Agency

Who cares about endless mortal-made theological ideas and opinions? They are nice talking points over coffee, over which we can expend our urge to argue and compete in word wars (1 Tim. 6:4). Amalgamating God’s Truth with mortal-made opinions sounds to me much like the method the devil used to present Eve with the choice to believe either his lies or what the God has said (Gen. 3:1-5), hoping she’ll choose the wrong “fruit” (Mat. 7:15-20).

But isn’t it our belief in God’s Word, in His great and precious covenant promises which cause Him to act in our lives on our behalf, and produce results in our lives (Heb. 11) through answering prayer (Mark 9:23, 11:23-24)?

I’ve read not only much of Dr. Huffer’s text on the subject of Systematic Theology (ST), but parts of the works of several other authors as well.

Derickson, Stanley L. Ph.D.; “Derickson’s Notes On Theology”; Ages Software, Albany, OR US; Ver. 1.0, 1997

L. Berkhof; “Systematic Theology”; Grand Rapids, MI; Eerdmans, 1949

Buswell, James Oliver, Ph.D., LL.D.; “A Systematic Theology of the Christian Religion”; Grand Rapids, MI; Zondervan Publishing House, 1962

Augustus Hopkins Strong, D.D., LL D.; “Systematic Theology”; Ages Software, Albany, OR USA; Ver. 1.0, 2000

System

Should a book on Systematic Theology (ST) be simply a compendium of quotes of scriptural passages about the God, indicating who and what He is, and what He has done, and why? Or should there be a huge dose of mortal-made opinions about those things thrown in there as well? How much should be thrown in? Doesn’t taking quoted statements of God’s approved writers and planting them in a giant field of mortal-made theologically opinionated tares create confusion over what is actually the God’s Word and His Truth?

These authors all appear to use a similar system of presenting God from out of their own theological beliefs, studies and insights of the Bible. But from my own studies, the current popular system of ST doesn’t match the “system” with which the ancient inspired writers of the ancient texts lay out the Truth of God’s Word. The scriptural writers are absolutely not in agreement with “secularizing” and saturating their writings with agreeing or disagreeing mortal-made theories and opinions. How might they feel about us doing it for them? How does God feel about it? What was that about adding to, changing, or detracting from God’s Word, throwing everything into a blender?

Apparently the term Systematic Theology can be applied to anything conjured up out of the minds of mortals, many of whom I don’t believe are being taught by God (John 6:12-16, 6:45; 1 John 2:27; Isa. 54:13; Jer. 31:31-34; Heb. 10:16-17). Pardon me for deciding for me whom I believe is being taught by God the Father. If the contents within a book upon which the title Systematic Theology is stamped can define its meaning, then it can mean “The Systematic Exegesis of…” so and so, or, “The Systematic Dismantling of Truth” by so and so, or “Modern Christian Fairy Tales in Ten Easy Volumes” by so and so. That may sound harsh, but I believe its true! The writers of the Biblical texts have warned us about this (Eph. 4:11-14; Col. 2:8), about with what do we allow our heads to become filled!

Based upon my own studies, and from my recent study so far of Dr. Huffer’s book on ST, and the books of these other ST authors, the one thing I keep on noticing, no matter what is the theological subject matter, is the virtual lack of their acknowledgement of the concept of agency in the texts of the Bible. I don’t believe Dr. Huffer was theologically motivated not to write about agency. But the books of these four Trinitarian writers seem to strive to match some system of mortal-made theologically-based political correctness, which demands agency be ignored, because the concept of agency explicitly subordinates the Christ to his Father, the one true God.

But I see agency all over in the ancient texts of the Bible, all the way through, from Gen. 1:1 to Rev. 22:21. I don’t care about writing to make a show in the flesh, or to become popular, or to make money at it. I study, believe, and write about God’s Word because it’s what I do for a spiritual “living”. It’s a foundational part of my discipleship to Christ Jesus, and it builds my belief in God’s Word which pleases Him (Heb. 11:6). I’m writing about agency because I “see” it.

I believe that “system” in ST books is obviously important; to lay out veins of the wealth of the Truth of God’s Word into precious concentrated caches of subject matter treasure. But the one giant vein of truth which I see missing in all of these ST books is the obvious scriptural concept of agency. I see agency pervasive in every scriptural subject matter throughout all of God’s Word. Doesn’t anyone else? Why not? Is everyone waiting to obtain permission to recognize it, permission from some mortal source, from some “leader” or “expert” somewhere?

Order of Subject Matters

The order of the subject matter in their ST books generally parallels the chronological order of the coming to pass of God’s plan for His creation. First there was the God, then came man, then came sin, then came wine, then came the promised redeemer to save us from the penalty of our sin, then came salvation, then came paternal sonship and the one body of Christ, and so on.

In these ST books I’m reviewing I love the handy digest-like collections of scriptural facts, but I dislike that the facts are all fairly out of context. And I dislike much of the various writers' infallible-like theological bloviating into which many scriptural facts are amalgamated. I don’t believe that mortal-made theological theories and opinions should be infallibly stated as fact alongside of scriptural facts. It’s how some ego-maniacally state their theories which bugs me. But if one is buying their books, then I guess that is the little surprise inside!

Incidentally, the idea of buying and selling of the things of God, especially His Truth, doesn’t seem right to me. It seems too much like the same thing for which Peter scolded Simon, the one who was being a Magi in the city of Samaria (Acts 8:9-24), who offered to purchase the gift, the power of the holy Spirit.

In four of the five ST books I’m reviewing the Trinitarian theology is used to present God; not necessarily introducing the Tertullian and Athanasian mortal-made Trinitarian theory first in its historical setting in association with the third and forth century church, but under the ego-maniacal presupposition that its giant philosophical structure is already scriptural fact, and always has been! The order of subject matter of the presentation of the Trinitarian theology in those ST books is inserted here and there from page one to the end, ignoring the fact that the triune godhead theory, which was apparently born out of shallow comprehension of the ancient texts, became a mortal-made overlaying “truth filter” in the third and fourth centuries.

Based upon the Trinitarian system, every verse of holy scripture, every scriptural fact is explained not out of comparing holy scripture with holy scripture, but with comparing holy scripture with Trinitarian theological theories, thereby causing the meanings of subject matters in God’s Word to stand in judgment to the mortal-made and humanistic wisdom of men, who prefer to have the last word. I believe they developed their own “system” because the one true God wasn’t teaching them. And/or it could be more sinister than that. To me their triune godhead presupposition at least tacitly states that God is not the head of Christ but equal, contrary to holy scripture (1 Cor. 11:3), and Christ is not the head of the church, but that the “church”, i.e., its mortal earthly “leaders” are its own head! Apparently Constantine gave (please ignore the bloody spear points) that “church” its own self-autonomy to make up its own dogma on the fly, as it goes along. But I believe that “church”, is headless.

The writings of the ancient writers are not disconnected subject matters of one-verse doctrines, as the overlay of Trinitarian theology isolates them to become. And under this overlay they do not all choreograph together into a unified orchestration of Truth, but in fact they become all broken apart from one another into the greatest disjointed and dislocated ball of confusion anyone has ever seen!

Mortal-made Trinitarian theology restricts God’s Word, confines it, and reorganizes it into having meanings amounting to no more than the simplistic perceptibility of the ones who invented it. It’s no wonder to me why Trinitarian-thinking Christians can’t “see” agency in God’s word; because then Jesus Christ in his earthly and heavenly ministries, out of obvious necessity could not be considered as co-equal in knowledge, wisdom, power and authority to the God.

Sources of Content

The sources of content of most of these ST books are all more or less the same; the various theological opinions of famous Trinitarian adherents are compared to quotes of various Bible passages, as if the various opinions of some men are to be held in high or higher esteem than those of the writers of the ancient texts of God’s Word. Some of those sources, Tertullian and Athanasius and their constituencies, have said things which apparently are worthy enough to be appended onto Bibles by proxy of ST books, as if they have divine authority; and subsequently actually appended into Bible “translations” as those scholars, theologians and translators have done, who since being babies have all been Pavlovically trained to automatically “see” triune godhead concepts in many passages of the Bible, thereby discounting and ignoring agency.

What would God, through His son Christ Jesus, ask me to read first, or to what would He tell me to listen first? Would He say, “I wish for you to read and study diligently all of men’s books on their theories and opinions about me”, or would He say, “I wish for you to read and study diligently all the writings of my ancient authorized agents, the words I have given to you through their mouths (Acts 3:17-21); the Word of me through the prophets (James 5:10), and more recently, the Word of me through my son Christ Jesus (Heb. 1:1-3), and his apostles, prophets, evangelists, pastors and teachers (Heb. 1:1-3; Eph. 4:11)”?

Apostle Paul warns us that there is a very real inherent danger of one exposing himself to endless “mortal-made” theories and opinions about the things of God (Eph. 4:11-14; Col. 2:8). If the cover of a book claims that its contents are about the God, then it shouldn’t be chock full of mortal-made opinions and theories, philosophizing and theologizing. The devil, the “tree” of the knowledge of good and evil (Mat. 7:15-20), said to Eve who was looking to become wise (Gen. 3:6), “Has God said, ‘You shall not eat of every tree of the garden?'” (Gen. 3:1). The devil desired Eve to “eat” of his “fruit”, of his “wisdom”, which in reality was false wisdom, i.e. lies (John 8:44).

Agency, No where to be Found in ST Books!

About agency in God’s Word, I’m simply going to tell you that this is what I personally believe, and this is why I believe it, while pointing out with my finger to you many of the relevant books, chapters and verses in God’s Word in which I see agency. I define God’s Word as at least the sixty six books of the Bible, but not necessarily limited to them, since God’s Word is wherever one may find it, which of course can only be subjectively determined for one’s self. Going any further in our own adamancy, in our own style of infallible, pretentious, pompous grandiloquence, to pontificate it down others’ throats, is obvious arrogance and egotism. But that apparently is an acceptable “system” in the Trinitarian theologically arrogant tradition of some ST books. I felt that pressure on the back of my neck just before I was thrown out of a Trinitarian-based organization in January 2010 for suggesting the recorded historical fact that the mortal-made Trinitarian theory was invented in the third century, about 220 years after about 3,000 believers were saved on the day of Pentecost (Acts 2) for simply believing upon the name of Jesus.

