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Anyway, so the Godhead, so in Colossians chapter 2, Colossians chapter 2 and verse 8, it says, Beware lest any man spoil you through philosophy and vain deceit, after tradition of men, after the remuniments of the world, and not after Christ, for in him dwelleth all the fullness of the Godhead bodily. So in verse 8 there, you see who we're talking about, it's talking about Christ, right? And it says, for in him dwelleth the fullness of the Godhead bodily. Now this term Godhead is in the King James Bible three times, okay, so I want to show you the three times it's mentioned, then I'm going to explain to you what that even means. It's not the head of God, okay, so, you know, sometimes you think about it because it's like head and God's in the word, you know, and all that stuff. It's not like God has three heads and, you know, and all this stuff, so, but go to Acts chapter 17, Acts chapter 17, and we, we already, we went through Acts chapter 17 recently, but I didn't really get into the Trinity when we were talking about it, so but Acts chapter 17 and verse 29, the Bible reads, For as much then as we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver or stone, graven by art, and man's the vice, okay? So it's saying that the Godhead is not like unto idols, okay, is pretty much what they're saying in that chapter. Go to Romans chapter 1, Romans chapter 1, I feel like I should have been in my text verse and I should have preached a different sermon this morning, based off the conversations I had, another sermon for another day. But Romans chapter 1 and verse 20, it says, For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made even His eternal power and Godhead, so that they are without excuse. Okay, so here's the three mentions of Godhead, okay? Now Godhead, an easy way to really understand what this word is, that suffix head is an old way of saying hood, okay? So one of the things you can maybe see in older literature is like maiden head, okay? Maiden head would mean like maidenhood, which would be someone that's still a maiden, okay? And you think of this, okay, here's an easy way to look at it, childhood. What does childhood mean? Means when you were a child, right? Being a child, right? Childhood, and that's what hood means, it means the state of being something, right? So childhood, you normally don't say this as far, but you say this as adulthood, what does adulthood mean? It's like the time or the being of an adult, right? You're an adult, you're a child. But when you put it with God, what it is is it's God's being, it's the state of being God, okay? So it's basically, when it says Godhead, it's basically God's being, okay? Does that make sense? And what's interesting about this as far as God is that there's only one, okay? So when you look at childhood, you can look at a bunch of children and compare them. When you look at adulthood, you can look at a bunch of them and compare them. Even if you looked at, this probably isn't even a word that's maybe used, but humanhood, right? You can think of humans in general or manhood, you know, like as far as the spectrum of just mankind, as far as being a man or, you know, being a woman or whatever, right? That you have a lot of things to look at and compare that to, but there's only one God, okay? So Godhead doesn't mean Trinity, okay? It's not like synonymous with the word Trinity, but that's what the Godhead is, okay? So that's what I want to get into is that the Godhead is the Trinity, okay? Meaning that God's being is three persons, one God, okay? That's the Godhead. That's who he is, okay? And I want to get into that as far as just the Trinity, what the Bible teaches on that, and just showing you that that's a biblical doctrine of who God is. And this is very important, okay? Especially because when we go out soul wanting, this is not a common thing that comes up that people don't realize Jesus is God. And more and more I see when I say, have you heard of the Trinity, I hear people say no. You know? And it comes down to this, that the generation coming up is not in church, okay? My generation was more so, yeah, I went to church, but I'm not in church anymore. You know, you talk to people and they're like, yeah, I used to go to church when I was younger. My parents took me there. Now those people are having kids and their kids are saying, yeah, I've never been to church or I don't even know about the Trinity. Listen, I went to Catholic church, you know, growing up as a kid, and I'm not condoning Catholic church, but guess what they taught? The Trinity, okay? So that's not something I had to figure out. Now just because you go to a church doesn't mean that you understand the Trinity or understand that concept, because my younger brother, Justin, didn't understand the Trinity when I gave him the gospel, okay? And it was very easy, like he got onto it really quick, but when you go to church, let's just face it, a lot of people aren't paying attention. Especially in Catholic church, people aren't paying attention. We still don't know