In examining the Scriptures, one cannot overlook the profound relationship between Elohim and His Word. The Bible makes it clear that Elohim’s Word is not only integral to His identity but also elevated above all else, even His name. This understanding is rooted in Psalm 138:2 (KJV), which states:
“I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.”
This verse reveals a powerful truth: Elohim exalts His Word above His own name. His Word represents His will, His nature, and His authority. To separate Elohim from His Word is to misunderstand His nature, as the Word expresses who Elohim is and what He commands.
However, upon deeper reflection, it becomes evident that Elohim’s Word is not just something that belongs to Him; Elohim’s Word is Elohim. This understanding is grounded in Scripture and illuminates the inseparability of Elohim and His Word.
The Word of Elohim: Elohim Himself
Throughout the Bible, the Word is revealed to be more than just spoken or written language—it is Elohim Himself. This profound truth is explicitly declared in the opening verse of the Gospel of John:
‘In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim.’ (John 1:1, KJV)
This verse speaks directly to the eternal nature of the Word, stating clearly that the Word was not only with Elohim but that the Word was Elohim. This affirms that Elohim’s Word is Elohim Himself in expression and action. The Word is not separate from Elohim but is an essential part of His being.
This truth is further confirmed when the apostle John writes in verse 14:
‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.’
Elohim’s Word in Creation and Revelation
The inseparability of Elohim and His Word is evident from the very beginning of creation. Genesis 1:1-3 (KJV) says:
‘In the beginning Elohim created the heaven and the earth… And Elohim said, Let there be light: and there was light.’
Here, it is through the spoken Word of Elohim that creation comes into being. The Word of Elohim is not merely a command but the divine power through which all things were made. This creative force reveals that Elohim’s Word is an extension of His own nature, speaking life into existence.
Moreover, Hebrews 1:3 (KJV) underscores that Yahoshuah HaMashiach, the Word made flesh, upholds all things by His Word:
‘…upholding all things by the word of his power…’
Elohim’s Word Above His Name
To better understand the idea that Elohim magnifies His Word above His name, one must first consider the significance of Elohim’s name. In the ancient world, a name was more than a label; it signified the essence of a person. Elohim’s name, therefore, represents His reputation, His power, and His identity.
However, Psalm 138:2 emphasizes that Elohim’s Word is held in even higher esteem than His name. Why? Because His Word is His very essence spoken forth. Elohim’s Word never fails, and it is the ultimate authority in all matters of life, salvation, and judgment. As Isaiah 55:11 (KJV) reminds us:
‘So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.’
Yahoshuah as the Manifestation of Elohim’s Word
Given the integral relationship between Elohim and His Word, it becomes evident that Yahoshuah, as the Word made flesh, is the ultimate revelation of Elohim. This aligns with the teachings found in John 8:42, where Yahoshuah says:
‘Yahoshuah said unto them, If Elohim were your Father, ye would love me: for I proceeded forth and came from Elohim; neither came I of myself, but he sent me.’
In this context, Yahoshuah is declaring His divine origin—He is the Word that comes directly from Elohim, fulfilling all that Elohim had spoken through the Law and the Prophets.
Conclusion
Elohim’s Word is inseparable from who He is. It is through His Word that He reveals His will, creates, judges, and saves. Psalm 138:2 teaches us that Elohim holds His Word in the highest regard, even above His name, because it is the perfect expression of His character. In the person of Yahoshuah HaMachisiach, the Word became flesh and dwelled among humanity, providing the ultimate revelation of Elohim’s nature and plan for salvation.
As believers, we are called to reverence Elohim’s Word, recognizing that it is through this Word that we come to know Him and understand His will. Just as Elohim cannot be separated from His Word, we cannot separate our faith from our obedience to that Word. To honor Elohim is to honor His Word, for they are one and the same.
I believe that Yahoshuah is the manifestation of Elohim the Father in the flesh (John 1:14; Colossians 2:9). He came to earth as the Son not to represent a separate entity, but to serve as an example for how we should relate to and obey Him as the Father. Yahoshuah, in His role as the Son, demonstrated perfect submission and obedience to the Father’s will (John 5:30; Philippians 2:8), showing us how to approach and honor Elohim as our Father in Heaven.
Elohim separated these two roles — Father and Son — to illustrate the fullness of His nature (Hebrews 1:3) and to provide us a tangible example of how we are to interact with Him. As the Father, He governs with authority and righteousness (Psalm 103:19). As the Son, He models humility, obedience, and submission to that authority (Matthew 26:39), showing us how to live in accordance with His will. By taking on the role of the Son, Elohim revealed His love for humanity (John 3:16) and provided the ultimate example of how we, as His children, should follow Him.
