This reading (the very late insertion within 1 John 5:7-8 that reads: “7b in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth”), the infamous Comma Johanneum, has been known in the English-speaking world through the King James translation. However, the evidence—both external and internal—is decidedly against its authenticity. For a detailed discussion, see B. M. Metzger, Textual Commentary, 647-49. Our discussion will briefly address the external evidence. This longer reading is found only in eight late MSS, four of which have the words in a marginal note. Most of these MSS (2318, 221, and [with minor variations] 61, 88, 429, 629, 636, and 918) originate from the 16th century; the earliest MS, codex 221 (10th century) includes the reading in a marginal note, added sometime after the original composition. Thus, there is no sure evidence of this reading in any Greek MS until the 1500’s; each such reading was apparently composed after Erasmus’ Greek NT was published in 1516. Indeed, the reading appears in no Greek witness of any kind (either MS, patristic, or Greek translation of some other version) until A.D. 1215 (in a Greek translation of the “Acts of the Lateran Council”, a work originally written in Latin). This is all the more significant, since many Greek Fathers would have loved such a reading, for it so succinctly affirms the doctrine of the trinity.
The reading [1 John 5:7-8 addition] seems to have arisen in a “4th Century Latin Homily” in which the text was allegorized to refer to members of the trinity. From there, it made its way into copies of the Latin Vulgate, the text used by the “Roman Catholic Church”.
[Editor’s Note: We read in the “Three Books On The Holy Spirit, By Ambrose Bishop Of Milan To The Emperor Gratian, Book I, 77. And so these three witnesses are one, as John said: "The water, the blood, and the Spirit." One in the mystery, not in nature. The water, then, is a witness of burial, the blood is a witness of death, the Spirit is a witness of life. If, then, there be any grace in the water, it is not from the nature of water, but from the presence of the Holy Spirit”. Then, we read in the writings of Ambrose’s “religious son” Augustine: “Augustin Contra Maximinum, lib. ii. c. 22 §. 3. 1. Joann. v. 7.8. Tres sunt testes; spiritus, et aqua, et sanguis; et tres unum sunt… "There are three witnesses: the Spirit, and the water, and the blood: and the three are one"… these are mystical expressions… if we will inquire into the things signified by these… comes into our thoughts the Trinity itself, which is the One, Only, True, Supreme God, Father and Son and Holy Ghost, of whom it could most truly be said, "There are Three Witnesses, and the Three are One", so that by the term Spirit we should understand God the Father to be signified; as indeed it was concerning the worshipping of Him that the Lord was speaking, when He said, "God is a Spirit", by the term, blood, the Son; because "the Word was made flesh", and by the term water, the Holy Ghost; as, when Jesus spake of the water which He would give to them that thirst, the evangelist saith, "But this said He of the Spirit which they that believed on Him were to receive." Moreover, that the Father, Son, and Holy Ghost are "Witnesses," who that believes the Gospel can doubt, when the Son saith, "I am one that bear witness of myself, and the Father that sent me, He beareth witness of me." Where, though the Holy Ghost is not mentioned, yet He is not to be thought separated from them. Howbeit neither concerning the Spirit hath He kept silence elsewhere, and that He too is a witness hath been sufficiently and openly shown. For in promising Him He said, "He shall bear witness of me." These are the "Three Witnesses, and the Three are One, because of one substance. But whereas, the signs by which they were signified came forth from the Body of the Lord [when He hung upon the tree: first, the spirit: of which it is written, "And He bowed the head and gave up the spirit:" then, as His side was pierced by the spear, "blood and water."], herein they figured the Church preaching the Trinity, that it hath one and the same nature: since these Three in threefold manner signified are One, and the Church that preacheth them is the Body of Christ. In this manner then the three things by which they are signified came out from the Body: of the Lord: like as from the Body of the Lord sounded forth the command to "baptize the nations in the Name of the Father and of the Son and of the Holy Ghost." "In the name:" not, In the names: for "these Three are One," and One God is these Three… this depth of mystery which we read in John's epistle… expounded and understood agreeably with the Catholic faith, which neither confounds nor divides the Trinity, neither believes the substances diverse nor denies that the persons are three…” (Augustin did another work “Ten Homilies On The First Epistle Of John” of whom “The remainder of the Homily number ten is wanting in all the manuscripts. It seems that Augustin was hindered from completing the exposition of the entire epistle, as he had undertaken to do: at least Possidius specifies this work under the title, "In Epist. Joannis ad Parthos Tractatus decem" and it is scarcely likely that the whole of the fifth chapter was expounded in