what that one movement is where they would get into the gospels and they'd do this weird thing with their thumb. I still don't know what you do and everybody's looking around like, what are you doing? So people aren't paying attention when they're in church, but that goes for any church in general, but this is something you really need to pay attention to because as we saw last year, the foundations are being attacked when it comes to the Trinity, and right now I don't see a big fight where people are fighting against us on this right now, but we need to be prepared for this because people are going to come at you and say, hey, you believe in polytheism, what's the Trinity? And listen, the new world order, the one world government is going to be predicated on the fact that there's one God, and it's going to be one God that's one person, okay? And so this modalism stuff is going to be all going into everybody saying, hey, you believe in that Trinity, that's pagan polytheism, you know? You need to believe in one God. That's what the Muslims tell you, right? You go to the Muslims, you preach them the gospel, what do they say to you? Well, we believe in one God, you guys believe in three. No, we believe in one God, that's three persons, okay? And you say, well, how is there three persons, one God? Yeah, it's unique, isn't it? Because there's only one. And, you know, I didn't write the verse down, but there's a verse in Isaiah, there's a lot of verses in Isaiah talking about how there's only one God, there's none else, but it says there's none like unto me, you know, and it's really true when it comes to that, meaning that God is unique. And we can compare different things, and I'm going to go into that a little bit, but in the end, there's only one that's three persons in one, okay? There's nothing to compare that to. So you can use different examples to kind of try to explain it. But in the end, he's unique. And so what do you have to go on? What the Bible teaches. Now, the number one verse that I would go to as far as the Trinity is 1 John 5.7. Go to 1 John 5.7, and conveniently, this verse is taken out of most of the new versions, because it wasn't in their critical text, it wasn't in their Latin Vulgate and the Alexandrian garbage, you know, that they got. So one of the best verses on the Trinity, not in these new versions. But we're supposed to expect it to believe that, you know, we had this superfluous verse in the Bible for hundreds of years, and then they finally made this discovery that that shouldn't have been in there. It's ridiculous, okay? But anyway, the Bible teaches here in 1 John 5.7, it says, For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. That's the number one Trinity verse. I mean, what does the word Trinity even mean? Triune, right? Three and one, okay? And so I want to talk about this, and here it's interesting because it says the Word, well, you know, why is it using the word? Well, the book starts off talking about Jesus being the word of life, okay? And he's everlasting life, but it says the word of life. So, you know, there's a reason why it's bringing up the word, but go to John 1.1. So when I go out soul winning, when I talk about the Trinity, I usually quote this verse off to them. It's interesting because isn't 1 John 5 one of the main chapters we go to for soul winning? You know, 1 John 5, 13, These things are written unto you that believe in the name of the Son of God, that you may know that you have eternal life. And usually I even end it on 1 John 5, 10, and 11. And it's all in there, and there's the Trinity right there in verse 7, as far as understanding who you're believing on. And the Father, Son, and the Holy Ghost are all in that, right? Talks about the Spirit bearing witness. And, you know, if we receive the witness of men, the witness of God is greater. He that believeth on the Son of God hath the witness in himself. He that believeth not God hath made him a liar, because he believeth not the record that God gave of his Son. There's the Father giving the record of his Son. There's the Trinity, all right there. And 1 John 5, 7 obviously is telling us that. But in verse 1 of John 1, it says, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, without him was not anything made that was made. So now it's saying that the Word was in the beginning with God, but the Word also was God. So how do you reconcile that? The only way you can reconcile that is the fact that there's three and one, right? You have the Father, the Word, and the Holy Ghost, and these three are one. And people say, well, they're one person. No, they're one God, okay? And I'm going to get into that, you know, as far as the persons and why that's important to know, okay? That it's not three essences into one. And that's where the modalists get in there, and they start twisting things and all that. No, they're three separate persons. They had three separate wills, okay? And I'm not getting into all the facets of that, because it would take forever. Well, it wouldn't take forever, but it would take a long time, and too much for one