Sauf précision, tous les passages tirés des Saintes Écritures sont extraits de la Version Ostervald révisée édition de 1996.

Jamais Dieu n’a détruit une ville ou une nation sans tout d’abord envoyer Son messager afin que celui-ci  ne prévienne le peuple, pour lui donner l’opportunité d’échapper au jugement divin. Ce messager de Dieu a prévenu le monde avant que n’advienne le déluge. En Matthieu 24 :37-40, Jésus nous avertit que de la même manière, lorsqu’il reviendra le monde sera dans l’état dans lequel il se trouvait du temps de Noé. Dieu a également prévenu les habitants de Sodome et Gomorrhe avant qu’Il ne fasse descendre du ciel sur eux une pluie de feu qui les détruisit. Jésus nous avertit que cela se passera de même à son retour (Luc 17 :27-30). L’Éternel avisa Babylone de sa volonté de la détruire. Il envoya Son messager afin de prévenir Ninive, Tyr et Sidon de Ses intentions. Encore une fois et de la même façon, nous sommes avisés qu’un messager viendra annoncer au monde entier la seconde venue du Messie. Le message du troisième ange est un message d’avertissement.

En Apocalypse 14: 6-9, trois messages nous sont délivrés, chacun étant symbolisés par un ange volant au milieu du ciel.  Le premier de ces anges nous annonce l’Évangile éternel, le second nous apprend la chute de Babylone, et enfin le dernier ange porte un message d’avertissement au monde entier, afin que nul ne reçoive la marque de la bête sur son front ou sa main, auquel cas les conséquences en seraient terribles pour cette personne.

Avant que Jésus ne monte au ciel, il annonça, en Matthieu 24 :14, que la Bonne Nouvelle du Royaume devait être proclamée en témoignage à toutes les nations, et qu’ensuite viendrait la fin. Plus loin, dans le passage d’Apocalypse que nous avons mentionné ci-dessus, nous apprenons que cette Bonne Nouvelle comprend trois parties distinctes. La première partie, c’est-à-dire la propagation de l’Évangile éternel, s’est réalisée puisque ce message est désormais disponible dans le monde entier; le Message de Réforme, lequel était en fait un appel dénonçant la corruption de Babylone, fut lui aussi annoncé au monde entier. Enfin, le dernier message, l’avertissement final à l’encontre  de « la marque de la bête », se propage désormais à grande vitesse et avec des répercussions certaines. Babylone nous est décrite en Apocalypse 17 sous la forme d’une femme, symbole d’une Église, cette même Église qui gouvernait le monde du temps de la Réforme, cette Réforme dont le message était celui de la chute spirituel de Babylone, dès lors lieu d’habitation de démons et de fausses doctrines.

Le thème du Message du Troisième Ange est en fait celui des « commandements de Dieu, et la foi de Jésus » (Apocalypse 14 :12). Il s’agit d’un thème d’actualité aujourd’hui.

Ce message précède le retour du Seigneur Jésus Christ, et, puisque les signes de notre temps déclarent l’imminence de ce retour, ce Message est celui qui nous concernent plus particulièrement aujourd’hui, celui qui va prévaloir jusqu’à ce que n’advienne la fin de ce monde tel que nous le connaissons.

Le livre de Daniel, qui est clé pour comprendre Apocalypse 7 :17-23, nous décrit une bête symbolisant un royaume terrestre. Le même symbolisme s’applique à d’autres passages de la bible, et en Apocalypse 17 :3-5, lorsqu’une bête nous est décrite mené par une femme, nous comprenons alors qu’il s’agit d’une figure de l’Église apostate dirigeant les princes de ce monde. C’est exactement ce qui survint pour une durée de 1260 ans alors que la l’Église Romaine, la Papauté unie aux pouvoirs civils, persécutait l’Église de Dieu.  La Religion Catholique était ainsi imposée aux populations sous la menace de la loi, ceux qui refusaient de s’y soumettre étaient exécutés. Selon ce que nous apprenons en Apocalypse 17 :8-11, cette bête, blessée à mort, doit revenir à la vie. Ceci adviendra avant qu’elle ne s’en aille définitivement vers sa perdition et vers sa destruction.  Nous pouvons sonder l’histoire humaine et déterminer à peu près lorsque cela se produira, « car elle était, et elle n’est plus, bien qu’elle soit » comme nous l’annonce le Seigneur en Apocalypse 17 :8.  Elle montera de l’abîme, un lieu d’isolement, et va « s’en allé en perdition ». Le Message du Troisième Ange constitue tout spécialement un avertissement à son encontre, alors qu’elle fera sa dernière apparition.  Ces événements sont en train de se produire à présent.