Augustin’s tenth Homily on the first epistle of John”). We can see that Augustin confounds “blood” with “flesh”. The blood and the human dominant genes of Christ was similar to the blood of Adam before Adam’s fall, only by an act of God’s faithfulness to the promise of God Himself given in Gen. 3:15, was that a miracle was made possible, by a specific act of God’s creation of perfect and dominant genes (DNA) in the complementary chromosomes within one ovum of Mary, who believed to be made unto her “according to thy word [God’s Word through his angel Gabriel]”. Only in the flesh Jesus was of the lineage of David through Mary, however, his blood was pure and clean, not sharing a bit of the fallen blood nature present in David, or in Abraham, or in Adam after Adam’s fall. Some insights on Jesus’ conception can be found at: http://www.oocities.org/fdocc3/christ.htm]
This trinitarian formula made its way into “the third edition of Erasmus’ Greek NT” because of pressure from the Catholic Church. After his first edition appeared, there arose such a furor over the absence of the Comma that Erasmus needed to defend himself. He argued that he did not put in the Comma because he found no Greek MSS that included it. Once one was produced (or “forged”, the Codex 61, written in c. 1520), Erasmus apparently felt obliged to include the reading. He became aware of this MS sometime between May of 1520 and September of 1521. In his annotations to his third edition he does not protest the rendering now in his text, as though it were made to order; but he does defend himself from the charge of indolence, noting that he had taken care to find whatever MSS he could for the production of his text. In the final analysis, Erasmus probably altered the text because of politico-theologico-economic concerns: he did not want his reputation ruined, nor his Novum Instrumentum to go unsold.
Modern advocates of the Textus Receptus and KJV generally argue for the inclusion of the Comma Johanneum on the basis of heretical motivation by scribes who did not include it. But these same scribes elsewhere include thoroughly orthodox readings—even in places where the TR/Byzantine MSS lack them. Further, these advocates argue theologically from the position of divine preservation: since this verse is in the TR, it must be original (Of course, this approach is circular, presupposing as it does that the TR = the original text.) In reality, the issue is history, not heresy: How can one argue that the Comma Johanneum did not appear until the 16th century in any Greek MSS and yet goes back to the original text? Such a stance does not do justice to the gospel: faith must be rooted in history. Significantly, the German translation of Luther was based on Erasmus’ second edition (1519) and lacked the Comma. But the KJV translators, basing their work principally on “Theodore Beza’s 10th edition of the Greek NT” (1598), a work which itself was fundamentally based on Erasmus’ third and later editions (and Stephanus’ editions), popularized the Comma for the English-speaking world. Thus, the Comma Johanneum has been a battleground for English-speaking Christians more than for others
[NET Bible, 2001, our emphasis in colors]
The insertion within 1 John 5:7-8 was omitted completely by the British Committee in the Revised Version of 1881-1885, and by the American Committee in the American Standard Version of 1901. Yet both, the American and the British Bible Societies, knowing that the ancient texts and manuscripts do not substantiate the insertion, have continued to insert the error in the newer versions of the King James Version (KJV) as genuine Scripture. To print these verses for many years after it was known not to be true, is an immoral act with Scripture, and as such, it is sin.
The English translation is a clear case of forgery to mislead the reader. Whosoever committed the forgery had been trained to believe that there were three persons, each of whom was infinite God, yet there was but one God. If three equals one, and one equals three, the mathematics of theology must be a mysterious thing, “the mystery of the trinity.” However, it is not a matter of mystery; it is a matter of deliberate lying and of plain contradicting the Scripture. One error leads to another, because if Jesus Christ is God, then, by sheer logic, Mary has to be the mother of God [deceivingly canonized as “We confess that our Lady, St. Mary, is properly and truly the Mother of God, because she was the Mother after the flesh of One Person of the Holy Trinity, to wit, Christ our God, as the Council of Ephesus has already defined”, in The Second Council Of Nice. A.D. 787, previously seen in the spurious document “The Divine Liturgy Of James, The Holy Apostle And Brother Of The Lord” as “Thou who art the only-begotten Son and Word of God, immortal; who didst submit for our salvation to become flesh of the holy God-mother, and ever-virgin Mary; who didst immutably become man and wast crucified, O Christ our God and didst by Thy death tread death under foot; who art one of the Holy Trinity glorified together with the Father and the Holy Spirit…]. Opposed to that, Jesus Christ said: “Father, into thy hands I commend my spirit” (Lk 23:46). The mystery of the trinity is within the creeds of men, not in the Word of God.