sermon. But go to John, go down to verse 14 there, because just so you know that the Word is talking about the Son, right? Just so there's no confusion here, okay, that you're talking about the Son. Would anybody look at 1 John 5, 7 and think that the Word's not the Son, right? The, when you have the Father and then the Holy Ghost at the end of that, who's the Word, right? It's the Son, okay? Now, it's very clear that the Word, it was made flesh. Verse 14, it says, And the Word was made flesh, and dwelt among us, and we beheld his glory, the glories of the only begotten of the Father, full of grace and truth. So, the Word was made flesh. And this is where you get into 1 Timothy chapter 3 and verse 16. Go to 1 Timothy chapter 3 and verse 16. So, these are great verses that I use when I go out soul wanting, right? When you're trying to prove the Trinity to somebody and trying to show them, hey, Jesus is God, because these go hand in hand. Showing that Jesus is God, you have to prove the Trinity to do that, right? So, these go hand in hand as far as Jesus is God, but he's also, you know, he's part of the Trinity. He's the second person of the Trinity. But in 1 Timothy chapter 3 and verse 16, this is a great verse to show Jesus' deity. It says in verse 16, And without controversy, great is the mystery of godliness. God was manifest in the flesh. Now, who was made flesh? The Word, right? And the Word was with God, and the Word was God, right? And it says, Justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up in the glory. Who was received up in the glory? Was it the Father? Was it the Spirit? No, it was the Son that was received up in the glory. And so that means that Jesus is God. And again, this isn't a whole sermon on the deity of Christ because that would be a whole sermon in itself. But how about this? So, I usually quote off God was manifest in the flesh, you know, justified in the Spirit. I'll say received up in the glory, okay? So, you're obviously talking about the Son. You're not talking about the Father. You're not talking about the Spirit because he came down, was manifest in the flesh, and then he went up in the glory. He's received at the right hand of the Father. Now, going to go to Hebrews chapter one. So, these are the heavy hitters I use, okay? Now, you may have other verses that you want to use. That's fine. But these are the ones I use. 1 John 5, 7. I link that to John 1, 1. Sometimes I'll just go to John 1, 1. Just say, hey, in the beginning was the Word, and the Word was with God, and the Word was God. So, the Word was with God, but he also was God. That's huge. And the Word was made flesh, and he's the only begotten Son. And so, those are great ones to use, but Hebrews 1, 8. And this is a great one to show to Muslims and all that stuff, too. I've actually won Muslims to the Lord using this verse to prove the Trinity. Because the big key with Muslims is showing them that there's three persons, one God, and that annihilates their whole religion, okay? And I'm going to read off to you Psalm 45, verse 6, because Hebrews 1, 8 is a quotation. It's a quotation, but in Hebrews 1, the narrator is giving more insight to say, hey, who is this talking about, okay? So, we're going to know. When you read this in Psalm 45, verse 6, it says, thy throne, O God, is forever and ever. The scepter of thy kingdom is a right scepter. So, when you're reading Psalm 45, is it any doubt that the Psalmist is talking to God, right? He's talking to God. He says, thy throne, O God, right? So, he's talking to God saying, your throne is forever and ever. In Hebrews 1, 8, it says, but unto the Son he saith, thy throne, O God, is forever and ever. A scepter of righteousness is the scepter of thy kingdom. So, here we know that who's he talking to in that verse? The Son. In Psalm 45, he's talking to the Son saying, thy throne, O God, is forever and ever. But at the end of verse 9, notice what it says. Thou hast loved righteousness and hated iniquity. Therefore, God, even thy God, hath anointed thee with the oil of gladness above thy fellows. So, how do you reconcile that? He's basically saying, to the Son he's saying, your throne, O God, is forever and ever. But then he says, thy God, meaning that your God. So, God's God? Yeah, because the Father is God, the Son's God, and the Holy Ghost is God. And that's why, you know, Jesus even said, my God, my God, why hast thou forsaken me? I go unto my Father and your Father. I go unto my God and your God, because it's a true statement, okay? But Jesus is that, he's also God. It's not robbery for him to be equal with God, because he's part of the Trinity. He's part of the Godhead, okay? The Godhood, the being of God, that's who God is, is the Father, Son, and Holy Ghost. The Father, the Word, and the Holy Ghost. And so, but going on from that, you know, we're going into Christmas here, and honestly, you know, that's one of the reasons I think about this, as far as the Trinity, because I think about the virgin birth, and how important that is. But go to Micah chapter five, because another way to prove Jesus' deity is