En Apocalypse 13:1, il nous est écrit : « Et je vis monter de la mer une bête qui avait sept têtes et dix cornes, et sur ses cornes dix diadèmes, et sur ses têtes un nom de blasphème ».  Ce nom de blasphème constitue la marque de la bête. Tout ce qui contrevient à la Parole de Dieu est un blasphème. Les contradictions sont omniprésentes dans notre monde aujourd’hui.  Nombres de ces inconséquences nous sont présentés sous le couvert de la religion, il est donc de notre devoir de connaître la vérité et de dissiper les mensonges par une étude consciencieuse de la Parole de Dieu.

Ainsi, la marque de la bête est clairement décrite associé au Message d’avertissement du Troisième Ange. Ceux qui désirent échapper aux événements à venir et ainsi bénéficier de la protection divine pour leurs bien-aimés, doivent pleinement comprendre ce qui nous fut révélé par Dieu et placer ce message au cœur de leurs existences.

Unless otherwise noted, all scripture quotations are from The New King James Version.

Crime - even violent crime - is no longer limited to certain countries or big cities. In the resultant climate of fear, many people seek protection by purchasing weapons or learning martial arts. Some governments have enacted laws that give citizens the right to use deadly force to defend themselves. But what does the Bible say? Is a person ever justified in using force to defend himself or his family?

God Hates Violence

The Bible condemns violence and those who resort to it. The psalmist David said regarding Jehovah God: “the wicked and the one who loves violence His soul hates” (Psalm 11:5). God pronounced judgment against several ancient nations, including his own people, because of their violence and bloodshed. (Joel 3:19; Micah 6:12; Nahum 3:1) Even unintentional manslaughter resulting from carelessness was a serious crime under the Law given to Israel (Deuteronomy 22:8).

The Bible exhorts individuals to avoid potential conflicts by pursuing peace every day. Violent struggles often begin with a heated exchange of words. The Bible observes: “Where there is no wood, the fire goes out; And where there is no talebearer, strife ceases” (Proverbs 26:20). Calmness often defuses anger and deflects violent confrontation. The apostle Paul wrote: “If it is possible, as much as depends on you, live peaceably with all men” (Romans 12:18).

When You Are Threatened

Pursuing peace does not guarantee that you will never face violent attack. True worshippers of God throughout history have been victims of violent crime (Genesis 4:8; Job 1:14-15, 17). If a person is confronted by an armed robber, what should he do? Jesus instructed: “But I tell you not to resist an evil person” (Matthew 5:39). He also said: “And from him who takes away your cloak, do not withhold your tunic either” (Luke 6:29). Jesus did not condone use of physical weapons to defend material possessions. If confronted by an armed robber, a wise person will not resist giving up his valuables. Surely, life is far more precious than belongings!

On the other hand, what if a person’s life is threatened by an assailant? A law that God gave to ancient Israel sheds light on this. If a thief was caught in the daytime and was killed, the assailant would be charged with murder. This was evidently because thievery did not carry the death penalty and the thief could have been identified and brought to justice. However, if an intruder was fatally struck at night, the householder could be exonerated because it would be difficult for him to see what the intruder was doing and to ascertain the intentions of the intruder. The householder could reasonably conclude that his family was under threat of harm and take defensive action (Exodus 22:2-3).

The Bible thus indicates that a person may defend himself or his family if physically assaulted. He may ward off blows, restrain the attacker, or even strike a blow to stun or incapacitate him. The intention would be to neutralize the aggression or stop the attack. This being the case, if the aggressor was seriously harmed or killed in such a situation, his death would be accidental and not deliberate.

The Best Protection

Clearly, there are circumstances under which reasonable self-defense is justified. People have a right to protect themselves and their loved ones from aggression and deadly harm. When escape is not possible, there is no Biblical injunction against reasonably defending ourselves. Still, the course of wisdom would be to do our best to avoid situations with a potential for violence (Proverbs 16:32).

The Bible encourages us to “seek peace and pursue it” in all avenues of our life (1 Peter 3:11). This is a practical formula that really contributes to peaceful living.

By: Samuel Barrett (1825)

Unitarian Christians believe Jesus Christ to be the Son of God and the Saviour of men. They believe in the divinity of his mission and in the divinity of his doctrines. They believe that the Gospel which he proclaimed came from God; that the knowledge it imparts, the morality it enjoins, the spirit it breathes, the acceptance it provides, the promises it makes, the prospects it exhibits, the rewards it proposes, the punishments it threatens, all proceed from the Great Jehovah. But they do not believe that Jesus Christ is the Supreme God. They believe that, though exalted far above all other created intelligences, he is a being distinct from, inferior to, and dependent upon, the Father Almighty. For this belief they urge, among other reasons, the following arguments from Scripture.