The Trinitarians call themselves orthodox, and everybody else heretics – those who, on standing for the Word of God, differ to them. They consider themselves the custodians of evangelical truth. Bible societies and Bible translators continue to issue these forgeries, yet they endeavor to tell us they stand for honesty and integrity. Why not just simply believe the truth of God’s Word? The errors of the so-called orthodoxy are going to continue to be the forgeries of the Scriptures. Thus, they are adulterating the truth – those very people who profess to teach truth. The respect of thinking people cannot be permanently retained, for the seekers after truth will sooner or later discover all the mistranslations, as well as all the forgeries on which the doctrine of the trinity has been based.
At the present time, there is no Roman emperor’s sword to sustain it, only the tongue and pen of men. The trinitarian teaching has destroyed both good sense and good morals for leaders and for the so called “Christian thought”. Religion has lost its hold on thinking people. Thinking people will not continue following leaders in whose honesty they have no confidence, those who defile the Word of God and defile themselves. To say that Jesus Christ is God the Son is idolatry. To say: “Jesus Christ is the Son of God”, is truth. The early Church taught, with emphasis only one God; but the trinity was forced on the world by the sword of the Roman power.
The early Christians had no conception of the doctrine of the trinity as it is now taught. Today, it’s like in the days of Elijah: one who calls people back to the worship of the true God is considered a troubler, as if disseminating dangerous views. Endeavoring to sustain a doctrine disproved by the integrity of the Word of God and by human intellect, is putting forth a great deal of effort in trying to believe a lie. Anyone questioning the settled dogma of the trinity is advised not to do so, why? It is because it would upset the orthodoxy relative to the doctrine of the trinity? A doctrine established by the sword, by persecution, and by cruel oppression? On doing so, the roman church, which was corrupted by statesmen and ecclesiastical hierarchy in a civilized world, became only an imitation of heathen religions using Christian names.
The average student is not told that the dogma of the trinity unified the roman church by persecution. It is concealed from him that Theodosius “the Great” (see Appendix 3 to read his statement and of his sanguinary character) in the latter part of the fourth century made, by force, the trinity to be the official doctrine of the Roman Empire; and at that time, there were not enough trinitarians in the capital city of Constantinople on the first Sunday thereafter, to place, not even to one single trinitarian worshipper in each church building in the city.
The first commandment states, “I am the Lord thy God… Thow shalt have no other gods before me” (Ex 20:2-3) and “The Lord our God is one Lord” (Deut 6:4-5, Mk 12:29-30). These are never emphasized in any creed that man has made. Yet, these scriptures still shine like diamonds, with great accuracy in the Word of God. God’s revelation to men opens with God creating, and closes when “the Son, also himself being subject unto him that put all things under him, that God may be all in all” (1 Cor. 15:28). I know of almost not even one denomination that does not treat the greatest and most beautiful of all the commandments as though it were obsolete, and brand as “heretic”, to anyone disagreeing with their own imaginations and opinions exalted to dogmas.
“Religious Men” want us to worship their human thoughts consecrated as dogmas and not the true God! What do we really “win” by believing that God is “one in three persons”? Are we not rather contradicting the Word of God and loosing our good sense by that statement? If the truth of the greatness of God’s Word is not revived and believed, “Christendom” will still to be the laughingstock of the world, and only will be a veneered heathenism
[thought inspired by: V. P. Wierwille, Forgers of the Word, 1983, American Christian Press]
To say that Jesus Christ is not God does not degrade his importance and significance in any way. It simply elevates God, the Father of our Lord Jesus Christ, to His unique, exalted and unparalleled position. He alone is God. The Bible teaches that Jesus Christ is the Son of man because he had a human for a mother; and he is the Son of God because of his created conception by God. The Bible does not designates Jesus Christ as God, but the Bible tells us about Jesus Christ that:
1) It is he who sought me out from darkness.
