Swordworx

"WHY DID GOD KILL A MOVING GUY WHO WAS SIMPLY TRYING TO PROTECT THE ARK OF THE COVENANT FROM FALLING OFF A WAGON"

The story of Uzzah and the Ark of the Covenant is found in 2 Samuel 6:1-7 and 1 Chronicles 13:9-12. As the ark was being transported, the oxen pulling the cart stumbled, and a man named Uzzah took hold of the ark. God’s anger burned against Uzzah and He struck him down and he died. Uzzah’s punishment does appear to be a bit extreme for what we might consider to be a good deed. However, there reasons why God took such severe action.

1. First, God had given Moses and Aaron specific instructions about the Tent of Meeting and the movement of the Ark of the Covenant. "After Aaron and his sons have finished covering the holy furnishings and all the holy articles, and when the camp is ready to move, the Kohathites are to come to do the carrying. But they must not touch the holy things or they will die. The Kohathites are to carry those things that are in the Tent of Meeting” (Numbers 4:15). No matter how innocently it was done, touching the ark was in direct violation of God’s law and was to result in death. This was a means of preserving the sense of God’s holiness and the fear of drawing near to Him without appropriate preparation.

Notice how David took men with him to collect the ark, rather than allowing the Levites to bring it to him. That was a great mistake, since it ought never to have been put upon a cart, old or new. It was to be borne upon men’s shoulders, and carried by Levites only, and those of the family of Kohath (Exodus 25:12-14; Numbers 7:9), using the poles prescribed. Failing to follow God’s precise instructions would be seen as (a) not revering God’s words when He spoke them through those such as Moses, whom He had appointed; (b) having an independent attitude that might border on rebellion, i.e., seeing and acting on things from a worldly, rather than a spiritual, perspective; or (c) disobedience.

2. Second, the ark had stayed for a period of time at Abinadab’s house (2 Samuel 6:3), where his sons, Uzzah and Ahio, may well have become accustomed to its presence. There’s an old saying, “familiarity breeds contempt,” that could apply in this case. Uzzah, having been around the ark in his own home, could very likely forget the holiness that it represented. There are times when we, too, fail to recognize the holiness of God, becoming too familiar with Him with an irreverent attitude.

3. Third, the account tells us the oxen stumbled. The cart didn’t fall and neither did the Ark, just as the boat carrying Jesus and the disciples rocked fiercely in the storm, though it wasn’t necessarily in danger of sinking (Matthew 8:24-27). And yet, just as with the disciples who failed to put their faith in their Master, Uzzah, for a moment, felt it was his responsibility to save the integrity of God, and that our almighty God somehow needed Uzzah’s assistance. He presumed that, without his intervention, God’s presence would be dealt a blow. As Job asks, “Can you fathom the mysteries of God?” (Job 11:7). “His greatness no one can fathom” (Psalm 145:3). “His understanding no one can fathom” (Isaiah 40:28). Moses lost his right to enter the promised land because he felt his intervention was needed when he struck the rock, instead of speaking to it as God had commanded (Numbers 20:7-12). We need to listen carefully to what God has to say to us, and in obedience strive to do all He commands. Yes, God is loving and merciful, but He is also holy and He defends His holiness with His power, and affronts to His holiness sometimes bring about His holy wrath. “It is a dreadful thing to fall into the hands of the living God” (Hebrews 10:31).

Something of God’s presence in the Ark of the Covenant seems to be lost in the church today. In the time of Moses, the people knew the awesomeness of God’s absolute holiness. They had witnessed great miracles when the ark was with them. They respected that God’s ways and thoughts are much higher than ours (Isaiah 55:8-9). In truth, the more we try to bring God down to our worldly way of thinking or reasoning, the further away He will seem to us. Those who would draw near to God and have Him draw near to them are those who approach Him in reverence and holy fear. So was Uzzah a “loozah”? Only in that he forgot that major lesson, and the consequences were tragic.

