), be reconciled (katallagēte) to the (tō) God (theō)!


To further describe agency, God’s instrumental use of His creation, as I see it in the ancient texts, first God the heavenly Father’s and Jesus Christ’s “bodily natures" must be understood so that how the Father and His son worked together as one in purpose can be understood.   Here’s an interlinear style literal quote of exactly what God’s agent, apostle Paul, said, and how he said it, explaining the substance and difference between the bodies of heavenly and earthly beings, in his answer to what kind of body shall a dead one have when it is raised from the dead.


1 Cor. 15:35 (LIT/UBS4) BUT (alla), [if] anyone (tis) shall state (erei), “How (pōs) are awakened (egeirontai) the (hoi) dead ones (nekroi)!?" 


"But (de) [in] to what (poiō) body (sōmati) do they cause themselves to come (erchontai)!?"


1 Cor. 15:36 (LIT/UBS4) Mindless one (aphrōn)


What (ho) you (su) sow (speireis) is absolutely not made alive (ou zōopoieitai) if perhaps (ean) it may not die away (mē apothanē)!


1 Cor. 15:37 (LIT/UBS4) And (kai) what (ho) you sow (speireis) [is] absolutely not (ou) the (to) body (sōma), the one (to) it shall be causing itself to become (genēsomenon)


BUT (alla), if (ei) [you sow] a naked (gumnon) kernal (kokkon) it may attain (tuchoi) [a body] of grain (sitou), or (ē) [a body] of some (tinos) of the (tōn) remaining ones (loipōn)!


1 Cor. 15:38 (LIT/UBS4) But (de) the (ho) God (theos) gives (didōsin) to it (autō) a body (sōma) down according to as (kathōs) He desired (ēthelēsen);


and (kai) to each (hekastō) of the (tōn) seeds (spermatōn) its own (idion) body (sōma).


1 Cor. 15:39 (LIT/UBS4) All (pasa) flesh (sarx) [is] absolutely not (ou) the (hē) same (autē)


BUT (alla), truly (men), [there is] another (allē) flesh (sarx) of mortals (anthrōpōn), but (de) another (allē) flesh (sarx) of animal possessions (ktēnōn), but (de) another (allē) flesh (sarx) of flyers (ptēnōn), but (de) another (allē) [flesh] of fishes (ichthuōn);


1 Cor. 15:40 (LIT/UBS4) and (kai) [there are] heavenly (epourania) bodies (sōmata), and (kai) bodies (sōmata) upon land (epigeia)


BUT (alla), truly (men), the (hē) glory (doxa) of the (tōn) heavenly (epouraniōn) [bodies is] one of another kind (hetera), but (de) the (hē) [glory] of the (tōn) [bodies] upon lands (epigeiōn) [is] one of another kind (hetera);


1 Cor. 15:41 (LIT/UBS4) [there is] another (allē) glory (doxa) of a sun (hēliou), and (kai) another (allē) glory (doxa) of a bright moon (selēnēs), and (kai) another (allē) glory (doxa) of stars (asterōn); because (gar) a star (astēr) bears through1308 (diapherei) in (en) glory (doxē) from [another] star (asteros)!


1 Cor. 15:42 (LIT/UBS4) Thusly (houtōs) [is] the (hē) standing up (anastasis) of the (tōn) dead ones (nekrōn) also (kai)


[[A] body, v38, ER] is sown (speiretai) in (en) corruption (phthora), it is awakened (egeiretai) in (en) to incorruption (aphtharsia).


1 Cor. 15:43 (LIT/UBS4) [[A] body, v38, ER] is sown (speiretai) in (en) no highly esteemed value (atimia), it is awakend (egeiretai) in (en) to glory (doxē)


[[A] body, v38, ER] is sown (speiretai) in (en) disability (astheneia), it is awakened (egeiretai) in (en) inherent power (dunamei).


1 Cor. 15:44 (LIT/UBS4) [[A] body, v38, ER] is sown (speiretai) [a] soul-based (psuchikon) body (sōma), it is awakened (egeiretai) [a] Spirit-based (pneumatikon) body (sōma)


If (ei) there is (estin) [a] soul-based (psuchikon) body (sōma), there is (estin) [a] Spirit-based (pneumatikon) [body, RE] also (kai)


(See John 3:6; Rom. 8:9)


1 Cor. 15:45 (LIT/UBS4) Thusly (houtō) it has been written (gegraptai) also (kai), “The (ho) [the] first (prōtos) mortal (anthrōpos), Adam (Adam), caused himself to become (egeneto) into (eis) [a] living (zōsan) soul (psuchēn);


the (ho) last (eschatos) Adam (Adam) [caused himself to become] into (eis) Spirit (pneuma) making one alive (zōopoioun)!”


1 Cor. 15:46 (LIT/UBS4) BUT (all’), absolutely not (ou) first (prōton) [is] the (to) Spirit-based (pneumatikon) [body], BUT (alla), the (to) soul-based (psuchikon) [body];


thereupon (epeita) [is] the (to) Spirit-based (pneumatikon) [body]!


1 Cor. 15:47 (LIT/UBS4) The (ho) first (prōtos) mortal (anthrōpos) [is] out (ek) of [the] ground (gēs), dust (choikos);


the (ho) second (deuteros) mortal (anthrōpos) [is] out (ex) of heaven (ouranou)


1 Cor. 15:48 (LIT/UBS4) Such as (hoios) the (ho) dust one (choikos), like such (toioutoi) [are] the (hoi) dust ones (choikoi) also (kai)


And (kai) such as (hoios) the (ho) heavenly one (epouranios), like such (toioutoi) [are] the (hoi) heavenly ones (epouranioi) also (kai).


1 Cor. 15:49 (LIT/UBS4) And (kai) down according to as (kathōs) we wore (ephoresamen) the (tēn) icon (eikona) of the (tou) one of dust (choikou), we shall wear (phoresomen) the (tēn) icon (eikona) of the (tou) heavenly one (epouraniou) also (kai).


1 Cor. 15:50 (LIT/UBS4) But (de) I shed this light5346 (touto phēmi), brothers (adelphoi), that (hoti) flesh (sarx) and (kai) blood (haima) can absolutely not inherently power itself (ou dunatai) to inherit (klēronomēsai) [the] Kingdom932 (basileian) of God (theou);


But absolutely not (oude) <does> the (hē) corruption (phthora) inherit (klēronomei) the (tēn) incorruption (aphtharsian)!


Jesus taught Nicodemus along the same subject:


John 3:3 (LIT/UBS4) Jesus (Iēsous) was caused to make a decision (apekrithē), and (kai) he enunciated (eipen) to him (autō), "Truly (amēn), truly (amēn) I say (legō) to you (soi), if perhaps (ean) anyone (tis) may not have been generated (mē gennēthē) up above (anōthen), he can absolutely not inherently power himself (ou dunatai) to see (idein) the (tēn) Kingdom932 (basilian) of the (tou) God (theou)!”


John 3:4 (LIT/UBS4) The (ho) Nicodemus (Nikodēmos) says (legei) to (pros) him (auton), “How (pōs) can a mortal (anthrōpos) being (ōn) old (gerōn) inherently power himself (dunatai) to be generated (gennēthēnai)


[A mortal] can not inherently power himself (mē dunatai) to enter in (eiselthein) into (eis) the (tēn) belly (koilia) of the (tēs) mother (mētros) of him (autou) a second (deuteron) [time], and (kai) to be generated (gennēthēnai)!”