In my opinion, two words in God’s Word which through their own inherent meaning constitute a very obvious expression of agency throughout God’s Word, are angelos in the Greek texts, and mal’ak in the Hebrew texts, meaning messenger. I believe the correct translation of these words should be based upon revealing the inherent functional meaning of the words, which is to deliver messages from God. Therefore messenger is a great translation. As most all translations do, using “angel” in English renderings ignores God, the Spirit’s usages of both heavenly spirit-based beings and earthly soul-based beings as instrumental agents of Him.

Other scriptural terms connoting and denoting agency, based upon their contextual usages: Christ (Gk. christos), savior (Gk. sōtēr), son (Gk. huios), chief sacrificial priest (Gk. archiereus), sacrificial priest (Gk. hiereus), elder (Gk. presbutēs), prophet (Gk. prophētēs), evangelist (Gk. euangelistēs), evangelism (Gk. euangelion), shepherd (Gk. poimēn), under-oarsmen (Gk. hupēretēs), Christian (Gk. christianos), heir (Gk. klēronomos), soldier (Gk. strateuma, stratiōtēs), rabbi (Gk. rhabbi), spirit-based one (Gk. pneumatikos), paraclete (Gk. paraklētos), house steward (Gk. oikonomos), mediator (Gk. mesitēs), member (Gk. melos), disciple (Gk. mathētēs), judge (Gk. kritēs), fellowship (Gk. koinōnia), reconciler (Gk. hilastērios), servant (Gk. therapōn), thanksgiving (Gk. eucharistia), eulogy (Gk. eulogia), worker (Gk. ergatēs), guides over the way (Gk. epitropos), master (Gk. epistatēs), overseer (Gk. episkopos), episcopate (Gk. episkopē), praise (Gk. epainos), authority (Gk. exousia), intercession (Gk. enteuxis), oneness (Gk. henotēs), energizing (Gk. energēma), spoken out one (Gk. eklogē), assembly (Gk. ekklēsia), empowerment (Gk. enkrateia), offering (Gk. dōron), be inherently powered (Gk. dunamai), slave (Gk. doulos), female slave (Gk. doulē), teacher (Gk. didaskalos), ministry (Gk. diakonia), covenant (Gk. diathēkē), master (Gk. despotēs), genus (Gk. genos), baptist (Gk. baptistēs), baptize (Gk. baptizō), apostle (Gk. apostolos), apostleship (Gk. apostolē), sent (Gk. apostellō), generated above (Gk. anagennaō), holy (Gk. hagios), holiness (Gk. hagiasmos), messenger (Gk. angelos).

The books of Dr. Huffer’s, L. Berkoff, Dr. Buswell, and Dr. Strong, compared to God’s Word, do not include sections on Pneumatology and Angelology, which I believe are both very important subjects of agency. And none of them present Logiology (my “ology” for figures of speech), Typology (I see as a subset of Logiology), or Numerology. How can Pneumatology excusably be left out of a book on Theology if it’s the subject matter in which God describes His own spirit-based “bodily” nature, and the spirit-based “bodily” nature of all the heavenly host as well (1 Cor. 15:35-50)?

Dr. Derickson sees both Pneumatology and Angelology as important subject matters, but only through the limiting framework, the “truth filter” of Tertullian/Athanasian Trinitarian theological theory. None of the five writers address agency intrinsically, or in any substantial way. Why is agency either unknown or deliberately ignored?

How I Connect the Agency Dots in the Ancient Texts

* Please Note: I’ll be quoting (not paraphrasing as “translations” do) the ancient writers. I show the actual Greek morphological spellings as given in the UBS4 text, so anyone can check my translation, word for word, to see that it is absolutely accurate to the writers. In this way absolutely no theological bias can be injected into the translation and hidden from anyone’s eyes, as virtually all Trinitarian-based Bible “translations” abundantly do.

Agency, God’s instrumental use of His creation, I see in a much broader scope than simply His use of messengers (Gk. angelos, Heb. mal’ak), those words scripturally referencing both heavenly and earthly beings. Apparently the bull’s eye of God’s plan of the redemption of mortalkind was for Him to acquire paternal sons and daughters out of mortalkind through giving them a new birth above, putting His gift of holy Spirit, Himself, IN them, thusly building a family for Himself, i.e., the one body of Christ. The birth of this family of “sons”, subsequent to and in addition to God’s firstborn (Gk. prōtotokos) son, Christ Jesus, according to the holy scriptures, began on the day of Pentecost almost two thousand years ago, fulfilling several OT prophecies of that coming period of time when He would put His Spirit IN them (Ezek. 36:25-27, 37:5-6; Joel 2:28-29; Acts 2:16-21).

Apostle Paul, in his letter to the believers in the Ephesus area, wrote about the fulfillment of this prophetic promise of the Father, as Jesus called it:

Eph. 3:14 (LIT/UBS4) Of this (toutou) grace (charin) I bend (kamptō) the (ta) knees (gonata) of me (mou) toward (pros) the (ton) Father (patera)

Eph. 3:15 (LIT/UBS4) out (ex) of whom (hou) every (pasa) paternal lineage (patria) in (en) heavens (ouranois) and (kai) upon (epi) land (gēs) is named (onomazetai),

Eph. 3:16 (LIT/UBS4) in order that (hina) He may give (dō) to you (humin), down (kata) the (to) riches (ploutos) of the (tēs) glory (doxēs) of Him (autou), to become powered (krataiōthēnai) [with] inherent power (dunamei) through (dia) the (tou) Spirit (pneumatos) of Him (autou) into (eis) the (ton) mortal (anthropon) inside (esō),

Eph. 3:17 (LIT/UBS4) the (ton) Christ (christon) to home-down (katoikēsai) in (en) the (tais) hearts (kardiais) of you (humōn) through (dia) the (tēs) belief (pisteōs) [of you], you having been rooted (errizōmeno), and (kai) you having been founded (tethemeliōmenoi) in (en) love (agapē);

Eph. 3:18 (LIT/UBS4) in order that (hina) you may be strengthened out (exischusēte) to take down (katalabesthai) together with (sun) all (pasin) the (tois) holy ones (hagiois) what (ti) [is] the (to) width (platos), and (kai) length (mēkos), and (kai) height (hupsos), and (kai) depth (bathos) [of it],

Eph. 3:19 (LIT/UBS4) and (te) to know (gnōnai) the (tēn) love (agapēn) of the (tou) Christ (christou), overthrowing (huperballousan) the (tēs) knowledge (gnōseōs);

in order that (hina) the (to) fullness (plērōma) of the (tou) God (theou) may be filled (plērōthēte) into (eis) each one (pan).

In Chapter 4 apostle Paul further defines this special relationship which those who have believed upon the name of Jesus are having with God their heavenly Father, He being IN them:

Eph. 4:4 (LIT/UBS4) [There is] one (hen) body (sōma), and (kai) one (hen) Spirit (pneuma), down as (kathōs) you were called aloud (eklēthēte) also (kai) in (en) to one (mia) hope (elpidi) of the (tēs) calling (klēseōs) of you (humōn);

Eph. 4:5 (LIT/UBS4) one (heis) Lord (kurios), one (mia) belief (pistis), one (hen) baptism (baptisma),

Eph. 4:6 (LIT/UBS4) and (kai) one (heis) God (theos), Father (patēr) of all (pantōn), the one (ho) over (epi) all (pantōn), and (kai) THROUGH (dia) all (pantōn), and (kai) IN (en) all (pasin)!

Along with the Ezekiel and Joel prophecies, and some others, this verse, Eph. 4:6, is the most succinct statement that I can find in God’s Word describing our heavenly Father’s intended instrumental use of His children as His agents. WHAT His agents are to do to represent Him Paul explains in 2 Cor. 5:18-20 and the context.

2 Cor. 5:18 (LIT/UBS4) But (de) all (panta) the things (ta) [are] out (ek) of the (tou) God (theou);

[out] of the one (tou) having reconciled (katallaxantos) us (hēmas) to Himself (heautō) THROUGH (dia) Christ (christou), and (kai) having given (dontos) to us (hēmin) the (tēn) Ministry (diakonian) of the (tēs) Reconciliation (katallagēs),

2 Cor. 5:19 (LIT/UBS4) Because (hoti) as (hōs) God (theos) was being (ēn) IN (en) Christ (christos);

[out of the one] reconciling (katallassōn) [the] cosmos (kosmon) to Himself (heautō) (not (mē) reckoning (logizomenos) to them (autois) the (ta) side-falls³⁹⁰⁰ (paraptōmata) of them (autōn)), and (kai) having put (themenos) IN (en) to us (hēmin) the (ton) Word (logon) of Reconciliation (katallagēs). (See John 5:19, 8:16, 29, 9:33, 10:38, 14:10-11, 28; Acts 10:38; 2 Cor. 5:18-19; Col. 1:19-20)

2 Cor. 5:20 (LIT/UBS4) Therefore (oun) as (hōs) [we are] elders (presbeuomen) over (huper) [the cause of] Christ (christos), the (tou) God (theou) is calling [you] alongside (parakalountos) THROUGH (di’) us (hēmōn)!

We beg (deometha) [you] over (huper) [the cause of] Christ (christou), be reconciled (katallagēte) to the (tō) God (theō)!

To further describe agency, God’s instrumental use of His creation, as I see it in the ancient texts, first God the Father’s and Jesus Christ’s “bodily” natures must be understood so that how the Father and His son worked together as one in purpose can be understood. Here’s an interlinear style literal quote of exactly what God’s agent, apostle Paul, said, and how he said it, explaining the substance and difference between the bodies of heavenly and earthly beings, in his answer to what kind of body shall a dead one have when it is raised from the dead.