1. Because Jesus Christ is represented by the sacred writers to be as distinct a being from God the Father as one man is distinct from another. “It is written in your law, that the testimony of two men is true. I am one who bear witness of myself, and the Father that sent me beareth witness of me” (John 8:17 and 18).

2. Because he not only never said that himself was God, but, on the contrary, spoke of the Father, who sent him, as God, and as the only God. “This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom thou hast sent” (John 17:3). This language our Saviour used in solemn prayer to “his Father and our Father.”

3. Because he is declared, in unnumbered instances, to be the Son of God. “And lo, a voice from heaven, saying, this is my beloved Son, in whom I am well pleased” (Matt. 3:17). Can a son be coeval (the same age) and the same with his father?

4. Because he is styled the Christ, or the anointed of God. “God anointed Jesus of Nazareth with the Holy Ghost and with power” (Acts 10:38). Is he who anoints the same with him who is anointed?

5. Because he is represented as a Priest. “Consider the ….High-Priest of our profession, Christ Jesus” (Heb. 3:1). The office of a priest is to minister to God. Christ, then, as a priest, cannot be God.

6. Because Christ is Mediator between the “One God,” and “men.” “For there is one God, and one Mediator between God and men, the man Christ Jesus” (1 Tim. 2:5).

7. Because, as the Saviour of men, he was sent by the Father. “And we have seen and do testify that the Father sent the Son to be the Saviour of the world” (1 John 4:14).

8. Because he is an Apostle appointed by God. “Consider the Apostle,...Christ Jesus, who was faithful to him that appointed him” (Heb. 3:1 and 2).

9. Because Christ is represented as our intercessor with God. “It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:34).

10. Because the head of Christ is God. “I would have you know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God” (1 Cor. 11:3).

11. Because, in the same sense in which we are said to belong to Christ, Christ is said to belong to God. “And ye are Christ’s; and Christ is God’s” (1 Cor. 3:23).

12. Because Christ says, “My father is greater than all” (John 10:29). Is not the father, then greater than the son?

13. Because he affirms, in another connection, and without the least qualification, “My Father is greater than I” (John 14:28).

14. Because he virtually denies that he is God, when he exclaims, “Why callest thou me Good? There is none good but one, that is God” (Matt. 19:17).

15. Because our Saviour, after having said, “I and my Father are one,” gives his disciples distinctly to understand that he did not mean one substance, equal in power and glory, but one only in affection and design, as clearly appears from the prayer he offers to his Father in their behalf, --“that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us” (John 17:21).

16. Because the Father is called the God of Christ as he is the God of Christians. Jesus saith unto her, “....Go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God” (John 20:17).

17. Because an Apostle says of God, in distinction from the “Lord Jesus Christ,” that He is the “only Potentate,” and that He “only hath immortality” (1 Tim. 6:15 and 16).

18. Because it is the express declaration of the same Apostle, that the Father is the one God, and there is none other. “Though there be that are called Gods, whether in heaven or in earth, (as there be gods many, and lords many,) yet to us there is but one God, the Father, of whom are all things” (1 Cor. 8:5 and 6).

19. Because the power which Christ possessed was, as him affirmed, given to him. “All power is given unto me” (Matt. 28:18).

20. Because he positively denies himself to be the author of his miraculous works, but refers them to the Father, or the holy spirit of God. “The Father that dwelleth in me, he doeth the works” (John 14:10). “If I cast out devils by the spirit of God” (Matt. 12:28).

21. Because he distinctly states, that these works bear witness, not to his own power, but that the Father had sent him (John 5:36).

22. Because he expressly affirms that the works were done, not in his own name, but in his Father’s name (John 10:25).

23. Because he asserts, that “him hath God the Father sealed,” i.e. to God the Father he was indebted for his credentials (John 6:27).

24. Because he declares that he is not the author of his own doctrine. “My doctrine is not mine, but his that sent me” (John 7:16 and 17).

25. Because he represents himself as having been instructed by the Father. “As my Father hath taught me, I speak these things” (John 8:28).

26. Because he refers invariable to the Father as the origin of the authority by which he spoke and acted. “The Father hath given to the Son authority” (John 5:26 and 27).

27. Because he acknowledges his dependence on his heavenly Father for example and direction in all his doings. “The Son can do nothing of himself, but what he seeth the Father do” (John 5:19). “The Father loveth the Son, and showth him all things that himself doeth” (John 5:20).

