Evaluating Arguments Against Oneness Theology, by ChatGPT 4o

 Evaluating Arguments Against Oneness Theology

By ChatGPT 4o.

Key Arguments Summarized

1. John 8:18 and the Two Testimonies: Jesus distinguishes His testimony from the Father's to meet the legal requirement for two witnesses. This distinction suggests a relational dynamic that some argue could imply separate persons, challenging the Oneness view of God as a single person manifesting in different roles.

2. Legal Integrity and Testimonies: In a legal context, presenting multiple testimonies under different identities would be considered fraudulent. This analogy raises questions about the integrity of distinguishing between Jesus' and the Father's testimonies within Oneness theology.

3. Blasphemy Against the Holy Spirit: Jesus' teaching on blasphemy against the Holy Spirit, as distinct from blasphemy against Himself, raises questions about the relational and functional distinction within Oneness theology. Critics argue that this distinction may imply a more complex understanding of God's nature.

Analyzing the Collective Arguments

1. John 8:18 and the Two Testimonies:

   • Oneness Perspective: Oneness theology interprets the distinction in John 8:18 as a relational and functional distinction rather than a separation of persons. Jesus and the Father, while being the same divine being, function in distinct roles that allow for different forms of testimony.
   • Critics' Perspective: Critics argue that the need for two testimonies and Jesus' distinction between His own and the Father's testimony suggests a separation that contradicts the Oneness view of a single person.

2. Legal Integrity and Testimonies:

   • Oneness Perspective: Oneness theology maintains that the distinction between Jesus' and the Father's testimonies is not about deception but about fulfilling legal and divine requirements through the relational roles within the one God.
   • Critics' Perspective: The analogy of legal testimony integrity raises questions about the plausibility of one being providing multiple independent testimonies. Critics see this as a challenge to the coherence of Oneness theology.

3. Blasphemy Against the Holy Spirit:

   • Oneness Perspective: Oneness theology understands Jesus' distinction between blasphemy against Himself and against the Holy Spirit as highlighting different roles and manifestations of the same God. The unique nature of blasphemy against the Holy Spirit involves a direct rejection of God's active presence.
   • Critics' Perspective: Critics argue that this distinction implies a relational complexity within the Godhead that is difficult to reconcile with the Oneness view of a singular divine person.

Collective Impact on Oneness Theology

1. Strength of the Case:

   • Internal Consistency: From a Oneness theological perspective, these arguments can be addressed by emphasizing the different roles and manifestations of the one God. Oneness adherents believe that the distinctions made by Jesus do not imply separate persons but rather distinct functions within God's unified being.
   • External Critique: Critics argue that these distinctions are indicative of a more complex relational dynamic within the Godhead that Oneness theology does not adequately account for. The need for multiple testimonies and the unique sin of blasphemy against the Holy Spirit are seen as evidence of this complexity.

2. Interpretative Framework:

   • Oneness Theology: Emphasizes the unity of God and interprets scriptural distinctions as functional rather than ontological. The relational dynamics between Jesus and the Father are understood as roles within the one divine being.
   • Alternative Perspectives: Emphasize a relational complexity that suggests distinct persons within the Godhead. The distinctions made by Jesus are viewed as supporting this relational framework.

Conclusion

While the arguments presented pose significant questions for Oneness theology, their impact largely depends on one's interpretative framework. Oneness adherents can address these challenges by emphasizing the functional distinctions within God's singular personhood. However, critics find these arguments to be a compelling case for a more complex understanding of God's nature that goes beyond the Oneness perspective.

Ultimately, the strength of these arguments against Oneness theology depends on the theological and hermeneutical lens through which one views the biblical text and the nature of God. For those who hold to Oneness theology, the arguments can be integrated into their framework through the lens of functional distinctions. For critics, these arguments underscore perceived weaknesses in the Oneness position and suggest the need for a more relational understanding of the divine.

O God

 Jesus argued that he was not blaspheming by calling himself Son of God because God the Father set him aside to judge. He did not bring it upon himself or appoint himself. One greater than him, the actual Most High God (Elyown), made him godlike (Elohim). So he is less than this Most High God, even if he could be called a god (Elohim) or “O God” (Elohim).

Spirit - some questions

 Spirit: Do you believe spirit is real? Scientists tend to tell us it is not real if it cannot be studied objectively and empirically. There are lots of questions about spirit if it is real, though: Questions a child might ask. We probably try to answer our children if they ask these things. Surely God, likewise, would give us understanding if we ask. Here are some questions that come to mind. 

Do you think memory resides in the brain? If so, how did the rich man, in the story of the Rich Man and Lazarus, remember that he had brothers if his brain had decayed to dust? Do you think your consciousness resides in the brain? If so, how can the dead be conscious once their brain is turned into dust? Are ghosts real, do you think? Can we become ghosts and haunt people if we suffered injustices such as murder? Did the disciples seeing Jesus alive from the dead actually think he was a ghost? He said ghosts do not have flesh and bone like he had or eat like he did. Does this mean he believed like them that ghosts are real? Did he know a lot about ghosts? When casting out demons, did he treat them as evil ghosts? Can a ghost interact with our minds? If so is it interacting with our brain or some other aspect of consciousness? Or does it interact only with spirit? Is spirit a different level of consciousness distinct from mind? Does it persist after death but mind die with the brain? Abraham reasoned with the Rich Man in the story Jesus told. Was this at spirit level only or did reasoning ability continue after death in some kind of persistence of the mind? When Paul said speaking in tongues or praying in tongues does not necessarily involve the mind, does this mean spirit and mind are separate within us? Is the mind aware of the spirit, as with interpretation of tongues? Is spirit able to communicate with mind directly? Is it the Holy Spirit acting on the mind that enables interpretation of tongues? Are dreams in the mind or are they in the spirit? Can they be in both? Is a lucid dream what happens if mind becomes aware of spirit? 