1 Cor. 15:35 (LIT/UBS4) BUT (alla), [if] anyone (tis) shall enunciate (erei), “How (pōs) are aroused (egeirontai) the (hoi) dead ones (nekroi)!?"

"But (de) [in] to what (poiō) body (sōmati) do they cause themselves to come (erchontai)!?"

1 Cor. 15:36 (LIT/UBS4) Mindless one (aphrōn)!

What (ho) you (su) sow (speireis) is absolutely not (ou) made alive (zōopoieitai) if perhaps (ean) it may not die away (mē apothanē)!

1 Cor. 15:37 (LIT/UBS4) And (kai) what (ho) you sow (speireis) [is] absolutely not (ou) the (to) body (sōma), the one (to) it shall be causing itself to become (genēsomenon)!

BUT (alla), if (ei) [you sow] a naked (gumnon) kernal (kokkon) it may attain (tuchoi) [a body] of grain (sitou), or (ē) [a body] of some (tinos) of the (tōn) remaining ones (loipōn)!

1 Cor. 15:38 (LIT/UBS4) But (de) the (ho) God (theos) gives (didōsin) to it (autō) a body (sōma) down as (kathōs) He desired (ēthelēsen);

and (kai) to each (hekastō) of the (tōn) seeds (spermatōn) its own (idion) body (sōma).

1 Cor. 15:39 (LIT/UBS4) All (pasa) flesh (sarx) [is] absolutely not (ou) the (hē) same (autē)!

BUT (alla), [it is] true (men), [there is] another (allē) flesh (sarx) of mortals (anthrōpōn), but (de) another (allē) flesh (sarx) of animal possessions (ktēnōn), but (de) another (allē) flesh (sarx) of flyers (ptēnōn), but (de) another (allē) [flesh] of fishes (ichthuōn);

1 Cor. 15:40 (LIT/UBS4) and (kai) [there are] heavenly (epourania) bodies (sōmata), and (kai) bodies (sōmata) upon land (epigeia)!

BUT (alla), [it is] true (men), the (hē) glory (doxa) of the (tōn) heavenly (epouraniōn) [bodies is] one of another kind (hetera), but (de) the (hē) [glory] of the (tōn) [bodies] upon lands (epigeiōn) [is] one of another kind (hetera);

1 Cor. 15:41 (LIT/UBS4) [there is] another (allē) glory (doxa) of a sun (hēliou), and (kai) another (allē) glory (doxa) of a bright moon (selēnēs), and (kai) another (allē) glory (doxa) of stars (asterōn); because (gar) a star (astēr) bears through (diapherei) in (en) glory (doxē) from [another] star (asteros)!

1 Cor. 15:42 (LIT/UBS4) Thusly (houtōs) [is] the (hē) standing up (anastasis) of the (tōn) dead ones (nekrōn) also (kai).

[A body] is sown (speiretai) in (en) disintegration (phthora), it is aroused (egeiretai) in (en) to integration (aphtharsia).

1 Cor. 15:43 (LIT/UBS4) [A body] is sown (speiretai) in (en) no highly esteemed value (atimia), it is aroused (egeiretai) in (en) to glory (doxē).

[A body] is sown (speiretai) in (en) weakness (astheneia), it is aroused (egeiretai) in (en) inherent power (dunamei).

1 Cor. 15:44 (LIT/UBS4) [A body] is sown (speiretai) a soul-based (psuchikon) body (sōma), it is aroused (egeiretai) a Spirit-based (pneumatikon) body (sōma).

If (ei) there is (estin) a soul-based (psuchikon) body (sōma), there is (estin) a Spirit-based (pneumatikon) [body] also (kai).

(See John 3:6; Rom. 8:9)

1 Cor. 15:45 (LIT/UBS4) Thusly (houtō) it has been written (gegraptai) also (kai), “The (ho) Adam (Adam), [the] first (prōtos) mortal (anthrōpos), became (egeneto) into (eis) a living (zōsan) soul (psuchēn);

the (ho) last (eschatos) Adam (Adam) [became] into (eis) a life-giving (zōopoioun) Spirit (pneuma).”

1 Cor. 15:46 (LIT/UBS4) BUT (all’), absolutely not (ou) first (prōton) [is] the (to) Spirit-based (pneumatikon) [body], BUT (alla), the (to) soul-based (psuchikon) [body];

thereupon (epeita) [is] the (to) Spirit-based (pneumatikon) [body]!

1 Cor. 15:47 (LIT/UBS4) The (ho) first (prōtos) mortal (anthrōpos) [is] out (ek) of land (gēs), dust (choikos);

the (ho) second (deuteros) mortal (anthrōpos) [is] out (ex) of heaven (ouranou).

1 Cor. 15:48 (LIT/UBS4) Such as (hoios) the (ho) dust one (choikos), like such (toioutoi) [are] the (hoi) dust ones (choikoi) also (kai).

And (kai) such as (hoios) the (ho) heavenly one (epouranios), like such (toioutoi) [are] the (hoi) heavenly ones (epouranioi) also (kai).

1 Cor. 15:49 (LIT/UBS4) And (kai) down as (kathōs) we have worn (ephoresamen) the (tēn) icon (eikona) of the (tou) one of dust (choikou), we shall wear (phoresomen) the (tēn) icon (eikona) of the (tou) heavenly one (epouraniou) also (kai).

1 Cor. 15:50 (LIT/UBS4) But (de) I shed this light (touto phēmi), brothers (adelphoi), that (hoti) flesh (sarx) and (kai) blood (haima) can absolutely not inherently power itself (ou dunatai) to inherit (klēronomēsai) [the] kingdom (basileian) of God (theou);

But absolutely not (oude) [does] the (hē) disintegration (phthora) inherit (klēronomei) the (tēn) integration (aphtharsian)!

Jesus taught Nicodemus along the same subject:

John 3:3 (LIT/UBS4) Jesus (Iēsous) was caused to judge away (apekrithē), and (kai) he enunciated (eipen) to him (autō), "Truly (amēn), truly (amēn) I say (legō) to you (soi), if perhaps (ean) anyone (tis) may not have been generated (mē gennēthē) above (anōthen), he can absolutely not inherently power himself (ou dunatai) to see (idein) the (tēn) kingdom (basilian) of the (tou) God (theou)!”

John 3:4 (LIT/UBS4) The (ho) Nicodemus (Nikodēmos) says (legei) toward (pros) him (auton), “How (pōs) can a mortal (anthrōpos) being (ōn) old (gerōn) inherently power himself (dunatai) to be generated (gennēthēnai)?

[A mortal] can not inherently power himself (mē dunatai) to enter in (eiselthein) into (eis) the (tēn) belly (koilia) of the (tēs) mother (mētros) of him (autou) a second (deuteron) [time], and (kai) to be generated (gennēthēnai)!”

John 3:5 (LIT/UBS4) Jesus (Iēsous) judged away (apekrithe), “Truly (amēn), truly (amēn) I say (legō) to you (soi), if perhaps (ean) anyone (tis) may not have been generated (mē gennēthē) out (ek) of water (hudatos) and (kai) of Spirit (pneumatos), he can absolutely not inherently power himself (ou dunatai) to enter in (eiselthein) into (eis) the (tēn) kingdom (basileian) of the (tou) God (theou)!

John 3:6 (LIT/UBS4) The (to) one having been generated (gegennēmenon) out (ek) of the (tēs) flesh (sarkos) is (esti) flesh (sarx), and (kai) the (to) one having been generated (gegennēmenon) out (ek) of the (tou) Spirit (pneumatos) is (esti) Spirit (pneuma).” (See Rom. 8:9; 1 Cor. 15:44)

God’s Spirit-based “Bodily” Nature

I believe Jesus' statement in John 4:24 is the most succinct statement in all of the holy scriptures describing God’s spirit-based “bodily” nature.

John 4:23 (LIT/UBS4) “BUT (alla), an hour (hōra) causes itself to come (erchetai), and (kai) now (nun) is (estin), when (hote) the (hoi) true (alēthinoi) bowers (proskunētai) shall bow toward (proskunēsousin) the (tō) Father (patri) in (en) Spirit (pneumati), and (kai) truth (alētheia);

and (kai) because (gar) the (ho) Father (patēr) is seeking (zētei) the ones (tous) like these (toioutous) bowing toward (proskunountas) Him (auton)!”

John 4:24 (LIT/UBS4) “The (ho) God (theos) [is] Spirit (pneuma);

and (kai) it is necessary (dei) for the ones (tous) bowing toward (proskunountas) Him (auton) to bow toward (proskunein) [Him] in (en) Spirit (pneuma) and (kai) truth (alētheia).”

From connecting the dots in 1 Cor. 15 and John 3 and 4, it appears to me that Jesus' statement in John 4:24 is simply a statement of God the Father’s “bodily substance”, the “bodily” nature of His being. I believe all Jesus is saying is that God the Father is a spirit-based being. To me Jesus' meaning is no more complicated than that.

Christ’s Soul-based Bodily Nature While on Earth

All of the ST books by the Trinitarian writers keep on writing about the ages old arguments over Christ’s nature of being; was he divine, or was he a mortal man, or was he both?

The ancient texts, notice I’m not saying translations, answer those questions easily for me. They say that Jesus Christ, after he was become born in the flesh, was a soul-based being. I don’t believe a scriptural fact needs to be stated a number of times to become true, but that once is sufficient.