John 3:5 (LIT/UBS4) Jesus (Iēsous) judged away (apekrithe), “Truly (amēn), truly (amēn) I say (legō) to you (soi), if perhaps (ean) anyone (tis) may not have been generated (mē  gennēthē) out (ek) of water (hudatos) and (kai) of Spirit (pneumatos), he can absolutely not inherently power himself (ou dunatai) to enter in (eiselthein) into (eis) the (tēn) Kingdom932 (basileian) of the (tou) God (theou)!


John 3:6 (LIT/UBS4) The (to) one having been generated (gegennēmenon) out (ek) of the (tēs) flesh (sarkos) is (esti) flesh (sarx), and (kai) the (to) one having been generated (gegennēmenon) out (ek) of the (tou) Spirit (pneumatos) is (esti) Spirit (pneuma).” 


(See Rom. 8:9; 1 Cor. 15:44)


God’s Spirit-based “Bodily Nature"


I believe Jesus' statement in John 4:24 is the most succinct statement in all of the holy scriptures describing God’s spirit-based “bodily” nature.


John 4:23 (LIT/UBS4) “BUT (alla), an hour (hōra) causes itself to come (erchetai), and (kai) now (nun) is (estin), when (hote) the (hoi) true (alēthinoi) bowers (proskunētai) shall bow to4352 (proskunēsousin) the (tō) Father (patri) in (en) Spirit (pneumati), and (kai) Truth (alētheia);


and (kai) because (gar) the (ho) Father (patēr) searches (zētei) for the ones (tous) like these (toioutous) bowing to4352 (proskunountas) Him (auton)!”


John 4:24 (LIT/UBS4) The (ho) God (theos) [is] a Spirit (pneuma);


and (kai) it is required (dei) of the ones (tous) bowing to4352 (proskunountas) Him (auton) to bow to4352 (proskunein) [Him] in (en) Spirit (pneuma) and (kai) Truth (alētheia).”


From connecting the dots in 1 Cor. 15 and John 3 and 4, it appears to me that Jesus' statement in John 4:24 is simply a statement of God the heavenly Father’s “bodily substance”, the “bodily” nature of His being.  I believe all Jesus is saying is that God the heavenly Father is a spirit-based being.  To me Jesus' meaning is no more complicated than that.


Christ’s Soul-based "Bodily Nature" While on Earth


All of the ST books by the Trinitarian writers keep on writing about the ages old arguments over Christ’s nature of being; was he divine, or was he a mortal man, or was he both?


The ancient texts, notice I’m not saying translations, answer those questions easily for me.  They say that Jesus Christ, after he was become born in the flesh, was a soul-based being.  I don’t believe a scriptural fact needs to be stated a number of times to become true, but that one statement is sufficient.


1 Tim. 2:5 (LIT/UBS4) Because (gar) [there is] one (heis) God (theos), and (kai) one (heis) mediator (mesitēs) of God (theou) and (kai) mortals (anthrōpōn), a mortal (anthrōpos) Christ (Christos) Jesus (Iēsous),


I don’t believe Jesus Christ received God’s promised spirit-based bodily "nature" (as Jesus taught Nicodemus, and as apostle Paul taught in his letter to the Corinthian area believers in 1 Cor. 15) until after his ascension, because of what he said to his disciples shortly after his resurrection, which Luke has recorded in his two writings.  I believe Christ Jesus may be the only exception to what Paul says, to come out of the grave not yet having received a new spirit-based body, on account of he needed to make witnesses of his resurrection for the next forty days before his ascension and subsequent exaltation and glorification, receiving at that time the balance of the promise of the Father.


Luke 24:38 (LIT/UBS4) And (kai) he enunciated (eipen) to them (autois), “Why (ti) are (este) you having been troubled (tetaragmenoi)


And (kai) through (dia) [the sake] of what (ti) do dialogues (dialogismoi) go up (anabainousin) in (en) the (tē) heart (kardia) of you (humōn)?


Luke 24:39 (LIT/UBS4) See (idete) the (tas) hands (cheiras) of me (mou), and (kai) the (tous) feet (podas) of me (mou), that (hoti) I (egō) am (eimi) myself (autos)


Feel (psēlaphēsate) me (me) and (kai) see (idete) that (hoti) a spirit (pneuma) absolutely does not have (ouk echei) flesh (sarka) and (kai) bones (ostea) down according to as (kathōs) you observe (theōreite) me (eme) having (echonta)!”


Jesus needed to make witnesses of his resurrection, and so he came out of the grave still in his soul-based body, in which the wounds of his beatings and crucifixion were still almost bloody fresh, so those who knew and saw him on the cross could see and believe that it was he who was indeed resurrected through God’s Spirit in him, especially Thomas (John 20:25-29).  If he would have been resurrected out of the grave as an already exalted and glorified being (which Acts 2:33 records occurred after he was ascended up to the Father’s right), having already received the promise of the Father’s final payment, of which Jesus' new birth in God's gift of holy Spirit was only a down payment, his disciples would not have recognized him in that spirit-based form, the form in which he later appeared to Saul on the road to Damascus.


Christ’s Spirit-based Bodily "Nature"/Form After His Exaltation


I believe the record of Jesus’ disciples receiving a vision of Christ’s transfiguration (Mat. 17:1-9; Mark 9:2-10) was a vision of Jesus’ exaltation and receipt of the balance of the promise of the Father, the fullness of the inheritance of the promised gift of holy Spirit, recorded by Luke in Acts.


Acts 2:33 (LIT/UBS4) Therefore (oun), he having been set above5312 (hupsōtheis) to the (tē) right (dexia) of the (tou) God (theos), and (te) he having received (labōn) the (tēn) promise (epaggelian) of the (tou) Spirit (pneumatos), of the (tou) holy one (hagiou), alongside (para) of the (tou) Father (patros), he poured out (execheen) this (touto) which (ho) you (humeis) see (blepete) and (kai) hear (akouete)


Matthew’s and Mark’s description of Jesus’ white and shining appearance in the vision of his transfiguration (Mat. 17:2; Mark 9:3) is how he appeared to Saul on the road to Damascus (Acts 9:3), at which time Christ Jesus had already been exalted and glorified, having already received the balance of the promise of the Father.  See John 7:39 also in relation to our receipt of the new birth above in God’s gift of holy Spirit.



The Word Became Flesh and Tented Among Us


What about all of the textual evidence for the Word’s instrumental use as an agent of God before it became flesh and tented among us (John 1:14)?  Some say John’s wording is simply reflective of Hebrew idiom, the “Word” representing only an idea in God’s “mind”.  I guess we can all decide for ourselves from looking directly at the scriptural evidence.


John 1:1 (LIT/UBS4) In (en) [a] beginning (archē) there was being (ēn) the (ho) Word (logos);


and (kai) the (ho) Word (logos) was being (ēn) toward (pros) the (ton) God (theon);


and (kai) [a] god2316 (theos) was being (ēn) the (ho) Word (logos)


John 1:2 (LIT/UBS4) This one (houtos), in (en) [a] beginning (archē), was being (ēn) toward (pros) the (ton) God (theon)


(See Prov. 8:22-36; John 1:1-2, 14, 30, 3:13, 8:23-25, 58, 13:3, 16:27-30, 17:5-8, 24; 1 Cor. 15:47; Eph. 4:8-10, Php. 2:6; Col. 1:15; Heb. 1:6; 1 John 1:2; Rev. 3:14)


John 1:3 (LIT/UBS4) Through (di’) [the sake, AE] of him (autou) everything (panta) caused itself to come to pass (egeneto).  


And (kai) without (chōris) him (autou) but absolutely not one thing caused itself to come to pass (egeneto oude hen) which (ho) has come to pass (gegonen)!