28. Because he says, “I seek not mine own glory; but I honor my Father” (John 8:49 and 50).

29. Because he declares, “If I honor myself, my honor is nothing: it is my Father that honoreth me” (John 8:54).

30. Because an Apostle declares, that in Christ dwelt all fullness, because it so pleased the Father (Col. 1:19).

31. Because Christ is uniformly represented in the Scriptures, not as the primary, but the intermediate cause of all things relating to our salvation. “One God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (1 Cor. 8:6).

32. Because he declares, “I am not come of myself” into the world, “for I proceeded forth and came from God” (John 8:42; 7:28). Jesus knowing… that he “came from God, and went to God” (John 13:3).

33. Because he affirms that he had not the disposal of the highest places in his own kingdom. “To sit on my right and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father” (Matt. 20:23).

34. Because our Saviour, referring his disciples to a future time, when they would understand more accurately concerning him, expressly declares that then they would know him to be entirely dependent upon the Father. “When ye have lifted up the Son of man (i.e. crucified him), then shall ye know that I am he (i.e. the Messiah), and that I do nothing of myself, but as my Father hath taught me, I speak these things" (John 8:28).

35. Because our Saviour always professed to have no will of his own, but to be ever entirely guided and governed by the will of his heavenly Father. “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38).

36. Because he expressly denies that he is possessed of Divine attribute of independent existence. “As the living Father hath sent me, and I live by the Father” (John 6:57).

37. Because he expressly disclaims the possession of the Divine attribute of underived existence. “As the Father hath life in himself, so hath he given to the Son to have life in himself” (John 5:26).

38. Because he positively denies that he is possessed of the Divine attribute of omnipotence. “I can of mine own self do nothing” (John 5:30).

39. Because he expressly disclaims the possession of the Divine attribute of omniscience. “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but my Father only” (Matt. 24:36; Mark 13:32).

40. Because Christ is said in the Scriptures to have been “tempted of the devil” (Matt. 4:1). But “God can not be tempted with evil” (James 1:13).

41. Because it is related of our Saviour, that “he continued all night in prayer to God” (Luke 6:12). Why should Christ thus pray, if he himself were God?

42. Because, in presence of a numerous company before the resurrection, he gave thanks to the Father for having heard him. “Father, I thank thee that thou has heard me, and I knew that thou hearest me always” (John 11:41 and 42).

43. Because Jesus besought his Father to glorify him. “And now, O Father, glorify thou me with thyself with the glory which I had with thee before the world was” (John 17:5). The one who prayed to God to glorify him, cannot be God.

44. Because he implored that, if it were possible, the bitter cup might pass from him, adding, “Nevertheless, not as I will, but as thou wilt” (Matt. 26:39).

45. Because he said, “My God, my God, why hast thou forsaken me?” (Matt. 27:46). Can he who uttered this be the Supreme God?

46. Because he never paid his adoration to himself, the Son, nor to the Holy Ghost, as he should have done, had the Son and the Holy Ghost been God; but always to the Father.

47. Because he never instructed his disciples to worship himself or the Holy Ghost, but the Father, and the Father only. “When ye pray, say Our Father which art in heaven” (Luke 11:2). “In that day, ye shall ask me nothing. Whatsoever ye ask of the Father in my name” (John 16:23). “The hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him” (John 4:23).

48. Because it was not the practice of the Apostles to pay religious homage to Christ, but to God the Father through Christ. “I thank God through Jesus Christ” (Rom. 7:25). “To God only wise, be glory through Christ” (Rom 16:27). “I bow my knees unto the Father of our Lord Jesus Christ” (Eph. 3:14).

49. Because St. Peter, immediately after being filled with the Holy Spirit (holy spirit) on the Day of Pentecost, thus addressed the Jews: “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 him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; whom God hath raised up” (Acts 2:22-24).

50. Because St. Paul expressly states that, “all things are of God, who hath reconciled us to himself by Jesus Christ” (2 Cor. 5:18).

51. Because the same Apostle gives “thanks to God, who giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57).

52. Because it is said that it is “to the glory of God the Father,” that “every tongue should confess that Jesus Christ is the Lord” (Phil. 2:11).

53. Because the Scriptures affirm that “Christ glorified not himself to be made a high priest, but He (glorified him) who said unto him, Thou art my Son, this day have I begotten thee” (Heb. 5:5).

54. Because it is expressly asserted that God gave to Christ the Revelation which was made to the author of the Apocalypse (Rev. 1:1).

55. Because an Apostle speaks of Christ, only as the image of God. “Who is the image of the invisible God” (Col. 1:15; 2 Cor. 4:4). It would be absurd to call anyone his own image.