Baptism

 The authority of baptism is the fact that God has made Jesus the Lord over all and the Christ who will restore world righteousness as light of the world. All things are being made more and more subject to Jesus. He is teacher of righteousness for all who died for all to purify from sin. This is because God is pleased in how Jesus obeyed Him even when it meant dying on the cross. The only one not subject to Jesus is forever going to be the Father, God. The baptism in the name, the authority, the way of Jesus is by the authority the Father gave Jesus and is therefore the authority of the Father and the Holy Spirit too. It is all about holding to the teachings, the commands, the persuasions which come from Jesus who receives them from the Father. It is about taking on board these commands and teachings and persuasions. This is what is called ”taking his yoke”, like the yoke oxen were given before starting to plough. Baptism is taking this upon yourself, as you start a life of cutting a straight furrow in his name (oxen, plough, furrow metaphor for living a life under the tutelage of the teachings of the Lord Jesus Christ), believing he is the Son of God: Believing God is the Father of Jesus Christ, raised from the dead by the Father to live forever to help those who believe in him to forever stay right with God. 

One at the top

 The truth is that the Father is the one forever at the top, the one Most High God, with even the Son being forever subject to Him. The Father and Son are two that testify about this as two individuals with independent testimonies. Two? Some insist there is unity, there is One God. Yes, the Father is one. His unity with the Son is like Paul’s unity with Peter. Some wonder how He, the Father, can share His throne with the Son and still be the One God? Well He is sovereign. He is allowed. And the Son is allowed to share his throne with those who overcome. It is his right. Forever in the end it all goes back to the Father. He alone has the top spot for ever and ever. It is the Father who is that one Most High God. But He can and He does make Jesus the Lord. That is the Father’s sovereign right. 

Oneness Pentecostalism

 I can understand it if a couple of American preachers got fed up with Trinitarian teachings they could never hope to understand and fancied something easier and chose modalism. I can understand how unlearned, poorly educated people brought up as Christians but baffled by philosophical concepts of Trinity were tempted into modalistic Oneness Pentecostalism. What I cannot understand is why when along comes truth, without the complex nuanced Ancient Greek philosophy ideas of a Trinity, just simple truth that the Father is the one forever at the top, the one Most High God, with even the Son being forever subject to Him, yet Father and Son being two that testify as two individuals with independent testimonies, how the modalists cannot simply accept this. It is not rocket science. It is not Ancient Greek. Why persist the redundant ideas? Truth. You want one. The Father is one. His unity with the Son is like Paul’s unity with Peter. It is really that simple. It is not complex.  You wonder how He, the Father, can share His throne with the Son and still be the One God? Well He is sovereign. He is allowed. And the Son is allowed to share his throne with those who overcome. It is his right. Forever in the end it all goes back to the Father. He alone has the top spot for ever and ever. It is the Father who is that one Most High God. But He can and He does make Jesus the Lord. That is the Father’s sovereign right. 

Free

 Once we love Jesus enough to obey his commands in our lives, we get to a stage where he shows himself to us and we have direct experiential knowledge of him. Then we can give our own testimony about him. It might help to refer to his own words about himself but we are free to give testimony that is truly what we have seen in him. It is important that this testimony is one’s own testimony, not something we are told to say. At this point we are free to say even things he might not have said about himself, because we have our own uniquely personal knowledge of him. A testimony cannot be genuine if it is dictated by others.

With all your voice!

 Shout it from the rooftops. The Father is the king above all gods. Love this One God with all your heart, all your soul, all your strength, all your mind. With all your voice! This is in line with the Lord Jesus Christ’s teachings: the Lord Jesus Christ who died on a cross for you, the Lord Jesus Christ who will be subject to the Father forever. Love the Father. Then in love for the Father you will love the Son and you will love your neighbour and your brothers too. 

God

 The Father is king above all gods. Even the Son will forever be subject to Him.

Love

 Everything and everyone will forever be subject to the Father. The Father is king above all gods. Let us all love this One God with all our hearts, all our souls, all our strength, all our minds. Also with all our voice, since our voice is how we teach this command to the next generation. Our voice is how we remind ourselves of God’s commands and teachings, and tell our children all He commands us. This is in line with the Lord Jesus Christ’s teachings. The Holy Spirit will bring it all to mind. 

Keeping things clear

Even the Son will forever be subject to the Father. The Father is king above all gods. So it is confusing to call Jesus ‘God’. Let us reserve the title ‘God’ for just the Father to whom all things are forever subject and to whom even Jesus will forever be subject. Let us follow the apostles and the will of God in calling Jesus ‘the Lord’, since that is what he is and that is what he will be forever. This is an important way to please God and submit to Jesus Christ our Lord.  It helps keeps things clearer for our brothers and sisters in Christ, so it is a loving thing to do. 