(John 1:10; Col. 1:16-17; Heb. 1:2)


In these records I’m absolutely not trying to substantiate the mortal-made Trinitarian theological theory out of the texts, which can’t be proven out of the ancient texts, not even close.  But I am trying to honestly show the scriptural evidence for the pre-existence of the Word as a being of some kind before it became flesh and tented among us.  I believe the existence of this being can be scripturally proven from the texts.  I believe it is the beginning of the revelation of the concept of agency in God’s Word.  When I pulled together all of the scriptural evidence for the existence of the Word before it became flesh, and examined it closely, I realized I was just going to have to deal with it and keep my mind open to continued learning.  



The Word Before the Word Became Flesh and Tented Among Us


* Please read all of the following scripture passages carefully, because they describe the Word’s pre-existence alongside of the Father before it became flesh and tented among us.


In Prov. 8 we see Solomon’s prophecy of the existence of the one who is the way (v2), the truth (v7), and the life (v35), (John 14:6); of the one who became to us righteousness (v8), knowledge (v10) and wisdom (v11, 12), (Mat. 13:54; Mark 6:2; 1 Cor. 1:24, 30; Col. 2:3), who says he/it existed before the earth existed (v 22-30).  Solomon’s prophecy is of this preexistent being speaking in the first person about itself, which, based upon what he/it says, doesn’t sound to me like it is simply an idea in God’s mind, but a being of some kind actually produced by God Himself.  Notice especially verses 22-36.  Let’s look at some key Hebrew words in some of the verses.


In verse 22 this being was “possessed” (KJV; Heb. qanah, verb, Strong’s # 07069), which more accurately and literally means to purchase, buy, acquire.  The Septuagint and Syriac Aramaic text render it “created” which synonymously agrees with Col. 1:15, prōtotokos, which means [the] first-born one, and in that context it means the first-born being"...of every created thing".


In verse 23 this being was “set up” (KJV; Heb. nacak, verb, Strong’s # 05258), which meaning much more accurately and literally means to pour out, or to pour over.  In childbirth the child pours out of the mother.    


In verse 24-25 this being was “brought forth” (KJV; Heb. hul, verb, Strong’s # 02342), which more accurately and literally means to trevail in birth pain.  See Job. 15:7, 39:1; Ps. 29:9, 51:5; Isa. 13:8, 23:4, 26:17-18; 45:10, 51:2, 54:1, 66:7-8; Mic. 4:10).


In these four verses in Prov. 8, along with the context, I clearly see the idea in the text of a birth taking place, the birth of the one speaking in first person of himself/itself, speaking of his/its own birth.  I see no place in the holy scriptures to substantiate the assertion that here in this passage this is an idea being born, or that ideas come and arrive through a “birthing process” of some kind.  This concept is simply not substantiated in the ancient texts.  There is no place I’ve found in the holy scriptures which talk about concepts or ideas being born in anyone’s heads.  What I see being born here is the one who both apostle John and Paul say was the first-born one of all of God’s creation (John 8:25; Col. 1:15; Heb. 1:6).


In verse 27 this being was “there” (KJV; Heb. sham, adverb, Strong’s # 08033), which literally means to be present at a place.  This being says he/it was present when Jehovah/Yehwah prepared the heavens, set a compass on the face of the deep, established the clouds, strengthened the fountains of the deep, gave to the sea His decree, and appointed the foundations of the earth/land!  He/it was there, present.   


In verse 30, as Jehovah/Yahweh was doing these things, this being was “by” Him (KJV; Heb. etset, preposition, Strong’s # 00681), which literally means to be beside, alongside.  Similar to the Greek para.  Apostle John describes this one as, “an only genus3439 (monogenous) alongside (para) of [the] Father (patros) John1:14).  I take “an only genus” as meaning that at this time not yet were created any other spirit-based beings of the heavenly host.  The Word was the first.


John 8:23 (LIT/UBS4) And (kai) he was saying (elegen) to them (autois), “You (humeis) are (este) out (ek) of the things (tōn) down below (katō);


I (egō) am (eimi) out (ek) of the things (tōn) up high (anō)


You (humeis) are (este) out (ek) of the (tou) cosmos (kosmou) of this (toutou);


Note:  The meaning I believe used by the ancient writers for the word cosmos is very often the earth, according to their concept the known land and sea for as far as it may go.  It may also be used to mean the entire universe in those references which speak about a time “before the foundation of the cosmos was laid”, Mat. 13:35, 25:34; Luke 11:50; John 17:24 etc.), which meanings are most often determined by the context in which the word is used.  Whichever, the meaning must be determined by the reader of the holy scriptures.


I (egō) am (eimi) absolutely not (ouk) out (ek) of the (tou) cosmos (kosmou) of this (toutou)!”


John 8:24 (LIT/UBS4) Therefore (oun), I enunciated (eipon) to you (humin) that (hoti) you shall cause yourselves to die away (apothaneisthe) in (en) the (tais) sins (hamartiais) of you (humōn)


Because (gar) if perhaps (ean) you may not believe (mē pisteusēte) that (hoti) I (egō) am (eimi) [out of the things up high, v23, RE], you shall cause yourselves to die away (apothaneisthe) in (en) the (tais) sins (hamartiais) of you (humōn).”


John 8:25 (LIT/UBS4) Therefore (oun), they were saying (elegon) to him (autō), “Who (tis) are (ei) you (su)?” 


The (ho) Jesus (Iēsous) enunciated (eipen) to them (autois), The (tēn) beginning one746 (archēn), someone (ti) who (ho) speaks (lalō) to you (humin) also (kai)."


John 8:58 (LIT/UBS4) Jesus (Iēsous) enunciated (eipen) to them (autois), “Truly (amēn), truly (amēn) I say (legō) to you (humin), before (prin) Abraham (Abraam) [was] to cause himself to become (genesthai) [a great one, v53, RE], I (egō) am being (eimi) [a great one, v53, RE]!”


John 16:28 (LIT/UBS4) I came out (exēlthon) [from] alongside (para) of the (tou) Father (patros), and (kai) I have come (elēlutha) into (eis) the (ton) cosmos (kosmon).


Again (palin) I let go (aphiēmi) of the (ton) cosmos (kosmon), and (kai) I cause myself to go (poreuomai) to (pros) the (ton) Father (patera).”


John 17:5 (LIT/UBS4) And (kai) now (nun) you (su) glorify (doxason) me (me), Father (pater), [with] the (tē) glory (doxē) alongside (para) to yourself (seautō)


of the (tou) [glory] which (hē) I was holding (eichon) alongside (para) to you (soi) before (pro) the (ton) cosmos (kosmon) was to be (einai).”


John 17:7 (LIT/UBS4) Now (nun) they have known (egnōkan) that (hoti) all things (panta), as many as (hosa) you have given (dedōkas) to me (moi), are (eisin) [from] alongside (para) of you (sou)


John 17:8 (LIT/UBS4) that (hoti) the (ta) statements (rhēmata) which (ha) you gave (edōkas) to me (moi) I have given (dedōka) to them (autois), and (kai) they (autoi) received (elabon) [them]. 


And (kai) they knew (egnōsan), truly (alēthōs), that (hoti) I came out (exēlthon) [from] alongside (para) of you (sou), and (kai) they believed (episteusan) that (hoti) you (su) sent (apesteilas) me (me)!


John 17:24 (LIT/UBS4) Father (pater), I desire (thelō) of that which (ho) you have given (dedōkas) to me (moi), in order that (hina) where (hopou) I (egō) am (eimi) those ones also (kakeinoi) may be (ōsin) with (met) me (emou);


in order that (hina) they may observe (theōrōsin) the (tēn) glory (doxan), the (tēn) [glory which is] mine (emēn), which (hēn) you have given (dedōkas) to me (moi), because (hoti) you loved (ēgapēsas) me (me) before (pro) [the] preparation (katabolēs) of [the] cosmos (kosmou).”


