All right, so as you normally know, I am preaching through Jeremiah on Sunday mornings, but Jeremiah
28, we'll wait till this afternoon.
I am preaching again this afternoon, so I'll be looking at Jeremiah 28 then.
I am, what I decided to do this morning is basically start a brand new series.
So the last series that I've been preaching through has been on the fruit of the Spirit.
We've completed that, and I wanted to look at another, something that I actually wanted
to preach from the moment I got down here to Sydney.
We're six months in now, it's a good time to finally get into it, and the series is
basically called Strange Doctrines.
The series is called Strange Doctrines.
And so what I'll be looking at is Strange Doctrines, you know, preaching against Strange
Doctrines, correcting the kinds of misunderstandings that come from Strange Doctrines.
Now if I just wanted to preach on Strange Doctrines, it's kind of like preaching against
false prophets.
I could go on forever.
I mean there are that many, there are so many Strange Doctrines, and I could just choose
the ones that annoy me the most and preach about that.
That's not really what I want to do.
The Strange Doctrines that I'll be covering are things that I've actually heard preached
behind the pulpit.
Like I've been at church and heard these strange things, or you know, it's a church
that I've been familiar with or I've been part of, and I've heard some strange things
taught from that church or from those churches, and so I wanted to target something, you know,
have some boundaries around, not just go through every strange doctrine, or just go through
some hobby horse, and address things that have been taught.
And you know, generally speaking, I don't like to preach against or about false doctrines.
Like it's important, I'm not saying it's not right to do it, it is perfectly right
to do that, but most often than not, I'd rather preach just the truth.
Like the truth of God's Word.
And when you know the truth of God's Word, and you hear something strange, you hear something
unusual, then you immediately know that's wrong.
Like that cannot be the case because I know the truth of God's Word.
And so it's more helpful in a general sense to just know the truth, okay, and knowing
the truth will help you identify the lies.
But every now and again, you do have to preach about the lies, especially if you've seen
it creep into the churches, or maybe have an effect on brethren, all right.
So I wanted to look at 2 Corinthians chapter 11 here, and let's look at verse number three,
2 Corinthians chapter 11, verse number three, it says, but I fear, so this is a fear of
Paul, I also have the same fear as the pastor of this church.
I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your
minds should be corrupted from the simplicity that is in Christ.
Now this is to the Corinthian church, did you know Satan the serpent is trying to corrupt
our church?
He's trying to corrupt good churches of God, and so this is a fear that we should have,
a concern that we should have.
Now what kinds of doctrines will the serpent come, the devil come to corrupt?
Well verse number four gives you some ideas here, for if he that cometh preacheth another
Jesus, whom we have not preached, or if you receive another spirit, which ye have not
received, or another gospel, which ye have not accepted, you might well bear with him.
And so listen, the strong point of this church is, one thing that I do not fear in this church,
that somebody's going to come in here and preach another gospel.
You know all of us, at least the majority of us here, are zealous for salvation by grace
through faith, not of works, it's on the finished work of Jesus Christ, he's death bearing resurrection,
plus nothing, minus nothing, that's the gospel message.
I don't think anyone's going to come and even try to bring that in, because they know that
it'll be kicked out of this door, even a little child's going to kick that person out of the door.
I don't fear that one at all, but there's other things, another spirit.
If you receive another spirit, what could that look like?
Well again, I'm not too concerned about this, but I often think about the Charismatics,
the Pentecostals, when I think about another spirit, you know they come and say, well the
Holy Spirit, their Holy Spirit, has given them the ability to talk gibberish, blah blah blah,
zap zap, blah blah blah, I'm not too concerned about that, because someone comes with some
other spirit like that, again, I think a little child's going to kick him out, like I'm not
too overly concerned about that one, okay?
But yeah, you know, people may come with another spirit, you know, try to get you to accept
some other spirit, some foreign spirit, there are many spirits in the world by the way,
okay, there's only one true Holy Spirit, okay, and so we need to be aware of that, you know,
the devil's going to try to bring in some other spirits in the church, but the one that
was mentioned first here, but if he that cometh, preacheth another Jesus, another Jesus.
Now this is where, so the first strange doctrine that I'm going to be looking at is oneness
theology, oneness theology, okay, and so the title for the sermon this morning is The Other
Jesus of Oneness Theology.
Now again, this is, if you have a look at verse number three, but I feel this by any
means as the serpent beguiled he threw his subtlety.
These things are very silent, they're very quiet, you know, the other gospels that come,
you know, they sound just like the gospel we believe, you know, the last time I was
out knocking doors, I came across a man and I asked him, hey, what do you have to do to
be saved?
It's just my faith on Jesus Christ, it's not of works, my first thought man, this person
must be saved.
Next question, is there anything you can do to lose your salvation?
Well of course there's something you can do to lose your salvation.
If you don't do the works, if you don't keep the commandments, if you don't live a Christian
life then you can lose your salvation he said.
That's another gospel, because what he's saying is you've got to live a clean Christian holy
life keeping all the commandments of God and then hopefully you haven't messed up enough
and you'll make it to heaven, but you see the initial conversation was so close, I almost
thought this person was saved by the conversation.
And so the subtlety is where something is so close, you know, it's almost hard to detect,
but as you dig in deeper you realise this is another gospel, this is another spirit,
this is another Jesus.
Now the position of this church, when we talk about Jesus and we talk about the nature of
God, we believe in the Trinity.
I'm going to get Nicholas, Christian, Sebastian, can you guys come up here?
Just stand in front of my pulpit please, stand in front of the pulpit here, alright?
Just stand right in front, all three of you, right in front.
So Nicholas, when we talk about the Trinity, we talk about there being one God, we believe
in one God.
But the Bible clearly teaches there are three persons, are there not?
Since Nicholas is the tallest, he'll just symbolically represent the father, now of
course I'm not saying he's the father, just for picture purposes, we'll say Nicholas is
the father, Sebastian you're the son, we'll say he's the son, kind of looks like a father-son
relationship there, you know, he's the father, the son, and we have the Holy Spirit right
here.
Okay?
And the idea there is there are three, clearly there are three, and they're not the same.
The father is not the son, the son is not the Holy Spirit, and the Spirit is not the
father.
But you say well are there three gods, Pastor Kevin, well if you read your Bibles it's very
clear once again, there is one God.
And so listen, the only way you know God, the only way you can understand God is not
by nature, okay?
Not by creation, now creation can tell us a little bit about God, but you can't find
God in creation, okay?
You can't like, you know, God must be like a tree or, you know, there are some illustrations
that can help us understand free, the nature of free, and there being one God, there are
concepts, but you don't build your doctrines on ideas and illustrations and pictures, you
don't build your doctrine on that, you build your doctrines on the Word of God, alright?
So if the Bible tells us there are three, and yet it tells us there is one God, well
yeah, when you look at the free, it is one God, but you cannot compare and say well this
other object is free and one, you can't, there's only one God, there's only one being, there's
only one deity, there's only one God, you cannot compare him to like a human being,
you cannot compare him to a tree or creation, you cannot compare him to an animal, okay?