2) It is he who gave me access to God; even now he is my mediator.
3) It is he who saved me when I was dead in trespasses and sin.
4) It is he who gave me the new birth of God’s eternal life – which is Christ in me, the hope of glory.
5) It is he who gave me remission of sins and continues to give forgiveness of sins.
6) It is he who filled me to capacity by God’s presence in Christ in all the fullness of God’s gift of holy spirit.
7) It is he who was made unto me my wisdom, righteousness, sanctification and redemption.
8) It is he who called me and set me in the heavenlies.
9) It is he who gave me his joy, peace and love.
10) It is he who appointed me as a spokesman of God’s accurate Word; may I be found faithful in that calling.
11) It is he who is all in all to me that I might give my all for him.
12) It is he who is God’s only begotten son.
[Wierwille, Jesus Christ is not God, p. 2, 8-9, 81, 151-154, 156-157]
God can only be known from God’s written Word, the Bible, and from the declared Word, God’s Son, Jesus Christ. God gave His Son that we might have life and have it more abundantly – yes, that life which is eternal and therefore more than abundant. If Jesus Christ is God and not the Son of God, we have not yet been redeemed, our very redemption, the crucial point on which all true Christianity rests, is dependent on Jesus Christ being a man and not God. Our Passover, which was Jesus Christ, was tortured, crucified, dead and buried, and he has to be a sheep from the flock:
“If an ascending-sacrifice, be his oblation—of the herd, a male without defect, shall he bring near,—unto the entrance of the tent of meeting, shall he bring it, for its acceptance, before Yahweh” (Leviticus 1:3, The Emphasized Bible, by J. B. Rotherham).
“A flock animal, a perfect one, a male, a yearling, shall be to you.
You shall take from the sheep or from the goats.
And it shall be for you to keep until the fourteenth day of this month.”
(Exodus 12:5-6a. (B. C. 1491), Green’s Literal Translation, 1993)
“For verily he took not on him the nature of angels; but he took on him the seed of Abraham. For this reason he ought by all means to become like his brothers, that he might become a merciful and faithful high priest in the things respecting God, in order to make propitiation for the sins of his people. For in that he himself has suffered, having been tempted, he is able to rescue those who have been tempted.” (Hebrews 2:16-18, King James Version –plus- Green’s Literal Translation).
“…The blood of Christ (which through the eternal spirit offered himself without spot to God) purge your consciences from dead works for to serve the living God?” (Hebrews 2:14b. William Tyndale Translation, 1525).
Christ, the blemish-less lamb offered himself to God. God would not offer Himself to Himself. But Christ was not God; and, therefore, presented himself to God as the perfect sacrifice.
Christ did met every requirement of the law:
“For Christ is the end of the law to justify all that believe” (Romans 10:4. William Tyndale Translation, 1525).
The greatness of God’s Word shows how, through his sacrificial death, Jesus Christ was our Passover:
“…For Christ, our Passover Lamb (Korban Pesach, esterlambe) is already offered up for us” (1 Corinthians 5:7b, William Tyndale Translation, 1525 –plus- Brit Chadasha).
“On the morrow John seeth Jesus coming unto him, and saith, ‘Lo, the Lamb of God, who is taking away the sin of the world’ ” (John 1:29, Young’s Literal Translation).
“And Abraham said: ‘God will provide for Himself the lamb for the burnt-offering, my son’. So the two of them continued on together” (Genesis 22:8, Jewish Publication Society –plus- NET Bible).
Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism, 225; a NET Bible note).
Examples of scriptures that show who Jesus Christ was:
Man, Of the Male Sex Arrhen:
“And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne” (Rev. 12:5).
“And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child ” (Rev. 12:13).
Man, Adult Male Aner:
“Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know” (Acts 2:22).
“Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:31).
“This is he of whom I said, After me cometh a man which is preferred before me: for he was before me” (Jn. 1:30).
“For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5).
“For since by man came death, by man came also the resurrection of the dead” (1Cor 15:21).
“But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many” (Rom. 5:15, see below).
“The first man is of the earth, earthy: the second man is the Lord from heaven” (1 Cor. 15:47).
“But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham” (Jn. 8:40).