1 Cor. 15:47 (LIT/UBS4) The (ho) first (prōtos) mortal (anthrōpos) [is] out (ek) of [the] ground (gēs), dust (choikos);


the (ho) second (deuteros) mortal (anthrōpos) [is] out (ex) of heaven (ouranou).


“[is] out of heaven” – I take this to mean that the new birth above (John 3:3), the promise of the Father, the gift of holy Spirit, comes from out of heaven; thereby just as Christ’s new spirit-based body came to him from heaven at his exaltation (Acts 2:33), our new spirit-based bodies come to us from out of heaven as well.


Php. 2:6 (LIT/UBS4) who (hos), beginning to be [a] subordinate one (huparchōn) in (en) [a] form (morphē) of [a] god (theou), he absolutely did not lead himself (ouch hēgēsato) of [a] thing snatched (harpagmon), of the (to) [thought, v3, RE] to be (einai) equal (isa) to [a] god (theō)!


“beginning to be [a] subordinate one in [a] form of [a] god” – A reference to the Word alongside the Father before it became flesh and dwelled among us.  Both apostles John and Paul agree that the Word, in the beginning, was in the form of a god, but was absolutely not the God.  Could the Word being in a form of a god simply be a reference to it having a spirit-based body of some kind?  So far this is my conclusion. 


I believe in Php. 2:7 apostle Paul begins speaking of the Word after it became flesh and dwelled among us, “having taken a form of a slave in the likeness of mortals”.


Col. 1:15 (LIT/UBS4) [the son] who (hos) is (estin) an icon (eikōn) of the (tou) God (theou), of the (tou) unseeable (aoratou) [God];


[the] first-born one (prōtotokos) of every (pasēs) created thing (ktiseōs);


Heb. 1:4 (LIT/UBS4) he having caused himself to become (genomenos) a so much (tosoutō) stronger positioned one (kreittōn) of the (tōn) messengers (angelōn), for as much as (hosō) he has inherited (keklēronomēken) a different (diaphorōteron) name (onoma) alongside (par’) of them (autous)!


“he having caused himself to become a so much stronger positioned one of the messengers” – Do these verses look to you like they are saying that the first-born one (Col. 1:15), who was in a form of God (Php. 2:6), was an angelic being (Heb. 1:4)?  It looks to me like the sum of these verses, and others, are saying exactly that!  I’ll decide for myself who or what I allow to talk me into or out of what I “see” or don’t “see” in the texts.  It looks to me like the word for angel/messenger (Gk. angelōn) is actually in the Greek text, and it's in reference to the Christ, Jesus Christ, the Word made flesh.  If Col. 1:15 and Heb. 1:1-13 say that the Word which became the son was the first-born one of all of creation, and here in Heb. 1:4 apostle Paul (or the writer) says what became God's son was previously an angel/messenger which was selected to become a stronger positioned one than the other messengers, through which it caused itself to obtain a better name than they, then logic formulates this for me that the Christ, when it was the Word, was the first-born one not only of all of creation, but of all of the angelōn beings as well, he being an angelōn himself, the very first one!


Trinitarian translators simply can't get away from the genitive case of this phrase, "of the messengers", and absolutely not from the head noun to which it refers, which is the son of God in Heb. 1:2, without fudging the genitive case out of ALL of their "translations".  All of the Greek texts state absolutely, positively the genitive case, "of the messengers", stating that the son was and still is one of them, except a stronger-positioned one of them, because he earned a better name for himself than the others! 


ALL of the Trinitarian "truth filtered" translations ignore and destroy in their "translations" the middle voice of the verb genomenos in Heb. 1:4. Verbs in the middle voice indicate that the subject is performing the action of the verb on himself.  In this verse the implied subject can be determined by the words in the nominative case which refer back to a son inverse 2, which two words are the verb genomenos which I translate as, "he having caused himself to become", and the adjective kreittōn which I translate as "a stronger-positioned one".  The importance of the middle voice of genomenos is that it means that the son did something to, in, and of himself to cause or help cause himself to obtain a better name than the other messengers, to help himself become a stronger-positioned one of them. 


Exactly what are the things which the son did to cause himself to obtain a better name, and to become a stronger-positioned one than the other messengers, is briefly stated in Heb. 1:2, "through (di’) whom (hou) He made (epoiēsen) the (tous) ages (aiōnas) also (kai):", and in verse 3, "he having caused himself to make (poiēsamenos) a cleansing (katharismon) of the (tōn) sins (hamartiōn)".  The God, the creator used him instrumentally as His agent to accomplish both of these megalithic events.  In


John 1:1-18 (and in other records by other writers throughout the new covenant writings) apostle John records for us more details about these two events, about which the God acted in and through the Word, both before and after it was made flesh, using His first-born messenger instrumentally as His agent.


I believe not only did the Word assist the God in the creation of the cosmos, but after the Word became flesh he, Jesus Christ, assisted the God through sacrificing his sinless flesh, the pouring out of his own sinless blood, for the redemption of all mortalkind!  I believe that’s how the Word made flesh, Jesus Christ, earned the reward of a new name, and a stronger position than all the other messengers of the God.      


Heb. 1:5 (LIT/UBS4) Because (gar) to which (tini) of the (tōn) messengers (angelōn) did He enunciate (eipen) in time past (pote), “You (su) are (ei) a son (huios) of Me (mou). 


None of them have ever done anything comparable to what the first-born one, the Word, has done!  This is an obvious shout out to all those who consider themselves to be a son or daughter of God through a new birth above in His gift of holy Spirit, that they should be acting instrumentally in their own personal ministry as an agent of Him, their heavenly Father!


Today (sēmeron) I (egō) have generated (gegennēka) you (se)


And (kai) again (palin), “I (egō) shall cause Myself to be (esomai) into (eis) him (autō) a Father (patera).


And (kai) he (autos) shall cause himself to be (estai) into (eis) Me (moi) a son (huion).”


Heb. 1:6 (LIT/UBS4) But (de) again (palin), when perhaps (hotan) He may bring in (eisagagē) the (ton) first-born one (prōtotokon) into (eis) the (tēn) inhabited land (oikoumenēn), He says (legei), "And (kai) bow to4352 (proskunēsatōsan) him (aoto) all (pantes) of God’s (theou) messengers (angeloi)."


In Heb. 1:5 apostle Paul says that God subsequently “generated” (Gk. gegennēka) the first-born one.  Gennaō is used in the Greek texts about 97 times.  In all usages it is used to describe giving birth, the process of procreation.  To me all of the evidence, some of which I've shown here, substantiates that the Word which became flesh and dwelled among us, which became Jesus Christ, was a created being since it had a birth of some kind, according to the holy scriptures! 


Maybe Tertullian, who apparently invented the triune godhead theory in the early third century A. D., and Athanasius who later so strongly championed that theory, have never thoroughly read the holy scriptures down into the details, details like these!  In these passages I see no triune godhead concept, and I see just the opposite of co-equality.   I see the God, the creator, preparing a separate and distinct being from Himself; a being who is going to be subordinate and obedient to Him all the way through his/its existence; to becoming flesh and blood and dying the death of a crucifixion to shed his sinless blood for the salvation of fallen mortalkind.  This is the great Truth I see, based upon the God, his Father’s, promise to him to give him a reward out of His own holy, life-giving Spirit.  The God promised to give His life-giving Spirit to this one that was the first-born one of all of creation, which Spirit is apparently a greater genus of spirit than the one which the Word had from its first birth in the beginning (John 3:6; *Col. 1:15).  