BLOWTORCHING PEOPLE FOR CHRIST AND OTHER CONTENTIOUS CONVERSATIONS
Stop it. There’s a Better Way(James 3:2)

Early 20th-century writer Dale Carnegie wrote a best seller in 1936 called “How To Win Friends and Influence People”. To this day, it stands as one of the world’s leading handbooks on human relations. The book largely repackages sound Biblical advice into a practical methodology for taking our listening, speaking and decision-making skills to a higher level.

* Not Always What We Say, But How We Say It *

Coincidentally, before Dale showed up we had James 1:19–20 saying, “My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires.” Being “quick to listen” means that we train ourselves to wait for the whole story before dominating the conversation with our enlightened opinions. Being “slow to speak” is the flip side of that, meaning that we should control our words, avoid “auto-fire pontifications” and NOT just blurt out everything that comes into our heads to flash our intellect.

*Tongue-Taming*

James goes on to talk about the tongue: “Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless” (James 1:26). Later, he warns us about controlling our tongues: “The tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell” (James 3:5–6).

Our mouths get us into a lot of trouble. We profess to believe one thing, but then we are often betrayed by what comes out of our mouths. Jesus said, “The mouth speaks what the heart is full of” (Matthew 12:34), Yes, indeed.

*Tuning In vs. Tuning Out*

When we discipline ourselves to listen more than we talk, we can learn a lot. Big talkers are frustrating to deal with because they’re not interested in participating in your conversation, but rather in dominating it with their timeless wisdom. Wise people have learned that more wisdom can be gained by listening, observing, and not rushing to judgment. Proverbs 10:19 says, “When there are many words, transgression is unavoidable, But he who restrains his lips is wise.”

The old adage is right: “It is better to remain silent and be thought a fool than to open one’s mouth and remove all doubt.” How many relationships have been damaged or ruined because we were slow to listen and quick to speak? How many mistakes could have been avoided had we only listened instead of talked?

* “A Lab Coat Doesn’t Make One a Doctor”

IMPORTANT: We should be very careful about the kinds of people we spend a lot of time listening to. Psalm 1 warns us not to listen to the foolish or the wicked. We are, however, shown in the Bible categories of other people that are likely to be much more dependable advisors if, of course, they are not also foolish and wicked. For example, ESTIMABLE church elders (Hebrews 13:17); REPUTABLE wise people (Proverbs 13:20); GENUINE Godly people (Psalm 141:5), and HONORABLE Civil authorities (Romans 13:1). [Caveats mine].Titles, positions and resume’s served as more trustworthy validations at one time, but no longer. Ronald Reagan’s wise words when negotiating with the Soviets ring true today more than ever: “Trust, but verify”.

Most of us are not naturally quick to listen, but we can train ourselves to be better listeners. Good listening is active. It engages with the speaker. It understands the speaker’s perspective, even if we disagree. When people feel heard, they are more willing to listen to our side. Being quick to listen actually opens the door to greater communication because listening shows respect, and when people feel respected, they are more likely to return that respect and listen to us. It is important for us to be quick to listen and slow to speak. God’s Word always shows us the best way, and when we follow it, we are blessed.

“ANNIHALATION”
(The Doctrine, Silly, Not The Raider’s 2025 Football Season)

Some people get a tension tummy-ache when God says mean things or threatens violence. They may wonder if His dramatic warnings and threats to "people who may have just been having a bad day" should be understood literally or figuratively. Concerns like those, along with input from 18th century thinkers and the 19th century Adventist movement, led to the appeal of a teaching known as, “Annihilationism”. I got a message from a nice lady who had heard bout this fringe teaching and wondered if it was really biblical or not.

“Annihilationism” is the belief that unbelievers will not experience an eternity of suffering in hell, but will instead be "deleted" or “extinguished” (annihilated) after death. Annihilationism is an attractive belief to gentler folks because of the horrific idea of people spending eternity in the torments of hell. While there are a few passages that may appear supportive of annihilationism if you squint really hard, a comprehensive look at what the Bible says about the destiny of the wicked reveals that punishment in hell is eternal. A belief in annihilationism results from a misunderstanding of the consequences of sin, the justice of God, and/or the nature of hell.