Yahoshuah, in His role as the Son, addresses the Father to demonstrate the ideal relationship between humanity and Elohim (John 17:1-5). When He prays to the Father, it isn’t to communicate with a separate being, but to show us how we are to approach Elohim with reverence, submission, and humility (Matthew 6:9-10). Yahoshuah, though He is the Father manifested in the flesh (Isaiah 9:6), speaks to the Father to model for us the relationship we must have with Elohim — one of obedience, trust, and dependency (John 14:10).
By addressing the Father, Yahoshuah exemplifies how we should seek Elohim’s will (Luke 22:42), showing us that even in His humanity, He relied on the Father’s guidance. This dynamic is not a reflection of two distinct beings, but rather the Son, in His role as a man, teaching us how to interact with the one Elohim who is Spirit (John 4:24). It is a perfect example of how Elohim Himself, when manifested in the flesh, follows the very commands He gives us, fulfilling His own Word as a model for mankind (John 13:15; 1 John 2:6).
Yahoshuah as the Manifestation of the Word (John 8:42):
I further believe that Yahoshuah is the manifestation of the Word that comes directly out of Elohim’s mouth, fulfilling the truth expressed in John 8:42: “Yahoshuah said unto them, If Elohim were your Father, ye would love me: for I proceeded forth and came from Elohim; neither came I of myself, but he sent me.”
This passage perfectly aligns with the understanding that Yahoshuah, as the Word of Elohim made flesh (John 1:1, 14), proceeded directly from the very mouth and will of Elohim the Father. In this, Yahoshuah was not a separate being but the living embodiment of Elohim’s spoken Word, sent to fulfill His purpose on earth. His declaration in John 8:42 highlights that His origin is from the Father, not merely as a messenger, but as the Word itself — the divine expression of Elohim’s will and nature.
Furthermore, the Bible confirms that Elohim creates through His Word, which proceeds from His mouth:
– Psalm 33:6 (KJV): “By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.”
– Isaiah 55:11 (KJV): “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.”
– Genesis 1:3 (KJV): “And Elohim said, Let there be light: and there was light.”
– John 1:1-3 (KJV): “In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. The same was in the beginning with Elohim. All things were made by him; and without him was not any thing made that was made.”
Elohim as the Holy Spirit:
I also believe that Elohim is a Spirit, and that He is holy, thus He is singularly ‘The Holy Spirit.’ This means that the Holy Spirit is not a separate entity but is Elohim Himself. The Bible affirms that ‘Elohim is Spirit’ (John 4:24), and we are to worship Him in spirit and truth. The term ‘Holy Spirit’ is a reflection of Elohim’s nature, His holiness, and His presence working among humanity. It is Elohim’s singular nature manifesting as the Holy Spirit that brings conviction, guidance, and power to His people.
– John 4:24 (KJV): “Elohim is a Spirit: and they that worship him must worship him in spirit and in truth.”
– 1 Peter 1:16 (KJV): “Because it is written, Be ye holy; for I am holy.”
The Oneness of Elohim: Speaking Things into Existence and Creating the Beginning from the End
In understanding the oneness of Elohim, two key aspects of His nature become apparent:
1. Elohim speaks of things that are not as though they were.
2. Elohim created the end from the beginning.
These truths reveal that Elohim’s eternal plan has always been complete, even before time began. His omniscience and power allow Him to speak of future events with the same certainty as if they have already come to pass. This principle is key in understanding Elohim’s creation of humanity in His image and the preeminence of HaMaschiach in that process.
1. Elohim Speaks of Things That Are Not as Though They Were
The Bible reveals that Elohim’s word holds creative power, bringing things into existence simply by His command. In Romans 4:17 (KJV), it states:
‘As it is written, I have made thee a father of many nations, before him whom he believed, even Elohim, who quickeneth the dead, and calleth those things which be not as though they were.’
This verse highlights Elohim’s ability to speak of things that do not yet exist as if they already do. This is because, from Elohim’s eternal perspective, all things are already complete in His divine plan. He speaks with the authority that transcends time, seeing the future with perfect clarity.
2. Elohim Created the End from the Beginning
Isaiah 46:9-10 (KJV) illustrates Elohim’s sovereign ability to declare the end from the beginning:
‘Remember the former things of old: for I am Elohim, and there is none else; I am Elohim, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.’
This passage shows that Elohim, in His omniscience, has already established the conclusion of all things from the very beginning of creation. Every part of His plan is already in motion, and nothing can alter His will. This is important in understanding why, even in Genesis, Elohim spoke of humanity in terms of what was to come through HaMaschiach.