56. Because Christ is stated to be “the first-born of every creature” (Col. 1:15).

57. Because he is said to be “the beginning of the creation of God” (Rev. 3:14).

58. Because the Scriptures affirm, in so many words, that “Jesus was made a little lower than the angels” (Heb. 2:9). Can God become lower than his creatures?

59. Because Peter declares that “Christ received from God the Father honor and glory, when there came such a voice to him from the excellent glory, this is my beloved son” (2 Peter 1:17).

60. Because it is represented as necessary that the Saviour of mankind should “be made like unto his brethren” (Heb. 2:17).

61. Because, in the Epistle to the Hebrews, Christ is compared with Moses in a manner that would be impious if he were the Supreme God. “For this man (Christ) was counted worthy of more glory than Moses, inasmuch” (Heb. 3:3).

62. Because he is represented as being the servant, the chosen, the beloved of God, and the recipient of God’s spirit. “Behold, my servant, whom I have chosen, in whom my soul is well pleased; I will put my spirit upon him” (Matt. 12:18).

63. Because he himself expressly declares that it was in consequence of his doing what pleased the Father, that the Father was with him and did not leave him alone. “He that sent me is with me; the Father hath not left me alone, for I do always those things that please him” (John 8:29).

64. Because he is said to have “increased in wisdom, and in favor with God and man” (Luke 2:52).

65. Because he speaks of himself as one who had received commands from the Father. “The Father, who sent me, he gave me a commandment” (John 12:49).

66. Because he is represented as obeying the Father, and as having been “obedient unto death” (Phil. 2:8). “Even as the Father said unto me, so I speak” (John 12:50). “I have kept my Father’s commandments” (John 15:10).

67. Because Christ “Learned obedience by the things he suffered,” and through sufferings was made perfect by God (Heb. 5:8).

68. Because he is spoken of in the Scriptures as the first born among many brethren (Rom. 8:29). Has God brethren?

69. Because Christ calls everyone who obeys God his brother. “Whosoever shall do the will of my Father in heaven, the same is my brother” (Matt. 12:50).

70. Because he offers to the faithful the like distinction and honor that himself has with the Father. “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sit down with my Father in his throne” (Rev. 3:21).

71. Because God, in the later ages, hath spoken by his Son, and appointed him heir of all things (Heb. 1:2).

72. Because Christ is styled the first-begotten of the dead (Rev. 1:5).

73. Because it is declared that God raised him from the dead. “This Jesus hath God raised up, whereof we are all witnesses” (Acts 2:32; Rom. 10:9 and 10).

74. Because God poured out upon the Apostles the Holy Spirit, through Jesus Christ (Titus 3:6).

75. Because the reason assigned for the Holy Spirit not having been received earlier, is that Jesus was not then glorified. “The Holy Ghost (holy spirit) was not yet given because that Jesus was not yet glorified” (John 7:39).

76. Because it is affirmed that Christ was exalted by God to be a Prince and a Saviour (Acts 5:31).

77. Because God made that same Jesus, who was crucified, both Lord and Christ (Acts 2:36).

78. Because God gave him a name which is above every name (Phil. 2:9).

79. Because Christ was ordained of God to be the judge of the quick and the dead (Acts 10:42).

80. Because God will judge the secrets of men by Jesus Christ (Rom. 2:16).

81. Because all judgment is committed to Christ by the Father (John 5:22).

82. Because our Saviour grounds the importance of his judgment solely upon the circumstances, that it is not exclusively his own judgment which he pronounces, but that of the Father who sent him. “If I judge, my judgment is true; for I am not alone, but I and the Father that sent me” (John 8:16).

83. Because it is said, that, when he was received up into heaven, he “sat on the right hand of God” (Mark 16:19).

84. Because St. Paul affirms, that Christ, even since his ascension, “liveth unto God,” and “liveth by the power of God” (Rom. 6:10; 2 Cor. 13:4).

85. Because it is affirmed of Christ, that “when all things shall be subdued under him then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Cor. 15:28).

86. Because the Apostle John asserts that “no man hath seen God at any time”; which is not true, if Christ were God (John 1:18).

87. Because, in the prophecies of the Old Testament that relate to Christ, he is spoken of as a being distinct from and inferior to God (Deut. 18:15; John 1:45).

88. Because the Jews never expected that any other than a being distinct from and inferior to God was to be their Messiah, and yet there is no evidence that our Saviour ever so much as hinted to them that this expectation was erroneous.