In relation to the nature of hell, annihilationists misunderstand the meaning of the Lake of Fire (Revelation 19:20, et al). Obviously, if a human being were cast into a lake of burning lava, he or she would be almost instantly consumed; however, the Lake of Fire is both a physical and spiritual realm. The punishment is not simply of a human body; it is of a human’s body, soul, and spirit. A spiritual nature can't be torched like a marshmallow by physical fire. It seems that the unsaved are resurrected with a body fit for eternity just as the saved are (Revelation 20:13; Acts 24:15). These bodies are prepared for an eternal fate.

Eternity is another point of contention. Annihilationists are correct that the Greek word "aionion", which is usually translated “eternal,” does not, by definition, mean “eternal.” It refers, rather, to an “age” or “eon,” a specific period of time. In some passages, however, "aionion" is, without question, used to refer to an eternity. Revelation 20:10 speaks of Satan, the beast, and the false prophet being cast into the lake of fire and being “tormented day and night forever and ever.” These three are not “extinguished” by being cast into the Lake of Fire, but their torment goes on forever. Why would the fate of the unsaved, who are also thrown into the Lake of Fire, be any different (Revelation 20:14–15)?

One evidence for the eternality of hell is Matthew 25:46: “Then they [the unsaved] will go away to eternal punishment, but the righteous to eternal life.” In this verse, the same Greek word is used to refer to the destiny of the wicked and the righteous. If the wicked are only tormented for an “age,” then the righteous will only experience life in heaven for an “age.” If believers will be in heaven forever, unbelievers will be in hell forever.

Another frequent objection raised by annihilationists to the eternality of hell is that it would be unjust for God to punish people eternally for a finite amount of sin. How could it be fair for God to take a person who lived 70 years in sin, and punish him or her for all eternity? The answer is that our sin bears an infinite consequence because it is committed against an infinitely holy God. When King David committed the sins of adultery and murder, he prayed, “Against you, you only, have I sinned and done what is evil in your sight” (Psalm 51:4). God is an eternal and infinitely glorious being. Our sin, an affront to infinite worth and eternal glory, warrants an infinite and eternal punishment. The consequence is proportional to the value of the thing targeted. What matters is not the length of time we sinned, but the value of the character of the God we sinned against.

More personally, annihilationism puts forward the idea that we could not possibly be happy in heaven if we knew that some of our loved ones were suffering an eternity of torment in hell. 🫩🎻Scripture says, however, that we will not have anything to complain about or be saddened by in the eternal state. God will “‘will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:4). If some of our loved ones are not in heaven, we will be in complete agreement that they do not belong there and that they are condemned by their own refusal to accept Jesus Christ as their Savior (see John 3:18; 14:6). It is hard to understand this, but we will not be saddened by the lack of their presence. Our focus now should not be on how we can enjoy heaven without our loved ones but on how we can point our loved ones to faith in Christ so they will be with us.

Hell is perhaps a primary reason why God sent Jesus Christ to pay the penalty for our sins. Being “extinguished” after death is no fate to dread, but an eternity in hell is. Jesus’ death paid our infinite sin debt so we would not have to pay it in hell for eternity (2 Corinthians 5:21). When we place our faith in Him, we are saved, forgiven, cleansed, and promised an eternal home in heaven. But if we reject God’s gift of eternal life, we will face the eternal consequences of that decision. # # #

**Presently, about 60% of Americans say they believe in “Hell”, while around 15% say they don’t believe in any form of afterlife, whatsoever, leaving “annihilation” as a specific subset position held primarily within groups like Seventh-day Adventists, Jehovah’s Witnesses, Christadelphians, or select Christian theologians.

"THE FOUR HORSEMEN OF THE APOCALYPSE"
Who They Are, and
Why You Don't Want To Be Around When They Show Up
The Four Horsemen of the Apocalypse, or simply "The Four Horsemen", are described in Revelation chapter 6, vv 1–8. The Horsemen are symbolic depictions of different events that will take place in the end times. As an example of the Bible’s influence on world culture, the Four Horsemen of the Apocalypse have been referenced many times in literature, paintings, movies, sports and other media, often as harbingers of an imminent cataclysm or the means by which a disaster comes to pass.