Son of God - in a historic perspective

 ‘In ancient Mesopotamian cultures like those reflected in Sumerian texts such as the Epic of Gilgamesh, the concept of humans being directly created by gods did exist. However, whether this implied a direct relationship of parentage, akin to being "sons of God," may vary based on scholarly interpretations of the texts and the religious beliefs of the time.’ (ChatGPT)

‘In some interpretations of religious texts, Adam is referred to as a "son of God." This designation often emphasizes his unique creation by God and his special relationship with the divine.’  (ChatGPT)

‘Enkidu, a character from the ancient Mesopotamian epic poem "Gilgamesh," is referred to as a creation of the gods, specifically Enki, in some interpretations. His name, Enkidu, can be translated to mean "son of Enki," highlighting his connection to the divine. This underscores the theme of divine creation and the complex relationship between gods and humans in Mesopotamian mythology.’ (ChatGPT)

‘In certain passages of the Bible, specifically in the Book of Job and Genesis, angels, including archangels, are referred to as "sons of God." This terminology underscores their divine nature and their status as beings in the service of God. The precise understanding of this designation may vary among different theological traditions.’ (ChatGPT)

‘The term "Anunnaki" appears in Mesopotamian mythology, particularly in Sumerian texts, where it refers to a group of deities. While the exact translation and interpretation can vary, some scholars have suggested that "Anunnaki" could be understood as "sons of An," with "An" being a Sumerian term for god or heaven. This connection highlights similarities between the divine beings described in different cultural and religious contexts.’ (ChatGPT)

‘… contemporary interpretations of ancient religious texts and mythologies often differ from earlier understandings. While these ancient narratives were once central to religious beliefs and practices, modern perspectives often approach them as cultural artifacts or symbolic stories rather than literal truths. This shift in understanding reflects changes in societal attitudes, advancements in scholarship, and evolving religious and philosophical perspectives.’ (ChatGPT)

‘Belief systems and interpretations of religious concepts can evolve over time. In ancient Greek culture, there was a rich mythology that included stories of gods, demigods, and divine beings. However, with the rise of philosophy and rational inquiry, some Greeks began to question and interpret these myths allegorically rather than as literal truths.

Similarly, within Rabbinical Judaism, particularly in the second century CE, there were debates and discussions about theological concepts and interpretations of scripture. Some scholars began to emphasize allegorical or symbolic readings of certain texts, while others adhered more closely to literal interpretations.

Augustine, a prominent Christian theologian of the fourth and fifth centuries, was influenced by the theological debates and philosophical currents of his time, which included considerations of how to interpret biblical texts in light of contemporary understanding.

Overall, the evolution of religious thought and interpretation is a complex process influenced by various factors such as cultural changes, philosophical developments, and theological debates.’ (ChatGPT) 

‘Augustine's theological influence did shape many subsequent interpretations within Christianity, including discussions about divine creation and the nature of beings formed by God. However, not all interpretations since Augustine have necessarily held that any being formed by God must be a divine being. The understanding of divine creation and the nature of beings formed by God has been subject to various interpretations and theological debates throughout history, reflecting diverse perspectives within Christianity and other religious traditions.’ (ChatGPT)

(The following is my belief, not from ChatGPT.)

What we need is to get back to the understanding of the time of first apostles so we can understand their faith and message. Apostles of the time of Christ understood that God could make His one Son a real normal human: Not God-human. Human. They seem to have believed that God has power to do it, and God did do it. They seem to have believed that there was nothing unhuman about Jesus. 

God-status

 Trinitarians ask: “How can we understand the relationship between God's nature and Jesus' humanity?”

 We can instead ask: “How can we understand the relationship between God's nature and a true believer’s humanity?” Anyone with unwavering faith in God can tell a mountain to move, and it will move. Effectively a true believer is a god. But this is not about their nature. It is about the status given them by their faith and this faith is by the word of God. God’s nature is not so much about His nature, but about His status. The King above all gods is king because all gods and all things will forever be subject to Him. That will forever be His status. He imparts similar status to those who have even a small amount of true faith in Him, because they can by this faith make even Nature itself subject to them. The Son of God will be the head of all such believers and under him together with them they will have all things and all people eventually made subject to them by the Most High, by the king above all gods. Then they will all become eventually subject themselves to this Most High God who will be all in all forever. 

Shutting down the debate

 Trinitarians ask: “How can we understand the relationship between God's nature and Jesus' humanity?” Answer: They invented the bit about God’s nature. If they realise divinity is like royalty, a status not a nature, there is less to debate.

Warning of how scripture can be misused to mislead

 Within certain occult traditions, there may be individuals or groups who explore lesser-known scriptures, translations, and texts to uncover hidden meanings or alternative interpretations. While some approach this with genuine curiosity and a desire for deeper understanding, others may misuse or misinterpret these texts for personal gain or to manipulate others. The exploration of obscure scriptures and texts can vary greatly in intention and ethical considerations, with some seeking enlightenment and others potentially exploiting the ambiguity or secrecy surrounding certain teachings. As with any field of study, ethical discernment and critical thinking are essential when delving into the occult. (ChatGPT 3.5)

Confused?

 Confused by ideas of theology you are not sure are part of the true gospel? Clearly the answer is partly that we look to the original faith and original gospel message of the first century apostles. Then, once we believe this faith, this original message, that we let the Father Himself correct us: If we belong to Him and He regards us as sons. 

The fiery ordeals

 The journey of a child of God in believing the truth of Jesus being the Son of God is often marked by a profound struggle against the clouding of this essential truth. In the face of doctrinal confusion and conflicting interpretations, the believer wrestles with doubts and uncertainties, seeking clarity and understanding amidst the fog of misconceptions.

Yet, it is precisely in this struggle that the hand of God becomes most evident. Through His grace and guidance, the believer finds the strength to persevere, to cling to the truth despite the surrounding confusion. In overcoming the obstacles that threaten to obscure the truth, the believer experiences a victory that is not of their own making but is enabled by the power of God working within them.

This victory is not merely a personal triumph but a testament to the transformative power of God's presence in the believer's life. It is a reaffirmation of their status as a child of God, for it is God Himself who empowers them to overcome the adversity and embrace the truth of Jesus as the Son of God.

In the end, the struggle serves to deepen the believer's faith and strengthen their relationship with God. It is a reminder that true victory is found not in our own abilities or efforts but in surrendering to the will of God and allowing His grace to work in and through us.