to show that he was there before the world was. He's from everlasting. And Micah 5, too, is, there's no way around it, it's talking about the birth of Jesus, okay? Because it's quoted in Matthew two, talking about Jesus coming. That's the scripture promising that he was gonna come to Bethlehem, and notice what it says in Micah five, verse two. Micah five, verse two. It says, but thou, Bethlehem Ephrata, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is the rule in Israel, whose going forth have been from of old, from everlasting. So, who's coming? You know, Jesus Christ is gonna be born of Bethlehem, front unto us, a child is born, front unto us, the son is given, and the government shall be upon his shoulder, right? And his name shall be called Wonderful Counselor, the Mighty God, the Everlasting Father, the Prince of Peace. That's who's coming, and it says that his goings forth are from of old, from everlasting. So, that child is gonna come, whoever's coming is from everlasting, and obviously that's talking about Jesus, but go to Psalm 90 to know that God is from everlasting to everlasting. God is the only one that can say that, by the way. Now, we can say that we're gonna go on forever, right, because we have everlasting life that's given unto us, but we can't say we're from everlasting. No one can say that. The angels can't say that. The devil sure can't say that. No one can say they're from everlasting besides God, okay? And in Psalm 90 in verse one, it says, Lord, thou hast been our dwelling place in all generations, before the mountains were brought forth, wherever thou hast formed the earth and the world, even from everlasting to everlasting, thou art God, okay? And there's many verses that you could go, where it talks about God being from everlasting, but go to John 17 in verse five. John 17 in verse five. So, I'm kind of parking in here just to really show Jesus his deity for a second, because when I prove the Trinity, that's what I usually do. I'm showing, hey, the Father, Son, and Holy Ghost, that's who God is, but let me show you a lot of verses here on how Jesus was from everlasting. Jesus didn't have a beginning at Bethlehem's major, okay? It's not like he just came into existence at that point. Now, in Psalm, or I'm sorry, John 17 in verse five. In verse five, it says, And now, O Father, glorify thou me with thine own self. Oh, that sounds like a personal pronoun, you know, thine own self. It sounds like the Father has a person there. With the glory which I had with thee before the world was. So, Jesus is saying, glorify me with the glory I had before the world was with you. And why? Because in the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him. Without him was not anything made that was made, because Jesus is the one that created everything, right? By his Word, the worlds were formed. And so, it's the Word of God that he even created everything. He spoke it into existence, and that's by Jesus. It talks about how God, by Jesus Christ, created all things. The Father created all things by Jesus Christ. He used Jesus. Jesus Christ is the second person of Trinity that spoke everything into existence, and that's how it works. Now, go to John eight, because this is one of my favorite passages. John eight, just to show you, too, that Jesus is going to call himself the I am. You know, I am that I am, you know, from the burning bush. But this is where they try to stone him, because he's, you know, being a man, he's making himself God, okay? It's because he is God, but he's also a man, and I think this is why people struggle with this. They struggle with Jesus being God, because he also is a man, okay? No, I don't think anybody looks at the Holy Ghost, the Holy Spirit, and says that that's not God, right? No one struggles with that. No one struggles with the Father, and no one struggles with the Holy Ghost. They struggle with Jesus. Why? Because he became a man, because that's why people struggle with that, because it's something that they just can't comprehend that God would become a man, but that's what had to happen. You know, that's why he had to calm down, and he had to be, you know, partakers of flesh and blood. He had to take on the seed of Abraham to fulfill all the promises, and he had to be one of us to die for one of us, okay? And so in John 8, verse 56, it says, Your father, Abraham, rejoiced to see my day, and he saw it and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, before Abraham was, I am. Now that's powerful right there, and there's many verses on this as far as Jesus saying, I am he. Remember when they came into the Garden of Gethsemane, and they said, you know, we're looking for Jesus, and he says, I am he, and they all fell backwards, you know? So it's a very strong statement, but he's saying before Abraham was, I am. That's thousands of years before, right? I mean, you're talking, Abraham is like almost right after the flood, like just, you know, a little bit, a few hundred years or whatever after the flood, and he's saying before Abraham was, I am. And what does that mean? Because he's before