Rev. 3:14 (LIT/UBS4) And (kai) to the (tō) messenger (angelō) of the (tēs) assembly (ekklēsias) in (en) Laodicea (Laodikeia) write (grapson) but these here things (tade),” says (legei) the one (ho) truly (amēn);


[says] the (ho) witness (martus), the (ho) believable one (pistos), and (kai) true one (alēthinos), the (hē) beginning one746 (archē) of the (tēs) creation (ktiseōs) of the (tou) God (theou);


We can see that the holy scriptures abound with references to the Word alongside of the Father before it became flesh and dwelled among us, John quoting Jesus Christ as the source of many of them.  I believe these are not simply references to an idea in God’s mind, but to a being which actually existed, which being was the first being produced of the heavenly host, before the heavens and earth came into existence.


These scriptures absolutely do not support the mortal-made Trinitarian theological theory; the Word is never referred to as God, but as a created being, the first one!  This one who John calls the Word, is described as always being, past, present and future, subordinate to the God, whom the Word made flesh, Christ, says is his Father, and he is His son.  To me this scriptural evidence as to who or what was the Word which became flesh and tented among us, says that it was God the heavenly Father’s first instrumental agent, in and through whom He has moved so instrumentally.  Because I “see” the Word which became flesh, Jesus Christ, in and throughout God’s entire written Word, I see agency in and throughout God’s entire written Word.


The Prepositions IN and THROUGH Signal Agency


In the new covenant writings the Greek prepositions en meaning in, and dia meaning through, are important indicators of agency, when the texts say the God, His Spirit works/energizes in or through various scriptural characters. 


For the purpose of defining the clear meanings of terms, deity as used in triune godhead theology simply means, the state of being a god.  From substantiated and verifiable verses of the holy scriptures the deity of Christ exists in people’s theories and guesswork on account of their own ignorance and lack of understanding of agency in God’s Word.   In the following sentences, in virtually any language, the meaning of the preposition in is well known and understood. 


-          There was milk in the bottle.

-          There was water in the glass.

-          The driver was in the automobile.


In each of these three examples something came in to something else.  In each of these three examples the milk, the water, and the driver were deliberately put in to those containers.  The milk didn’t change from being milk, and the bottle didn’t change from being a bottle.  Likewise, when the water was put in to the glass the water remained being water and the glass remained being a glass.  The same is true for the driver after he put himself in to the automobile.  The driver remained the driver just as he was before he put himself in to the automobile, and the automobile remained an automobile just as it was before a driver entered in to it to drive it, but with an exception, the automobile with a driver in it could do more than simply remain parked.  It could now move, on account of the driver in it, driving it!   


So when Trinitarians get to 2 Cor. 5:18-20, why do they suddenly lose their knowledge of the meaning of the preposition in?


2 Cor. 5:18 (LIT/UBS4) But (de) all (panta) the things (ta) [are] out (ek) of the (tou) God (theou);


[out] of the one (tou) having reconciled (katallaxantos) us (hēmas) to Himself (heautō) THROUGH (dia) Christ (Christou), and (kai) having given (dontos) to us (hēmin) the (tēn) Ministry (diakonian) of the (tēs) Reconciliation (katallagēs).


2 Cor. 5:19 (LIT/UBS4) Because (hoti) as (hōs) God (theos) was being (ēn) IN (en) Christ (Christos) reconciling (katallassōn) [the] cosmos (kosmon) to Himself (heautō), not (mē) causing Himself to count3049 (logizomenos) to them (autois) the (ta) side-falls3900 (paraptōmata) of them (autōn), and (kai) He having caused Himself to put (themenos) IN (en) to us (hēmin) the (ton) Word (logon) of Reconciliation (katallagēs),


2 Cor. 5:20 (LIT/UBS4) therefore (oun), as (hōs) we are elders (presbeuomen) over (huper) [the sake, AE] of Christ (Christos), the (tou) God (theou) is accosting (parakalountos) [you, AE] THROUGH (di’) us (hēmōn)!


The way I read this, along with the other associated passages, it says the God, who we know is a spirit-based being (John 4:24; 1 Cor. 15:44-45), was in His son Jesus Christ, who the texts say was a soul-based being during his earthly ministry, a mortal man.  So where’s Jesus’ dual nature?  The texts say Jesus Christ was a mortal anthrōpos being (1 Tim. 2:5) having his own soul-based (Gk. psuchikon) bodily nature (1 Cor. 15:44-45). 


Along with the Greek preposition en meaning in in verse 19, please notice the preposition dia meaning through in verses 18, which I believe is another reference to God’s instrumental use of His agent, Jesus Christ.  See John 5:19, 8:16, 29, 10:38, 14:10-11, 28; 2 Cor. 5:18-19; Col. 1:19-20 for more scriptural substantiation and verification of God’s instrumental use of His agent, Jesus Christ.


Apostle Paul said to the philosophers of the Epicureans and Stoics:


Acts 17:28 (LIT/UBS4) because (gar) in (en) Him (autō) we live (zōmen), and (kai) we are (esmen) moved (kinoumetha) also (kai);


Virtually all Trinitarian “translations” of this verse ignore the passive voice of the verb kinoumetha, making the English rendering to show middle voice and say that, “we are moving ourselves”, instead of correctly showing passive voice in English, “we are being moved.”  The passive voice of the verb in the Greek texts shows God using Paul and companions instrumentally as His agents, because He is the “driver” who is moving them.  Being moved by God Paul explains in 1 Cor. 12:6, is God’s Spirit in them becoming energized by God the heavenly Father.


In the Greek texts compared to Trinitarian-based English “translations” I can show you instance after instance where the “translators” have swapped out prepositions, arbitrarily changed the voices of verbs, ignored ellipses, and in many other similar technical ways have taken advantage of the “handy” differences between Greek grammar and its language idioms and common English sentence structures to fudge the English renderings time after time; to falsify the holy scriptures to hide the clear statements by the ancient writers of God’s instrumental use of His agents; to prop up the sacred cow tradition of the absurd mortal-made triune godhead "co-equal" theological theory. 


In Eph. 4:6 apostle Paul gives us a succinct statement of how we, those born above in our heavenly Father’s gift of holy Spirit, are empowered to carry out the Ministry of Reconciliation which He has given to us (2 Cor. 5:18), speaking the Word of Reconciliation which He has put into us (2 Cor. 5:19), to be instrumentally used by Him as His agents;


Eph. 4:4 (LIT/UBS4) [There is] one (hen) body (sōma), and (kai) one (hen) Spirit (pneuma), down according to as (kathōs) you were called aloud (eklēthēte) also (kai) in (en) to one (mia) hope (elpidi) of the (tēs) calling (klēseōs) of you (humōn);


Eph. 4:5 (LIT/UBS4) one (heis) lord (kurios), one (mia) belief (pistis), one (hen) baptism (baptisma),


Eph. 4:6 (LIT/UBS4) and (kai) one (heis) God (theos), Father (patēr) of all (pantōn), the one (ho) over (epi) all (pantōn), and (kai) THROUGH (dia) all (pantōn), and (kai) IN (en) all (pasin).


Apostle Paul addressed his letter, “to the ones (tois) being (ousin) in (en) Ephesus (Ephesō), and (kai) to believable ones (pistois) in (en) Christ (Christō) Jesus (Iēsou). (See Eph. 1:1)


I believe the believable ones in Christ Jesus are those who have become born above in God’s gift of holy Spirit, who have become God’s paternal sons and daughters (Rom. 8:14; Heb. 2:9-10; 1 John 3:2; 1 Pet. 1:23); they are the ones IN whom God homesteads, and THROUGH whom God works now, identical to the way He was IN and worked THROUGH His firstborn son Jesus Christ then.  What I see that is not identical is that Jesus Christ was not born with a sin nature in him as is all of Adam’s posterity.  But I don’t believe mortalkind can use this as a handy excuse not to rise up in its knowledge and belief of God’s Word, as did Jesus’ twelve, and many other disciples/believers in Jesus Christ who were of Adam's posterity.