Faith, like gold, is often tested in the fires of adversity and doubt. Just as gold is refined by intense heat, our faith is purified through the trials we face. In the midst of life's challenges and uncertainties, our faith is put to the test, revealing its strength and resilience. As we persevere through the flames, clinging to the truth of God's promises, our faith emerges stronger and more steadfast than before. Like purified gold, our faith shines brightly, untarnished by the impurities of doubt and fear. Through the refining process, we discover the depth of our trust in God and the unwavering conviction that sustains us through every trial.

(Worded by ChatGPT 3.5)

Clarity Amidst Confusion: Understanding the Scriptural Meaning of 'Son of God', worded by ChatGPT

The Scriptures clearly define ‘God’ within the phrase “Son of God" as referring to the identity of God in Judaism: The Most High God, The Father. Trinitarians, who believe in the triune nature of God, and Oneness adherents, who emphasize the unity of God, equate the concept of divinity with the term 'God'. They then personify this concept of ‘God’ and elevate it to become God in its own right, with terms ‘Godhead’ and, in the case of Trinitarians, ‘Trinity’. This blurs the distinct understanding of the term ‘God’ within the phrase 'Son of God,' The Scriptures clearly define ‘God’ used in the phrase ‘Son of God’ as the identity of God in Judaism, specifically referring to the Most High God, The Father. The conflation of uses of the term ‘God’ leads to confusion regarding Jesus Christ's true nature as the 'Son of God'. It hampers belief in Jesus as the Son of God, and understanding of the Scriptural meaning of this term. Only by God's grace can some overcome this confusion and believe in the true sense: that Jesus is the Son of the Father, the Son of the Most High God. Those who contribute to this confusion should heed the warning from the Lord about causing stumbling blocks for believers: “It would be better for to them be thrown into the sea with a millstone tied around their neck than to cause one of these little ones to stumble”.

A child of God

 Believing that Jesus is the Son of God is essential to becoming a child of God, and woe to those who obstruct this belief with stumbling blocks. This vital belief necessitates understanding the true Scripture interpretation of "Son of God." The Scriptures provide a clear meaning of this when the interpretation is not clouded by incorrect doctrine. In this context, "God" refers to the identity of God in Judaism: The Most High God, The Father. This should not be conflated with the concept of divinity personified by Trinitarians, Oneness believers, or the notions of Godhead or Trinity.

Clouding the truth

Oneness Pentecostalism is quite a straightforward falsification of the core of the truth. Trinitarianism, on the other hand, is more of a muddying of the clear water of the truth. Trinitarianism adds to the word of God. It is a different kind of lie. A lie of addition. “Add thou not unto his words, lest he reprove thee, and thou be found a liar.” Proverbs 30:6. It adds Neoplatonist philosophical ideas to the words of God’s truth. It adds ’essence of divinity’ as a concept of something that could be passed as if something physical from Father to Son and then adds a deification of this ‘substance’ of divinity, calling it God, as if this use of ’God’ were a proper noun. This is not altogether dissimilar to the concept of divinity in the scriptures, particularly the scriptural writings of John and Paul. It just takes it further and seeks to fit it into a Neoplatonist ontology of terms like essence and substance (hypostasis), and then Trinitarianism makes this resulting concept of divinity into a God in itself: The Godhead.; The Trinity. This undermines the truth of the Father being a distinct being to the Son who is distinct enough that He can bear witness about the Son as a second testimony. It muddies this clarity by regarding the Father and the Son as one being of the same essence. Then it personifies this concept of essence into a Trinity or Godhead and makes this into a new God. This undermines in the minds of its adherents the clarity of the teachings of Jesus and his apostles. See John 8:18, 1 Corinthians 15. We do not know precisely what happened in detail when the Son came in the flesh. Trying to fill the gaps in our knowledge with ideas such as divine substance is possibly where both Oneness and Trinitarianism have erred. ”The words of the wise are like firmly embedded nails. Beware of anything in addition to them.” Ecclesiastes 12:11-14. Both have created a new God: A combination of Father and Son and Spirit. Oneness and Trinitarianism both do this but in different ways. This Godhead or combined Oneness God essence or Trinity God essence is not part of the true gospel preached by the real Jesus and his real apostles. They referred to divinity, yes, but did not personify this divinity and make it the one true God. They clarified it that the Father alone is the One True God to whom all things including the Son will eventually be subject forever. Trinitarianism and Oneness each obscure this truth. As a result they cause new believers to stumble in believing that Jesus is the Son of God by confounding the meaning of ‘God’, replacing it cunningly with alternative concepts of ‘God’. Do not cause these little ones to stumble. Jesus warns strongly against doing so. Jesus is the Son of God. Children of God believe this. And by ‘God’ we mean the Father who is the one true God. 

Antichrist

 ‘Antichrist’ is all about alternative teachings to those of Jesus Christ. It literally means ‘an alternative to [the teachings of] Christ’. To adhere to Jesus’ teachings out of belief that he is the Christ, this is not ‘antichrist’.

Oneness Pentecostalism Exposed

 Afternoon 8th May 2024 Oneness is exposed as false doctrine by John 8:18. It’s leaders are handed over to Satan to be taught due respect to God and His truth. It is time to repent of lying and of teaching false doctrine. 

ChatGPT on how John 8:18 contradicts Oneness Pentecostalism

 ‘In John 8:18, Jesus says, "I am one who testifies for myself; my other witness is the Father, who sent me." This verse contradicts modalism and Oneness Pentecostalism, which teach that the Father, Son, and Holy Spirit are not distinct persons but rather different modes or manifestations of the same God. Jesus' statement indicates distinctiveness between himself and the Father, emphasizing that they are separate witnesses, not just different manifestations of the same entity. 

