How Do Oneness Pentecostals Explain Paul's Greetings?

Summary

Summary prepared by Acts 2:38 Life from the transcript below — the preacher’s words follow in full.

A distinction, yes — of deity and humanity, not of persons

• The question posed (in the host's frame): Paul's writing usually opens with a greeting, that mentions God the father, and the Lord Jesus Christ. For example, in Romans (the preview gives the verse), Paul wrote: grace to you and peace, from God our father, and the Lord Jesus Christ (as the preview's letters carry the quotation — 'from God our father in the Lord Jesus Christ'). Are these greetings an affirmation, of the doctrine of the trinity? The host's question: it's been pointed out pretty frequently, that most of Paul's writing opens with some version of what the Romans passage says. Paul opens by saying: grace to you and peace, from God our Father, and the Lord Jesus Christ. He starts out first Corinthians the same way: he writes, Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. Those who hold the doctrine (the question names them) would point to these verses, as saying: this proves that there is a distinction, between the father and the son. How would you respond to that argument — that all these openings, in Paul's writing, are just further proof, of the doctrine of the trinity? The answer: they do demonstrate a distinction, between God and the son. But that is a distinction of deity and humanity ('that is one of deity and humanity', as the sentence stands), and of the Incarnation, and the atonement. They do not prove the Trinity, by any means. For several reasons. First of all: if you're trying to prove the Trinity, why would there be a mention of two, and not three? Second of all: the Trinity — the doctrine says, there are three co-equal persons, Father, Son, and Holy Spirit. But in these references there isn't — as I've already said, there's not three. But even when it talks about Jesus Christ, they're not really identifying Jesus Christ strictly as the son. But it's: Grace and peace, from God our Father, and the Lord Jesus Christ. And typically, there is no extra — the definite article ('no extra thee or definite article', as heard) — in the Greek. So, and some would even point out: the word 'and' is Kai, which can mean 'and', or 'even'. So it doesn't have to mean a different person. We see this very clearly, in the passage like Titus (the verse as he gives it): looking for the appearing of our great God and Savior, Jesus Christ. So it's not, God, and then another person's savior. But God and savior — God, even, our savior. So some point to that. But I do believe the word 'and' there can, and should, be interpreted as an 'and' — in that there is a genuine distinction being made ('of being made', as the letters stand). But it's not a distinction, of two Divine persons ('two Divine per persons', as heard).

Scriptures: Romans 1:7; 1 Corinthians 1:3; Titus 2:13

The Jewish background — one God, the only Savior

• So here's the overall concept. Paul is a Jew. And of course, the early Christians were Jews, originally. And they wrote and understood from the Old Testament, from a Jewish context. So they knew: that salvation comes from the one true God. There's only one God. He's the only source of Salvation. In fact, Isaiah is emphatic: Yahweh — Jehovah, of the Old Testament — says: I'm the only savior. You see this in Isaiah (the two chapters as he gives them). I'm the only one. I'm the only savior. If you want to be saved, you have to look to me. So, Paul's Jewish background — and of course, in writing to the Romans and Corinthians, most of them were probably Gentiles, where there were still Jewish Christians there. And many of them, their only scripture was the Old Testament. So they still had the background, of a Jewish concept. They knew salvation is only from God. Grace is from God. Peace — which is more, is wholeness, reconciliation, a relation — comes from God. But Paul wanted to emphasize: it's not enough, to believe in the one God, and worship God, and then ignore Jesus. Under the New Covenant, you're not saved, if you just worship the one God. Because the Jewish people who rejected Christ — they still worship the one God. They still went to the temple, and offered sacrifices. And Paul is saying: no, they're not saved. Why? Because Grace and peace come not only from God, as the Creator, The Giver of the law. But more specifically, also from Jesus Christ. In other words: you must recognize Jesus Christ, as the Incarnation of God. As God manifest in the flesh ('as God manifests in the flesh', as spoken). You must recognize, that Jesus is the savior. That the way God has chosen to save us, is in and through Jesus Christ. So I think he's emphasizing: You Must Believe, not only in the work of God, but more specifically, in the work of Jesus Christ, the son of God. You must believe, in the Incarnation, and the atonement. But it's still the work, of one God. So he's reminding the early church: you're saved. You have Grace and peace, because it comes from God. But it's given to you, through the sacrifice of Jesus Christ, on the cross. And as you have obeyed the Gospel of Jesus Christ, you've been born again. And now you have Grace and peace, from God, and Jesus Christ. Now, you might say: well, that still sounds a little strange. This sounds Jewish. But that's only because we're reading it, from our perspective, of centuries of trinitarian teaching. But you can't — that's not the right way, to read the New Testament. You must read it, from the perspective of the people there. The doctrine of the Trinity had not been invented — it would not — even the word Trinity, even the phrase, three persons, was never even used, in the Bible, or for the next couple hundred years. It was A.D 200 ('it was A.D 200 and later when these doctrines and terms were actually used') and later, when these doctrines and terms were actually used. And so, from our perspective, we think of those terms, when we hear God, and Jesus. But from the first century, they wouldn't have even thought of those terms. They would have thought, as much as I've said: well, we believe in God. So why is he saying, God, and Jesus? Well, he's saying: God, in Jesus. To say: You must not only believe in God. You must specifically believe, that he came in flesh, as Jesus Christ, the son of God. To die for your sin, as a human. You must believe in God, specifically, and Jesus. But not as two persons. As the manifestation, of the one God, for your salvation.