89. Because it does not appear from the Scriptures, that the Jews, except in two instances (See #90), ever opposed our Saviour on the ground that he pretended to be God or equal with God; whereas, had it been his custom to assume such identity or equality, in his conversation with a people so strongly attached to the doctrine of the divine unity, he would have found himself involved in a perpetual controversy with them on this point, some traces of which must have appeared in the New Testament.

90. Because in these two instances, when charged, in the one case, with making himself God, and in the other, with making himself equal with God, he positively denies the charges. In reply to the charge of assuming to be equal with God, he says immediately, “The Son can do nothing of himself, but what he seeth the Father do”; and directly after, “I can of mine own self do nothing” (John 5:19 and 30). In answer to the charge of making himself God, he appeals to the Jews in substance thus: Your own Scriptures call Moses a god, and your magistrates gods; I am surely not inferior to them, yet I did not call myself God, but only the Son of God (John 10:34-36).

91. Because, had his immediate disciples believe him to be the Almighty, would they have been so familiar with him, have argued with him, betrayed him, denied him, fled from him, and left him to be dragged to the cross?

92. Because the Apostles, after they had been filled with the Holy Ghost (holy spirit) on the day of Pentecost, did not preach that Christ was God; but preached what was altogether inconsistent with such a doctrine (Acts 2:22; 13:23; 17:3 and 31; 22:8).

93. Because there is no evidence to prove that the first converts to Christianity ever incurred the imputation of idolatry from the Jews, as they must have done had they believed and taught that the Son, as well as the Father, is Jehovah; while it is notorious that this imputation has been among the most common of the Jewish reproaches against Christians, since the Trinity became a doctrine of the Church.

94. Because there are in the New Testament seventeen passages, wherein the Father is styled one or only God, while there is not a single passage in which the Son is so styled.

95. Because there are 320 passages in which the Father is absolutely, and by way of eminence, called God; while there is not one in which the Son is thus called.

96. Because there are 105 passages in which the Father is denominated God, with peculiarly high titles and epithets, whereas the Son is not once denominated.

97. Because there are 90 passages wherein it is declared that all prayers and praises ought to be offered to Him, and that everything ought to be ultimately directed to his honor and glory; while of the Son no such declaration is ever made.

98. Because of 1,300 passages in the New Testament wherein the word God is mentioned, not one necessarily implies the existence of more than one person in the Godhead, or that this one is any other than the Father.

99. Because the passages wherein the Son is declared, positively, or by clearest implication, to be subordinate to the Father, deriving his being from Him, receiving from Him his divine power, and acting in all things wholly according to His will, are in number above 300.

100. Because, in a word, the supremacy of the Father, and the inferiority of the Son, is the simple, unembarrassed, and current doctrine of the Bible; whereas, that of their equality or identity is clothed in mystery, encumbered with difficulties, and dependent, at the best, upon few passages for support.

What or Who is It?

Unless otherwise noted, all scripture quotations are from the King James Version.

Although the Holy Spirit is one of the most widely discussed subjects of the Scriptures, yet there is no other subject which can compare with it as to the many angels and opinions into which it diverges, when considered by the many sects of Christendom. Some teach that the Holy Spirit is one of the living creatures like unto Michael, Gabriel, or one of the other angels. Others teach that the Holy Spirit is but one form of God, it being one of the trinity of the Godhead. Still others teach that the Holy Spirit is the Holy Bible, the Word of God. Yet others declare that the Spirit is that mind, will, power, or influence which emanates from God, hence the Spirit of God, being the Holy Spirit because God is holy.

It is not our aim to discuss this subject from any particular angle, but rather from the Scriptural standpoint, realizing that the Holy Scriptures, which are given through men who were moved upon by the Holy Spirit, according to II Peter 1:20-21, are able to make us wise unto salvation. Any or all opinions which do not agree with the Word of God must be wrong. “If they speak not according to this word, it is because there is no light in the,” (Isaiah 8:20), hence, we must teach according to the law and the testimony. No other way can be right.

We find from a study of this subject by the aid of a good concordance that the Holy Spirit is spoken of under many titles, the following being a few of the many: “Holy Spirit,” “Holy Ghost,” “Spirit of God,” “Spirit of Christ,” “Spirit of Holiness,” “Spirit of Truth,” “Spirit of the Father,” “Spirit of Prophecy,” “Spirit of Liberty,” “Spirit of Meekness,” “Spirit of Understanding,” “Spirit of a Sound Mind,” “Spirit of Wisdom,” “Spirit of Counsel,” “Spirit of Adoption,” “Spirit of Glory,” and “Spirit of Grace.”

