Christ proceeded from God. He is also spoken of as the beginning of the creation of God (Rev. 3:14). Adam was a created son of God but Christ was the begotten Son of God. As a created being, Adam was in the image of God and Christ was the image of God Who came forth having the nature of God. Visibly, Adam had the same form in which the Lord God appeared being created in His image, of course, he did not come forth from God like the second Adam. But God wanted sons and daughters who would come forth of Himself, who would have His divine nature — His life. The only begotten Son proceeded from God, and by Him — the first-born — this divine race commenced.

Yahweh was God Himself, He is the I am, the eternal in Himself existing one, the Logos — the one through Whom all things came into existence. Then, He finally became man. What almost every theologian has left aside is actually the very kernel, namely that Yahweh proceeded in the beginning out from the fullness of God. In the New Testament we use the terminology, the Son proceeded from the Father.

“… If God were your Father, ye would love me; for I proceeded forth and came from God.”

“For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.”

“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 they have believed that thou didst send me.”

At the moment when this secret was revealed to the disciples, they cried out: “Now are we sure that thou knowest all things, and needest not that any man should ask thee; by this we believe that thou comest forth from God.” (Jn. 8:42; Jn. 16, 27; Jn. 17. 8; Jn. 16:30).

In the Old and the New Testaments it is always the same Lord acting, once in His spiritual body, and then in the body of flesh. It was not a Son of God Who existed besides God who became the Son of God — that would be a total paradox. Jesus did not exist as Son beside God, but as the Scripture clearly states He proceeded from God and being begotten by the Holy Ghost He had a being equal in nature with God. Son means to come from, to originate from. He had God’s life in Him as He was God Himself. From God only God could come forth and manifest after His own kind. Through Him all sons and daughters of God have received of God’s nature (2 Pet. 1:4).

In theology, the main emphasis is being put on the relation of Father towards Son, Son towards the Holy Ghost etc. etc. They are being placed opposite to each other. There can be no sense in such comparisons at all. If then philosophy joins theology the whole thing becomes like a magic circle. Whosoever is trapped in it will not easily escape. Biblical theology exists in the realisation of the eternal plan of God with humanity through Jesus Christ our Lord. We are not to discuss the various manifestations of God and their relations to one another but we are only to comprehend God’s revelation towards us and acknowledge that He established the relation with us. The question now is what is our relationship towards Him. This is the main point. Indeed God has clarified and established His relationship with humanity.

The doctrine invented by the so-called Nicene creed is totally unscriptural. There one could find statements like these, “… God’s unique Son, born of the Father, before the world, God from God, light from light, true God from the true God, born not made …” (F. Hauss, Väter der Christenheit,
pg. 40). How can the Father have a Son born in heaven? This is simply not comprehensible. Such thoughts are nowhere found in the Holy Scriptures. It is the biggest stumbling for Jews and Muslims.

The Father has begotten the Son by the Holy Ghost here on earth. And thereby made the beginning with all the sons and daughters of God. After the Spirit He was the Son of God but after the flesh He was a man, because of mankind in order to place us back into our divinely appointed order. He had to be man in order to die but He had to be God in order to conquer death, hell and Satan. The apostle did not explain this incomprehensible mystery but he simply declared, “And without controversy great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the nations, believed on in the world, received up into glory.” (1 Tim. 3:16).

The Son was not begotten somewhere in the unknown eternity, and also not during the period of the Old Testament, but rather as clearly recorded, at the beginning of the New Testament. The promise for this great event is therefore combined with the word today. The prophecies of this event in the Old Testament were still pointing to the future. The New Testament records the fulfilment of Old Testament prophecies.