Because he's beyond the creation, he is the creator.
And even though there's free, we have to believe by faith, it is still one God, and the nature
of one God is that there are three.
Now we've said, Sebastian there represents the Son, and the Bible's very clear, and we'll
look at this soon, that the Son is Jesus.
Like the Bible never calls the Father Jesus, never calls the Holy Spirit Jesus, the Son
is Jesus.
I mean, you know, the hymns that I chose this morning, did you notice it was constant about
the name of Christ?
I don't know if you picked that up, okay?
This is an important part, okay?
So we have a Jesus, a Jesus who is the Son, you know, he's God the Son, or you know, the
Son of God if you want to use it that way, and he's one that makes up the nature of God,
one of the three, okay?
And he has a Father-Son relationship.
And this is often the relationship that we read about the most in the Bible.
In fact, the Bible is Christ-centric.
The Bible is all about Christ.
It's by entering Christ that we can know the Father.
It's by believing on the Son, on Christ, that we receive the Holy Spirit.
It's all through the Son, you know, that the Son is the centerpiece of the entire Bible,
okay?
But then, hey, there's an authority structure in the Trinity.
We have the Father, and the Bible is very clear that the Father has authority.
The Father, you know, the Son had to submit his will to the Father's will.
The Father sent the Son, okay, to come and die on the cross for us.
So that's, you know, that's like kind of a picture, and again, this is not perfect, okay?
It's not perfect, but you know, just illustration purposes, there is three, and it is one God,
okay?
Now what is oneness?
Some of you may never have heard of it.
What is oneness?
Well, oneness is, let's say it's me now, you know, I represent, you know, the trying nature
of God.
Well, there's now this one, okay, and this one here is Father, is Son, is Holy Spirit.
That's it, okay?
So in a way, this one person, okay, operates in three different roles.
Sometimes it's the Father, sometimes it's the Son, sometimes it's the Holy Spirit, or
it can all be at one at the same time.
That's basically oneness theology, okay?
Now think about the name, we're talking about the name of Jesus.
So if I represent the one God right now, and I also represent the Son, because I'm
the Son, then we know that the Son's name is Jesus.
I'm Jesus, so like the Son's name is Jesus, right?
So but I'm also the Father, and I'm also the Holy Spirit.
So what do you think the Father's name and the Holy Spirit's will be named, if the Son
is called Jesus?
Well, you would have to conclude that the Father is also Jesus, and the Holy Spirit
is also Jesus, and they all share the same name of Jesus.
That's basically oneness, okay?
You guys can sit down, thank you.
Now can you please take your Bibles, and turn to Romans chapter one, please, turn to Romans
chapter one verse number seven.
So very quick history, and you know, I'm not here to just bag out people and things like
that, okay?
But a lot of you guys know how this church started, and the reason it started, and it
had to do basically with this controversy between the Trinity and oneness theology.
You know, there are some that believe you can believe in oneness and the Trinity at
the same time, but by looking at these two things, Jesus is very different.
You have either Jesus as the Son, or you have Jesus as Father, Son, and Holy Spirit.
Very different, very, and this is one of the differences, but that's what I want to focus
on today, okay?
Now how do I know that the name of Jesus is the Son's name?
Well, you know, if you've read your Bible, just one.
If you've just read your New Testament, just once, from Matthew to Revelation, you know
what?
You're going to come across the name of Jesus in your King James Bible 983 times.
Almost a thousand times.
Think about that.
You just read your New Testament, New Testament doesn't take long to get through, okay?
You read it once, you've almost read the name of Jesus a thousand times.
And guess what you're going to notice almost that thousand, that 983 times.
You're going to notice that the name of Jesus is given to the Son, it only belongs to the
Son, it is never given to the Father, it is never given to the Holy Spirit, it is a special
name given to the Son.
That is, you know, you just read it, whether it's conscious to you or it's just subconscious,
you know, if someone says Jesus, you don't think, oh, the Holy Spirit.
If someone says Jesus, just the name Jesus, oh, that's the Father.
No, you know, when you hear the word Jesus, you think the Son of God, okay?
Because if you read your Bible, that's just how it is.
It's so basic, right?
Again, children will read that and know whose name does Jesus belong to.
You know, I reckon if we did a multiple choice right now, whose name does the name of Jesus
belong to?
Is it the Father's?
Is it the Son's?
Is it the Holy Spirit?
You know, I'm pretty confident that, you know, 10 out of 10 or whatever kids we have here
are going to get it right, that it's the Son's name, okay?
Now, why is this an issue that I want to bring up?
Because it has been a controversy in churches, okay?
And you guys, some of you guys, some of the families know what I'm talking about here.
I don't want to get into all that controversy.
But when this came up, when this controversy came up, there were, you know, people on both
sides arguing back and forth.
Now, let me make something very clear.
The people that believe in oneness as the form of the nature of God, they look at Trinitarians
and they say, you have another Jesus.
That's what they say.
And the Trinitarians look at oneness and say, you have another Jesus.
Because it is so clearly different, all right?
But then you got some in the middle that say, well, maybe it's the same.
Maybe you can believe Trinity and you can believe in oneness and what's the big deal?
You know, like, that is confusion.
That's the subtlety of the devil, where it's like, well, maybe we can just combine these
two things and we can try to find an answer to believe both.
It's not like that.
You know, very clearly Trinitarians know that is another Jesus and the oneness also know
that's another Jesus.
Though the people that actually truly, you know, believe this and study this, they recognize
that there's another Jesus.
And that shouldn't surprise us because we read in 2 Corinthians that there will be other
Jesuses that pop up on the scene, okay?
Now you're in Romans chapter 1 verse number 7.
Let me just show you this.
It says, to all that be in Rome, beloved of God, called to be saints, grace to you and
peace from God our Father and the Lord Jesus Christ.
Now when you read there, the Lord Jesus Christ, are you kind of wondering, oh, that must be
the Father's name that I just read there?
Or could this be the Holy Spirit that I just read there?
Because if the Holy Spirit is Jesus, you could make the argument, well, it must be, you know,
we don't know which one it's representing there.
Now anyone that reads the Bible will look at that and go, well, there's God our Father
and the Lord Jesus Christ, that's got to be the Son, right?
That should be obvious, okay?
And so my point here is not only does the Bible use the name of Jesus to describe the
Son, the name of Jesus is also used to differentiate the Father from the Son, okay?
It's not saying there and the Son, the Father and the Son.
It's not the Father and the Lord Jesus Christ.
So the name of Jesus is being used, see what I'm saying, to differentiate from the Father.
You know, so I'll get Sebastian back up here.
If Sebastian, my son, let's say we both called Sebastian, okay?
Now could you say, you know, would it make sense to say, well, there's the Father and
there's Sebastian?