The Four Horsemen correspond with the first four seals opened by the Lamb as He opens the scroll of judgment in heaven (see Revelation 5). When the Lamb opens the first seal, one of the living creatures before the heavenly throne says to John, in a voice like thunder, “Come!” (Revelation 6:1). John then records what he sees: “I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest” (Revelation 6:2).

The first Horseman likely refers to the Antichrist. He is the false imitator of the true Christ, who is also associated with a white horse (Revelation 19:11–16). At the beginning of the tribulation, the Antichrist will be given authority (“a crown”), and he will wage war (“a bow”), conquering all who oppose him. This description agrees with Daniel’s vision of the “little horn” that rises to power and is bent on conquest: “This horn was waging war against the holy people and defeating them” (Daniel 7:21; cf. Revelation 13:7).

When the Lamb opens the second seal, the second living creature says, “Come!” (Revelation 6:3). John looks and dutifully records what he sees: “Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword” (Revelation 6:4). The second Horseman refers to terrible warfare that will break out in the end times. Those wars will include the Antichrist’s rise to power, which requires the downfall of three other kings (Daniel 7:8), and possibly the Battle of Gog and Magog (Ezekiel 38—39).

The Lamb then opens the third seal, and the third living creature invites John to “Come!” (Revelation 6:5). The third Horseman then appears: “There before me was a black horse! Its rider was holding a pair of scales in his hand. Then I heard what sounded like a voice among the four living creatures, saying, ‘A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine!’” (Revelation 6:5–6). The third Horseman of the Apocalypse portrays a great famine that will take place. Food is scarce, and prices are inflated beyond reason. The command to spare the oil and the wine seems to signify that the luxuries (oil and wine) will still be available during the famine, but the staples will not.

When the Lamb breaks open the fourth seal, the fourth living creature says, “Come!” (Revelation 6:7). John says, “I looked, and there before me was a pale horse! Its rider was named Death (not Clint Eastwood), and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth” (Revelation 6:8). The fourth Horseman of the Apocalypse is symbolic of death and devastation. The horse’s pale color (in the original language, it’s literally “pale green” or “yellowish green”) denotes sickliness and biliousness. The fourth Horseman of the Apocalypse will bring further warfare and terrible famines along with awful plagues, diseases, and attacks by wild animals. A fourth of the world’s population will die.

What is most amazing, or perhaps terrifying, is that the Four Horsemen of the Apocalypse are just precursors of even worse judgments that come later in the tribulation (Revelation chapters 8—9 and 16). For all the horror brought by the Four Horsemen, there is much more to come, so be sure not to miss The Rapture.

GOD’S SUFFICIENT GRACE
Will Exceed Our Expectations

Today, I was thinking about the immensity of God’s grace in people’s lives and then this happened:

I thought I had this article mapped out in a different direction, then my wife, Amber, drew my attention to one of her special horseback riding students. This young woman, named Jess, had just competed against some very talented equestrians in her first-ever public Ranch Horse Show held yesterday at our Texas ranch. She won several first-place blue ribbons PLUS the overall Highpoint Award for the show in her division from a tough official show judge. Isn’t that cool? Wow.

Oh yea, JESS IS COMPLETELY BLIND. Hang on to that a second.

*When Our Dreams Become Nightmares*

Jess had always loved riding horses. Then a few years ago, a hereditary condition caused the detachment of both retinas in her eyes, rendering her unable to see. She had lost her sight, but not her passion for horses, so Jess prayed and began searching for a riding instructor who could help her discover ways to not only ride horses again, but SHOW them competitively in energetic arenas full of cheering spectators. That’s a tall order, kids; some would say, “impossible”.