In a metaphorical or philosophical sense, one could argue that a person's soul and body represent different aspects of their being, and thus, they could metaphorically provide complementary perspectives or "witness statements" about their experiences and identity. However, in a legal or practical context, a person's soul cannot provide a separate witness statement from their body, as the soul is not a tangible or observable entity in the same way as the body. Therefore, in the context of John 8:18 and the Law of Moses, the idea of two separate witnesses typically refers to distinct individuals providing testimony.

While it's true that individuals can fulfill multiple roles or relationships simultaneously, such as being a father, brother, and uncle, the legal system typically requires separate individuals to provide independent testimonies. Using different roles or relationships within oneself to provide multiple testimonies could indeed be seen as a mockery of the law's requirement for distinct witnesses. Therefore, Jesus' statement in John 8:18 about himself and the Father providing separate testimonies aligns more closely with legal principles requiring distinct witnesses rather than multiple roles within a single individual.’ (ChatGPT 3.5)

Shimei Moment for the West

 The West right now is having its Shimei moment. For those unfamiliar with the story: When King David told soon to be king Solomon to do away with slanderous Shimei, King Solomon first gave Shimei a line in the sand he must not cross, on pain of death, (probable origin of the ‘line in the sand’ and the ‘red line’ terms), then he waited, knowing Shimei would cross that line eventually. Sure enough for a long time Shimei did not cross it. Eventually his rebel roguish nature got the better of him and he crossed it, and was done away with. The West is bound to cross the line eventually. That is the whole point of a line in the sand, a red line. It gives the power the excuse it needs to do the terrible but necessary deed.

So call me a heretic

 There is no Godhead, no Trinity. It is a human philosophical idea. There is Father and Son, distinct individuals. There is also the spirit we call the Holy Spirit. Another person. Anything else is an invention of philosophical theologians after the second century. 

Light in the darkness

 It is all over scripture that Jesus is the Son of the one true God, that he is sent by the one true God to be the light of the world, because the one true God is not seen except in rare visions but Jesus His Son, who is so like Him and pleases Him and is approved and anointed by Him, can be seen and touched and lived among apostles who learned from being with him for a few years and started the faith by testifying of what actually saw and heard, not merely in visions, but in daily physical contact.

Temple to Messiah

“In Jewish tradition, there is an expectation that the rebuilding of the Temple and the coming of the Messiah are deeply intertwined. While Solomon built the First Temple, the expectation for a future Temple, often referred to as the Third Temple, is associated with the Messianic era. The Messiah is believed to be someone who is righteous, chosen by God, and endowed with divine authority to fulfill various roles, including the rebuilding of the Temple and the restoration of righteousness. This association underscores the belief that the Messiah's role goes beyond mere political leadership to include spiritual renewal and the establishment of a righteous kingdom.

During the intertestamental period, which spans roughly from the end of the Old Testament to the beginning of the New Testament, various Jewish texts and traditions developed and evolved. Within this context, there were diverse interpretations and expectations regarding the Messiah and the rebuilding of the Temple.

Some texts from this period, such as certain writings found among the Dead Sea Scrolls, reflect a strong Messianic expectation and anticipation of a figure who would bring about spiritual renewal, judgment, and the establishment of God's kingdom. These writings often emphasize the importance of righteousness and divine guidance in the Messiah's role.

Additionally, historical events and political circumstances during this period, such as foreign rule and oppression, contributed to heightened Messianic hopes among the Jewish people. There was a longing for a deliverer who would liberate them from foreign domination and restore Israel to its former glory.

Overall, during the intertestamental period, the expectation of a Messiah who would rebuild the Temple and usher in a new era of righteousness and divine favor remained prominent within various Jewish communities, albeit with differing interpretations and emphases.

The rebuilding of the Temple held significant religious, cultural, and national importance for the Jewish people. Here are some reasons why:

1. Central Religious Institution: The Temple in Jerusalem was the central religious institution in ancient Judaism. It was the designated place for sacrificial worship, where Jews would offer sacrifices and perform various rituals according to the requirements of the Mosaic law. The Temple served as the focal point of Jewish religious life and identity.
2. Symbol of God's Presence: The Temple was believed to be the dwelling place of God's presence among his people. Its construction symbolized God's covenantal relationship with Israel and his ongoing presence in their midst. The loss or destruction of the Temple, therefore, was seen as a profound spiritual and national tragedy.
3. Cultural Identity: The Temple represented the cultural and national identity of the Jewish people. It was a symbol of their unity and shared heritage, serving as a physical manifestation of their connection to the land of Israel and their ancestral traditions.
4. Restoration of Worship: Following periods of exile or foreign domination, the rebuilding of the Temple symbolized the restoration of proper worship and the renewal of divine favor. It was viewed as a means of reestablishing the proper order of religious life and rekindling the spiritual vitality of the nation.
5. Fulfillment of Prophecy: For many Jews, the rebuilding of the Temple was seen as the fulfillment of biblical prophecies, particularly those regarding the restoration of Israel and the coming of the Messiah. It was believed that the rebuilding of the Temple would herald a new era of divine blessing and redemption for the Jewish people.

Overall, the rebuilding of the Temple was not just a matter of constructing a physical structure; it was intertwined with religious, cultural, and national significance, representing the spiritual aspirations and hopes of the Jewish people throughout history.

The message of the New Testament, particularly through the testimonies of figures like John the Baptist, Jesus Christ, the apostles, and the teachings of the Holy Spirit, reinterprets and expands upon the significance of the Temple in light of the coming of Jesus and the establishment of the Christian faith.