It could make a little bit of sense.
But if someone yelled out Sebastian, and that's both our names, we're both going to turn around
and say, what?
But it doesn't differentiate us, right?
But if my son's name is Sebastian, and my name is not Sebastian, and you use the name
Sebastian, he's going to be like, yeah, what's up?
And I'm going to be like, yeah, that's not for me.
Like you're using that name to differentiate between my name and my son's name, okay?
And that's what the Bible does.
It doesn't, you can sit down.
Not only does the Bible use the name of Jesus to refer to the Son, but it's used to differentiate
from the Father.
Can you please turn to, let me have a look here, turn to First Corinthians chapter six.
First Corinthians chapter six.
Before I forget what I was going to say, when this controversy was on, okay, people using
different terminologies and saying, well, should we say God is one person or free person?
Should we say God is one essence?
Or should we say that there's free manifestations?
Or should we say, is it wrong to say there's an entity?
And people using these terminologies, and it seemed like to me at the time that people
were just trying to jump on somebody, like was just trying to criticize people or attack
people because of maybe lazy language.
Maybe just not clearly describing what they meant.
Or using the word person and maybe having different definitions of what person means.
So for me, it was never about the terminology.
Like I understand that you can say things many different ways.
Words do have meanings, I understand that.
But even sometimes I go back and listen to my preaching, I'm like, oh, man, did I really
say that?
That's not really what I meant to convey, but that's what came out of my mouth.
And so usually if people are trying to explain the Trinity, and they're going beyond the
passage of the Bible, and they're using these words essence or persons, I'm not gonna worry
too much.
My main concern is, what are you actually teaching?
What is the point that you're trying to drive?
And so I started to see all this confusion.
I started to see the criticism back and forth, people being called heretic here, people being
called heretic there.
And for me, I've never wanted to enter that arena.
Because while this was happening, I was preparing to start New Life Baptist Church in Queensland.
There's enough on my plate.
I'm moving a big family to another state, finding a place to meet for a church, trying
to get the families together, trying to find a place to live.
There's enough going on and then learning the ropes of what it means to be a pastor.
The last thing I want to do is get involved in some drama that had nothing to do with
me in the first place.
But I had people trying to drag me into it.
So this is what I decided to do.
I read Second Corinthians chapter 11.
And I realized, okay, there's another Jesus.
And these ideas don't, they clash, there's a contradiction.
There's another Jesus here somewhere.
And so instead of entering into the battleground, I just said, you know what, I'm going to stay
clear from the battleground because I've got enough things on my mind, I've got enough
things to do, but I've got to draw a line somewhere.
At some point, I've got to draw a line and I think some families drew their lines into
different places, whatever.
I said, I've got to draw a line somewhere where it is so obvious if someone crosses
this line that they are heretic, that they are lying, that they are teaching false things.
Say what are those lines?
Well, on the side of the three, you know, I said, okay, here's the line for the three.
If someone starts teaching that there are three gods, like that is so obvious, like
wrong, okay, because the Bible is so clear about there being one God, if someone crosses
that line and starts teaching that there are three gods, then I know that preacher is a
false prophet.
And I don't want anything to do with that person.
I mean, isn't that a good place to stand?
I mean, it's so bad, it's so off the mark, right, that it's so obvious this person's
wrong.
And then I said, well, on the other side, when I look at the name of Jesus, 983 times
and we'll have a look at this soon again, okay, not only is it given to the Son, but
it's used to differentiate the Son from the Father and from the Holy Spirit.
So if someone starts crossing that line, like how can you read, like how can you go against
983 times that the name of Jesus is mentioned?
Surely, if you're willing to cross that line, cross that barrier, there's something wrong
with this person, okay?
This might be a wicked, false prophet, heretic, I don't know, but what I know for sure that
it is a lie.
And you know what, the fear of God, there ought to be a fear of God with a preacher.
Where you set certain boundaries and say, you know what, I'm not going to cross these
boundaries because I'm too afraid of what God might do to me.
Fear of God is what's going to keep you right on doctrine.
Fear of God is the beginning of knowledge, the Bible says, the beginning of wisdom, okay?
So I thought, okay, here are good lines, and here's what I expected.
I expected nobody to cross those lines.
But I said to myself, if someone crosses those lines, I'm going to have to break fellowship
with that person, mark them and avoid them.
How can you cross that line and say, well, now Jesus actually belongs to the name of
the Father.
983 times you're going to have to defy what you read in the Bible, okay?
So that, I think that's a clear line, a very easy, obvious line, and the three gods are
very clear and obvious line on the other side.
All right, where did I get you to turn, sorry guys.
First Corinthians chapter six, yeah?
First Corinthians chapter six.
Now before I read that, actually you're in First Corinthians, go to First Corinthians
chapter one, verse number three, just because you're there.
First Corinthians chapter one, verse number three.
Again I just want to show you, not just one, but a few times, where the name of Jesus is
used to differentiate, okay?
First Corinthians one, verse number three, grace be unto you and peace from God our Father
and from the Son, no, and from the Lord Jesus Christ.
So as you read that Bible, okay, the name of Jesus is being used to differentiate from
the Father.
It cannot be the Father's name.
Obvious, makes sense?
Okay?
Now you're in First Corinthians chapter six, look at that.
First Corinthians chapter six, verse number eleven.
First Corinthians chapter six, verse eleven.
And such were some of you, but ye are washed, but ye are sanctified, but ye are justified
in the name of the Lord Jesus.
I wonder which Jesus that one's referring to there.
And then it says, and by the Spirit of our God.
Okay so what do we see there?
The name of Jesus, you know it's not referring to him as the son there, but the name of Jesus
is being used to differentiate the Son from the Spirit of God, from the Holy Spirit.
Okay?
So I've got so many passages, I don't have time to go through it all, okay?
But the point is this, okay?
And you can do your own research, please, get Bible software, look up the name of Jesus,
read all 983 times if you don't believe me, every time it's referring to the Son.
Every single time.
So don't you think it would take a lot of wickedness to cross that line?
To cross that line and say, well you actually know it actually might be the Father's name
or it is the Father's name or whatever.
Can you please turn to 1 Peter chapter 1 and verse number 2.
First Peter chapter 1 verse number 2.
I didn't warn you but yeah there's a lot of passages today, I need your brains switched on.
Okay?
First Peter chapter 1 verse number 2.
First Peter chapter 1 verse number 2 reads,
Elect according to the full knowledge of God the Father, wow that is the God the Father,
through sanctification of the Spirit, well that's the Holy Spirit,
unto obedience and sprinkling of the blood of the Son, no,
the blood of Jesus Christ, grace unto you and peace be multiplied.
So what do we see in this passage?
The name of Jesus has been used to differentiate in the same verse, the Father from the whole
Father and from the Holy Spirit.
So we know, we read that, that's the Son, okay, that's the Son.
And this is how easy it is, this is easy stuff.