Agency Ignored in Trinitarian Theology


I believe L. Berkhof, in section eight of The Doctrine of God, provides a good typical example of how agency is ignored and replaced with Trinitarian theological concepts by all of the Trinitarian writers of these ST books.  Berkhof begins to write about “The Holy Trinity” using the adjective holy to describe the triune concept, that the holiness of it is simply a matter of fact, and not a matter of opinion!  Then he begins to contradict the ancient writers, Jesus Christ himself, and do a post-history revision of God’s Word.  He says, “Tertullian was the first to use the term ‘Trinity’ and to formulate the doctrine, but his formulation was deficient, since it involved an unwarranted subordination of the Son to the Father.”1 


Was Jesus mistaken when he said, “…the (ho) Father (patēr) is (estin) a greater one than (meizōn) me (mou) (John 14:28);


and when he said, “…and (kai) from (ap’) of myself (emautou) I do (poiō) absolutely not one thing (ouden)!  BUT (alla), down according to as (kathōs) the (ho) Father (patēr) taught (edidaxen) me (me), I speak (lalō)!” (John 8:28);


and when he said, “Do you absolutely not believe (ou pisteueis) that (hoti) I (egō) [am] IN (en) the (tō) Father (patri), and (kai) the (ho) Father (patēr) is (estin) IN (en) me (emoi)!?


The (ta) statements (rhēmata) which (ha) I (egō) speak (legō) to you (humin) I speak (legō) absolutely not (ou) from (ap’) myself (emautou), but (de) the (ho) Father (patēr) staying (menōn) IN (en) me (emoi), He does (poiei) the (ta) works (erga) of Him (autou)! (John 14:10);


and when he said, “Do you believe (pisteuete) me (moi) that (hoti) I (egō) [am] IN (en) the (tō) Father (patri), and (kai) the (ho) Father (patēr) [is] IN (en) me (emoi)?” (John 14:11)


As we can see in these verses, Jesus Christ did his best to try and get it into the thick heads of the religious leaders that the God, his heavenly Father, was IN him, working THROUGH him instrumentally, using His first-born one (prōtotokos) of every created thing (Rom. 8:29; Col. 1:15; Heb. 12:23), who later, in a subsequent "birth", became His first-born son, Jesus Christ, as His agent.


This is what apostle Peter taught on the day of Pentecost as well, which virtually all Trinitarians ignore; because a mortal-made theory invented in the fourth century is more important to them that what God’s prophets, and Jesus Christ his son, and Jesus' apostles said!


Acts 2:22 (LIT/UBS4) Males (andres), Israelites (israēlitai), hear (akousate) the (tous) Words (logous) of these (toutous)


Jesus (Iēsoun) the (ton) Nazarene (nazōraion) [was] a male (andra) having been pointed out (apodedeigmenon) from (apo) the (tou) God (theou) into (eis) you (humas).


Inherently powered works (dunamesin), and (kai) wonders (terasin), and (kai) signs (sēmeiois) which (hois) the (ho) God (theos) did (epoiēsen) through (di’) him (autou) in (en) [the] midst (mesō) of you (humōn), down according to as (kathōs) you have seen (oidate) yourselves (autoi)!


And when apostle Paul said, “…God (theos) was being (ēn) IN (en) Christ (Christos) reconciling (katallassōn) [the] cosmos (kosmon) to Himself (heautō)…” (2 Cor. 15:19) was he mistaken also?


According to the holy scriptures, the God is a Spirit being.  Jesus Christ was a soul being, a being of flesh and blood.  Again, according to the holy scriptures, God being a Spirit being can go in and out of anyone He wishes, anytime He wishes.  God, a Spirit being, entered into Jesus Christ, a soul being of flesh and blood, and worked IN and THROUGH Jesus instrumentally, using Jesus as His agent of salvation.  I believe they were two separate and distinct beings, not “persons”, each having their own separate and distinct “bodily” natures, but who were both working together as one in purpose.


In these verses how can any Trinitarian, or anyone, miss Jesus’ obvious statements of his own subordination to his heavenly Father, and his statement that he speaks absolutely not his own words from himself, but the words His Father gives to Him to speak, thereby acting instrumentally as his Father’s messenger, as His agent


As we can see from John’s record, Jesus taught (how many times?) that he was not the God his Father, but that his Father God, a Spirit, i.e., a spirit-based being (Gk. pneumatikos), (John 4:24; 1 Cor. 15:35-50), was IN Jesus Christ, and working THROUGH him.  


I believe Thomas was listening well when Jesus taught this over and over to his disciples, and to the religious leaders, that Jesus’ heavenly Father, a Spirit-based being, was IN him, and working THROUGH him; and that Thomas was addressing both the man Jesus Christ, and Jesus’ Father, the one true God (John 17:3), who Thomas believed was IN Jesus, when Thomas said, “The (ho) lord (kurios) of me (mou), and (kai) the (ho) God (theos) of me (mou)!” (John 20:28) 


Apostle Paul says in 1 Cor. 8:6 the same thing Thomas said:


1 Cor. 8:6 (LIT/UBS4) BUT (all’), to us (hēmin) [there is] one (heis) God (theos), the (ho) Father (patēr), out (ex) of whom (hou) [are] all things (panta); and (kai) we (hēmeis) [are] into (eis) Him (auton)


And (kai) [there is] one (heis) lord (kurios), Jesus (Iēsous) Christ (Christos), THROUGH (di’) whom (hou) [are] all the things (ta panta); and (kai) we (hēmeis) [are] through (di’) him (autou)


(See verses 4-6 about one God)


I see two separate and distinct beings in these verses, not “persons”, each being having their own separate and distinctly different “bodily” natures, the soul-based being Jesus Christ, and the spirit-based being God. 


In the mortal-made Trinitarian theology of a triune godhead, it says the second “person” is Jesus Christ, which “person” terminology can’t be found in the ancient texts.  And in its conceptual invention it says also that its first and third “persons” are distinctly separate “persons”, that they are not one and the same “person”.   But the ancient texts say to me that what the triune godhead concept refers to as first and third “persons” are actually one and the same single being, who is God the heavenly Father!  I see no “three persons” at all in the ancient texts.  It’s simply not there.  Under the old covenant, and in Jesus’ time, a person could get stoned for theologizing and saying that God is anything other than simply one single being.


Trinitarians can’t recognize this theologically in any way whatsoever, that a spirit-based being, God, came into a mortal soul-based being, Jesus Christ (at Jesus' water baptism?, "the (to) Spirit (pneuma), as (hōs) a dove (peristeran), coming down (katabainon) INTO (eis) him (auton)", See Heb. 1:5 also), because then that means Jesus Christ was simply a mortal man, who placed himself in subordination to his Father, the God.  But isn’t that exactly what happens when a believer repents, and then believes upon the name of Jesus about what that name means, and then receives the new birth above in God’s gift of holy Spirit, of paternal sonship (Rom. 8:15, huiothesias) God’s gift of Himself, His spore (1 Pet. 1:23, sporas)?