1 Tim. 2:5 (LIT/UBS4) Because (gar) [there is] one (heis) God (theos), and (kai) one (heis) mediator (mesitēs) of God (theou) and (kai) mortals (anthrōpōn), a mortal (anthrōpos) Christ (christos) Jesus (Iēsous),

I don’t believe Jesus Christ received God’s promised spirit-based bodily nature (as Jesus taught Nicodemus, and as apostle Paul taught in his letter to the Corinthian area believers in 1 Cor. 15) until after his ascension, because of what he said to his disciples shortly after his resurrection, which Luke has recorded in his two writings. I believe Christ Jesus may be the only exception to what Paul says, to come out of the grave not yet having received a new spirit-based body, on account of he needed to make witnesses of his resurrection for the next forty days before his ascension and subsequent exaltation and glorification, receiving at that time the balance of the promise of the Father.

Luke 24:38 (LIT/UBS4) And (kai) he enunciated (eipen) to them (autois), “Why (ti) are you (este) troubled (tetaragmenoi)?

And (kai) through (dia) what (ti) [reason] do dialogues (dialogismoi) go up (tetaragmenoi) in (en) the (tē) heart (kardia) of you (humōn)?

Luke 24:39 (LIT/UBS4) See (idete) the (tas) hands (cheiras) of me (mou), and (kai) the (tous) feet (podas) of me (mou), that (hoti) I (egō) am (eimi) myself (autos)?

Feel (psēlaphēsate) me (me) and (kai) see (idete) that (hoti) a spirit (pneuma) absolutely does not have (ouk echei) flesh (sarka) and (kai) bones (ostea) down as (kathōs) you observe (theōreite) me (eme) having (echonta)!”

Jesus needed to make witnesses of his resurrection, and so he came out of the grave still in his soul-based body, in which the wounds of his beatings and crucifixion were still almost bloody fresh, so those who knew and saw him on the cross could see and believe that it was he who was indeed resurrected through God’s Spirit in him, especially Thomas (John 20:25-29). If he would have been resurrected out of the grave as an already exalted and glorified being (which Acts 2:33 records occurred after he was ascended up to the Father’s right), having already received the promise of the Father’s final down payment of His gift of holy Spirit, his disciples would not have recognized him in that form, as he later appeared to Saul on the road to Damascus.

Christ’s Spirit-based “Bodily” Nature After His Exaltation

I believe the record of Jesus’ disciples receiving a vision of Christ’s transfiguration (Mat. 17:1-9; Mark 9:2-10) was a vision of Jesus’ exaltation and receipt of the promise of the Father, the promised gift of holy Spirit, recorded by Luke in Acts.

Acts 2:33 (LIT/UBS4) Therefore (oun) he being set above (hupsōtheis) to the (tē) right (dexia) of the (tou) God (theos), and (te) having taken (labōn) the (tēn) promise (epaggelian) of the (tou) Spirit (pneumatos), of the (tou) holy one (hagiou), alongside (para) of the (tou) Father (patros), he poured out (execheen) this (touto) which (ho) you (humeis) look at (blepete) and (kai) hear (akouete).

Matthew’s and Mark’s description of Jesus’ white and shining appearance in the vision of his transfiguration (Mat. 17:2; Mark 9:3) is how he appeared to Saul on the road to Damascus (Acts 9:3), at which time Christ Jesus had already been exalted and glorified, having already received the promise of the Father. See John 7:39 also in relation to our receipt of the new birth above in God’s gift of holy Spirit.

The Word Became Flesh and Tented Among Us

What about all of the textual evidence for the Word’s instrumental use as an agent of God before it became flesh and tented among us (John 1:14)? Some say John’s wording is simply reflective of Hebrew idiom, the “Word” representing only an idea in God’s “mind”. I guess we can all decide for ourselves from looking directly at much of the scriptural evidence.

John 1:1 (LIT/UBS4) In (en) [the] beginning (archē) there was being (ēn) the (ho) Word (logos);

and (kai) the (ho) Word (logos) was being (ēn) toward (pros) the (ton) God (theon);

and (kai) a god (theos) was being (ēn) the (ho) Word (logos).

John 1:2 (LIT/UBS4) This one (houtos) was being (ēn) in (en) [the] beginning (archē) toward (pros) the (ton) God (theon).

(See Prov. 8:22-36; John 1:1-2, 14, 30, 3:13, 8:23-25, 58, 13:3, 16:27-30, 17:5-8, 24; 1 Cor. 15:47; Eph. 4:8-10, Phil. 2:6; Col. 1:15; Heb. 1:6; 1 John 1:2; Rev. 3:14)

John 1:3 (LIT/UBS4) All things (panta) came to pass (egeneto) THROUGH (di’) him (autou).

And (kai) apart from (chōris) him (autou) but absolutely not (oude) one thing (hen) came to pass (egeneto) which (ho) came to pass (gegonen)!

(John 1:10; Col. 1:16-17; Heb. 1:2)

In these records I’m absolutely not trying to substantiate the mortal-made Trinitarian theological theory out of the texts, which can’t be proven out of the ancient texts, not even close. But I am trying to honestly show the scriptural evidence for the pre-existence of the Word as a being of some kind before it became flesh and tented among us. I believe the existence of this being can be scripturally proven from the texts. I believe it is the beginning of the revelation of the concept of agency in God’s Word. When I pulled together all of the scriptural evidence for the existence of the Word before it became flesh, and examined it closely, I realized I was just going to have to deal with it and keep my mind open to continued learning.

The Word Before the Word Became Flesh and Tented Among Us

* Please read all of the following scripture passages carefully, because they describe the Word’s pre-existence alongside of the Father before it became flesh and tented among us.

In Prov. 8 we see Solomon’s prophecy of the existence of the one who is the way (v2), the truth (v7), and the life (v35), (John 14:6); of the one who became to us righteousness (v8), knowledge (v10) and wisdom (v11, 12), (Mat. 13:54; Mark 6:2; 1 Cor. 1:24, 30; Col. 2:3), who says he/it existed before the earth existed (v 22-30). Solomon’s prophecy is of this preexistent being speaking in the first person about itself, which, based upon what he/it says, doesn’t sound to me like it is simply an idea in God’s mind, but something actually produced by God Himself. Notice especially verses 22-36. Let’s look at some key Hebrew words in some of the verses.

In verse 22 this being was “possessed” (KJV; Heb. qanah, verb, Strong’s # 07069), which more accurately and literally means to purchase, buy, acquire. The Septuagint and Syriac Aramaic text render it “created” which synonymously agrees with Col. 1:15, Gk. prōtotokos, literally meaning one first-produced.

In verse 23 this being was “set up” (KJV; Heb. nacak, verb, Strong’s # 05258), which much more accurately and literally mans to pour out, or to pour over. In childbirth the child pours out of the mother.

In verse 24-25 this being was “brought forth” (KJV; Heb. hul, verb, Strong’s # 02342), which more accurately and literally means to trevail in birth pain. See Job. 15:7, 39:1; Ps. 29:9, 51:5; Isa. 13:8, 23:4, 26:17-18; 45:10, 51:2, 54:1, 66:7-8; Mic. 4:10).

In these four verses in Prov. 8, along with the context, I clearly see the idea in the text of a birth taking place, the birth of the one speaking in first person of himself/itself, speaking of his/its own birth. I see no place in the holy scriptures to substantiate the assertion that here in this passage this is an idea being born, or that ideas come and arrive through a “birthing process” of some kind. This concept is simply not substantiated in the ancient texts. There is no place I’ve found in the holy scriptures which talk about concepts or ideas being born in anyone’s heads. What I see being born here is the one who both apostle John and Paul say was the one first-produced of all of God’s creation (John 8:25; Col. 1:15; Heb. 1:6).

In verse 27 this being was “there” (KJV; Heb. sham, adverb, Strong’s # 08033), which literally means to be present at a place. This being says he/it was present when Jehovah/Yehwah prepared the heavens, set a compass on the face of the deep, established the clouds, strengthened the fountains of the deep, gave to the sea His decree, and appointed the foundations of the earth/land! He/it was there, present.

In verse 30, as Jehovah/Yahweh was doing these things, this being was “by” Him (KJV; Heb. etset, preposition, Strong’s # 00681), which literally means to be beside, alongside. Similar to the Greek para. Apostle John describes this one as, “an only genus (monogenous) alongside (para) of [the] Father (patros)” John1:14). I take “an only genus” as meaning that at this time not yet were created any other spirit-based beings of the heavenly host. The Word was the first.

John 8:23 (LIT/UBS4) And (kai) he was saying (elegen) to them (autois), “You (humeis) are (este) out (ek) of the things (tōn) down lower (katō);

I (egō) am (eimi) out (ek) of the things (tōn) above (anō).

You (humeis) are (este) out (ek) of the (tou) cosmos (kosmou) of this (toutou);

Note: The meaning I believe used by the ancient writers for the word cosmos is very often the earth, according to their concept the known land and sea for as far as it may go. It may also be used to mean the entire universe in those references which speak about a time “before the foundation of the cosmos was laid”, Mat. 13:35, 25:34; Luke 11:50; John 17:24 etc.), which meanings are most often determined by the context in which the word is used. Whichever, the meaning must be determined by the reader of the holy scriptures.

I (egō) am (eimi) absolutely not (ouk) out (ek) of the (tou) cosmos (kosmou) of this (toutou)!”

John 8:24 (LIT/UBS4) Therefore (oun) I was enunciating (eipon) to you (humin) that (hoti) you shall be dying away (apothaneisthe) in (en) the (tais) sins (hamartiais) of you (humōn).

Because (gar) if perhaps (ean) you may not believe (mē pisteusēte) that (hoti) I (egō) am (eimi) [out of the things above], you shall be dying away (apothaneisthe) in (en) the (tais) sins (hamartiais) of you (humōn).”

John 8:25 (LIT/UBS4) Therefore (oun) they were saying (elegon) to him (autō), “Who (tis) are (ei) you (su)?”

The (ho) Jesus (Iēsous) enunciated (eipen) to them (autois), “The (tēn) beginning one (archēn), the (ho) [witness] which (ti) I speak (lalō) also (kai), to you (humin).”