The realisation of God’s plan of salvation is announced as follows, “I will declare the decree: The Lord hath said unto me, Thou art my Son; this day have I begotten thee.” (Ps. 2:7). In Heb. 1:5 this is confirmed, “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?…”

The time space of grace is announced in the Scriptures as today. “Again he limiteth a certain day, saying in David, Today …”(Heb. 4:7). This today is the day of salvation. “For he saith, I have heard thee in a time accepted, and in the day of salvation have I helped thee; behold, now is the accepted time; behold, now is the day of salvation.” (2 Cor. 6:2; Isa. 49:8). The writer to the Hebrews gives a comparison to the Old Testament believers who did not believe and states a warning, “Wherefore, as the Holy Spirit saith, Today if ye will hear his voice … But exhort one another daily, while it is called Today, lest any of you be hardened through the deceitfulness of sin.” (Heb. 3:7+13). During the whole span of grace from the first coming, the epiphany of Christ, until His return, the parousia of Christ, we are living in the day of salvation, which is the New Testament today.

In Rom. 1:3-4, we read about the Son, “… Concerning his Son, Jesus Christ our Lord, who was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” The resurrection is the triumphal proof that He was the promised Son. “And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.” (Acts 13:32-33).

Mary said to the angel Gabriel who brought to her the special message for the promised Messiah, “How shall this be, seeing I know not a man? And the angel answered, and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God.” (Lk. 1:34-35). According to the testimony of the Holy Scriptures, Mary gave birth to the Son here on earth and not God in heaven.

Mary is not being presented as an object of astonishment, but rather as an example of what happened by faith and obedience, when God made the beginning of His creation to which she could add nothing. The Son of man, Jesus Christ, was totally and altogether of divine origin. Mary was the natural carrier of the divine substance. He was begotten totally and fully by a supernatural act.

No religious act can replace the Word of God. In Mt. 1:20, we read, “… for that which is conceived in her is of the Holy Spirit” The Holy Ghost is not a separate person, but rather the Spirit of God. Therefore, Jesus was never called the Son of the Holy Ghost, although He was begotten by the Holy Ghost, but rather the Son of God. This happened to fulfil the promise given by the prophet Isaiah, “… Behold, the virgin shall conceive, and bear a son, and shall call his name Immanuel.” (7:14).

In regards to the Son, it is said, “Ask of me, and I shall give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” (Ps. 2:8). He became our Redeemer only after the Father manifested Himself in the Son. Therefore, faith in the Son of God is the absolute and necessary condition for us to obtain salvation. Only where God reconciled Himself with humanity, that is in Christ, the wrath of God was quenched. Faith in the Son is therefore the only true faith in the Father. “Whosoever denieth the Son, the same hath not the Father; he that confesseth the Son hath the Father also.” (1 Jn. 2:23). Whosoever denies the Deity of the Son cannot have God as his Father.

The psalmist speaks without interruption from Yahweh and the Son, “Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they who put their trust in him.” (Ps. 2:11-12).

Faith in the Son is necessary for salvation, because redemption did not happen through the Father in heaven, but by the Son on earth. Therefore, it is written, “He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him.” (Jn. 3:36).

God did not give us a teaching about Himself but He revealed Himself unto us. The dogmatic formulations which started in the 4th century about an eternal Son of God are fantasies. For some He was the eternally begotten Son, for others He was the created Son and again He was looked upon as being born of God, and this was supposed to have taken place in eternity. What good would it be for us with such a begotten, created or born by God Son? Such a thing does not exist. The Son was begotten precisely as the Scripture declares. He originates totally from God, and, therefore, is never called Son of Mary but He is called the only begotten of the Father. Some theologians think because of modern genetics, that the egg came from Mary and the fertilisation was by the Holy Ghost. But in such a case the sinful nature which is in the chromosomes of the egg would have come into the divine gene structure. And thereby it would have been a mixture. That is totally impossible. The terminology of the Scriptures “the only begotten” denotes that all including the egg came from God.