This is easy stuff, I'm not teaching anything that's difficult.
Can you please turn to Isaiah chapter 9 now, Isaiah in your Bibles.
Isaiah chapter 9 verse number 6.
Because I had to make the decision unfortunately, you know, to break fellowship, mark and avoid
with, you know, someone that eventually crossed the line with the name and said well no the
name can be the Father's name as well, it is the Holy Spirit's name as well and that's
just one part of it.
I mean there were other things that were questionable, okay?
But this is, this is how I know that oneness theology is of the devil, that it is of another,
it is another Jesus that is being taught.
When you're so willing to cross those lines that I thought was so obvious that nobody's
going to cross those lines.
Even a heretic would be careful to cross those lines because then they'll be obviously marked
as a heretic.
You would think, right?
Isaiah chapter 9 verse number 6.
Now this passage is basically the passage that oneness, you know, it basically is the
strongest verse that those that believe in oneness would hold to, okay?
And I, you know, had some misunderstanding on this passage, okay, we'll just have a read
of it.
Isaiah chapter 9 verse number 6.
This is about Jesus Christ's prophecy of him being born in Bethlehem.
It says in verse number 6, often read in Christmas, for unto us a child is born, unto us a son
is given.
So you can see there Christ being referred to as a son and the government shall be upon
his shoulder.
That's important for you to remember.
The government will be upon his shoulder.
That's about his millennial reign, okay, future coming.
It says that his name shall be called Wonderful, Counsellor, the Mighty God.
That's a great passage about the deity of Jesus, that he's the mighty God.
But then look at this.
It says the everlasting father.
Whoa, hold on.
A son is given but he's the everlasting father.
And father and son must be the same.
If the son's name is Jesus, then therefore the father's name must be Jesus.
Now look, my misunderstanding was I believed that that actually was referring to God the
Father.
But I did not take the conclusion that it's the same person.
My conclusion is, well, it's the same God.
The mighty God was mentioned there before.
There's one God.
And many times the Bible's not going to be clearly defined for you with a separation.
You know, if the Bible is focused on the division, it will be focused on the division.
But many times the Bible, it just uses the Lord God in reference to all three.
And it's not, the focus of that passage isn't to differentiate between the three persons
of the Trinity.
All right.
So you can see there.
You can see how somebody might see that and say, well, God the Father, okay, the Prince
of Peace.
Look at verse number seven.
Of the increase of his government and peace, there shall be no end upon the throne of David
and upon his kingdom to order it and to establish it with judgment and justice from henceforth
even forever, the zeal of the Lord of hosts will perform this.
So again, oneness will say, see, the father, the son, same person, the son is Jesus, therefore
the father is Jesus.
This is what they use.
Now for a long time that perplexed me a little bit.
Now I never took it that far, but I just, I could see why they would use this as their
evidence.
Okay.
Now for the men that have been coming on Fridays, you know, one thing that I covered very quickly
that if you're trying to understand something in the passage, okay, look at the surrounding
verses.
And if the surrounding verses don't give you the answer, try to stay within the book and
find the answer within the book.
If the book doesn't give you the answer, have a look at the, has the author written other
books?
And explore that author.
And if you still can't find the answer, then use the rest of the Bible.
Okay.
But you know, have a bit of a funnelled or focused approach when you're trying to understand
the Bible.
So let's stick to Isaiah.
Let's understand what is this everlasting father?
Remember it's tied into the government upon his shoulders.
We saw that in verse number six, and his government also is mentioned in verse number seven.
So sandwiched between the everlasting, sorry, everlasting father is sandwiched between the
reference of his government, which is his millennial reign, his kingdom, okay.
Now go to Isaiah 22, Isaiah 22, which talks about the millennial reign of Christ again,
speaks about the kingdom of Christ again.
Turn to Isaiah 22, I want you to keep a finger there, and turn to Revelation chapter three.
So Isaiah 22 and Revelation chapter three, you need to look at these things together.
Revelation and we're going to read Revelation chapter three first.
Revelation chapter three, verse number seven.
Revelation chapter three and verse number seven.
These are the words of Jesus in Revelation chapter three, verse number seven.
And to the angel of the church in Philadelphia writes, these things saith he that is holy,
he that is true, he that hath, pay attention, the key of David, that's important.
Remember when he looked at Isaiah nine six, that he's going to rule over the throne of
David?
Well, he's got the key of David.
Remember that.
And then it says, he that openeth, and no man shutteth, and shutteth, and no man openeth.
So Christ has the key, he's able to open that no man can close, he's able to close that
which no man can open.
This is about Jesus in Revelation chapter three, okay.
Now that's clear, think about key of David, opening that no one can close and close, that
no man can open.
So go to Isaiah 22 for me, Isaiah 22 and verse number 20, Isaiah 22 and verse number
20, and this is about a man named Eliakim, but you'll soon see this is not about Eliakim.
Like it starts to be about Eliakim, but then it speaks prophetically of Jesus Christ.
You'll soon see this.
Isaiah 22 verse number 20, and it shall come to pass in that day that I will call my servant
Eliakim, the son of Hilkiah, okay.
Then it says this, and I will clothe him with thy robe and strengthen him with thy girdle,
look at this, and I will commit thy government into his hand and he shall be a father.
Think about that for a minute.
So the government's given to his hand and because of that he shall be called a father.
But father in what sense?
God the father there?
Father to the inhabitants of Jerusalem and to the house of Judah.
So you can see here that father is being used as a position of authority, of power.
He's going to be called a father because the government is going to be given into his hand.
Now the next verse proves that this is not about Eliakim anymore, this is about Jesus
Christ.
Verse number 22, and the key of the house of David will I lay upon his shoulder.
What did we learn in Isaiah 9-6 that the government shall be upon Christ's shoulder?
What did we learn in Revelation chapter 3?
That Christ will have the key of David, okay.
Now look at this.
And then it says in verse, it keeps going, so he shall open and none shall shut and he
shall shut and none shall open.
Hey where's that being repeated for us?
Revelation chapter 3 about the key of David.
So you can see this is about Christ.
So the son that is given to us is going to take on the title of the office of father.
Why because he's going to rule over all the governments of this earth when he comes and
reigns for his thousand years.
The father is not a reference to God the father.
So when we go back to Isaiah 9-6 and he's the everlasting father, well of course he's
the everlasting father because the government's going to be given to him, he's going to have
that title of father and he's the everlasting God.
You know God is eternal.
Jesus Christ is everlasting.
Yesterday, today, forever, Jesus is the same as we sang.
So what is the correct understanding of Isaiah 9-6, the everlasting father?
That he's going to have the government upon his shoulders, okay.
That's what makes him fatherly, not that he's God the father and definitely not teaching
there that God the father's name is Jesus.
So you can see just by comparing scripture with scripture, staying in Isaiah, looking
at Revelation where he repeats the words of Isaiah that by putting all these things together
but look, oneness.
Those that believe in oneness would say no, this proves that Jesus is the father.