John 8:58 (LIT/UBS4) Jesus (Iēsous) enunciated (eipen) to them (autois), “Truly (amēn), truly (amēn) I say (legō) to you (humin), before (prin) Abraham (Abraam) [was] to cause himself come to pass (genesthai) I (egō) am [already] being (eimi)!”

John 16:28 (LIT/UBS4) I came out (exēlthon) [from] alongside (para) of the (tou) Father (patros), and (kai) I have come (elēlutha) into (eis) the (ton) cosmos (kosmon).

Again (palin), I go away (aphiēmi) [from] the (ton) cosmos (kosmon) and (kai) I am going (poreuomai) toward (pros) the (ton) Father (patera).”

John 17:5 (LIT/UBS4) And (kai) now (nun) you (su) glorify (doxason) me (me), Father (pater), [with] the (tē) glory (doxē) alongside (para) yourself (seautō);

of the (tou) [glory] which (hē) I was having (eichon) alongside (para) you (soi) before (pro) the (ton) cosmos (kosmon) was to be (einai).”

John 17:7 (LIT/UBS4) Now (nun) they have known (egnōkan) that (hoti) all things (panta), as many as (hosa) you have given (dedōkas) to me (moi), are (eisin) [from] alongside (para) of you (sou);

John 17:8 (LIT/UBS4) that (hoti) the (ta) words (rhēmata) which (ha) you gave (edōkas) to me (moi) I have given (dedōka) to them (autois), and (kai) they (autoi) took (elabon) [them].

And (kai) they knew (egnōsan), truly (alēthōs), that (hoti) I came out (exēlthon) of alongside (para) of you (sou), and (kai) they believed (episteusan) that (hoti) you (su) sent (apesteilas) me (me)!

John 17:24 (LIT/UBS4) Father (pater), I desire (thelō) those which (ho) you have given (dedōkas) to me (moi);

in order that (hina) where (hopou) I (egō) am (eimi) those ones also (kakeinoi) may be (ōsin) with (met) me (emou);

in order that (hina) they may keep on observing (theōrōsin) the (tēn) glory (doxan), the (tēn) [glory which is] mine (emēn), which (hēn) you have given (dedōkas) to me (moi), because (hoti) you loved (ēgapēsas) me (me) before (pro) [the] throwdown (katabolēs) of [the] cosmos (kosmou).”

1 Cor. 15:47 (LIT/UBS4) The (ho) first (prōtos) mortal (anthrōpos) [is] out (ek) of land (gēs), dust (choikos);

the (ho) second (deuteros) mortal (anthrōpos) [is] out (ex) of heaven (ouranou).

“[is] out of heaven” – I take this to mean that the new birth above (John 3:3), the promise of the Father, the gift of holy Spirit, comes from out of heaven; thereby just as Christ’s new spirit-based body came to him from heaven at his exaltation (Acts 2:33), our new spirit-based bodies come to us from out of heaven as well.

Php. 2:6 (LIT/UBS4) who (hos), being a subordinate one (huparchōn) in (en) a form (morphē) of God (theou), was absolutely not (ouch) led (hēgēsato) to the (to) [thinking] to be (einai) equal (isa) to God (theō), [absolutely not thinking equality to be] a thing snatched (harpagmon)! (See John 1:1)

“being a subordinate one in a form of a god” – A reference to the Word alongside the Father before it became flesh and dwelled among us. Both apostles John and Paul agree that the Word, in the beginning, was in the form of a god, but was absolutely not the God. Could the Word being in a form of a god simply be a reference to it having a spirit-based body of some kind? So far this is my conclusion.

I believe in Php. 2:7 apostle Paul begins speaking of the Word after it became flesh and dwelled among us, “having taken a form of a slave in the likeness of mortals”.

Col. 1:15 (LIT/UBS4) [the son] who (hos) is (estin) an icon (eikōn) of the (tou) God (theou), of the (tou) unseeable (aoratou) [God]; [the son who is the] one first-produced (prōtotokos) of all (pasēs) of creation (ktiseōs);

Heb. 1:4 (LIT/UBS4) he having caused himself to become (genomenos) a so much (tosoutō) stronger positioned one (kreittōn) of the (tōn) messengers (angelōn), for as much as (hosō) he has inherited (keklēronomēken) a different (diaphorōteron) name (onoma) alongside (par’) of them (autous).

“he having caused himself to become a so much stronger positioned one of the messengers” – Do these verses look to you like they are saying that the first-produced one (Col. 1:15), who was in a form of God (Php. 2:6), was an angelic being (Heb. 1:4)? It looks to me like the sum of these verses, and others, are saying exactly that! I’ll decide for myself who or what I allow to talk me into or out of what I “see” or don’t “see” in the texts. It looks to me like the word for angel/messenger (Gk. angelōn) is actually in the Greek text, and it's in reference to the Christ, Jesus Christ, the Word made flesh. If Col. 1:15 and Heb. 1:6 say the Son (i.e. what became the Son) was the one first-produced of all of creation, and here in Heb. 1:4 apostle Paul (or the writer) says the Son was an angel/messenger which was selected to become a stronger positioned one than the other messengers, through being given a better name than they, then logic formulates this for me that the Son was the first-produced not only of all of creation, but of all of the angelōn beings as well, he being an angelōn being himself, the first one!

Trinitarian translators simply can't get away from the genitive case of this phrase, "of the messengers", and absolutely not from the head noun to which it refers, which is the son of God in Heb. 1:2, without fudging the genitive case out of ALL of their "translations". All of the Greek texts state absolutely, positively the genitive case, "of the messengers", stating that the son was and still is one of them, except a stronger-positioned one of them, because he earned a better name for himself than the others!

ALL of the Trinitarian "truth filtered" translations ignore and destroy in their "translations" the middle voice of the verb genomenos in Heb. 1:4. Verbs in the middle voice indicate that the subject is performing the action of the verb on himself. In this verse the implied subject can be determined by the words in the nominative case which refer back to the Son inverse 2, which two words are the verb genomenos which I translate as, "he having caused himself to become", and the adjective kreittōn which I translate as "a stronger-positioned one". The importance of the middle voice of genomenos is that it means that the Son did something to, in, and of himself to cause or help cause himself to obtain a better name than the other messengers, to help himself become a stronger-positioned one of them.

Exactly what are the things which the Son did to cause himself to obtain a better name, and to become a stronger-positioned one than the other messengers, is briefly stated in Heb. 1:2, "through (di’) whom (hou) the (tous) ages (aiōnas) were made (epoiēsen)", and in verse 3, "he having made (poiēsamenos) a cleansing (katharismon) of the (tōn) sins (hamartiōn)". The God, the creator used him instrumentally as His agent to accomplish both of these megalithic events. In John 1:1-18 (and in other records by other writers throughout the new covenant writings) apostle John records for us more details about these two megalithic events, about which the God acted in and through the Word both before and after it was made flesh, using His first-produced Son instrumentally as His agent.

I believe not only did the Word assist the God in the creation of the cosmos, but after the Word became flesh he, Jesus Christ, assisted the God through sacrificing his sinless flesh, the pouring out of his own sinless blood, for the redemption of all mortalkind! I believe that’s how the Word made flesh, Jesus Christ, earned the reward of a new name, and a stronger position than all the other messengers of the God.

Heb. 1:5 (LIT/UBS4) Because (gar) to which (tini) of the (tōn) messengers (angelōn) did He enunciate (eipen) in time past (pote), “You (su) are (ei) a son (huios) of Me (mou).

None of them have ever done anything comparable to what the first-produced one, the Word, has done! This is an obvious shout out to all those who consider themselves to be a son or daughter of God through a new birth above in His gift of holy Spirit, that they should be doing something instrumentally as an agent of Him, their heavenly Father!

Today (sēmeron) I (egō) have generated (gegennēka) you (se)”?

And (kai) again (palin), “I (egō) shall cause Myself to be (esomai) into (eis) him (autō) a Father (patera).

And (kai) he (autos) shall cause himself to be (estai) into (eis) Me (moi) a Son (huion).”

Heb. 1:6 (LIT/UBS4) But (de) again (palin), when perhaps (hotan) He may bring in (eisagagē) the (ton) first-produced one (prōtotokon) into (eis) the (tēn) inhabited land (oikoumenēn), He says (legei), "And (kai) bow toward (proskunesatosan) him (aoto) all (pantes) of God’s (theou) messengers (angeloi)."

In Heb. 1:5 apostle Paul says that God “generated” (Gk. gegennēka) the first-produced one. Gennaō is used in the Greek texts about 97 times. In all usages it is used to describe giving birth, the process of procreation. To me all of the evidence, some of which I've shown here, substantiates that the Word which became flesh and dwelled among us, which became Jesus Christ, is a created being, in fact, according to the holy scriptures, the very first one!

Maybe Tertullian, who apparently invented the triune godhead theory, and Athanasius who so strongly championed the theory, have never thoroughly read the holy scriptures down into the details, details like these! I see no triune godhead concept, or co-equal in anything whatsoever. I see the God, the creator, preparing a separate and distinct being from Himself; a being who is going to be subordinate and obedient to Him all the way through his/its existence; to becoming flesh and blood and dying the death of a crucifixion to shed his sinless blood for the salvation of fallen mortalkind, based upon the God, his Father’s, promise to him to give him a reward out of his Father’s own holy, life-giving Spirit. The God promised to give His life-giving Spirit to this one that He first-produced before all the following creation (Acts 2:33), which apparently was a greater Spirit than the one which the Word had before its form in the flesh, its death, resurrection, ascension and exaltation to the right of his Father, the one true God.