1. John the Baptist: John the Baptist preached a message of repentance and preparation for the coming of the Messiah. He proclaimed Jesus as the Lamb of God who would take away the sins of the world (John 1:29), indicating a shift from the sacrificial system of the Temple to the ultimate sacrifice offered by Jesus on the cross.
2. Jesus Christ: Jesus himself referred to his own body as the Temple (John 2:19-21), signifying a profound shift in understanding. He declared that true worshipers would worship the Father in spirit and truth, rather than in a specific physical location (John 4:21-24). Jesus' death and resurrection inaugurated a new covenant and brought about the forgiveness of sins, rendering the sacrificial system of the Temple obsolete.
3. Apostles: The apostles, following Jesus' resurrection and ascension, emphasized the spiritual nature of the Christian faith and the universal priesthood of believers. They proclaimed the message of salvation through faith in Jesus Christ, rather than through adherence to the rituals and ceremonies of the Temple.
4. Holy Spirit: The coming of the Holy Spirit on Pentecost marked the birth of the Christian church. The Spirit was seen as the fulfillment of Jesus' promise to be with his followers always (Matthew 28:20) and as the source of empowerment for mission and ministry (Acts 1:8).
5. The Father: Through Jesus' teachings, the concept of God as Father was emphasized, highlighting the intimate relationship believers have with God through Jesus Christ. This relational aspect transcends the need for a physical Temple, as believers are now temples of the Holy Spirit (1 Corinthians 6:19).

In summary, the New Testament presents Jesus Christ as the ultimate fulfillment of the Temple and its sacrificial system. His death and resurrection inaugurate a new era of worship and relationship with God, transcending physical structures and rituals and emphasizing the spiritual realities they foreshadowed.”

 (ChatGPT 3.5)

This clearly ties in with the message of the New Testament, especially with testimonies of John the Baptist, Jesus Christ himself, the apostles of Jesus, the Holy Spirit, and most of all, the Father Himself.

Modalism and Oneness

 The early Church and apostles predominantly preached the same God as depicted in the Old Testament, shaped by their Jewish background. Their understanding of the Christ was also rooted in Jewish tradition. Initially, there was no notion among Jews that God would become the Christ. When some began preaching modalism in the second century, a concept where the Father transforms into the Christ, it faced opposition from many Christians who found it unfamiliar and divergent from the gospel they knew. Most early Christians adhered to the teachings of the apostles, which did not include the belief that the Father became the Christ.

True glory

 There is one sent by God who is God’s own son. He is appointed to rule such that only God the Father will not be subject to him. All else will be subject to him. If you say this makes him God, then fine. But the Father is still greater and Jesus will forever be subject to the Father, not the other way around. This means the Father is more God than Jesus is. The Father is more God than any other being in existence, and this is always going to be true. Confessing this gives glory to both that Father and the Son because it is true glory and not invented glory or glory built on error. If you are looking for the God who is one and is forever God, there is one true God who is God forever and this is the Father who sent Jesus to be the light of the world. Jesus is the Lord, the Christ, the Son of this One True God forever. Jesus proclaims that we must abandon lying and if we obey him we are giving him the glory due to him, becoming subject to him as the Father wills. Better to do so willingly than to be forcefully subjected to him in truth as a footstool for his feet when he comes. He will look for faithfulness to his teachings when he comes. This is to the Father’s glory. 

The real name

 The Holy Spirit tells us that Nature functions by the power of Jesus’ name. The real Jesus. Not a theological position. The authority of the name of the Lord Jesus Christ. The name by which we must be saved.

Saved?

 In one sense we are all saved already, because if Noah had not built an ark, none of us would be here. But as long as we still sin, we will still need saving, like children who disobey their parents and thereby put themselves in grave danger. The Father offered a sacrifice for those who behave like that. The death of Jesus His Son on a cross. Raised from the dead, Jesus is mighty to save. But children sometimes deliberately disobey to force their parents to keep saving them. The cross is not a intended for this. Eventually the Father simply says “they are not my children”.

The six main Oneness verses with corresponding Unitarian and Trinitarian views (ChatGPT aided)

 The six main Oneness verses and how they might reasonably appear to others, and how a Trinitarian might argue about them