That the father's name is Jesus.
You know that's not what it says, okay, but they fail to explore the rest of the Bible.
They fail to explore the rest of the book, you know, and do a bit of study, you know,
to understand God's word is going to require a little bit of work and just because I'm
the pastor doesn't mean I have every answer.
I do the best I can to study and try to find the answer but again, the answers that we
read in the Bible ought to be consistent with the rest of the Bible that we see, okay.
Oh by the way, sorry, back to Isaiah 22 because something I wanted to show you.
Isaiah 22, I just missed it completely but anyway, this is important as well.
Isaiah 22, remember in verse number 21 it says he shall be a father speaking about Jesus
Christ.
Well, notice verse number 23, this proves that he is not God the father, okay, because
look at verse number 23, and I will fasten him as a nail in a short place and he shall
be a glorious throne to his father's house.
So the father over Israel has his father, so it's not the same person, okay.
Look at verse number 24, and they shall hang upon him all the glory of his father's house,
the offspring of the issue, all vessels of small quantity and the vessels of cups even
to the vessels of flagons.
So I just want to show you the father has a father, okay, because Jesus Christ the son
has a father, God the father, okay, because the trinity is the right understanding.
It's the right understanding of the nature of God.
God's nature does not change.
Can you please turn to 1 John chapter 3.
I'm going to do my best to move on because I'm already running out of time, I'm already
half an hour through this.
My apologies.
Let's move on.
1 John chapter 3 verse number 1, 1 John chapter 3, if I go a little bit over an hour, I hope
you guys forgive me, alright.
1 John chapter 3 verse number 1, the other passage that oneness believers may turn to
is in 1 John chapter 3 verse number 1, now let's read it the way they read it, okay.
Behold what manner of love the father, so it's about the father here, have bestowed
upon us that we should be called the sons of God, therefore the world knoweth us not
because it knew him not.
So you say, well, who did he not know?
Well, I guess the father there, right?
Now look at this, verse number 2, beloved now, are we the sons of God, and it doth not
yet appear what we shall be, but we know that when he, say who's he?
When he shall appear, we shall be like him, for we shall see him as he is.
And the one is to say, well, see, in verse number 1, the father was mentioned.
So who's appearing, who's coming again?
The father's coming again, and we're going to be like the father they teach.
That's what they teach, okay.
And we know that really the one that is coming is Jesus Christ, but here apparently the father
is coming, therefore the father is Jesus, they'll teach, okay.
Now again, I've been in church my whole life, I've heard that passage read so many times,
the preacher's never said, therefore the father is the one that's coming.
It's never been that conclusion, you can understand that if someone is trying to force their theology
into the scriptures, you know, that's what it takes, you know, someone trying to force
their teachings into the scriptures, rather than allowing the scriptures to speak for themselves, okay.
Now I understand, well, you might read that and be a little bit confused, but it does sound like
the father is the one that's going to appear.
Well, let's keep reading, let me just, sorry, got to just remember where I was up to.
All right, verse number 3, and every man that hath this hope in him purifieth himself,
even as he is purer, whosoever commiteth sin transgresseth the force of the law,
for sin is the transgression of the law, but notice verse number 5,
for ye know that he was manifested to take away our sins, and in him is no sin.
So who was manifested to take away our sins?
They'll say, by looking at chapter number 3, the father was manifested to take away our sins.
Therefore the father is Jesus, they'll say.
Now, I understand the concept of pronouns, if you have a pronoun, he, him, okay,
and English grammar would dictate, you know, that you look for the closest antecedent,
you say, what's the antecedent? Well, the father here is the person that is being named,
and so if it's father, and then you look at him, yeah, general grammar would require you to say,
well, who's the him? Well, the closest antecedent is the father, and you make that conclusion.
Here's the thing about your King James Bibles though, okay, it does not follow modern grammatical rules.
It doesn't. Okay, when people talk in the Bible, guess what, there's no quotation marks.
You've probably read the Bible and you notice, oh, that's a capital letter.
We know that capital letters kind of begin at the start of the sentence or something like that, right?
And sometimes they're just sort of randomly there.
Like, you'll find that the grammatical structure of your Bible is not the grammatical teaching, at least, of modern English.
Things have changed over 400 years. So that's one thing.
But the other thing you need to consider is that this was translated from Greek.
So you've got to consider whatever the Greek grammatical issues are, and then also consider that when they were like,
it's not the translator's job to say, well, who's the he and the him, you know, and change it.
No, their job was just to translate straight from the Greek into English that it would make sense, okay?
Now, I can understand that if you were, you know, grammatical rules.
Now, again, this is just a rule of thumb. It's not always accurate.
It's not always 100% correct that you go to the closest antecedents.
Okay, but one thing you do find in basically any kind of English grammar is that if you do have a pronoun,
he, him, his, or whatever she, you often, yeah, look at the previous antecedents,
and within context, work out who they might be referring to.
Here's the big mistake they make. They start with 1 John 3.
Did you know there was also 1 John 1 and 1 John 2 before 1 John 3?
Did you know when the Bible was written, there were no chapters and verses?
These things were added later for our convenience.
Okay, you know, this is a letter, this is an epistle.
If someone writes you a birthday card, right, and you get a birthday card,
you don't just start reading one paragraph, okay, I'll read the rest later because that's the next chapter.
That has nothing to do with what I just read in the previous chapter.
This is an epistle. These things continue. The thoughts continue.
You cannot detach chapter 3 from chapter 2, and you cannot detach chapter 2 from chapter 1.
I hope that makes sense.
So, if you go to 1 John 2, just 7 verses before this, okay?
Just 7 verses before the he and the his.
1 John 2, verse number 24, 1 John 2, verse number 24, it says,
So, what do we have? Two antecedents, the father, the son.
So, when you read the he, him, now you've got to work out which one it is.
Now, here's the thing about the Bible. It's not confusing, it's not, God's not the author of confusion.
He's not trying to make you wonder, well, which one is it that manifested to take away our sins?
Because if you just go back to the next chapter, 1 John 3, 1 John 3, and look at verse number,
let's just drop down a little bit more, okay, let's just read three more verses after that.
In 1 John 3, verse number 8, 1 John 3, verse number 8, it says,
The son of God was manifested, that he might destroy the works of the devil.
So, you just read three verses later, the one that was manifested was the son,
so then you read verse number 5, and you know that he was manifested to take away our sins.
You just read a little bit more, the antecedents before that, it confirms that later on that it's the son.
How can you conclude the father's manifested to take away our sins?
It's rubbish, it's another Jesus. It's dangerous.
And you know, it might seem, I'm a little bit angry, because obviously I love my Bible, I love my Lord,
I don't want blasphemy, and I don't want false doctrines being taught, people being affected by it,
but more than angry, I'm just sad. I'm sad that people can do this to God's word,
and lack of fear of God, and then behind the pulpit teach other people to be confused and messed up.