*Faith, Patience, and Inspiration*

Finding and working with my equine-professional wife Amber, (who regularly helps riding students with physical and neurological challenges), they figured out a clever way to make Jess’s riding dream happen:

*Signals*

Using sound cues (like handclaps or metronomes) from inside the riding arena during her performance segments, Jess can identify pattern obstacle locations, distances, and directional guidance while expertly maneuvering under saddle at all gates. This special technique, combined with her natural riding talents renders Jess virtually undistinguishable from sighted competitors performing the same complex performance sequences. It’s something to behold.

*Our Gifts Are Used To Inspire Others*

God is beginning to use Jess’s gift to inspire many other people. Some are just fascinated to watch her ride confidently in shows, while others need encouragement to overcome some personal obstacle they are facing. What an amazing calling,

If your dreams don't fly this time, REMEMBER
Rejection can be Protection

“WHY FORGIVEN SINS STILL HAVE CONSEQUENCES FOR CHRISTIANS”
If Jesus Paid For Our Sins, Why Do We Still Suffer for Them?

Should someone be sprayed by a skunk, an initial impulse is to “drench the stench” by taking a shower. That sounds good but without special treatment, skunk scent follows us for days, no matter what. Sin is like that, too. Even after our sins are washed away and forgiven by Jesus, it still feels like they’re hanging around staring at us like Tiny Tim’s family shivering outside the toy sore window on Christmas Eve. Why won't it just leave?

Yes, Jesus paid the price for our sin (Ephesians 1:7), yet in many ways we still suffer the consequences of them. For example, Manson family killer Charles “Tex Watson” got life in prison for murdering seven people, later converted to Christ, and became a lay minister. However, even if he grew angel wings he's not going anywhere because he still KILLED SEVEN PEOPLE. Many death row inmates experience miraculous conversions in their prison cells, but “Old Sparky” doesn’t discriminate. Drug dealers may become a Christians in prison, but that doesn’t mean they will be released from prison the next day—they will still experience the consequences of their past sins. A born-again Christian who falls into adultery may lose his family, his career, Even after he confesses and forsakes his sin, though, the consequences of his sin remain. Coming to Christ does not erase the temporal effects of sin; rather, our salvation guarantees that we will not face the eternal consequences of them.

The consequence of sin is death (Romans 6:23a). As sinners, we deserve to be eternally separated from God and His holiness. On the cross Christ paid the penalty of our sin with His own blood. He who knew no sin was made to be sin on our behalf (2 Corinthians 5:21). On the basis of Christ’s perfect sacrifice, those who believe are no longer under God’s condemnation (Romans 8:1).

It’s important to understand that, when the believer in Christ experiences consequences for sin, it is not because he is under God’s condemnation (Romans 8:1), His wrath (1 Thessalonians 5:9), or His retribution (2 Thessalonians 1:8). Believers are under God’s grace (Romans 6:15). Jesus took the wrath of God upon Himself (Isaiah 53:10). Sin’s consequences still experienced by believers could be classified in one of these ways:

Universal consequences.
Some of sin’s consequences are experienced perpetually by every human being on earth, because we are all children of Adam. We all have weeds growing in our gardens, we all face natural disasters, we all get sick and grow old, and we all eventually die physically (Romans 5:12). As sinners living in a sinful world, there’s no avoiding these consequences of original sin.

* Natural consequences.

We live in a world of cause and effect, where the law of sowing and reaping is in full effect. Some of sin’s consequences are built-in and practically guaranteed, no matter if the sinner is saved or unsaved. The Bible warns that sexual immorality is a sin committed against one’s own body (1 Corinthians 6:18). “Can a man scoop fire into his lap without his clothes being burned?” (Proverbs 6:27). If you steal something, you should expect to get caught and face the natural consequences that follow the sin of theft. If you resist arrest when you get caught, you pile on more consequences. Sowing and reaping.

* Instructional consequences.