the world was. And so it's a very strong verse to show you that. Go to Revelation chapter 1, Revelation chapter 1. Then I'm going to show you some other verses that really show the Trinity. You may not have seen it that way, but just kind of showing you other places in the Bible that really specify it and show it. And in Revelation chapter 1, verse 17, it says, And when I saw him, I fell at his feet as dead, and he laid his right hand upon me, saying unto me, Fear not, I am the first and last. Now, when you're in Revelation 1, and, you know, even in Revelation 22, when it says I am the first and last, beginning and the ending, the Alpha and Omega, people will try to take that and say, well, that's not Jesus, that's the Father, right? And they'll say that, you know, the Almighty, they'll say that's not Jesus, that's the Father. Well, here it says, I am the first and the last, I am he that liveth and was dead, and behold, I am alive forevermore, amen, and have the keys of hell and of death. Now, who died on the cross? Now, the modals will say that the Father died on the cross because they're a bunch of morons, okay? I'm just going to be crass with you, but that's ridiculous to think that the Father died on the cross when Jesus, the Son of God, is the one that died on the cross. I mean, even the centurion knew, they said, truly, this was the Son of God. I mean, how dense do you have to be to think that that's the Father dying on the cross? Because what it really comes down to is they have some stupid, cute doctrine they're trying to prove, and they'll go at whatever lengths it takes to do it. And so, but you say, well, what does it mean to be the first and the last? Well, go to Isaiah 44. Now, I don't think it's wrong to say that the Father is the first and the last. I don't think it's wrong to say that the Holy Ghost is the first and the last. I believe God, the Father, Son, and the Holy Ghost is the first and the last, the Alpha and the Omega, the beginning and the ending, the Almighty, all three of them. But it's true to say that Jesus, the Son of God, who died and rose again is the first and the last because that's what it says here in Revelation chapter 1. Now, Isaiah 44 in verse 6, it says in verse 6, Thus saith the Lord, the King of Israel, and his Redeemer, the Lord of hosts. Notice how it even has a two-person in there in this. I am the first and I am the last, and beside me there is no God. So how do you reconcile that? The Trinity, that's how you reconcile that. Meaning the Trinity, the Father, Son, and the Holy Ghost. The Father is the first and the last, the Son is the first and the last, the Holy Ghost is the first and the last. And I'm going to get to the arguments of modalism because it needs to be brought up again. That horse needs to be beat every once in a while. It looks like it's dead right now, but you know what? I'm going to beat it anyway because I hate that doctrine of modalism. And the Trinity is such an important doctrine, we don't want to take it for granted. Now, go to Matthew chapter 28. I'm just going to show you some that this one you probably would think of, obviously, as far as some verses on the Trinity. Now, a lot of these verses, the modalists will try to take and rip apart, okay? But when you look at it in the mindset of a saved person with the idea of the Trinity, it's very easy to understand these verses and what's being said here, okay? But in Matthew 28, verse 19, the Great Commission here, as we call it, it says, Go ye therefore and teach all nations, baptizing them in the name of the what? The Father, and of the Son, and of the Holy Ghost. This is one of the clearest places where it says the Father, Son, and the Holy Ghost, okay? Meaning that you had the Father, the Word, and the Holy Ghost in these three, and one would feel like, well, it was the Word, you know? He didn't become the Son until later. This isn't a sermon on the eternal sonship of Jesus, but that's what we do believe here, is that Jesus was the Son before the world was. That's why he says, O Father, glorify me with thine own self, with the glory which I had with you before the world was. Who's speaking there? The Son. It'd be ridiculous to say Father glorify, and they'll use all these mind tricks to say, wow, you know, he's talking to him as the Father because he is the Father right now, and he's talking about the past, but he wasn't the Father back then. They have to do these mental acrobats to get around clear scriptures, okay? Now, in Matthew chapter 28, it says the Father, the Son, and the Holy Ghost. You're supposed to baptize them in the name of the Father, the Son, and the Holy Ghost. And this is where people go into acts and say, well, they baptized him in the name of Jesus. Yeah, he's the Son. What's your point? Did it say that they baptized him only in the name of Jesus? Is that what it said? Actually, all the places where it says that they baptized him in the name of the Lord Jesus Christ, it just says that. That doesn't mean that they didn't baptize him in the name of the Father and of the Holy Ghost, okay? Sometimes when you leave out things, when you say something, doesn't mean that you didn't do it for all of them. And it's such a moot point anyway, because the fact of the matter is, is that you don't have to say anything when you baptize somebody. But the idea is that you're baptizing under the authority of the Father, the Son, and the Holy Ghost. And let me say this. Anybody that's baptizing somebody and saying only in the name of Jesus, they're a damnable heretic, okay? Because they are specifically negating the Father and the Holy Ghost and saying, no, I don't believe that those are other two people part of the Trinity. I believe that there's only one and it's this shapeshifter, okay? Now, going on from that, another verse, go to 2 Corinthians chapter 13. 