But hey, that's the danger, that's what 2 Corinthians was teaching us,
to be aware of these other spirits, these other gospels, these other Jesus.
You got any of those free things mixed up, you're not saved.
It saddens me, brethren. Please turn to John chapter 17.
Another passage that I use to teach that the father is Jesus, or the father's name is Jesus.
John chapter 17 verse number 5.
These are the words of Jesus Christ in John 17 verse 5.
Jesus says, And now, O father, glorify thou me with thine own self with the glory which I had with thee before the world was.
I have manifested thy name unto the men which thou gavest me out of the world, thine they were, and thou gavest them me, and they have kept thy word.
So, what personal name did Jesus Christ manifest?
What personal name did Jesus Christ come to reveal that we learn about in the New Testament?
That's what they say, basically. That's where they start.
What name did Jesus reveal? Because the name of Jesus was not known in the Old Testament.
Therefore, the name that Jesus Christ came to reveal was the name of Jesus.
And if he's manifest in the father's name, therefore the father's name must be Jesus.
Now, brethren, you know, you read certain things and, you know, the more, like, you know, us that were born in Australia, us that have English as our first, well Spanish was kind of, had a bit of a mix.
But anyway, those that have English as your first language, you have a real advantage.
Because you're able to read the Bible and you are able to determine sometimes things that, you know, foreign speakers that don't always gather.
Right, like a foreign speaker might see the word name there and they might, yeah, that must be a personal name.
But as English speakers, you know that sometimes name can be used in other ways.
So I'll get Christian to come up here quickly.
So this is Christian.
Now, if I'm on the Sunshine Coast and I can't make it to church for some reason and we fly down Christian to preach for us.
Okay, when he's older, not now.
Okay, we fly down Christian, Christian turns up to church, blows it up at the church and he says,
I come in the name of my father.
What is he saying?
Oh, I've been renamed Kevin.
Is that, that's the name that you've come in?
Your name, oh, your name is Kevin.
No, if he says I've come in the name of my father, what is he saying?
I've come in his stead.
I've come in his authority.
My father is the one that sent me, right?
Pastor Kevin, his authority.
He sent me here to come and preach to you because he couldn't make it or whatever.
I've come in my father's name.
You know straight away he's not talking about a personal name.
Okay, you can sit down.
So the word name can obviously be used and we, you know, this stuff is, you know,
the police might say stop in the name of the law.
So what is in the world's law's name?
Is it Patrick?
Is Patrick the law?
You know?
No, you're talking about the authority, the power that comes from the law, you know?
And so name is not just personal name.
Like that's, again, an English speaker, you read that and you can't, you gather that as you read this.
Like, you know, it's not, oh man, what's the personal name of the father that's been revealed?
Now let me prove this to you, okay?
I'll prove it to you in this passage that it's about authority, that it's about power, okay?
Well, first of all, first of all, before I say that, so the oneness position is, well, see,
Jesus came to reveal the name of Jesus.
He's the one that revealed it.
Well, that's a lie.
Okay, it wasn't Jesus that revealed the name of Jesus.
It was the angel Gabriel in Matthew chapter 1 verse 20.
But while he thought on these things, behold, the angel of the Lord appeared unto him,
that's unto Joseph, in a dream, saying, Joseph, thou son of David,
fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost.
And she shall bring forth a son, and thou shall call him Jesus, for he shall save his people from their sins.
So who's the one that actually revealed the name of Jesus?
It wasn't Jesus, okay, because babies don't talk.
It was the angel.
The angel came and told Joseph, and then Joseph said, this son's going to be called Jesus.
And that's, you know, really, okay, angel revealed it to Joseph.
Joseph revealed it to everybody else.
So you can't, it was Jesus that revealed the name of Jesus.
Well, that's faulty already.
Okay, just to prop up oneness, heresy.
Okay, so first of all, that's just ridiculous, okay.
But anyway, back to John 17, and look at verse number 17 and verse number, sorry, chapter 17 and verse number 25.
John chapter 17 verse 25, just where you were before.
Look at verse number 25.
Jesus now says these words later in the chapter.
He says, O righteous Father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me,
and I have declared unto them thy name.
So there it is again, before he said manifested thy name, never since I'm declaring unto them thy name,
and will declare it that the love wherewith thou hast loved me may be in them, and I in them.
I want you to notice something about that declaration of the name.
The love that God the Father has for the Son will also be the love given to his disciples.
What we notice, just in that little passage there, that there is this passing down, okay, here in reference to love, okay.
Now, we're looking at verse number 25.
The other verse that we saw was verse number 6.
Again, there's a lot of verses sandwiched between those two things, okay.
About the manifestation of the name, the revealing of the name, all right.
Now, can you please go to verse number 8.
So is this a personal name, or is this about authority and power?
Well, let's have a look at verse number 8, John 17, verse number 8.
Jesus says these words to the Father,
For I have given unto them the words which thou gavest me,
and they have received them, and have known surely that I came out from thee,
and have believed that thou didst send me.
What did we learn there?
The authority structure within the Trinity, okay.
The authority, the power, that the Father sends the Son, right.
And then the Son says, Father, you've given me words,
and you know what, now I'm giving those same words to my disciples.
The chain of command, do you see that, okay.
So is this about a personal name that's been manifested, revealed,
or is it about a power structure, an authority structure, a passing down, you know.
Like me sending my son, Christian, a passing down of authority.
Is that what we're seeing?
Look at verse number 12, same chapter.
While I was with them in the world, I kept them in thy name,
oh, that name must be Jesus.
I kept them in thy name.
Now, does that sound like a personal name,
or does that sound like I've kept them in your power,
I've kept them in your authority?
Think like, you know, right.
Anyway, those that thou gavest me I have kept, and none of them is lost,
but the son of perdition that the scripture might be fulfilled.
Look, drop down to verse number 18.
As thou hast sent me into the world, authority structure,
even so have I also sent them into the world.
Again, the passing down, okay, sandwiched between this manifestation of his name.
Look at verse number 22.
And the glory which thou gavest me I have given them,
that they may be one even as we are one.
So, God the Father has given glory to the son,
the son has given the same glory now, pass it on to his disciples.
What do we see?
Authority structure, a passing down, ascending.
So, what is the manifestation, what is the revealing, what is this name?
Is this a personal name?
No, he's revealing the power structure.
He's revealing the authority of God.
You know, it's Christ that actually teaches us about the Trinity.
The Trinity is not so clearly taught in the Old Testament.
You need to read the words of Jesus.
He teaches about the Trinity, but then you go back to the Old Testament
and you clearly see the Trinity in the Old Testament.
Okay, after Jesus Christ taught us these greater truths,
these deeper truths about the Father and the Holy Spirit.
So, no, that's not teaching that.
I don't know how you take that passage and say,
well see Jesus Christ is saying the Father's name is Jesus.
You've got to have another like ulterior motive,
another spirit, another gospel, another Jesus, I don't know.