If we give these various terms, by which the Holy Spirit of God is designated, the study they warrant, we can not harmonize our conclusion with the erroneous doctrine of the Holy Spirit being an angel, or a third person in the Godhead, being equal with Jehovah God and with Jesus Christ. If we study the above given titles of the Holy Spirit, we will more clearly understand the nature, power, and purpose of the Holy Ghost, or Spirit of God.

Just as we have considered some of the many terms by which the Spirit of God is known, so shall we also give those by which the spirit of the adversary of God is known, that is, the spirit of the devil. These are but a few of the appellations by which the evil spirit is known, in contrast to the Holy Spirit of God: “The Spirit of Antichrist,” “Spirit of Fear,” “Spirit of Bondage,” “Spirit of Slumber,” “Spirit of Error,” “Spirit of Divination.” These are the spirits that we are warned to stay away from, for they work in opposition to the Holy Spirit of God and often counterfeit the genuine, and many are deceived thereby, if they do not try them by the Word of God. See I John 4:1.

The word “Spirit”, which we now have under consideration, is derived from the Hebrew word “ruwach,” and the Greek word “pneuma,” which have been translated by the terms, “ghost,” “life,” “spirit,” “mind,” “air,” “wind,” etc. Strong gives the definition of the words to be primarily “air,” and, by analysis, to mean “the vital principle.” Hence, from the study of the primary words, we conclude that to fulfill the duties and work of the Spirit of God, as we have given previously, the Spirit of God is that “vital principle” which emanates from God, that is, God’s mind, power, will, influence, or Spirit.

Although the Holy Spirit is spoken of under the masculine pronoun “He” in a few texts, yet we cannot conclude from this that it is an angelic creature, for we must remember that the Greek text does not so render it. The Spirit of God should naturally be known under the masculine gender because it emanates from God, thus is referred to by the pronoun, “He” as is God Himself. This is clarified by the example of the word “Wisdom,” in Luke 7:35, which is referred to by the pronoun “She.” We all understand that “Wisdom” is not a personage, yet it carries the pronoun “She” in this instance. In like manner, the “Holy Spirit” is referred to by the pronoun “He.”

The Scriptures also declare that the words of Jesus are spirit and truth; hence many conclude that the Spirit is merely the words that Jesus spoke (John 6:63). Yet, in another place, Jesus said that the Holy Spirit was that Comforter, the Spirit of Truth, which He would send into the world after He ascended unto the Father, referring, not to the words alone which He spoke as the Christ, but to the Spirit which gave the words, and which in past ages moved upon holy men of God and caused them to pen the Scriptures, as Peter declared (II Peter 1:21). From the appellations by which the Holy Spirit is designated, such as, “Spirit of Prophecy,” “Spirit of Understanding,” “Spirit of Wisdom,” “Spirit of Counsel,” and “Spirit of Truth,” we must conclude that the Holy Spirit is not the words, but rather the power through which the words came, as holy men were moved by its influence.

We must conclude from our examination f the Spirit, by the Word of God, that it is the divine power, or influence, which comes from the Almighty, through Jesus Christ our

Lord. It is not something new, but rather as old as the Creator Himself. In the beginning, “The Spirit of God moved upon the face of the waters” (Genesis 1:2). Through this wonderful power of His, the Almighty created.

He spake and it was done, as it is recorded in the first chapter of the Bible. The holy prophets were “full of the power of the Spirit of the Lord” (Micah 3:8). These holy men “spake as they were moved by the Holy Ghost” (I Pet. 2:21). Even upon the Lord Jesus, the Spirit descended and remained. It is said of Him that He was “full of the Holy Ghost,” and was “led by the Spirit,” and “walked in the power of the Spirit” (Luke 4:1, 14).

Even, as in olden times the Spirit of God came upon the holy men of God among the people of Israel, it was also prophesied that the Holy Spirit would also come upon all flesh, regardless of race, or nationality.

The Lord, through Joel, said, “It shall come to pass afterward, that I will pour out my Spirit upon all flesh…And also upon the servants and the handmaids in those days will I pour out my Spirit” (Joel 2:28, 29). This, Peter says, began its fulfillment at Pentecost, when men out of all nations at Jerusalem were filled with this wonderful power of God, and magnified the Lord. It was repeated again at the home of Cornelius, the Gentile, and they in turn magnified God by His Spirit (Acts 2nd and 10th chapters).

When Jesus was baptized the Spirit descended in the form of a dove and rested upon Him. At Pentecost the same Spirit came as the sound of a mighty rushing wind, and filled the entire house where the disciples were sitting. It rested upon them, not as a dove, but as divided tongues of fire.