2 Corinthians chapter 13. And these are just kind of some interesting ones that when you're reading through the Bible, I think are really showing the Trinity. It's not specifically saying God is the Father, Son, and the Holy Ghost, but it's using the different persons of the Trinity in the same thought process. So in 2 Corinthians chapter 13, verse 14, now throughout the Bible, okay, throughout the New Testament, what do you see? You know, grace, mercy, and peace from God our Father and from the Lord Jesus Christ, okay? Time would fail me to show you all those places where it does that when he begins an epistle and says, you know, grace be unto you and peace from God our Father and from the Lord Jesus Christ. And just every epistle is starting off that way. What do you have? A separation of the Father and the Son. You have two people of the Trinity there. And it'll even say in some places, you know, as far as like, according to the Spirit of God, and grace be unto you from the Father and the Holy Ghost, so I mean, and the Lord Jesus Christ. So, you know, bear with me that I'm not gonna go through all that stuff with you, okay? I'm kind of showing you where it's very clear that there's three mentioned in the same sentence or in the same thought process as far as the verses. But in 2 Corinthians chapter 13, verse 14, it says this. It says, the grace of the Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all, amen. So you have what? The first one is the Son, the Lord Jesus Christ. Then you have the love of God. Now God, now here's where people get confused, okay? God sometimes could just be talking about the Father, okay? So when it says no man has seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him, okay? So sometimes when it says God, it could be talking about all three. And sometimes when it's talking about God, it could be talking about one in particular. Thy throne, O God, is forever and ever. Who's he talking about there? He's talking about the Father? Is he talking about the Holy Ghost? No, but unto the Son he saith, thy throne, O God, is forever and ever. But in other places, it'll say, you know, for example, one verse we use all the time about soul winning in Acts 2 where it says, this spake he of the resurrection of Christ that his soul was not left in hell, neither is flesh to see corruption. This Jesus hath God raised up, whereof we all are witnesses. Who are we talking about? Father, Son, and Holy Ghost. Because Jesus said that, you know, if I lay down my life, no man take it from me, but I'll take it again. And he talks about how he'll bring himself back up, talks about the Spirit bringing him back up, and he's talking about the Father bringing him back up in other places. So guess what? The Father, Son, and Holy Ghost raised him from the dead. So when it says God raised him up, Jesus raised himself up too. But the Father and the Holy Ghost was involved in that, okay? Now, in, go to Ephesians chapter four, Ephesians chapter four. Now, like I said, these are verses that modals will bring up, and it just makes me laugh because I'm just like, are you serious? Like, that's the verse, that proves the Trinity to me. And I'm gonna get to the typical ones, the big heavy hitters, if you will. And I've preached on this before, okay? Nothing's changed, by the way. So that's why I say, you know, if you've heard me preach on this, but I know we've had, you know, we have people in the church that weren't here back in March of 2018, and so may not have heard that sermon, and so I'm going over it again. And some people may not have been, you know, sometimes you're out because you're sick or whatever, but either way, I'm still preaching it because it needs to be preached. Now, Ephesians chapter four and verse four, and this should be familiar for those that are memorizing Ephesians. It says, there is one body and one spirit, even as you're called and one hope of your calling. One Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in you all. Now, people will say, well, you know, there's only one spirit, and God is the spirit. You know, and they'll say, well, that's God the Father. God the Father is the spirit, and there's only one spirit. Now, this is clearly showing you the three in the Trinity, right? There's one Holy Spirit, right? There's one Holy Ghost, and there's one Lord Jesus Christ, and