In the prophetic character of the Old Testament through word, symbols and parables we find the predictive revelation which was yet to be realised. The main point was “… for a testimony of those things which were to be spoken after …” (Heb. 3:5). God spoke through the prophets, and they looked into the future and to them was revealed that they were not serving themselves but rather us (1 Pet. 1:12). Since the One Who spoke through them was made man, we do have the accomplished realisation and fulfilment in the personified Self-revelation of God in Christ. Prophets foretold what would happen and the apostles gave testimony of how it took place. The One Who announced Himself by His Word appeared “…and in him dwelleth all the fullness of the Godhead bodily.” (Col. 2:9).

It is hard to understand how it was possible to turn God’s precious Word showing forth His Own revelation until the majestic manifestation in Christ into a trinitarian philosophy. Professor Emil Brunner writes about this theme as follows: “The wording about the three persons is more than questionable. Already Augustine noticed this (De Trinitate, V, 9.). These doubts K. Barth seems to share (Kirchliche Dogmatik I., I, pg. 703). Even if you command your thinking, you have to view these three persons as one — it does not help, it remains an uncertain waving between tritheism and monotheism. Not only the substance but also the terminology regarding persons as such would have to show forth the mystery of oneness and to comprehend the revelation of Him Who revealed Himself. The three person idea has come up because man did not understand the plan of salvation. They occupied themselves with transcendent background of this revelation and made the trinitarian idea as main point of their reflection. That is the deeply unscriptural church teaching of the trinity.”
(E. Brunner, Dogmatik, Vol. 1, pg. 243-244).

Once again, it must be clearly stated that prophets and apostles did not know anything about a trinity. Therefore, the formulation of a tri-une God is not found even a single time in the whole of the Bible. How can three persons who unite be one God? That is indeed a strange concept to the Bible and can only be described as a heathen doctrine. The only true eternal God has manifested Himself in a threefold manner: In heaven as Father, on earth in the Son, and to the believers by the Holy Spirit. That is the testimony of the Holy Scriptures. In this way prophets and apostles who had an experience with Him heard His Voice, knew Him and have proclaimed Him in the manner He had revealed Himself. Theologians have put God upside down and made a threefold figure out of Him. All admit that the Bible does not contain the trinity teaching, yet in spite of it they are defending the same. How is that possible?

Christ proceeded from God. He is also spoken of as the beginning of the creation of God (Rev. 3:14). Adam was a created son of God but Christ was the begotten Son of God. As a created being, Adam was in the image of God and Christ was the image of God Who came forth having the nature of God. Visibly, Adam had the same form in which the Lord God appeared being created in His image, of course, he did not come forth from God like the second Adam. But God wanted sons and daughters who would come forth of Himself, who would have His divine nature — His life. The only begotten Son proceeded from God, and by Him — the first-born — this divine race commenced.

Yahweh was God Himself, He is the I am, the eternal in Himself existing one, the Logos — the one through Whom all things came into existence. Then, He finally became man. What almost every theologian has left aside is actually the very kernel, namely that Yahweh proceeded in the beginning out from the fullness of God. In the New Testament we use the terminology, the Son proceeded from the Father.

“… If God were your Father, ye would love me; for I proceeded forth and came from God.”

“For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.”

“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 they have believed that thou didst send me.”

At the moment when this secret was revealed to the disciples, they cried out: “Now are we sure that thou knowest all things, and needest not that any man should ask thee; by this we believe that thou comest forth from God.” (Jn. 8:42; Jn. 16, 27; Jn. 17. 8; Jn. 16:30).

In the Old and the New Testaments it is always the same Lord acting, once in His spiritual body, and then in the body of flesh. It was not a Son of God Who existed besides God who became the Son of God — that would be a total paradox. Jesus did not exist as Son beside God, but as the Scripture clearly states He proceeded from God and being begotten by the Holy Ghost He had a being equal in nature with God. Son means to come from, to originate from. He had God’s life in Him as He was God Himself. From God only God could come forth and manifest after His own kind. Through Him all sons and daughters of God have received of God’s nature (2 Pet. 1:4).