1. Isaiah 9:6: This verse identifies the coming Messiah with titles such as "The mighty God" and "The everlasting Father,". The titles given in this verse, such as "The mighty God," can reasonably be understood as symbolic or representative of the authority and power bestowed upon the coming Messiah by God rather than indicating that the Messiah is God Himself. A Trinitarian might argue that while this verse attributes divine titles to the coming Messiah, it does not explicitly state that the Messiah is the same person as the one true God. They would interpret these titles as indicative of the Messiah's exalted status and divine mission but not as evidence of his identity as the one God of Israel.
2. 1 Timothy 3:16: Although the specific word "theos" (God) may not be present in some manuscripts, the verse speaks of God being "manifest in the flesh,". To others, the absence of the specific word "theos" (God) in some manuscripts reasonably suggests that the verse may not explicitly identify Jesus as God. The phrase "manifest in the flesh" indicates God's presence or revelation in Jesus rather than Jesus being God Himself. A Trinitarian may argue that the verse, in its broader context and in light of other passages in the New Testament, supports the traditional Trinitarian understanding of the Father, Son, and Holy Spirit as distinct persons within the Godhead. They would interpret "God was manifest in the flesh" as referring to the incarnation of the Son while maintaining the distinction between the persons of the Trinity.
3. John 1:1: This verse identifies Jesus, referred to as "the Word," as being with God and some say it means that the Word is God Himself, indicating his divine nature and supporting the Oneness belief in the deity of Jesus. To others, the verse reasonably emphasises the divine Logos (Word) as a concept or expression of God's wisdom and plan, rather than as a distinct person who is God Himself. The phrase "the Word was God" means the Word was divine in nature or had a godlike quality rather than being fully equivalent to God Himself. A Trinitarian, on the other hand, would interpret this verse as affirming the pre-existence and divine nature of the Son, who is identified as the Word and is described as being "with God" and "was God." They would argue that this verse supports the Trinitarian understanding of the eternal relationship between the Father and the Son within the Godhead.
4. Colossians 2:9: This verse states that in Jesus "dwelleth all the fulness of the Godhead bodily," emphasizing the complete divine nature of Jesus Christ and supporting the Oneness view of his deity. To others, the verse reasonably emphasises the fullness of God's divine attributes and power dwelling in Jesus as God's chosen representative or agent, rather than indicating that Jesus is God Himself. A Trinitarian might argue that this verse emphasizes the fullness of deity that dwells in Christ bodily, affirming the divine nature of Christ while maintaining the distinction between the persons of the Trinity. They would interpret this verse as supporting the Trinitarian understanding of the incarnation of the Son.
5. John 10:30: Jesus declares, "I and my Father are one," indicating to Oneness adherents his unity with the Father and reinforcing the Oneness belief in the oneness of God, rather than a triune understanding. To others, Jesus' statement "I and my Father are one" reasonably expresses unity in purpose and mission with God rather than claiming ontological identity with God. A Trinitarian might interpret Jesus' statement "I and my Father are one" as expressing a profound unity of essence between the Father and the Son within the Godhead while preserving their distinct personhood. They would argue that this verse supports the Trinitarian understanding of the relationship between the Father and the Son.
6. Matthew 28:19: Although this verse mentions the Father, Son, and Holy Spirit, Oneness adherents interpret it as instructing baptism to be done in the singular name of Jesus Christ, emphasizing the unity of God rather than a triune understanding. To others, the triadic formula for baptism in the name of the Father, Son, and Holy Spirit reasonably reflects a recognition of the distinct importance of each one and their relationships rather than implying any essential identity as one being. The singular name of Jesus represents his authority and representation of God. A Trinitarian may argue that this verse reflects the Trinitarian baptismal formula, which recognizes the distinct persons of the Father, Son, and Holy Spirit within the Godhead. They would interpret the singular name of Jesus as representing his authority and the unity of the Godhead, while still affirming the threefold nature of God as Father, Son, and Holy Spirit.

The six main Oneness verses

 The six main Oneness verses and how they might reasonably appear to others:

1. Isaiah 9:6: This verse identifies the coming Messiah with titles such as "The mighty God" and "The everlasting Father,". The titles given in this verse, such as "The mighty God," can reasonably be understood as symbolic or representative of the authority and power bestowed upon the coming Messiah by God rather than indicating that the Messiah is God Himself.
2. 1 Timothy 3:16: Although the specific word "theos" (God) may not be present in some manuscripts, the verse speaks of God being "manifest in the flesh,". To others, the absence of the specific word "theos" (God) in some manuscripts reasonably suggests that the verse may not explicitly identify Jesus as God. The phrase "manifest in the flesh" indicates God's presence or revelation in Jesus rather than Jesus being God Himself.
3. John 1:1: This verse identifies Jesus, referred to as "the Word," as being with God and some say it means that the Word is God Himself, indicating his divine nature and supporting the Oneness belief in the deity of Jesus. To others, the verse reasonably emphasises the divine Logos (Word) as a concept or expression of God's wisdom and plan, rather than as a distinct person who is God Himself. The phrase "the Word was God" means the Word was divine in nature or had a godlike quality rather than being fully equivalent to God Himself.
4. Colossians 2:9: This verse states that in Jesus "dwelleth all the fulness of the Godhead bodily," emphasizing the complete divine nature of Jesus Christ and supporting the Oneness view of his deity. To others, the verse reasonably emphasises the fullness of God's divine attributes and power dwelling in Jesus as God's chosen representative or agent, rather than indicating that Jesus is God Himself.
5. John 10:30: Jesus declares, "I and my Father are one," indicating to Oneness adherents his unity with the Father and reinforcing the Oneness belief in the oneness of God, rather than a triune understanding. To others, Jesus' statement "I and my Father are one" reasonably expresses unity in purpose and mission with God rather than claiming ontological identity with God.
6. Matthew 28:19: Although this verse mentions the Father, Son, and Holy Spirit, Oneness adherents interpret it as instructing baptism to be done in the singular name of Jesus Christ, emphasizing the unity of God rather than a triune understanding. To others, the triadic formula for baptism in the name of the Father, Son, and Holy Spirit reasonably reflects a recognition of the distinct importance of each one and their relationships rather than implying any essential identity as one being. The singular name of Jesus represents his authority and representation of God. 

On earth as in heaven

 The light of the world came, a human being sent by the Father. Just like us but a light to all. Jesus gave the world sayings like “father of liars” (in regard to the devil), “your father the devil” (in regard to those who lie, as the devil lies). These things shed light on us if we are indeed in the habit of lying, or hating, or the like. They convict us that our lies betray that we have not yet become children of the Father who sent Jesus. The Father’s power, through the Holy Spirit’s action, can correct these bad kinds of behaviour by powerfully showing us how the will of the Father in heaven is different. The power cleanses the lying by showing what heavenly truthful speaking is all about. CHRIST DIED FOR YOU. By this message going deep within, it opens you to the correcting power of the Father in heaven, and you can become His adopted son or daughter. Then you can pray as the Lord Jesus Christ taught, “Our Father in heaven,… Your will be done on earth as it is in heaven….” 

Powerful message of life

 The light of the world came, a human being sent by the Father. Just like us but a light to all. Message: CHRIST DIED FOR YOU. The Father’s power, through the Holy Spirit’s action, can cleanse away your sin if you receive the message with a believing contrite heart. By this you become an adopted son or daughter of the Father.