“Come, see a man, which told me all things that ever I did: is not this the Christ?” (Jn. 4:29).
“And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God” (Mk. 15:39).
“Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man” (Lk. 23:47).
“But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men” (Mt. 9:8).
“The officers answered, Never man spake like this man” (Jn. 7:46).
“Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles” (Jn. 11:47).
“Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?” (Jn. 5:12).
“He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight” (Jn. 9:11).
“Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them” (Jn. 9:16).
“Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not” (Jn. 11:50).
“Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people” (Jn. 18:14).
“Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner” (Jn. 9:24).
“The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God… Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (Jn. 10:33, 36)
“Doth our law judge any man, before it hear him, and know what he doeth?” (Jn. 7:51).
“The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children” (Mt. 11:19, Lk. 7:34).
“And again he denied with an oath, I do not know the man… Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew” (Mt. 26:72, 74).
“But he began to curse and to swear, saying, I know not this man of whom ye speak” (Mk. 14:71).
“Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not” (Jn. 18:17).
“For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it” (Lk. 7:8, Mt. 8:9).
“Pilate then went out unto them, and said, What accusation bring ye against this man?” (Jn.18:29).
“Then said Pilate to the chief priests and to the people, I find no fault in this man” (Lk. 23:4).
“When Pilate heard of Galilee, he asked whether the man were a Galilaean” (Lk. 23:6).
“Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!” (Jn. 19:5).
“…Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him” (Lk. 23:14).
“Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us” (Acts 5:28).
“But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Philippians 2:7-8).
Here is the expanded context of Romans 5:14-19:
“Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous” (Rom. 5:14-19, KJV).
And the same context, in another version that supplies every ellipsis to be found within this text:
“Nevertheless death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression, who is a type of the coming man. But in this way also, the gift is not as the transgression. For if by the trespass of the one man the many died, much more the grace of God, and the gift in grace of the one man, Jesus Christ, abounded for the many. And the gift is not as through one man who sinned, for indeed the judgment from one man was for condemnation, but the gift from many offenses is for righteousness. For if, by the offense of the one man, death reigned through the one man, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one man, Jesus Christ. So then, as through an offense of one man was for condemnation for all men, so also through a righteousness of one man was for justification of life for all men. For as through the one man's disobedience the many were led sinful, so also through the obedience of the one man the many will be led righteous” ((Rom. 5:14-19, A Conservative Version).
[Even in “the trinitarian” KJV is clearly established in Rom. 5:15 that Jesus Christ was a man (anthropos in the Textus Receptus), Jesus Christ was our “man – man’s redeemer”. As we have seen before, the ellipsis describing Jesus Christ as one man are accurately supplied four more times in Walter L. Porter’s “A Conservative Version”, making in that version a total of five appearances of the word “man” to describe Jesus Christ in Rom. 5:14-19, and also, less times in its surrounding verses, the ellipsis have been supplied for Jesus Christ being a man in the “New English Translation”, in Timothy E. Clontz’s “Common Edition”, in Gary F. Zeolla’s “Analytical-Literal Translation”, in Annie Cressman’s “Bible in Worldwide English”, New International Version, International Standard Version, New Revised Standard Version, 1949 Bible in Basic English, “The Message”, Spanish “Dios Habla Hoy”, Spanish “Castillian (CST-IBS)”, 1933 G. Lamsa Translation from the Peshitta, Paul W. Esposito’s “English Majority Version”, "Philips NT", “Twentieth Century”, “NET Bible”, Spanish “El Libro del Pueblo de Dios”, Spanish “NVI”. The version “God’s Word” translates the Greek word “anthropos” as “person” and with “person” it supplies its ellipsis, “New Living Translation” supplies one ellipsis with “man” and one other with “person”, Weymouth (1912) supplies one ellipsis with “individual”. The “Contemporary English Version” even deletes the original Greek word “anthropos” translating only “Jesus Christ alone”.]