It's crazy.
Zechariah chapter 12 in the Old Testament please,
Zechariah chapter 14, sorry, Zechariah chapter 14,
Zechariah chapter 14.
The next one that gets, and look,
obviously I'm not going to touch every passage they use, okay,
but I want to touch on the passages that I've heard used
about the name of Jesus Christ.
That's what we focus on today, okay.
Zechariah 14 verse number 9, Zechariah 14 verse number 9,
we're about to read once again about the future kingdom to come,
Christ's millennial reign, okay.
And in Zechariah 14 verse number 9,
now you just read this and just, I won't say anything,
you just read it.
And you tell me if you conclude by reading this
that the Father's name is Jesus, okay.
Zechariah 14 verse number 9,
and the Lord shall be king over all the earth,
in that day there shall be one Lord and his name one.
See, the Father's name is Jesus.
I don't feel like I even need to talk about this.
You know, it's just desperate, you know,
scraping at the bottom of the barrel, right.
Oh, look, there's one name.
There's coming a time when there's going to be one name
and we know the name above all names is the name of Jesus,
and so the idea of the oneness is basically
every other name of God is discontinued at this point in time.
He's no longer known as God Almighty.
He's no longer known as Jehovah,
and he's just going to have this one name, Jesus,
and we know the Father still must exist,
and the Holy Spirit must still be in play,
therefore the Father and the Holy Spirit are Jesus as well.
I mean, I just feel like I don't even have to preach about this,
but let's just understand what he means, just very simply, okay.
So we know that Christ's kingdom is not of this earth, okay.
We know that when he comes, it's not like the people on the earth are like,
all right, Jesus, you've come, we're going to give you authority and power.
In fact, that's what they do to the antichrist.
When Christ comes, he wipes out the place
and he starts a brand new kingdom on the earth, okay.
It's a kingdom of heaven that he brings, okay.
So, we currently live in a situation where we have sovereign nations,
supposed to be anyway, okay.
Kingdoms and kings and presidents and whatever, heads of every nation, okay.
In other words, there are multiple kings.
There are multiple authorities, okay, over every nation,
and there's no problem with that in the current state that we're in.
That's how it's supposed to be, all right.
The Lord God actually divided the people.
You know, when they came all together as one, that's when problems started to occur.
But anyway, and then what we read here in,
I'm just going to find my place here,
Zechariah 14, verse number 9 says,
and the Lord shall be king over all the earth.
So, what this is teaching us is all those authorities, they're gone.
You know, when Christ comes, there's going to be one authority, okay.
Like, there's not going to be like the sovereign nation.
We have nothing to do with the kingdom of Christ.
You know, we're our own little kingdom.
That's not the case when Christ comes to rule and reign.
He rules with a rod of iron.
There's going to be that one king,
hey, we're going to be able to rule and reign with Christ,
but we're still part of that same kingdom, okay.
So, then it says, and that day, that's the millennial,
shall there be one Lord?
Yeah, because Christ is ruling.
There's one Lord.
There's one authority.
There's one power.
That's what it's teaching.
It's not saying there used to be like a thousand gods and a thousand lords,
and now there's only going to be like one,
like somehow all these gods become one or something like this, okay.
Well, there's one Lord because there's one authority,
there's one king over all the earth,
and his name won.
Now, is that about personal name,
or is that again about authority?
We just read about being a king,
we just read about being Lord,
and there's one authority,
there's one name over all the earth.
And listen, even if you wanted to apply this to a personal name,
well, you know what, who's ruling and reigning on the earth?
Jesus Christ.
And if you want to say, well, that one name of that one Lord is Jesus,
so be it.
That's another way to understand it, okay,
because Christ does not give that kingdom to the Father,
till the thousand years are over.
If that's how you want to understand it.
But I don't think that's what it's about.
I believe here very clearly that the one name
is the fact that he's been called the one Lord and the king.
Authority, once again, there's one authority,
there's one power over all the earth,
and it all belongs to Jesus Christ.
So then to take that and say, well, that's the Father's name,
Jesus is the Father's name.
You know, I don't know what to say.
It's an embarrassment.
Turn to Proverbs chapter 30, please.
Proverbs chapter 30.
And again, we're going to be looking at two passages here.
Turn to Proverbs 30 and then turn to Ephesians chapter 4.
Turn to Ephesians chapter 4.
Ephesians chapter 4 and verse number 7.
I'm going to read that one first,
but also go to Proverbs 30.
We need to look at these together.
Ephesians chapter 4, verse number 7 reads,
So we're talking about Christ here, Jesus Christ.
Jesus Christ.
So we see here that Christ both has ascended and descended.
But what we read here is that he descended first.
So the descent of Christ when he came to this earth
came first before his ascension,
before he went back to being with the Father.
Now, verse number 10 says,
All right, so Jesus Christ, his presence, his power,
the whole earth fills all of heaven.
That's what he's teaching, okay?
But he descended first and then he ascended.
Okay, that's nothing controversial about that.
Now, turn to Proverbs chapter 30.
Proverbs chapter 30 and verse number 4.
Proverbs 30 and verse number 4.
So the oneness teachers will look at this
and they will basically associate Proverbs 30
with Ephesians chapter 4.
Because there are some similar language, I understand.
I can understand why you could read that
and think it's about the same thing.
But look at Proverbs chapter 30, verse number 4.
So their view is, well, you know,
Ephesians 4 made it very clear that it's Jesus.
Okay, so let's, again, think like they think.
This is about Jesus.
This is about the Son of God, Jesus, okay?
Well, we know his name is Jesus.
Oh, does Jesus have a son?
Well, we know the Son's name is Jesus
and we know the one that ascended and descended was Jesus.
Therefore, is this passage telling us
that the Father's name is Jesus?
You can see where they draw that, okay?
Now, when this was first brought up to me, you know,
the first thing I noticed, just reading,
the first thing I noticed is
I realized that this is not about Ephesians 4.
The reason is because Ephesians 4,
he descended first and then ascended, okay?
Proverbs chapter 30, verse 4 starts differently.
Who have ascended up into heaven or descended?
So it's actually the opposite, okay?
Actually the opposite way, okay?
Now, again, that's not proof of anything.
I'm just saying, like, immediately by reading that,
I go, I think you're drawing too much there, all right?
Anyway, again, what do we do, man?
On Friday nights, okay, this seems challenging.
It seems to be saying here maybe that
the Father's name is Jesus and Jesus has a son
and his name is Jesus.
So what do we do?
Again, the surrounding passage,
that's where we start, right?
We don't just run to Ephesians 4.
There's the answer to the riddle.
Now we start with the surrounding passages,
the context, okay?
So let's read the context.
Proverbs chapter 30 and verse number 1.
It says the words of Agar,
so what we're about to read are the words
of a man called Agar, okay?
They're being recorded for us.
The son of Jacob, even the prophecy,
the man spake unto Ephiel, even unto Ephiel and Ukel.