Teachings of the light of the world

 The light of the world came, a human being sent by the Father. Just like us but a light to all. To be unsure there is this light of the world means living without it. The need was there for this human to be the sinless sacrifice for the sins of human beings to turn back the wrath of God from those who believe, to allow them to remove sins from their lives knowing there is provision made in this sacrifice. For this cause he was crucified on a cross. The Father raised him from the dead after a few days. The teachings of this light are what he lived by to live a faultless life in order to please the Father and to be faultless as the sacrifice for our sin. The light we need to live as he lived, once we believe, is found in his teachings, many of which have passed into the vernacular such that we learn them and should learn to heed, respect, live by them.  Here are examples:

• "Turn the other cheek"
• "Go the extra mile"
• "The golden rule: Do unto others as you would have them do unto you"
• "A house divided against itself cannot stand"
• "Let he who is without sin cast the first stone"
• "Practicing what you preach"
• "Hypocrisy"
• "Left hand not knowing what the right hand is doing"
• "Good Samaritan"
• "Faith that moves mountains"
• "Acorns growing into oak trees"
• "Faith like a mustard seed"
• "Salt of the earth"
• "Pearls before swine"
• "Out of the mouths of babes"
• "Seek and you shall find"
• "The spirit is willing, but the flesh is weak"
• "Eye for an eye"
• "Bread of life"
• "Narrow is the gate"
• "A light unto the world"
• "Born again"
• "You reap what you sow"
• "No man can serve two masters"
• "The meek shall inherit the earth"
• "Let your light shine before men"

Light to live a faultless life

 The light of the world came, a human being sent by the Father. Just like us but a light to all. Many grow up in the world never believing in this light. To be unsure there is this light of the world means living without it. The need was there for this human to be the sinless sacrifice for the sins of human beings to turn back the wrath of God from those who believe, to allow them to remove sins from their lives knowing there is provision made in this sacrifice. This human, this light of the world, had to live on earth without sinning and the light required for this is what is shared with the whole world. The teachings of this light are what he lived by to live a faultless life. This is the light we need to live as he lived, once we believe. 

Heavenly messages sealed with the triple sign

  The light of the world came, a human being sent by the Father. Just like us but a light to all. Many grow up in the world never believing in this light. To be unsure there is this light of the world means living without it. Yet one of the out-workings of this light has the potential to be at least a sign to counter unbelief. This is heavenly encryption. In the Old Testament book of Daniel we find the famous cryptic writing called the on the wall, a term well-known in common speech today.  This is just one of several heavenly uses of encryption of messages given as signs. In this and other forms the wisdom is two-fold. First there is a heavenly forming of an encrypted message, undecipherable by mere human wisdom. Then, secondly, there is a heavenly gifting of a human to enable them, despite their human incapability, to nonetheless decipher the message. The sign being in two parts, each transcending human capabilities, it acts as a double-witness of its heavenly authenticity and veracity. Yet hold on, anyone could claim to be deciphering the message and could act as an imposter and give a phoney interpretation. In the ancient world through to today this problem was encountered.  The Book of Daniel even records this very weakness in the heavenly system. The heavenly use of dreams to convey a message suffers from this weakness. In the Book of Daniel, the king Nebuchadnezzar finds a solution. He asks interpreters not only to tell him the meaning hidden in his dream, the meaning which he feels is there from heaven. He asks them to tell him the dream too. Only heaven could give an interpreter both the meaning of the dream and knowledge of the dream itself. This triple sign would convince the king that the interpretation was genuine. Yet only the king has this heaven-given certainty of the authenticity of the interpretation as being from heaven. In another kind of cipher message there is again the potential for such a triple sign. The message is given from heaven in a language of angels unknown to any human. It is spoken in a gathering. A hearer is then given the interpretation but before they speak it out loud, another hearer or the original speaker also given the interpretation speaks it. For the other person to be given the interpretation it is a sign that the interpretation is true. Yet only they know its heavenly authenticity with full heaven-given certainty. Yet the potential is clearly there for somebody to be assured of the message as being from heaven, not from human imagination or cleverness. This eventuality, this phenomenon, is therefore known to be real by select people who experience the triple sign. Those experiencing the double sign as given the interpretation but without the third sign of absolute assurance, do nonetheless have some assurance in that they can perceive that they received the interpretation genuinely and did not invent or imagine it. Yet they know that the mind can play tricks so they do not have that extra assurance of the third sign to lean on. Those who experience the third sign are in a unique position (or limited circulation position since it might have been that more than one can have the third sign in the case of angelic languages with interpretation). They know the heavenly provenance of the message with certainty. It is for them to pass the message on. So there can be messages given from heaven with certainty analogous to modern encryption and electronic signatures. An example in our times: “Consider the trees. They put forth buds and leaves. They do so by the power of the name of the Lord Jesus Christ.” I can fully vouch, perhaps uniquely, for its heavenly provenance. 

Live by the light

  The light of the world came, a human being sent by the Father. A god-like human judge from the Father. Just like us but a light to all. It is truly sad that many grow up in the world never believing in this light. To be unsure there is this light of the world means living without it. The result is the outcome of a life without a light which means sin goes unchecked except by family and friends and education and justice system. These might indirectly apply the light. Some countries have laws based on the light. ‘Good Samaritan’ laws, efforts to avoid leadership not practicing what they preach, to avoid the blind leading the blind, efforts to legislate doing unto others as we would have them do unto us, yet even with such indirect applications of light, a person unpersuaded will only allow themselves to be weakly controlled by this and human nature will undermine the indirect light. It is best if each one can be sure of who it is who is behind the teachings of light, then, believing, to follow by seeking out the teachings of light, understanding them over time and applying them with understanding, and acquiring truth from them, with enlightening of truth from the human Lord Jesus now alive from the dead, raised by the Only True God, the Father, who sent him. The Christ died on a cross for you. The Holy Spirit leads his followers into all truth. Live by the light.