In theology, the main emphasis is being put on the relation of Father towards Son, Son towards the Holy Ghost etc. etc. They are being placed opposite to each other. There can be no sense in such comparisons at all. If then philosophy joins theology the whole thing becomes like a magic circle. Whosoever is trapped in it will not easily escape. Biblical theology exists in the realisation of the eternal plan of God with humanity through Jesus Christ our Lord. We are not to discuss the various manifestations of God and their relations to one another but we are only to comprehend God’s revelation towards us and acknowledge that He established the relation with us. The question now is what is our relationship towards Him. This is the main point. Indeed God has clarified and established His relationship with humanity.

The doctrine invented by the so-called Nicene creed is totally unscriptural. There one could find statements like these, “… God’s unique Son, born of the Father, before the world, God from God, light from light, true God from the true God, born not made …” (F. Hauss, Väter der Christenheit,
pg. 40). How can the Father have a Son born in heaven? This is simply not comprehensible. Such thoughts are nowhere found in the Holy Scriptures. It is the biggest stumbling for Jews and Muslims.

The Father has begotten the Son by the Holy Ghost here on earth. And thereby made the beginning with all the sons and daughters of God. After the Spirit He was the Son of God but after the flesh He was a man, because of mankind in order to place us back into our divinely appointed order. He had to be man in order to die but He had to be God in order to conquer death, hell and Satan. The apostle did not explain this incomprehensible mystery but he simply declared, “And without controversy great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the nations, believed on in the world, received up into glory.” (1 Tim. 3:16).

The Son was not begotten somewhere in the unknown eternity, and also not during the period of the Old Testament, but rather as clearly recorded, at the beginning of the New Testament. The promise for this great event is therefore combined with the word today. The prophecies of this event in the Old Testament were still pointing to the future. The New Testament records the fulfilment of Old Testament prophecies.

The realisation of God’s plan of salvation is announced as follows, “I will declare the decree: The Lord hath said unto me, Thou art my Son; this day have I begotten thee.” (Ps. 2:7). In Heb. 1:5 this is confirmed, “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?…”

The time space of grace is announced in the Scriptures as today. “Again he limiteth a certain day, saying in David, Today …”(Heb. 4:7). This today is the day of salvation. “For he saith, I have heard thee in a time accepted, and in the day of salvation have I helped thee; behold, now is the accepted time; behold, now is the day of salvation.” (2 Cor. 6:2; Isa. 49:8). The writer to the Hebrews gives a comparison to the Old Testament believers who did not believe and states a warning, “Wherefore, as the Holy Spirit saith, Today if ye will hear his voice … But exhort one another daily, while it is called Today, lest any of you be hardened through the deceitfulness of sin.” (Heb. 3:7+13). During the whole span of grace from the first coming, the epiphany of Christ, until His return, the parousia of Christ, we are living in the day of salvation, which is the New Testament today.

In Rom. 1:3-4, we read about the Son, “… Concerning his Son, Jesus Christ our Lord, who was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” The resurrection is the triumphal proof that He was the promised Son. “And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.” (Acts 13:32-33).

Mary said to the angel Gabriel who brought to her the special message for the promised Messiah, “How shall this be, seeing I know not a man? And the angel answered, and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God.” (Lk. 1:34-35). According to the testimony of the Holy Scriptures, Mary gave birth to the Son here on earth and not God in heaven.

Mary is not being presented as an object of astonishment, but rather as an example of what happened by faith and obedience, when God made the beginning of His creation to which she could add nothing. The Son of man, Jesus Christ, was totally and altogether of divine origin. Mary was the natural carrier of the divine substance. He was begotten totally and fully by a supernatural act.

No religious act can replace the Word of God. In Mt. 1:20, we read, “… for that which is conceived in her is of the Holy Spirit” The Holy Ghost is not a separate person, but rather the Spirit of God. Therefore, Jesus was never called the Son of the Holy Ghost, although He was begotten by the Holy Ghost, but rather the Son of God. This happened to fulfil the promise given by the prophet Isaiah, “… Behold, the virgin shall conceive, and bear a son, and shall call his name Immanuel.” (7:14).