Just as Joel had foretold that the day would come when God’s Spirit would be poured out upon all flesh, and not limited to the Jewish nation alone, so it did. Then, after the mighty manifestation of the Spirit at Pentecost, the apostle Peter declared that the gift of God was not limited to them, nor to their children, but unto all who met the condition, saying, “The promise is unto you, [those who had received it at Pentecost] and to your children, and to all that are afar off, even as many as the Lord our God shall call”. It then is for you and me, my dear friend, though we are afar off, just so the Lord has called us unto Himself. We praise God for this wonderful promise that unto all whom He shall call God will give His blessed Spirit. See Acts 2:38, 39.

We have the command given unto us as Christians, in Ephesians 5:18, to “be filled with the Spirit.” Without God’s Spirit we cannot live a holy life, for it takes the Holy Spirit to make us holy. Without the Spirit we cannot be obedient unto the law of God, the transgression of which constitutes sin, for Paul said, “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his” (Rom. 8:7-11). To live without the Spirit makes us a reprobate, one outside of Christ. If we are Christ’s then we have the Spirit: If we have not the Spirit we have not Christ. No wonder that the apostle said, “Be filled with the Spirit.”

There are two spirits in the world: the Spirit of God, and the spirit of the devil. Each furnishes the motive power whereby men and women bring forth fruit, even as the sap in the fruit tree furnishes life and substance whereby the tree bears fruit. If we have the spirit of this world, the spirit of Satan, the adversary of God, then our fruits are the fruits of a carnal spirit, which are: “Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” (Galatians 5:19-21).

On the other hand, the Spirit of God, the Holy Spirit, brings forth fruit conformable unto its nature, that is fruit unto holiness, which is: “Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law” (Galatians 5:22-23).

The Holy Spirit then is that power, or influence, which emanates from the true God, the source of all good, and all power, and comes unto us through Jesus Christ our Lord, through whom we are made nigh unto God by His sacrifice and are thus able to draw nigh unto God and receive His Spirit, then we can, as the apostle Paul says, know that we are children of God, for “the Spirit bears witness with our spirit, that we are the children of God” (Romans 8:16).

Our prayer unto God is that you, my dear friends, may draw unto God and receive of His Spirit whereby you may bring forth fruit unto righteousness, to the glory of God and the salvation of your soul. Amen.

The Church of God - Publishing House - PO Box 328; Salem, West Virginia 26426-0328 - Phone: 304-782-1411; Fax: 304-782-2248; E-mail: cogsevday@aol.com

Unless otherwise noted, all scripture quotations are from The New King James Version.

Key Verse: 

“He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword. Here is the patience and the faith of the saints” (Revelation 13:10).

Are you thinking about entering Military Service?  Or do you know someone who is?  For a decision in your life as important as this, we should seek God's counsel.

“Trust in the LORD with all your heart, And lean not on your own understanding; In all your ways acknowledge Him, And He shall direct your paths. Do not be wise in your own eyes; Fear the LORD and depart from evil” (Proverbs 3:5-7).

God had commanded us not to kill our fellow man.

“You shall not murder” (Exodus 20:13).

In today's world, war seems inevitable, as more and more countries seek to flex their military muscle, which in most cases would be the expense of starvation of their people.  But if we all stop and think a bit, we would see that the result of warfare is taking the lives of other human beings.  The teaching's of Jesus shed light on this subject.

“But Jesus said to him, “Put your sword in its place, for all who take the sword will perish by the sword” (Matthew 26:52).

“He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword. Here is the patience and the faith of the saints” (Revelation 13:10).

In some countries, the citizens are bound by law to sign up for military service.  However, they have choices to serve in non-combat areas of the military, or even give voluntary service representing their country in another country.

While there is so much talk about right to life, there is the development of new and sophisticated weapons with the sole intent to kill or murder.  Children of God are forbidden to take another person's life Exodus 20:13.  Instead, we are to focus on the spiritual battle God asks us to fight.

“For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds” (2 Corinthians 10:3-4).

Avenging oneself isn't what God wants of his children.

“Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. Therefore “If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.” Do not be overcome by evil, but overcome evil with good” (Romans 12:19-21).

It is our understanding and belief therefore that we should not participate in the act of war where we might have to kill another individual.  We are to focus on the battle of saving lives for Jesus.  The Armour we are expected to put on for this battle is found in Ephesians 6:11-18.

“Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints” (Ephesians 6:11-18).

This Armour helps to save lives rather than take lives.  If the soldiers of his world would be preachers of Truth everywhere, there would not be such a thing as warfare. Think on these things and may God guide the making of the right choice. 

The Church of God - Publishing House - Salem, West Virginia