guess what? There's one God the Father, and don't you see that right there? What do you see? Because you say, well, maybe he's just being repetitive, and he's just saying, you know, like, imagine it. Imagine you put God in all those places. There's one God. There's one body and one God, even as you're called and one hope of your calling. One God, one faith, one baptism, one God and Father of all. You could do that technically, and it would be right, but here's how you be more specific. We're talking about the Holy Ghost in verse four. We're talking about the Lord Jesus Christ in verse five, and we're talking about, well, I think you know that we're talking about the Father in verse six, right? Because the and there is linking one God and Father of all. So, and you see this all the time, and like I said, when you, this is where people get confused on this, because they say, well, it's God, and then the Lord Jesus Christ, and people say, well, that means Jesus is just Lord. He's not really God, and people will kind of go and say, well, he's not really God. But it'll say God, even the Father, right? And so it's basically, it's basically saying, you know, God talking about the Father, okay? It's basically what you're doing there, and so in the Bible, when it says God, a lot of times I'm going to, unless it's showing me something different there, I'm going to go with the fact that it's the Father, but in some places, God is referring to the Holy Ghost, okay? And I'll show you that, okay? So, because the Father is mentioned separately, you'll be like God, Father, Lord, or Christ, or whatever. But people use this, again, they'll say, well, there's one Spirit, and that means that it's one person. It doesn't say that it's one person, that only the Holy Spirit is Spirit. Listen, obviously God the Father is Spirit as well, but so is Jesus, okay? And this idea that, you know, well, there can only be one Spirit, no, it's the fact that there's three persons in one, and they're just trying to basically twist this to say something else. I see the Trinity right there. I see in verse four, we're talking about the Holy Spirit. Verse five, we're talking about the Lord Jesus Christ, the Son. And in verse six, it's very clear, we're talking about the Father. It doesn't mess up anything. It makes perfect sense. Go to 1 Corinthians chapter 12. I'll show you another place where it kind of does this. It kind of does this. It does do it. It's the same thing. It's literally almost like, you know, it's the same doctrine throughout the whole Bible here, but in verse four, so 1 Corinthians chapter 12, verse four, and you may have seen this before when you're reading through the Bible, but, you know, sometimes you may be thinking, well, maybe he's just being redundant. You know, he's just kind of repeating, and instead of being like, because sometimes in the Bible, it'll use a synonym to basically not sound redundant, and it won't say the same thing over again, but this isn't just using synonyms. This is calling out the Trinity, right? Notice in verse four, it says, Now there are diversities of gifts, but the same spirit, and there are differences of administrations, but the same Lord, and there are diversities of operations, but it is the same God which worketh all in all. Sounds pretty familiar to Ephesians chapter four, but don't you see the same thing? Spirit, Lord, God. Spirit, Lord, God. And go to Colossians chapter two, Colossians chapter two, which we read Colossians chapter two for our text reading, but you may or may not have even spotted this one going through that reading, but in verse two there, verse two, so Colossians two and verse two, it says, That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding to the acknowledgement of the mystery of God, and of the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge. What do you have? The Spirit, the Father, and the Son. And like I said, because you say, well there's not that many verses, there's more verses than you think, and obviously when you open your eyes to the fact that it constantly is starting off with God the Father and the Lord Jesus Christ, it's very clear that you're constantly seeing the first two persons of the Trinity through every epistle that you're reading, okay? And just because they're not all three mentioned at once, doesn't mean that you can do that, right? At one point you can be talking about Jesus, another point you can be talking about the Father, and another point you can be talking about the Spirit, one place you can be talking about the Father and the Spirit, and you're not talking about the Son, or you can be talking about all three of them at once, and so that's what happens a lot of times in the Bible, but I wanted to show you the ones where it was showing you all three at once. Now go to 1 Thessalonians chapter five, because I want to give you an idea as far as to explain the Godhead, because in Romans chapter one, if you remember that it talks about the fact that, for the invisible things of Him from the creation of the world are clearly seen be understood by the things