Okay, so what is this prophecy?
What is this proverb that is being said by Agar?
He says in verse number 2,
surely I am more brutish than any man
and have not the understanding of a man.
What does the word brutish mean?
Stupid, okay?
Like Agar in his proverb saying,
look, I'm just a stupid man.
I don't have the understanding
of a fully developed man.
I'm like a child.
I don't have great wisdom.
I don't have great understanding.
I don't have great knowledge.
He says I am, you know, what did he say again?
I am brutish.
I am stupid.
Okay, I mean that's pretty humble of him to say that.
Okay, so he doesn't, he's lacking understanding.
Look at verse number 3.
I neither learned wisdom,
so he says I have no wisdom,
nor have the knowledge of the holy.
He says I don't know about holy things.
I don't know about God.
I don't know anything.
He's saying, right?
Now, before we read the next passage,
because we've already read it,
how many times have you gone so,
this has happened many times to me,
so I don't know if it's happened to you guys,
but it's happened many times.
Have you gone soul winning?
Knocked the door.
So would you be 100% sure that you're,
you know, if you were to die today,
that your soul would be in heaven,
or would you have some doubts?
And I've had it said to me,
and I think others would admit to this as well,
well, I've got some doubts,
and you kind of think,
oh, maybe because you don't know how to get to heaven.
They go, I've got some doubts
because no one's ever gone to heaven
and come back to tell us how to get there.
You know, who's gone to heaven and recorded it
and told us whether these things are real?
You know, no one's gone up there with a video camera.
No one's gone up there,
and we don't have any scientific proof that this exists.
No one's been able to come back and tell us,
and quite often I'll tell them,
well, Jesus has come from heaven and gone back.
But anyway, that's what I've had that said many times.
And so their doubt is not about where's my soul go.
Their doubt is does heaven even exist?
Does God even exist?
You know, these are things that no man can know, they'll say.
This is exactly what this guy is saying.
This is exactly what, what's his name?
I keep forgetting his name.
Agar is saying.
He goes, I have no knowledge of the holy.
And then he asks this question,
and again, these are not riddles
waiting for the answer in Ephesians chapter four.
These are rhetorical questions.
Do you know what rhetorical questions are?
They don't demand an answer.
It's to make you think, okay?
And to absorb it and realize that, you know,
no man can have this knowledge of the holy.
Let's have a look at this, okay?
And then it says,
who ever ascended up into heaven or descended?
So the idea there is,
I don't have any knowledge of the holy.
Who's gone up there and come back down
so I can know about these things?
That's what's happening, right?
Like what man has gone up there?
No man has gone up there to tell us these things.
And then we keep going, right?
And then it says,
who have gathered the wind in his fist
and bound the waters in his garments?
Who have established the ends of the earth?
What is his name and what is his son's name,
if thou canst tell?
So we have a great revealing in verse number four
about the father and the son.
I do believe this is that his name is God
or God Almighty or Jehovah,
what name you want to give him.
And the son's name is Jesus, if thou canst tell, okay?
He's trying to learn about God.
He's trying to learn about the holy things
and he's acknowledging that no man has gone to heaven
and come back to tell us these things.
That's what's happening.
And again, the reason I know that
is because I've seen that in the real world.
I've seen that door to door soul winning.
Who's gone to heaven and back to tell us again?
That's right.
And these people are British.
They don't know anything about the holy.
They don't know anything about the Bible
that say these things.
But we keep reading.
So look at verse number five.
Every word of God is pure.
He is a shield unto them that put their trust in him.
So what do we learn?
If we want to learn about the holy,
it doesn't take a man to go up there
and come back and tell us about it.
We have God's pure word.
It is the shield.
It is our trust.
We learn about God.
We learn about what is holy through his word,
not by some guy going to heaven
coming back to tell us about it, okay?
And again, that's the charismatic approach.
You know, I've gone to heaven
and I've seen this and that.
I'm coming back.
I'm going to write a book
and I'm going to sell a million copies
and become rich
and then you find out these little hoaxes and lies, okay?
That's not how you learn about heaven.
That's not how you learn about the holy.
That's not how you learn about the nature of God.
You learn about it in God's word.
All right?
That's what's happening in this passage.
It says I'm dumb.
I'm stupid.
I don't know.
No one's come back,
but I've got God's holy word.
It's just pure,
and that's how I'm going to learn about the holy.
And then it says in verse number six.
This is the warning.
Add thou not unto his words,
lest he reprove thee
and thou be found a liar.
Oh, this passage is teaching us
that the Father's name is Jesus.
You're a liar.
Okay?
You've added unto his words.
Boy, you know,
I don't want to make mistakes
when I'm preaching, brethren.
You know, I try hard.
I try really hard.
Again, I'm not perfect.
I'm sure you've probably noticed
I've misspoke sometimes or said,
you know,
but at the end of the day,
you know,
your fear of God,
you know,
the preacher's job is to preach this book.
Right?
What is it again?
Every word of God is pure.
This is how we learn about the holy God.
Okay?
Not your reasoning and your logic
and well,
everlasting Father,
that must be God the Father,
therefore it's a son,
therefore it's Jesus,
and the Father's name is Jesus.
It's another Jesus.
It's not from God's holy book.
Okay?
That's my conclusion.
I don't even know how to end this.
But anyway,
brethren,
strange doctrines.
I'm going to start this new series.
Hopefully on Thursday,
I'll continue it.
If you have any questions for me,
please ask.
These are the passages
that are mainly used though
that I've heard to teach
that the Father's name is Jesus,
and you can see there are,
just by reading other passages,
you know,
it's deception.
I just wonder what it takes for somebody
to go that far
to not just understanding correctly,
but then to go out of their way
and teach it to others.
You know?
And again,
I drew those lines where I drew them.
Some of you guys drew your lines
somewhere else.
You know,
it was never for me about
what are you saying when you baptize?
Are you going to just use Jesus' name alone?
Like,
I know that's a lie for some people,
all that kind of stuff,
and I don't think that's right.
I'm just saying that wasn't my lie
because I can understand
how people can misunderstand
or think the name of Jesus there
is about the authority of Jesus,
blah, blah, blah.
But the best thing to do,
and I think this is something
that I've discovered,
you know,
I can teach you these things.
When there are confusing topics,
when there are contradictive ideas,
the best thing to do
before you just enter into the battle
not having knowledge,
set some boundaries.
Set,
these things are clearly taught
from me in the Bible.
And if someone crosses the line,
they are a heretic.
They are a liar.
And that's the person
I'm going to mark and avoid,
even if it hurts,
even if it's a friend,
even if it's something
that you actually care about.
Okay?
Sometimes you're going to have to do that
because that is the right thing to do.
Okay?
That is the right thing to do.
So another Jesus,
the oneness,
Jesus is another Jesus.
There is no salvation in that Jesus.
There's only salvation in Jesus
who is the Son of God.
Let's pray.