Rev. 3:14 (LIT/UBS4) And (kai) to the (tō) messenger (angelō) of the (tēs) assembly (ekklēsias) in (en) Laodicea (Laodikeia) write (grapson) but these here things (tade),” says (legei) the one (ho) truly (amēn);

[says] the (ho) witness (martus), the (ho) believable one (pistos), and (kai) true one (alēthinos), the (hē) beginning one (archē) of the (tēs) creation (ktiseōs) of the (tou) God (theou);

We can see that the holy scriptures abound with references to the Word alongside of the Father before it became flesh and dwelled among us, John quoting Jesus Christ as the source of many of them. I believe these are not simply references to an idea in God’s mind, but to a being which actually existed, which being was the first being produced of the heavenly host, before the heavens and earth came into existence.

These scriptures absolutely do not support the mortal-made Trinitarian theological theory; the Word is never referred to as God, but as a created being, the first one! This one who John calls the Word, is described as always being, past, present and future, subordinate to the God, whom the Word made flesh, Christ, says is his Father, and he is His son. To me this scriptural evidence as to who or what was the Word which became flesh and tented among us, says that it was God the Father’s first instrumental agent, in and through whom He has moved so instrumentally. Because I “see” the Word which became flesh, Jesus Christ, in and throughout God’s entire written Word, I see agency in and throughout God’s entire written Word.

The Prepositions IN and THROUGH Signal Agency

In the new covenant writings the Greek prepositions en meaning in, and dia meaning through, are important indicators of agency, when the texts say the God, His Spirit works/energizes in or through various scriptural characters.

For the purpose of defining the clear meanings of terms, deity as used in triune godhead theology simply means, the state of being a god. From substantiated and verifiable verses of the holy scriptures the deity of Christ exists in people’s theories and guesswork on account of their own ignorance and lack of understanding of agency in God’s Word. In the following sentences, in virtually any language, the meaning of the preposition in is well known and understood.

- There was milk in the bottle.

- There was water in the glass.

- The driver was in the automobile.

In each of these three examples something came in to something else. In each of these three examples the milk, the water, and the driver were deliberately put in to those containers. The milk didn’t change from being milk, and the bottle didn’t change from being a bottle. Likewise, when the water was put in to the glass the water remained being water and the glass remained being a glass. The same is true for the driver after he put himself in to the automobile. The driver remained the driver just as he was before he put himself in to the automobile, and the automobile remained an automobile just as it was before a driver entered in to it to drive it, but with an exception, the automobile with a driver in it could do more than simply remain parked. It could now move, on account of the driver in it, driving it!

So when Trinitarians get to 2 Cor. 5:18-20, why do they suddenly lose their knowledge of the meaning of the preposition in?

2 Cor. 5:18 (LIT/UBS4) But (de) all (panta) the things (ta) [are] out (ek) of the (tou) God (theou);

[out] of the one (tou) having reconciled (katallaxantos) us (hēmas) to Himself (heautō) THROUGH (dia) Christ (christou), and (kai) having given (dontos) to us (hēmin) the (tēn) Ministry (diakonian) of the (tēs) Reconciliation (katallagēs),

2 Cor. 5:19 (LIT/UBS4) Because (hoti) as (hōs) God (theos) was being (ēn) IN (en) Christ (christos);

[out of the one] reconciling (katallassōn) [the] cosmos (kosmon) to Himself (heautō) (not (mē) reckoning (logizomenos) to them (autois) the (ta) side-falls³⁹⁰⁰ (paraptōmata) of them (autōn)), and (kai) having put (themenos) IN (en) to us (hēmin) the (ton) Word (logon) of Reconciliation (katallagēs).

2 Cor. 5:20 (LIT/UBS4) Therefore (oun) as (hōs) [we are] elders (presbeuomen) over (huper) [the cause of] Christ (christos), the (tou) God (theou) is calling [you] alongside (parakalountos) THROUGH (di’) us (hēmōn)!

The way I read this, along with the other associated passages, it says the God, who we know is a spirit-based being (John 4:24; 1 Cor. 15:44-45), was in His son Jesus Christ, who the texts say was a soul-based being during his earthly ministry, a mortal man. So where’s Jesus’ dual nature? The texts say Jesus Christ was a mortal anthrōpos being (1 Tim. 2:5) having his own soul-based (Gk. psuchikon) bodily nature (1 Cor. 15:44-45).

Along with the Greek preposition en meaning in in verse 19, please notice the preposition dia meaning through in verses 18, which I believe is another reference to God’s instrumental use of His agent, Jesus Christ. See John 5:19, 8:16, 29, 10:38, 14:10-11, 28; 2 Cor. 5:18-19; Col. 1:19-20 for more scriptural substantiation and verification of God’s instrumental use of His agent, Jesus Christ.

Apostle Paul said to the philosophers of the Epicureans and Stoics:

Acts 17:28 (LIT/UBS4) because (gar) in (en) Him (autō) we live (zōmen), and (kai) we are (esmen) being moved (kinoumetha) also (kai);

Virtually all Trinitarian “translations” of this verse ignore the passive voice of the verb kinoumetha, making the English rendering to show middle voice and say that, “we are moving ourselves”, instead of correctly showing passive voice in English, “we are being moved.” The passive voice of the verb in the Greek texts shows God using Paul and companions instrumentally as His agents, because He is the “driver” who is moving them. Being moved by God Paul explains in 1 Cor. 12:6, is God’s Spirit in them becoming energized by God the Father.

In the Greek texts compared to Trinitarian-based English “translations” I can show you instance after instance where the “translators” have swapped out prepositions, arbitrarily changed the voices of verbs, ignored ellipses, and in many other similar technical ways have taken advantage of the “handy” differences between Greek grammar and its language idioms and common English sentence structures to fudge the English renderings time after time; to falsify the holy scriptures to hide the clear statements by the ancient writers of God’s instrumental use of His agents; to prop up the sacred cow tradition of the absurd mortal-made triune godhead "co-equal" theological theory.

In Eph. 4:6 apostle Paul gives us a succinct statement of how we, those born above in our heavenly Father’s gift of holy Spirit, are empowered to carry out the Ministry of Reconciliation which He has given to us (2 Cor. 5:18), speaking the Word of Reconciliation which He has put into us (2 Cor. 5:19), to be instrumentally used by Him as His agents;

Eph. 4:4 (LIT/UBS4) [There is] one (hen) body (sōma), and (kai) one (hen) Spirit (pneuma), down as (kathōs) you were called aloud (eklēthēte) also (kai) in (en) to one (mia) hope (elpidi) of the (tēs) calling (klēseōs) of you (humōn);

Eph. 4:5 (LIT/UBS4) one (heis) Lord (kurios), one (mia) belief (pistis), one (hen) baptism (baptisma),

Eph. 4:6 (LIT/UBS4) and (kai) one (heis) God (theos), Father (patēr) of all (pantōn), the one (ho) over (epi) all (pantōn), and (kai) THROUGH (dia) all (pantōn), and (kai) IN (en) all (pasin).

Apostle Paul addressed his letter, “to the ones (tois) being (ousin) in (en) Ephesus (Ephesō), and (kai) to believable ones (pistois) in (en) Christ (Christō) Jesus (Iēsou). (Eph. 1:1)

I believe the believable ones in Christ Jesus are those who have become born above in God’s gift of holy Spirit, who have become God’s paternal sons and daughters (Rom. 8:14; Heb. 2:9-10; 1 John 3:2; 1 Pet. 1:23); they are the ones IN whom God homesteads, and THROUGH whom God works now, identical to the way He was IN and worked THROUGH His firstborn son Jesus Christ then. What I see that is not identical is that Jesus Christ was not born with a sin nature in him as is all of Adam’s posterity. But I don’t believe mortalkind can use this as a handy excuse not to rise up in its knowledge and belief of God’s Word, as did Jesus’ twelve, and many other disciples/believers in Jesus Christ who were of Adam's posterity.

Agency Ignored in Trinitarian Theology

I believe L. Berkhof, in section eight of The Doctrine of God, provides a good typical example of how agency is ignored and replaced with Trinitarian theological concepts by all of the Trinitarian writers of these ST books. Berkhof begins to write about “The Holy Trinity” using the adjective holy to describe the triune concept, that the holiness of it is simply a matter of fact, and not a matter of opinion! Then he begins to contradict the ancient writers, Jesus Christ himself, and do a post-history revision of God’s Word. He says, “Tertullian was the first to use the term ‘Trinity’ and to formulate the doctrine, but his formulation was deficient, since it involved an unwarranted subordination of the Son to the Father.”¹

Was Jesus mistaken when he said, “…the (ho) Father (patēr) is (estin) ONE GREATER (meizōn) [than] me (mou)” (John 14:28);

and when he said, “…and (kai) from (ap’) of myself (emautou) I do (poiō) absolutely not one thing (ouden)! BUT (alla), down as (kathōs) the (ho) Father (patēr) taught (edidaxen) me (me), I speak (lalō)!” (John 8:28);

and when he said, “Do you absolutely not (ou) believe (pisteueis) that (hoti) I (egō) [am] in (en) the (tō) Father (patri), and (kai) the (ho) Father (patēr) is (estin) IN (en) me (emoi)!?

The (ta) words (rhēmata) which (ha) I (egō) speak (legō) to you (humin) I speak (legō) absolutely not (ou) from (ap’) myself (emautou), but (de) the (ho) Father (patēr) staying (menōn) IN (en) me (emoi) does (poiei) the (ta) works (erga) of Him (autou)!” (John 14:10);

and when he said, “Do you believe (pisteuete) me (moi) that (hoti) I (egō) [am] in (en) the (tō) Father (patri), and (kai) the (ho) Father (patēr) [is] IN (en) me (emoi)?” (John 14:11)?

As we can see in these verses, Jesus Christ did his best to try and get it into the thick heads of the religious leaders that the God, his heavenly Father, was IN him, working THROUGH him instrumentally, using His firstborn (Gk. prōtotokos, Rom. 8:29; Col. 1:15; Heb. 12:23) son, Jesus Christ, as His agent.

This is what apostle Peter taught on the day of Pentecost as well, which virtually all Trinitarians ignore, because a mortal-made theory is more important to them that what God’s Word says. Apostle Peter said that

Acts 2:22 (LIT/UBS4) Males (andres), Israelites (israēlitai), hear (akousate) the (tous) words (logous) of these (toutous).