“The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born” (Mt 26:24)
[To see “the son of man”, see also Mt 8:20, Mt 9:6, Mt 10:23, Mt 11:19, Mt 12:8, 32, 40, Mt 13:37, 41, Mt 16:13, 27, 28, Mt 17:9, 12, 22, Mt 18:11, Mt 19:28, Mt 20:18, 28, Mt 24:27, 30, 37, 39, 44, Mt 25:13, 31, Mt 26:2, 45, 64, Mk 2:10, 28, Mk 8:31, 38, Mk 9:9, 12, 31, Mk 10:33, 45, Mk 13:26, (Mk 13:34, by ellipsis), Mk 14:21, 41, 62, Lk 5:24, Lk 6:5, 22, Lk 7:34, Lk 9:22, 26, 44, 56, 58, Lk 11:30, Lk 12:8, 10, 40, Lk 17:22, 24, 26, 30, Lk 18:8, 31, Lk 19:10, Lk 21:27, 36, Lk 22:22, 48, 69, Lk 24:7, Jn 1:51, Jn 3:13, 14, Jn 5:27, Jn 6:27, 53, 62, Jn 8:28, Jn 12:23, 34 (twice), Jn 13:31, Acts 7:56, Heb 2:6, Rev 1:13, Rev 14:14, etc.]
“And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Rom 1:4)
[To see “the Son of God”, see also: Mt 3:17, 4:3, 6, 8:29, 14:33, 16:16, 17:5, 26:63, 27:40, 43, 54, Mk 1:1, 11, 3:11, 5:7, 9:7, 15:39, Lk 1:32, 35, 3:22, 4:3, 9, 41, 8:28, 9:35, Jn 1:18, 34, 49, 3:16, 17, 18, 5:25, 6:69, 9:35, 10:36, 11:4, 27, 19:7, 20:31, Acts 8:37, 9:20, 13:33, Rom. 1:3, 4, 9, 5:10, 8:3, 1 Cor. 1:9, 2 Cor. 1:19, Gal. 2:20, 4:4, Eph. 4:13, 1 Thess. 1,9, 10, Heb. 4:14, 6:6, 7:3, 10:29, 1 Jn. 1:3, 3:8, 4:15, 5:5, 10, 12, 13, 20, 2 Jn. 3, etc.]
God has already revealed to us all things that pertain to life and godliness, and that surely includes the revelation of “who is his son”, and God has already made us partakers of God’s own divine nature:
“According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Pet. 1:3-4).
Jesus Christ told it before:
“Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it” (Jn. 14:12-14).
And Paul explains it:
“Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ” (Eph. 5:20).
“And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col. 3:17).
“Whatsoever ye do in word or deed” surely includes anything that a human being can say or can do, and all needs to be done “in the name of our Lord Jesus Christ”, not “in the name of the Father, the Son and the Holy Ghost”.
“And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him” (1 Jn. 5:14-15).
Even to ask anything to God with our understanding, according to his will includes doing it in the name of Jesus Christ. If we don’t confess who Jesus Christ really is, according only to the Bible, we are also betraying Jesus, as Judas Iscariot did. Humans can be easily deceived, but not in this point if we believe and obey the Word of God.
“Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11).
“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).
“Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength” (Acts 3:6-7).
“But my God shall supply all your need according to his riches in glory by Christ Jesus” (Philippians 4:19).
“By him [Jesus, from v. 12] therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his [Jesus] name” (Heb. 13:15).
In the name of Jesus Christ there is power. In the name of Jesus Christ the sick are healed. In the name of Jesus Christ devils are cast out. In the name of Jesus Christ people are freed from mental bondage. We need to know the name of Jesus Christ and use that name, believing in it. All your needs are guaranteed to be supplied by Christ Jesus. We have all power in that name. We have the power of attorney that when we use the name of Jesus Christ, powerful things must happen.
“And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment” (1Jn 3:23).
We should love one another because of the name of Jesus Christ. You must know what the Word of God says, and then act upon that Word. As you hear The Word and act upon it, God will answer your requests. We have Christ in us, so we have the power of attorney. In the name of Jesus Christ activate that power and live the more abundant life!.
[Wierwille, V. P., Your Power of Attorney (chapter 4), “The New Dynamic Church”, 1971, American Christian Press, pp. 43-55].
To go to the main text: http://www.oocities.org/fdocc3/in-my-name.htm
Tasters of the Word (YouTube), videos recientes: "Astronomía y Nacimiento de Jesucristo: Once de Septiembre Año Tres A.C.", "Estudio sobre Sanidades" (en 20 episodios), "Jesus Christ, Son or God?" and "We've the Power to Heal":
Tasters of the Word (the blog, with: "Astronomy and the Birth of Jesus Christ"):