In regards to the Son, it is said, “Ask of me, and I shall give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” (Ps. 2:8). He became our Redeemer only after the Father manifested Himself in the Son. Therefore, faith in the Son of God is the absolute and necessary condition for us to obtain salvation. Only where God reconciled Himself with humanity, that is in Christ, the wrath of God was quenched. Faith in the Son is therefore the only true faith in the Father. “Whosoever denieth the Son, the same hath not the Father; he that confesseth the Son hath the Father also.” (1 Jn. 2:23). Whosoever denies the Deity of the Son cannot have God as his Father.

The psalmist speaks without interruption from Yahweh and the Son, “Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they who put their trust in him.” (Ps. 2:11-12).

Faith in the Son is necessary for salvation, because redemption did not happen through the Father in heaven, but by the Son on earth. Therefore, it is written, “He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him.” (Jn. 3:36).

God did not give us a teaching about Himself but He revealed Himself unto us. The dogmatic formulations which started in the 4th century about an eternal Son of God are fantasies. For some He was the eternally begotten Son, for others He was the created Son and again He was looked upon as being born of God, and this was supposed to have taken place in eternity. What good would it be for us with such a begotten, created or born by God Son? Such a thing does not exist. The Son was begotten precisely as the Scripture declares. He originates totally from God, and, therefore, is never called Son of Mary but He is called the only begotten of the Father. Some theologians think because of modern genetics, that the egg came from Mary and the fertilisation was by the Holy Ghost. But in such a case the sinful nature which is in the chromosomes of the egg would have come into the divine gene structure. And thereby it would have been a mixture. That is totally impossible. The terminology of the Scriptures “the only begotten” denotes that all including the egg came from God.

In the prophetic character of the Old Testament through word, symbols and parables we find the predictive revelation which was yet to be realised. The main point was “… for a testimony of those things which were to be spoken after …” (Heb. 3:5). God spoke through the prophets, and they looked into the future and to them was revealed that they were not serving themselves but rather us (1 Pet. 1:12). Since the One Who spoke through them was made man, we do have the accomplished realisation and fulfilment in the personified Self-revelation of God in Christ. Prophets foretold what would happen and the apostles gave testimony of how it took place. The One Who announced Himself by His Word appeared “…and in him dwelleth all the fullness of the Godhead bodily.” (Col. 2:9).

It is hard to understand how it was possible to turn God’s precious Word showing forth His Own revelation until the majestic manifestation in Christ into a trinitarian philosophy. Professor Emil Brunner writes about this theme as follows: “The wording about the three persons is more than questionable. Already Augustine noticed this (De Trinitate, V, 9.). These doubts K. Barth seems to share (Kirchliche Dogmatik I., I, pg. 703). Even if you command your thinking, you have to view these three persons as one — it does not help, it remains an uncertain waving between tritheism and monotheism. Not only the substance but also the terminology regarding persons as such would have to show forth the mystery of oneness and to comprehend the revelation of Him Who revealed Himself. The three person idea has come up because man did not understand the plan of salvation. They occupied themselves with transcendent background of this revelation and made the trinitarian idea as main point of their reflection. That is the deeply unscriptural church teaching of the trinity.”
(E. Brunner, Dogmatik, Vol. 1, pg. 243-244).

Once again, it must be clearly stated that prophets and apostles did not know anything about a trinity. Therefore, the formulation of a tri-une God is not found even a single time in the whole of the Bible. How can three persons who unite be one God? That is indeed a strange concept to the Bible and can only be described as a heathen doctrine. The only true eternal God has manifested Himself in a threefold manner: In heaven as Father, on earth in the Son, and to the believers by the Holy Spirit. That is the testimony of the Holy Scriptures. In this way prophets and apostles who had an experience with Him heard His Voice, knew Him and have proclaimed Him in the manner He had revealed Himself. Theologians have put God upside down and made a threefold figure out of Him. All admit that the Bible does not contain the trinity teaching, yet in spite of it they are defending the same. How is that possible?