Very likely, God allows some of sin’s consequences to remain in our lives to teach us the heinous nature of sin and to remind us to depend upon God’s grace. Sin is a serious enough problem for God to have sent His Son into the world to die. We dare not take sin lightly. In the face of sin’s consequences, we humble ourselves and seek God’s kingdom and righteousness all the more (see Matthew 6:33). When Ananias and Sapphira were disciplined for their sin, it was instructive for the church: “Great fear seized the whole church and all who heard about these events” (Acts 5:11). See also 1 Corinthians 5:5 and 1 Timothy 1:20.

Disciplinary consequences.

Some of sin’s consequences are the result of God’s treating us as a father should his children. There’s a difference between a penalty for sin and discipline for sin. As God’s children, we experience discipline designed to guide us back to the right path. “My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son” (Hebrews 12:5–6; cf. Proverbs 3:11–12). Note how many of God’s children undergo discipline: “everyone” (Hebrews 12:8). We are all wayward at times. God’s purpose in allowing us to experience disciplinary consequences of sin, true to His nature, is perfect: “God disciplines us for our good, in order that we may share in his holiness” (Hebrews 12:10).

The church of Corinth provides an example of Christians facing the disciplinary consequences of their sin: in partaking of the Lord’s Table in an unworthy manner, they brought God’s displeasure: “That is why many among you are weak and sick, and a number of you have fallen asleep” (1 Corinthians 11:30). We see similar disciplinary action taken in 2 Samuel 12. Even after David confessed his sin and was forgiven, God allowed certain consequences to befall David and his household (verses 11–14).

God allows us to experience some of the temporal consequences of sin to show His love for us. If God never disciplined His straying children, He would not be a good Father. If we were never disciplined or never suffered the consequences for our wrong action, we would never learn right from wrong. We tend to learn from our mistakes more readily than we learn from our successes.

*Going Forward.

Believers in Christ are promised that the curse and consequences of sin will be completely removed one day, and “nothing will hurt or destroy in all my holy mountain” (Isaiah 11:9, NLT).

"CHRISTIAN TITHING"
What The Bible Really Says About It

**About 21% of self-identified Christians actually tithe 10% (or more) of their income to the church they attend.**

I’d like to begin this by encouraging Christian pastors to reflect on how they communicate Biblical principles of finance to their parishioners. This topic confuses a lot of believers, and I cannot emphasize how often misunderstanding it has enriched scammers and destroyed desperate Christians. In some churches and para-church ministries, the subject of “giving” is over-emphasized. At the same time, many Christians ignore genuine biblical exhortations about making offerings to the Lord. Giving is intended to be a joy and a blessing, but not always so in churches today.

*The Tithe”

Tithing is an Old Testament concept. The tithe was a requirement of the Law in which the Israelites were to give 10 percent of the crops they grew and the livestock they raised to the tabernacle/temple (Leviticus 27:30; Numbers 18:26; Deuteronomy 14:24; 2 Chronicles 31:5). In fact, the Old Testament Law required multiple tithes—one for the Levites, one for the use of the temple and the feasts, and one for the poor of the land—which would have pushed the total to around 23.3 percent. Some understand the Old Testament tithe as a method of taxation to provide for the needs of the priests and Levites in the sacrificial system.

*New Covenant - New Rules

After the death of Jesus Christ fulfilled the Law, the New Testament nowhere commands, or even recommends, that Christians submit to a legalistic tithe system. The New Testament nowhere designates a percentage of income a person should set aside, but only says gifts should be “in keeping with income” (1 Corinthians 16:2).

*Freewill Giving Is The New Directive

Although no tithe is demanded of the Christian, the New Testament talks about the importance and benefits of freewill giving. We are to give as we are able and - importantly - wherever and whenever the Lord directs us to do it. Sometimes that means giving more than 10 percent; sometimes that may mean giving less. It all depends on the ability of the The Holy Spirit, the Christian and the needs of the body of Christ. Every Christian should diligently pray and seek God’s wisdom in the matter (James 1:5). Above all, offerings should be given with discernment, pure motives and an attitude of worship to God and service to the body of Christ. “Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7).