Rom. 8:11 (LIT/UBS4) But (de) if (ei) the (to) Spirit (pneuma) of the one (tou) having awakened (egeirantos) Jesus (Iēsoun) out (ek) of dead ones (nekrōn) homesteads (oikei) in (en) you (humin), the one (ho) having awoken (egeiras) Christ (Christon) out (ek) of dead ones (nekrōn) shall make alive (zōopoiēsei) the (ta) death-doomed (thnēta) bodies (sōmata) of you (humōn) also (kai), THROUGH (dia) the (to) in-housing (enoikountos) Spirit (pneuma) of Him (autou) IN (en) you (humin)! 


(For God placing His Spirit in mortal men see the following prophecies, and the statements of God’s instrumental agent apostle Paul: *Jer. 31:31-34; *Ezek. 36:25-27, 37:5-6; *Joel 2:28-29; Acts 2:16-21; *Rom. 8:8-11; 1 Cor. 12:6; 2 Cor. 13:3-5; Eph. 1:19; Php. 2:13, 3:21; Col. 1:27-29; 1 Thes. 2:13; 2 Tim. 1:7; Heb. 10:16-17)


Apostle Paul says in Php. 2:5-6


Php. 2:5 (LIT/UBS4) Think (phroneite) of this (touto) in (en) you (humin), which (ho) [thought, v3, RE] [was] in (en) Christ (Christō) Jesus (Iēsou) also (kai);


Php. 2:6 (LIT/UBS4) who (hos), beginning to be [a] subordinate one (huparchōn) in (en) [a] form (morphē) of [a] god (theou), he absolutely did not lead himself (ouch hēgēsato) of [a] thing snatched (harpagmon), of the (to) [thought, v3, RE] to be (einai) equal (isa) to [a] god (theō)!


Were the apostles John, Matthew and Mark mistaken also as they wrote portraying Jesus as being subordinate to, and subordinating himself to, His Father and His God (John 20:17)?  I don’t know how Jesus’ claim that his heavenly Father was his God also can be any more self-subordinating! 


Here’s another obvious verse describing Jesus’ self-subordination to his Father, and his Father’s instrumental use of His son as His agent:


1 Cor. 15:27 (LIT/UBS4) Because (gar) He put in submission5293 (hupetaxen) all things (panta) [to be] under (hupo) the (tous) feet (podas) of him (autou)


But (de) when perhaps (hotan) it may be enunciated (eipē) that (hoti) all things (panta) have been put in submission5293 (hupotetaktai) [under the feet of him], [it is] obvious (dēlon) that (hoti) [all the things are] outside (ektos) of the one (tou) having put in submission5293 (hupotaxantos) to him (autō) all the things (ta panta).


1 Cor. 15:28 (LIT/UBS4) But (de) when perhaps (hotan) He may have put in submission5293 (hupotagē) to him (autō) all the things (ta panta), then (tote) the (ho) son (huios) himself (autos) also (kai) shall be put in submission5293 (hupotagēsetai) to the one (tō) having put in submission5293 (hupotaxanti) to him (autō) all the things (ta panta), in order that (hina) the (ho) God (theos) may be (ē) all the things (ta panta) IN (en) all (pasin).


(For Jesus' Kingdom see Mat. 13:37-43; 1 Cor. 15:24-28) (For Christ Jesus' footstool see Mat. 22:44; Mark 12:36; Luke 20:43; Acts 2:35; *Rom. 16:20; 1 Cor. 15:25-28; Eph. 1:22; Heb. 1:13, 2:8, 10:13)


See also Mat. 27:46; Mark 15:34; John 5:19, 8:16, 29, 10:38, 14:10-11, 28, 20:17; 2 Cor. 5:18-19; Col. 1:19-20 for abundant scriptural evidence that Jesus Christ considered himself to be, and the apostles as well believed him to be, subordinate to his Father, the one true God.


Incidentally, not surprisingly the word huparchōn Paul uses in Php. 2:6 is fudged in virtually every Trinitarian-based “translation”, because the ancient writers can’t be allowed to contradict Athanasius who said Jesus was not subordinate to the God, his Father!  In the Greek, huparchōn (Lit., to begin under) is used often to convey the idea of hierarchy of authority, especially like a military hierarchy of authority.  It’s that little preposition hupo, meaning under, tacked onto the word archō, meaning to begin, that bothers Trinitarian translators.  In a context where Paul tells the believers in the Philippi area not to conduct themselves like gods over one another, he says Jesus began under (huparchōn) his Father God, clearly stating Jesus’ subordination to his Father, God. 



The New Spirit-based "Bodily Nature" of Believers


In 1 Cor. 15:35-58 apostle Paul taught and explained to the believers in the area of Corinth about their new spirit-based bodies they shall have at their resurrection.  But in Paul’s letter to the believers in the Rome area, Paul stated that believers who receive the new birth above in God’s gift of holy Spirit have already become spirit-based beings before they die.


Rom. 8:9 (LIT/UBS4) But (de) you (humeis) are (este) absolutely not (ouk) in (en) flesh (sarki), BUT (alla), in (en) Spirit (pneumati), if so be it (eiper) Spirit (pneuma) of God (theou) homesteads (oikei) in (en) you (humin)! 


But (de) if (ei) anyone (tis) absolutely does not hold (ouk echei) Spirit (pneuma) of Christ (Christou), this one (houtos) is (estin) absolutely not (ouk) of Him (autou)! 


(See John 3:6; 1 Cor. 15:44)


Rom. 8:10 (LIT/UBS4) But (de) if (ei) Christ (Christos) [is] in (en) you (humin), truly (men), the (to) body (sōma) [is] dead (nekron) through (dia) [the sake] of sin (hamartian)!


But (de) the (to) Spirit (pneuma) [is] life (zōē) through (dia) [the sake] of righteousness (dikaiosunēn).


Rom. 8:11 (LIT/UBS4) But (de) if (ei) the (to) Spirit (pneuma) of the one (tou) having awakened (egeirantos) Jesus (Iēsoun) out (ek) of dead ones (nekrōn) homesteads (oikei) in (en) you (humin), the one (ho) having awoken (egeiras) Christ (Christon) out (ek) of dead ones (nekrōn) shall make alive (zōopoiēsei) the (ta) death-doomed (thnēta) bodies (sōmata) of you (humōn) also (kai), through (dia) the (to) in-housing (enoikountos) Spirit (pneuma) of Him (autou) in (en) you (humin)!



Is Agency Dead?


How could the devil be more pleased, now that he has the Christian church believing, and preaching, and teaching that the power of the one true God and His son Jesus Christ is dead?  The devil says, “Agency is dead!”  For those who believe it is, it is!


That’s a lie!  That’s the rotten “fruit” from the rotten “tree”, the devil.  That’s the “fruit” which Eve chose to “eat” from the wrong tree, in her hedonistic lust to become wise.  And it cost Adam and Eve their spiritual “clothing” (Gen. 3:7; 2 Cor. 5:1-5).  Spiritually speaking, they lost the “shirt off their backs”, they lost it all.  The cost was that all mortalkind, all of Adam’s posterity would become born into spiritual bondage and poverty, born into the bondage of sin until the promised redeemer comes.


Apparently not even those who come up with endless mortal-made ego-maniacal theological ideas and opinions dare approach the subject of agency in God’s Word, which I take as indicative of how loathsome it must be to Trinitarian theologists.  The ignorance of agency in God’s Word is at what cost to those who are saved, and are being saved?


The Promise of the Father – The New Birth Above in God’s Gift of holy Spirit


If the Promise of the Father isn’t dead then agency isn’t dead.  The coming to pass of the Promise of the Father produces agents, and thereby agency.  The subject matter of the Promise of the Father, is a spiritual subject about which virtually no Christian organization speaks!  On the day of Pentecost apostle Peter standing on Solomon’s Porch told everyone present, within the sound of his voice, that what they were seeing and hearing was the Joel prophecy coming to pass (Joel 2:28-32). 