Scriptures: Isaiah 44; Isaiah 45

The priestly blessing — grace and peace from one Yahweh

• And we see this clearly, when we go back to the Old Testament. So I want to point this out. And maybe this will put it in biblical perspective. So it doesn't sound strange at all. It sounds very biblical. So: in ancient Israel, the priest would pronounce a blessing, over the people. They would gather the people together, pray over them. And they would actually call the name of Yahweh, over them. And here we see it, in Numbers (the passage as he gives it): and the Lord spoke to Moses, saying: Speak to Aaron and his son (as the reading's letters stand), saying: this is the way you shall bless the children of Israel. Say to them: the Lord — and that's in all capitals, literally meaning Jehovah, or Yahweh — so, Yahweh, bless you and keep you. The Lord, Yahweh, make his face shine upon you, and be gracious to you. The Lord lift up his countenance upon you, and give you peace. So they shall put my name, on the children of Israel. I will bless them. So when they prayed the blessing: may the name of Yahweh be on you. May Yahweh bless you. May Yahweh be gracious to you. May Yahweh give you peace. Grace and peace. So: Paul's Jewish audience — and even his Gentile Christian audience, that was trained in the Old Testament — when he said, Grace and peace, from God our Father, and the Lord Jesus Christ, they would have thought: wait a minute. The way the priests pronounce God's grace and peace is: May Yahweh give you Grace. May Yahweh give you peace. So the same Grace and peace is not from three persons, in the Old Testament. But from one Yahweh. But now, it's from God, and Jesus. In other words: you must not only believe in Yahweh, as your creator. You must believe, that Yahweh came in flesh. And of course, the name Jesus literally means: Yahweh Savior (as he gives the name's meaning). And that gives to a further interesting study. Because in Numbers, they were calling the name Yahweh, to put it over the people, to bless them. Well, how do we do that, in the New Testament? We don't call Yahweh. But if you go to one of the passages you mentioned — First Corinthians — before he — before Paul says, Grace and peace, from God our Father, and Lord Jesus Christ — he said: I'm writing to the church at Corinth. And to all, in every place, that call on the name of the Lord Jesus Christ — for their lord and ours (as he renders the verse). So they're identified, as the people who call, not on Yahweh, but on the name of the Lord Jesus Christ.

Scriptures: Numbers 6:22-27; 1 Corinthians 1:2

Calling on the name — and the culmination is Jesus Christ

• You can also connect that: Peter is preaching, on the day of Pentecost (the Acts verse as he gives it). He says: whoever calls on the name of the Lord, shall be saved. He's quoting from Joel (the chapter as he gives it), where the Lord is Yahweh. Peter quotes that, but then he applies that, to Jesus Christ. So: in the Old Testament, if you call in the name of Yahweh, you'd be saved. In the New Testament, how do you call the name of Yahweh? Jesus. Whoever calls in the name of Jesus. And of course, we have the Acts verse (as he gives it), speaking of Jesus Christ of Nazareth. It says: neither is there salvation, in any other. For there's none other name, under Heaven, given among men, whereby we must be saved. So the interesting study is: in the Old Testament, the way to be saved was, to call the name of Yahweh. In the Old Testament, the way to be blessed — the way to have Grace and peace — was to have the name of Yahweh called over you ('to have the name of Yahweh called Earth', as the letters stand at that point). In the New Testament, the way to be saved, to have Grace and peace, is to have the name of Jesus called over you. More specifically, in water baptism ('in water baptism ISM', as the letters split the word). But also, when you receive the Holy Spirit, you're calling on the name of Jesus. We could also link the Acts passage (as he gives it), where Paul is converted. God strikes him, with the light from Heaven. Speaks the voice. Paul says: who are you, Lord? The Lord says: I'm Jesus. And the Lord says: go find a man named ananias (carried in the letters as 'anemones'). He'll tell you how to be saved. And so Paul comes to ananias. Ananias preaches Jesus to him (as the telling runs, with the name in its carried form). And then, in the verse (as he gives it): and why do you wait? Why tarriest thou ('why tear yourself', as the letters carry the quotation) — why do you wait any longer? Arise, and be baptized. And call on the name of the Lord, which is Jesus. So I really think it's a Oneness text. If you come from the Old Testament background: the Old Testament background says, you are the people of Yahweh. The name of Yahweh has been called over you, to give you Grace and peace. And Paul writes: Grace and peace to you, from God our Father, and the Lord Jesus Christ. Today, it's not calling on God as father, or Yahweh. It's calling on the Lord Jesus Christ. So the culmination is Jesus Christ. It's not a trinitarian reference at all. It is an emphasis: you must acknowledge God, as your father. But you must also acknowledge God, as your savior. Specifically, you must acknowledge Jesus Christ, as Lord and savior.

Scriptures: Acts 2:21; Joel 2; Acts 4:12; Acts 22:16

Scripture index: Romans 1:7; 1 Corinthians 1:3; Titus 2:13; Isaiah 44; Isaiah 45; Numbers 6:22-27; 1 Corinthians 1:2; Acts 2:21; Joel 2; Acts 4:12; Acts 22:16.