The Preexistence of HaMaschiach in Elohim’s Plan
Elohim’s declaration in Genesis 1:26 (KJV) demonstrates how He speaks with this certainty:
‘And Elohim said, Let us make man in our image, after our likeness…’
At first glance, the phrase ‘Let us’ may seem to suggest a plural nature, but this is better understood as Elohim’s foreknowledge and the unity of His divine plan. Elohim, being Spirit and invisible (John 4:24), has no physical image. However, He had already foreordained HaMaschiach, the manifestation of Elohim in the flesh, before the foundation of the world. This aligns with the understanding of Jesus HaMaschiach as the ‘image of the invisible Elohim’ (Colossians 1:15, KJV).
Ephesians 1:4 (KJV) also supports this:
‘According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.’
Before creation, Elohim had already conceived the plan for HaMaschiach’s role as Savior, knowing the end from the beginning. Thus, when He says, ‘Let us make man in our image,’ He is speaking with the foreknowledge of HaMaschiach’s future incarnation, where humanity would be shaped to reflect HaMaschiach, who is the true image of Elohim.
Conclusion
In summary, Elohim’s ability to call things that are not as though they were and to create the end from the beginning reveals His eternal purpose and oneness. Elohim had already ordained the image of HaMaschiach, the incarnate Word, before the world was formed. Thus, when Elohim spoke of creating man in His image, He was speaking of the preeminence of HaMaschiach, the one who would reveal the image of Elohim in human form. This illustrates the profound unity of Elohim’s plan, His Word, and His purpose for creation.
I Believe that Trinitarianism is Rooted in Paganism
The belief that Trinitarianism is rooted in paganism is a perspective held by some religious groups, including certain branches of Oneness theology, and those who argue for strict monotheism. This view typically arises from concerns that Trinitarian doctrine (the idea of one God in three persons: Father, Son, and Holy Spirit) may resemble or have been influenced by polytheistic beliefs common in pagan traditions.
1. Historical Influence
Critics of the Trinity sometimes argue that early Christian doctrine was influenced by surrounding pagan cultures, such as those of the Roman Empire or Greek philosophy. In these cultures, beliefs in multiple gods or divine figures were common, and the idea of a triad or trio of gods was not unusual. For instance:
– Egyptian Trinity: In Egyptian religion, Osiris, Isis, and Horus formed a divine triad.
– Greek and Roman Influence: In Greek and Roman thought, gods and divine beings often had distinct roles, and sometimes operated in groups or triads.
The argument is that as Christianity spread, it encountered these cultures and began to reflect some of their ideas, potentially leading to the development of the doctrine of the Trinity.
2. Philosophical Influence
Some also argue that Greek philosophical ideas about the nature of God influenced the development of Trinitarian thought. The idea of ‘persons’ within the Trinity has been compared to Greek philosophical concepts of the *logos* (word/reason) and the metaphysical distinctions between the divine essence and the divine persons, which are seen as philosophical attempts to reconcile monotheism with a complex understanding of God.
3. Biblical Monotheism
From the perspective of Oneness theology and strict monotheism, the Bible teaches that God is one indivisible being, not a plurality of persons. Key verses often cited include:
– Deuteronomy 6:4 (KJV): ‘Hear, O Israel: The Lord our God is one Lord.’
– Isaiah 44:6 (KJV): ‘Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God.’
-Isaiah 44:8 (KJV), which says:
“Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any.”
From this standpoint, the belief is that any division of God into persons (as Trinitarianism teaches) departs from the pure monotheism found in Scripture. Therefore, the Trinity might be seen as inconsistent with the Bible’s portrayal of God’s oneness.
4. Christological Differences
In contrast to Trinitarianism, which holds that Jesus is the second person of the Trinity, Oneness theology teaches that Jesus is the manifestation of the one true God — not a separate person within a Godhead. For Oneness believers, Jesus is the Father manifested in the flesh. For them, the Trinity obscures the fullness of God’s singularity and misrepresents His nature.
Trinitarian Perspective
It’s important to note that Trinitarians argue their beliefs are rooted in Scripture as well. They interpret passages like Matthew 28:19 (“…baptizing them in the name of the Father, and of the Son, and of the Holy Ghost”) and 2 Corinthians 13:14 as evidence of the Trinity. Trinitarians typically reject the notion that their doctrine is influenced by paganism, asserting that it developed as an attempt to reconcile the full revelation of God in Scripture, where Father, Son, and Holy Spirit are each revealed as divine yet still one God.
Conclusion
My view that Trinitarianism is rooted in paganism aligns with certain critiques that it may have been influenced by pagan cultures or philosophical traditions. From my perspective, the Bible emphasizes the oneness of God, and the Trinity introduces a complexity that echoes pagan polytheistic traditions. This belief is a common stance in non-Trinitarian and Oneness groups that seek to maintain a strict, undivided monotheism based on Scripture.