Jesus (Iēsoun) the (ton) Nazarene (nazōraion) [was] a male (andra) having been pointed out (apodedeigmenon) from (apo) the (tou) God (theou) into (eis) you (humas).

Inherently powered works (dunamesin), and (kai) wonders (terasin), and (kai) signs (sēmeiois) which (hois) the (ho) God (theos) did (epoiēsen) THROUGH (di’) him (autou), down as (kathōs) [the ones He did] in (en) [the] midst (mesō) of you (humōn), yourselves (autoi) have seen (oidate)!

And when apostle Paul said, “…God (theos) was being (ēn) IN (en) Christ (christos) reconciling (katallassōn) [the] cosmos (kosmon) to Himself (heautō)…” (2 Cor. 15:19) was he mistaken also?

According to the holy scriptures, the God is a Spirit being. Jesus Christ was a soul being, a being of flesh and blood. Again, according to the holy scriptures, God being a Spirit being can go in and out of anyone He wishes, anytime He wishes. God, a Spirit being, entered into Jesus Christ, a soul being of flesh and blood, and worked IN and THROUGH Jesus instrumentally, using Jesus as His agent of salvation. I believe they were two separate and distinct beings, not “persons”, each having their own separate and distinct “bodily” natures, but who were both working together as one in purpose.

In these verses how can any Trinitarian, or anyone, miss Jesus’ obvious statements of his own subordination to his heavenly Father, and his statement that he speaks absolutely not his own words from himself, but the words His Father gives to Him to speak, thereby acting instrumentally as his Father’s messenger, as His agent?

As we can see from John’s record, Jesus taught (how many times?) that he was not the God his Father, but that his Father God, a Spirit, i.e., a spirit-based being (Gk. pneumatikos), (John 4:24; 1 Cor. 15:35-50), was IN Jesus Christ, and working THROUGH him.

I believe Thomas was listening well when Jesus taught this over and over to his disciples, and to the religious leaders, that Jesus’ heavenly Father, a Spirit-based being, was IN him, and working THROUGH him; and that Thomas was addressing both the man Jesus Christ, and Jesus’ Father, the one true God (John 17:3), who Thomas believed was IN Jesus, when Thomas said, “The (ho) Lord (kurios) of me (mou), and (kai) the (ho) God (theos) of me (mou)!” (John 20:28)

Apostle Paul says in 1 Cor. 8:6 the same thing Thomas said:

1 Cor. 8:6 (LIT/UBS4) BUT (all’), to us (hēmin) [there is] one (heis) God (theos), the (ho) Father (patēr), out (ex) of whom (hou) [are] all things (panta); and (kai) we (hēmeis) [are] into (eis) Him (auton)!

And (kai) [there is] one (heis) Lord (kurios), Jesus (Iēsous) Christ (Christos), THROUGH (di’) whom (hou) [are] all the things (ta panta); and (kai) we (hēmeis) [are] through (di’) him (autou). (See verses 4-6 about one God)

I see two separate and distinct beings in these verses, not “persons”, each being having their own separate and distinctly different “bodily” natures, the soul-based being Jesus Christ, and the spirit-based being God.

In the mortal-made Trinitarian theology of a triune godhead, it says the second “person” is Jesus Christ, which “person” terminology can’t be found in the ancient texts. And in its conceptual invention it says also that its first and third “persons” are distinctly separate “persons”, that they are not one and the same “person”. But the ancient texts say to me that what the triune godhead concept refers to as first and third “persons” are actually one and the same single being, who is God the Father! I see no “three persons” at all in the ancient texts. It’s simply not there. Under the old covenant, and in Jesus’ time, a person could get stoned for theologizing and saying that God is anything other than simply one single being.

Trinitarians can’t recognize this theologically in any way whatsoever, that a spirit-based being, God, came into a mortal soul-based being, Jesus Christ (at Jesus' water baptism?, "the (to) Spirit (pneuma), as (hōs) a dove (peristeran), coming down (katabainon) INTO (eis) him (auton)", See heb. 1:5 also), because then that means Jesus Christ was simply a mortal man, who placed himself in subordination to his Father, the God. But isn’t that exactly what happens when a believer repents, and then believes upon the name of Jesus about what that name means, and then receives the new birth above in God’s gift of holy Spirit, of paternal sonship (Rom. 8:15, huiothesias) God’s gift of Himself, His spore (1 Pet. 1:23, sporas)?

Rom. 8:11 (LIT/UBS4) But (de) if (ei) the (to) Spirit (pneuma) of the one (tou) having aroused (egeirantos) Jesus (Iēsoun) out (ek) of dead ones (nekrōn) homesteads (oikei) in (en) you (humin), the one (ho) having aroused (egeiras) Christ (christon) out (ek) of dead ones (nekrōn) shall make alive (zōopoiēsei) the (ta) death-doomed (thnēta) bodies (sōmata) of you (humōn) also (kai) THROUGH (dia) the (to) in-housing (enoikountos) Spirit (pneuma) of Him (autou) IN (en) you (humin)!

(For God placing His Spirit in mortal men see the following prophecies, and the statements of God’s instrumental agent apostle Paul: *Jer. 31:31-34; *Ezek. 36:25-27, 37:5-6; *Joel 2:28-29; Acts 2:16-21; *Rom. 8:8-11; 1 Cor. 12:6; 2 Cor. 13:3-5; Eph. 1:19; Phil. 2:13, 3:21; Col. 1:27-29; 1 Thes. 2:13; 2 Tim. 1:7; Heb. 10:16-17)

Apostle Paul says in Phil. 2:5-6:

Php. 2:5 (LIT/UBS4) Think (phroneite) this (touto) in (en) you (humin), which (ho) [was] in (en) Christ (Christō) Jesus (Iēsou) also (kai);

Php. 2:6 (LIT/UBS4) who (hos), being a subordinate one (huparchōn) in (en) a form (morphē) of God (theou), was absolutely not (ouch) led (hēgēsato) to the (to) [thinking] to be (einai) equal (isa) to God (theō), [absolutely not thinking equality to be] a thing snatched (harpagmon)!

Were the apostles John, Matthew and Mark mistaken also as they wrote portraying Jesus as subordinating himself to His Father and His God (John 20:17)? I don’t know how Jesus’ claim that his heavenly Father was his God also can be any more self-subordinating!

Here’s another obvious verse describing Jesus’ self-subordination to his Father, and his Father’s instrumental use of His son as His agent:

1 Cor. 15:27 (LIT/UBS4) Because (gar) He submitted (hupetaxen) all things (panta) [to be] under (hupo) the (tous) feet (podas) of him (autou).

But (de) when perhaps (hotan) it may be enunciated (eipē) that (hoti) all things (panta) have been submitted (hupotetaktai) [under the feet of him], [it is] obvious (dēlon) that (hoti) [all the things are] outside (ektos) of the one (tou) having submitted (hupotaxantos) to him (autō) all the things (ta panta).

1 Cor. 15:28 (LIT/UBS4) But (de) when perhaps (hotan) all the things (ta panta) may have been submitted (hupotagē) to him (autō), then (tote) the (ho) Son (huios) himself (autos) also (kai) shall be submitted (hupotagēsetai) to the one (tō) having submitted (hupotaxanti) to him (autō) all the things (ta panta), in order that (hina) the (ho) God (theos) may be (ē) all the things (ta panta) IN (en) all (pasin).

See also Mat. 27:46; Mark 15:34; John 5:19, 8:16, 29, 10:38, 14:10-11, 28, 20:17; 2 Cor. 5:18-19; Col. 1:19-20 for abundant scriptural evidence that Jesus Christ considered himself to be, and the apostles as well believed him to be, subordinate to his Father, the one true God.

Incidentally, not surprisingly the word huparchōn Paul uses in Php. 2:6 is fudged in virtually every Trinitarian-based “translation”, because the ancient writers can’t be allowed to contradict Athanasius who said Jesus was not subordinate to the God, his Father! In the Greek, huparchōn (Lit., to begin under) is used often to convey the idea of hierarchy of authority, especially like a military hierarchy of authority. It’s that little preposition hupo, meaning under, tacked onto the word archō, meaning to begin, that bothers Trinitarian translators. In a context where Paul tells the believers in the Philippi area not to conduct themselves like gods over one another, he says Jesus began under (huparchōn) his Father God, clearly stating Jesus’ subordination to his Father, God.

The New Spirit-based Bodily Nature of Believers

In 1 Cor. 15:35-58 apostle Paul taught and explained to the believers in the area of Corinth about their new spirit-based bodies they shall have at their resurrection. But in Paul’s letter to the believers in the Rome area, Paul stated that believers who receive the new birth above in God’s gift of holy Spirit have already become spirit-based beings before they die.

Rom. 8:9 (LIT/UBS4) But (de) you (humeis) are (este) absolutely not (ouk) in (en) flesh (sarki), BUT (alla), in (en) Spirit (pneumati), if so be it (eiper) Spirit (pneuma) of God (theou) homesteads (oikei) in (en) you (humin)!

But (de) if (ei) anyone (tis) absolutely does not have (ouk echei) Spirit (pneuma) of Christ (christou), this one (houtos) is (estin) absolutely not (ouk) of Him (autou)! (See John 3:6; 1 Cor. 15:44)

Rom. 8:10 (LIT/UBS4) But (de) if (ei) Christ (Christos) [is] in (en) you (humin), [it is] true (men), the (to) body (sōma) [is] dead (nekron) through (dia) sin (hamartian);

but (de) the (to) Spirit (pneuma) [is] life (zōē) through (dia) righteousness (dikaiosunēn)!