Acts 2:16 (LIT/UBS4) BUT (alla), this (touto) is (estin) the (to) [statement] having been stated (eirēmenon) through (dia) the (tou) prophet (prophētou) Joel (iōēl)!,


Acts 2:17 (LIT/UBS4) and (kai), “I shall cause it to be to Myself (estai) in (en) the (tais) last (eschatais) days (hēmerais), says (legei) the (ho) God (theos), “I shall pour out (ekcheō) from (apo) the (tou) Spirit (pneumatos) of Me (mou) upon (epi) all (pasan) flesh (sarka);


and (kai) (LIT/UBS4) the (hoi) sons (huioi) of you (humōn) and (kai) the (hai) daughters (thugateres) of you (humōn) shall prophesy (prosphēteusousin) (note active voice verb)


and (kai) the (hoi) young ones (neaniskoi) of you (humōn) shall cause themselves to gaze at (opsontai) visions (horaseis) (note middle voice verb)


and (kai) the (hoi) elders (presbuteroi) of you (humōn) shall be caused to dream (enupniasthēsontai) dreams (enupnia) (note passive voice verb)


Acts 2:18 (LIT/UBS4) and (kai) even (ge) upon (epi) the (tous) slaves (doulous) of Me (mou), and (kai) upon (epi) the (tas) female slaves (doulas) of Me (mou), in (en) the (tais) days (hēmerais) for those things (ekeinais), I shall pour out (ekcheō) from (apo) the (tou) Spirit (pneumatos) of Me (mou) and (kai) they shall prophesy (prophēteusousin).


Acts 2:19 (LIT/UBS4) And (kai) I shall give (dōsō) wonders (terata) in (en) to the (tō) heaven (ouranō) up high (anō), and (kai) signs (sēmeia) upon (epi) the (tēs) land (gēs) down below (katō):


blood (haima), and (kai) fire (pur), and (kai) a mist (atmida) of smoke (kapnou);


Acts 2:20 (LIT/UBS4) the (ho) sun (hēlios) shall be turned together (metastraphēsetai) into (eis) darkness (skotos), and (kai) the (hē) bright moon (selēnē) into (eis) blood (haima).


[These are] to come (elthein) before (prin) the (tēn) great (megalēn) and (kai) conspicuous (epiphanē) day (hēmeran) of [the] lord (kuriou).


Acts 2:21 (LIT/UBS4) And (kai) everyone (pas), perhaps (an) whoever (hos), may cause himself to call aloud upon (epikalesētai) the (to) name (onoma) of [the] lord (kuriou), he shall cause himself to be (estai) made whole (sōthēsetai)!”


Joel’s prophecy defines the time period during which the Promise of the Father shall keep on coming to pass.  The prophecy began coming to pass on the day of Pentecost about two thousand years ago with God pouring out his Spirit through His son Jesus Christ (Mat. 3:11) into all those who believe upon the name of Jesus at that time.  And then throughout the book of Acts we see God's gift of holy Spirit being poured out time after time on others when they believed upon the name of Jesus.  I believe the Promise of the Father continues into and through events given in Acts 2:20.  The coming to pass of the Promise of the Father is not over yet!  As long as God the heavenly Father keeps on placing His gift of His Spirit into those who believe upon the name of Jesus, to those whom He is giving a new birth above, He is making new agents of Himself in and through whom He can “move”, and through which Spirit they can “move” for Him!





A New Age in God’s Instrumental Use of His Creation


That Joel prophecy promises a new period in God’s instrumental use of His creation, a new period of agency under the new covenant in Jesus shed blood.  God the heavenly Father’s agents who He shall use instrumentally going forward are all those who believe upon the name of Jesus and receive salvation, i.e., wholeness, baptism from above in God’s Gift of His paternal holy Spirit, a gift of His own life-giving Spirit.  God pouring out His Spirit to those who believe upon the name of Jesus makes them His paternal sons and daughters, His paternal family (1 Pet. 1:23; Rom. 8:15-17).  The new covenant in Jesus’ shed blood is about God the heavenly Father's instrumental use of His family as His agents to carry out the Ministry of Reconciliation, through speaking the Word of Reconciliation (2 Cor. 5:18-19).


Jesus Christ, working and speaking instrumentally in and through his agent apostle Paul, tells  those who have believed upon Jesus’ name how to use God’s gift of holy Spirit in them (1 Cor. 12:1-13), and the purpose for which God has given His Spirit to them (Eph. 4:1-16).


For those of us who believe God’s Word, who have received the new birth above in God's gift of holy Spirit, God our paternal Father says to us through two of His previous agents, that:


We are greater than he, the devil, who is in the world (1 John 4:4)! 

We can quench ALL the fiery darts of the devil (Eph. 6:16)! 

We are more than conquerors through him who loved us (Rom. 8:37)! 

We can do all things through Christ who strengthens us (Php. 4:13)!

We are conquering the cosmos because we believe that Jesus is the Son of the God (1 John 5:4-5)! 


For those of us who believe God’s Word, our heavenly Father’s instrumental use of us as His personal agents is not only active, but growing!  His use of us as His agents is what causes us to grow up into a measure of the fullness of the maturity of Christ.


Eph. 4:10 (LIT/UBS4) The (ho) one having stepped down (katabas) is (estin) himself (autos) the one (ho) having stepped up (anabas) also (kai), up over (huperanō) all (pantōn) the (tōn) heavens (ouranōn), in order that (hina) he may fulfill (plērōsē) all the things (ta panta).)


Eph. 4:11 (LIT/UBS4) And (kai), truly (men), he (autos) gave (edōken) the ones (tous) [being] apostles (apostolous), but (de) the ones (tous) [being] prophets (prophētas), but (de) the ones (tous) [being] evangelists (euangelistas), but (de) the ones (tous) [being] shepherds (poimenas) and (kai) [being] teachers (didaskalous),


Eph. 4:12 (LIT/UBS4) toward (pros) [the sake] of the (ton) making fit (katartismon) of the (tōn) holy ones (hagiōn) into (eis) [the] work (ergon) of [the] ministry (diakonias), into (eis) [the building] of a domed-roof house3619 (oikodomēn) of the (tou) body (sōmatos) of the (tou) Christ (Christou);


Eph. 4:13 (LIT/UBS4) until (mechri) all (pantes) the (hoi) [holy ones] may come down faced2658 (katantēsōmen) into (eis) the (tēn) oneness (henotēta) of the (tēs) belief (pisteōs), and (kai) the (tēs) experiential knowledge (epignōseōs) of the (tou) son (huiou) of the (tou) God (theou), into (eis) a complete (teleion) male (andra), into (eis) [the] measure (metron) of the (tou) fullness (plērōmatos) of maturity (hēlikias) of the (tou) Christ (Christou);


I believe agency is our heavenly Father’s “system” of teaching us, with His Spirit working in and through us.


Here's the warning:  Those of whom God is not teaching have no choice but to review the endless mortal-made theological theories about the supposed things of God, and then select some theory or theories which they think sound good to them.  Subsequently they must become participates in the acceptance of those theories, and to some extent become participants in the debates, arguments, and word wars over those theoretical supposed "things of God”, to become accepted by those who espouse and endorse those mortal-made theological theories.  This is how they show their allegiance to those mortals as being their "heads", and those mortals shall be their “leaders” (Mat. 23:8-13).  My head, and the head of all of the ekklesia, the one body of Christ, is the risen firstborn son of God, Christ Jesus. 


May our heavenly Father continue to teach us His Word, His way.


Brother Hal Dekker