‘HOW CAN GOD, JESUS, AND THE HOLY SPIRIT BE THE SAME PERSON?”
Understanding The Hypostatic Union

Trinitarianism is the core Christian belief that one God exists in three co-equal, co-eternal Persons: God the Father, God the Son (Jesus Christ) and God the Holy Spirit). Trinitarianism is the central and defining doctrine of historical mainstream Christianity. 98%of global Christian denominations embrace it, including the Catholics and Orthodox churches. Cults, however, like Jehovah’s Witnesses, Latter Day Saints, and Oneness (Jesus Only) Pentecostals, do not embrace Trinitarianism. These groups try to identify as orthodox believers, but are really not even considered to be “Christian” by many due to their numerous deviations from Holy Scripture. This article is for anyone who would like to have a better understanding of how God, Jesus, and The Holy Spirit form The Trinity.

I have addressed the topic of God, Jesus, and The Holy Spirit being the same person many times in the past. This concept can be difficult to grasp for people because we think in only three spatial dimensions The Lord, on the other hand, is transdimensional That’s up there with His omniscience, omnipresence and omnipotence, so we don’t need to feel dumb if we can’t understand everything He says or does all the time.

In the field of Theology, Trinitarianism is explained by what we call “‘the hypostatic union”. Some of the problems we face in understanding and explaining this is clearly our own limited vocabulary. As He says in Isaiah 55:8-9, the natural ways, thoughts, and processes we have are NOT His.

So, are God and Jesus really the same person? It really depends on what is meant by “the same person”. If this question means to ask “Is Jesus really God?” or “Is Jesus God in the flesh?” then the answer would be “YES—Jesus is fully divine. He has all the attributes of God” (see Colossians 2:9). The question, however, could also be interpreted another way, which would require a different answer. Theologically speaking, Jesus and the Father are different Persons of the Trinity. They are one in nature and essence, but they are different in personhood.

There is an ancient heresy called modalism (and a more modern variation called Oneness theology), which teaches that God does not exist in three co-equal, co-eternal Persons, but only one. According to modalism, the Father, Son, and Holy Spirit are not three individual Persons but simply three modes of revelation: sometimes God reveals Himself as the Father, other times as the Son, and still other times as the Holy Spirit. If the question is asked, “are Jesus and God the Father the same person?” the modalist would answer “yes,” but biblical Trinitarians would answer “no.”

The doctrine of the Trinity is the best explanation for all of the biblical evidence. There is only one God, but He exists as three co-equal, co-eternal Persons: God the Father, God the Son, and God the Holy Spirit. This is different from the teaching of three individual gods because of the interdependency and unity of the three Persons of the Trinity. There is one God who exists as three individual Persons sharing the same essence or nature. Thus, the Father is God, the Son is God, and the Holy Spirit is God; however, the Father is not the same person as the Son, nor is the Son the same person as the Holy Spirit. This is sometimes complicated by the fact that God the Father is often simply called “God” in the New Testament.

The first three verses of the Gospel of John give us an idea of how this works out:

John 1:1. In the beginning was the Word . . . (We know from verse 14 that the Word is Jesus. In the beginning, He was already there.)
. . and the Word was with God . . . (At least two Persons are in view here: one called “God” and one called “the Word.”)
. . and the Word was God (The Word is distinct from God, yet He is also called “God.” The Word is divine in His essential nature.)

John 1:2. He was with God in the beginning (After the essential identification of the Word as God, once again the distinction is emphasized—He was with God when it all began.)

John 1:3. Through him all things were made; without him nothing was made that has been made (Here, we see that the Word is actually the Creator. He made everything. In the Old Testament, we are told that God created everything—Genesis 1:1.)

It is this kind of biblical information that led to the formulation of the doctrine of the Trinity. When “God” is spoken of in the Old Testament, most people probably think of God the Father, but it would be more accurate to think of “God the Trinity.” In the New Testament, we see how each Person of the Trinity assumed different roles in the redemption of lost humanity, but the different Persons are always in complete agreement, acting as one.

Jesus therefore, is God, but Jesus (who is God the Son) is not the same Person as God the Father or God the Holy Spirit.