Rom. 8:11 (LIT/UBS4) But (de) if (ei) the (to) Spirit (pneuma) of the one (tou) having aroused (egeirantos) Jesus (Iēsoun) out (ek) of dead ones (nekrōn) homesteads (oikei) in (en) you (humin), the one (ho) having aroused (egeiras) Christ (Christon) out (ek) of dead ones (nekrōn) shall make alive (zōopoiēsei) the (ta) death-doomed (thnēta) bodies (sōmata) of you (humōn) also (kai) through (dia) the (to) in-housing (enoikountos) Spirit (pneuma) of Him (autou) in (en) you (humin)!

Is Agency Dead?

How could the devil be more pleased, now that he has the Christian church believing, and preaching, and teaching that the power of the one true God and His son Jesus Christ is dead? The devil says, “Agency is dead!”

That’s a lie! That’s the rotten “fruit” from the rotten “tree”, the devil. That’s the “fruit” which Eve chose to “eat” from the wrong tree, in her hedonistic lust to become wise. And it cost Adam and Eve their spiritual “clothing” (Gen. 3:7; 2 Cor. 5:1-5). Spiritually speaking, they lost the “shirt off their backs”, they lost it all. The cost was that all mortalkind, all of Adam’s posterity would become born into spiritual bondage and poverty, born into the bondage of sin until the promised redeemer comes.

Apparently not even those who come up with endless mortal-made ego-maniacal theological ideas and opinions dare approach the subject of agency in God’s Word, which I take as indicative of how loathsome it must be to Trinitarian theologists. The ignorance of agency in God’s Word is at what cost to those who are saved, and are being saved?

The Promise of the Father – The New Birth Above in God’s Gift of holy Spirit

If the Promise of the Father isn’t dead then agency isn’t dead. The coming to pass of the Promise of the Father produces agents, and thereby agency. The subject matter of the Promise of the Father, is a spiritual subject about which virtually no Christian organization speaks! On the day of Pentecost apostle Peter standing on Solomon’s Porch told everyone present, within the sound of his voice, that what they were seeing and hearing was the Joel prophecy coming to pass (Joel 2:28-32).

Acts 2:16 (LIT/UBS4) BUT (alla), this (touto) is (estin) the (to) [Word] having been enunciated (eirēmenon) through (dia) the (tou) prophet (prophētou) Joel (iōēl)!,

Acts 2:17 (LIT/UBS4) and (kai), “I shall cause it to be to myself (estai) in (en) the (tais) last (eschatais) days (hēmerais)”, says (legei) the (ho) God (theos), “I shall pour out (ekcheō) from (apo) the (tou) Spirit (pneumatos) of me (mou) upon (epi) all (pasan) flesh (sarka);

and (kai) (LIT/UBS4) the (hoi) sons (huioi) of you (humōn) and (kai) the (hai) daughters (thugateres) of you (humōn) shall prophesy (prosphēteusousin); (note active voice verb)

and (kai) the (hoi) young men (neaniskoi) of you (humōn) shall cause themselves to gaze at (opsontai) visions (horaseis); (note middle voice verb)

and (kai) the (hoi) elders (presbuteroi) of you (humōn) shall be caused to dream (enupniasthēsontai) dreams (enupnia); (note passive voice verb)

Acts 2:18 (LIT/UBS4) and (kai) even (ge) upon (epi) the (tous) slaves (doulous) of me (mou), and (kai) upon (epi) the (tas) female slaves (doulas) of me (mou), in (en) the (tais) days (hēmerais) to those (ekeinais) I shall pour out (ekcheō) from (apo) the (tou) Spirit (pneumatos) of me (mou) and (kai) they shall prophesy (prophēteusousin).

Acts 2:19 (LIT/UBS4) And (kai) I shall give (dōsō) wonders (terata) in (en) to the (tō) heaven (ouranō) and (kai) signs (sēmeia) upon (epi) the (tēs) land (gēs) blood (haima), and (kai) fire (pur), and (kai) vapor (atmida) of smoke (kapnou).

Acts 2:20 (LIT/UBS4) The (ho) sun (hēlios) shall be transmuted (metastraphēsetai) into (eis) darkness (skotos), and (kai) the (hē) bright moon (selēnē) into (eis) blood (haima), to come (elthein) before (prin) the (tēn) great (megalēn) and (kai) conspicuous (epiphanē) day (hēmeran) of [the] Lord (kuriou).

Acts 2:21 (LIT/UBS4) And (kai) anyone (pas), perhaps (an) whoever (hos), may cause himself to call aloud upon (epikalesētai) the (to) name (onoma) of [the] Lord (kuriou), he shall cause himself to be (estai) made whole (sōthēsetai)!”

Joel’s prophecy defines the time period during which the Promise of the Father shall keep on coming to pass. The prophecy began coming to pass on the day of Pentecost about two thousand years ago with God pouring out his Spirit through His son Jesus Christ (Mat. 3:11) into all those who believe upon the name of Jesus at that time. And then throughout the book of Acts we see God's gift of holy Spirit being poured out time after time on others when they believed upon the name of Jesus. I believe the Promise of the Father continues into and through events given in Acts 2:20. The coming to pass of the Promise of the Father is not over yet! As long as God the Father keeps on placing His gift of His Spirit into those who believe upon the name of Jesus, to those whom He is giving a new birth above, He is making new agents of Himself in and through whom He can “move”, and through which Spirit they can “move” for Him!

Summary

A New Age in God’s Instrumental Use of His Creation

That Joel prophecy promises a new period in God’s instrumental use of His creation, a new period of agency under the new covenant in Jesus shed blood. God the Father’s agents who He shall use instrumentally going forward are all those who believe upon the name of Jesus and receive salvation, baptism from above in God’s Gift of the holy Spirit, a gift of His own life-giving Spirit. God pouring out His Spirit to those who believe upon the name of Jesus makes them His paternal sons and daughters, His paternal family (1 Pet. 1:23; Rom. 8:15-17). The new covenant in Jesus’ shed blood is about God the Father's instrumental use of His family as His agents to carry out the Ministry of Reconciliation, through speaking the Word of Reconciliation (2 Cor. 5:18-19).

Jesus Christ, working and speaking instrumentally in and through his agent apostle Paul, tells those who have believed upon Jesus’ name how to use God’s gift of holy Spirit in them (1 Cor. 12:1-13), and the purpose for which God has given His Spirit to them (Eph. 4:1-16).

For those of us who believe God’s Word, who have received the new birth above in God's gift of holy Spirit, God our paternal Father says to us through two of His previous agents, that:

We are greater than he, the devil, who is in the world (1 John 4:4)!

We can quench ALL the fiery darts of the devil (Eph. 6:16)!

We are more than conquerors through him who loved us (Rom. 8:37)!

We can do all things through Christ who strengthens us (Phil. 4:13)!

We are conquering the cosmos because we believe that Jesus is the Son of the God (1 John 5:4-5)!

For those of us who believe God’s Word, our heavenly Father’s instrumental use of us as His personal agents is not only active, but growing! His use of us as His agents is what causes us to grow up into a measure of the fullness of the maturity of Christ.

Eph. 4:10 (LIT/UBS4) The (ho) one having come down (katabas) is (estin) himself (autos) the one (ho) having gone up (anabas) also (kai), up over (huperanō) all (pantōn) the (tōn) heavens (ouranōn), in order that (hina) he may fulfill (plērōsē) all the things (ta panta).)

Eph. 4:11 (LIT/UBS4) And (kai), [it is] true (men), he (autos) gave (edōken) the ones (tous) [being] apostles (apostolous), but (de) the ones (tous) [being] prophets (prophētas), but (de) the ones (tous) [being] evangelists (euangelistas), but (de) the ones (tous) [being] shepherds (poimenas) and (kai) [being] teachers (didaskalous),

Eph. 4:12 (LIT/UBS4) toward (pros) the (ton) making fit (katartismon) the (tōn) holy ones (hagiōn) into (eis) [the] work (ergon) of [the] ministry (diakonias), into (eis) [the building] of a domed-roof house³⁶¹⁹ (oikodomēn) of the (tou) body (sōmatos) of the (tou) Christ (christou);

Eph. 4:13 (LIT/UBS4) until (mechri) all (pantes) the ones (hoi) may come down opposite (katantēsōmen) into (eis) the (tēn) oneness (henotēta) of the (tēs) belief (pisteōs), and (kai) the (tēs) experiential knowledge (epignōseōs) of the (tou) son (huiou) of the (tou) God (theou), into (eis) a complete (teleion) male (andra), into (eis) [the] measure (metron) of the (tou) fullness (plērōmatos) of maturity (hēlikias) of the (tou) Christ (christou);

I believe agency is our heavenly Father’s “system” of teaching us, with His Spirit working in and through us. The “theology” of those who have believed upon the name of Jesus isn’t selected from the tares of endless mortal-made opinions in ST books, but from personal hand’s on study of the texts of God’s Word, with God’s Spirit energizing in His children, teaching them (John 6:45; Eph. 4:21; 1 John 2:27). Those of whom God is not teaching have no choice but to review the endless mortal-made theological theories about the things of God; and then if they wish, in order to participate in arguments and word wars over the things of “God”, select some theory or theories which they think sound good to them. And the mortals who invented those theories will be their “leaders” (Mat. 23:8-13).

The “theology” of those who have believed upon the name of Jesus is experiential knowledge of God’s Word, absolutely not hearsay mortal-made theories! Through their own two hands-on hard work study of God’s Word believers learn to believe God’s Word (Rom. 10:17), and through their belief which they build in their minds they thereby prove the veracity of God’s Word, His great and precious promises, to themselves! The God, our heavenly Father dramatically and miraculously brings to pass His great and precious promises in our lives when we ask, seek, and knock (Mat. 7:7), and then believe His Word, believe His great and precious promises (2 Pet. 1:3-4).

I “see” agency as the system our heavenly Father uses to teach His Systematic Theology in His Word. May our heavenly Father continue to teach us His Word.

Bibliography

L. Berkhof; “Systematic Theology”; Grand Rapids, MI; Eerdmans, 1949, p. 82.