that are made, even His eternal power and Godhead, so that they are without excuse. So it's basically saying that creation, God's creation can show you the Godhead, okay? Now I use this in a simple manner as far as to help people understand the Trinity, but I'm going to show you, first of all, a verse that shows you that we are triune beings, okay? We're not three persons in one, but we are three in one, and so basically, to be a modalist, you have to basically say that God is the same as man, as far as our nature, because that's basically what they're saying, right? And they'll even go as far as to say, well, it's body, soul, and spirit, right? Jesus is the body, and I've heard them say that the Spirit is the soul and the Father is the spirit. I'm like, really? The Holy Spirit's not a spirit? What are you talking? Like, they'll do that because they'll talk about, in John 4, right? You must worship God as the spirit, and you must worship, they that worship Him must worship Him in truth and spirit, right? Or spirit and truth, and I've heard them say that the Holy Ghost is the soul. I'm like, really? Really? I mean, a four-year-old could tell you, if you put, okay, body, soul, and spirit, and you said, okay, which one matches up with the Holy Spirit? Which one are you gonna put, okay? Anyway, it's just funny sometimes to see how they're just groping in darkness, trying to figure this stuff out and trying to answer these questions. But anyway, I digress. Go to 1 Thessalonians, chapter 5, verse 23 there. So I'm gonna show you just a clear passage where it says we have a spirit, a soul, and a body. And so in verse 23, it says, And the very God of peace sanctify you wholly. I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Now, let me explain this, first of all, because we know that our soul and spirit is sinless, but our body's not. And so what it's talking about here is that you as combined in your body, soul, and spirit is preserved, meaning that, you know, even fleshly speaking, you're ready to go when he's coming in the clouds. Does that make sense? And so it's not saying that you may not make it to heaven, you know, if your soul and spirit's not ready. It's talking about the combination of it all together, okay? And so that's talking about walking in the spirit and making sure your flesh is in check, okay? But all that say is that this is a very clear verse that we have spirit, soul, and body. Now, I've heard people say that the soul and the spirit are the same, and I don't agree with that at all because that would not make sense with that. But it also not makes sense with the fact that the word of God is quick and powerful and sharp in any two-edged sword, piercing even to the dividing asunder of soul and spirit. Okay, so if you can split soul and spirit, it's obviously hard, but if you can split soul and spirit, that means there's a difference between the two, okay? If you can divide it, there's a difference between them. And here, it's very clear that you have a soul and spirit. And this isn't a sermon that they explain to you the difference, but this is a way that you can understand and tell somebody what the Trinity's like. So a lot of times, what I'll say to somebody is say, well, you know, let's say I died this afternoon, right? And then you went to my funeral, and you saw my body in the casket, right? And you said, that's Jason right there. Would you be lying? And you're like, no. I say, well, what if you said, well, Jason's saved. He believed on the Lord Jesus Christ. He's in heaven right now, and his soul's in heaven, and Jason's in heaven. Would you be lying? No, because my body's Jason, my soul's Jason, and my spirit's Jason, because they all three are who I am. That's my being is the soul, body, and spirit. And so that being said, it's a simple way to show you kind of three parts. We're kind of made up of three parts, soul, body, and spirit. But God is made up of three persons. It's different, though. Like I said, remember, God's unique, okay? He's not man. So this is where people get hung up, and they'll take that too far and say, well, you know, then God is that way too, and he's one person, okay? Because I'm just one person, right? Don't want to say, well, your body's a person, and your soul's a person, and your spirit's a person. No, I'm not three persons in one. I'm one person with three parts, if you will. Now, when people get hung up on that, when I say three parts, I'm not necessarily saying that it's like a pie chart here, okay? It means that it's all who I am, right? It's all kind of integrated as far as working together there. Now, but you can use that example. Another thing that I use is the creation. Now, we are God's creation, right? I mean, I would say that we're God's top creation because we're made in his image. So that's a great one to use. Talks about the creation, and we can see his eternal power in Godhead. So you can kind of see it with the soul, body, and spirit a little bit. But how about this? The universe is made up of time, space, and matter. Three things that if you didn't have the other, it wouldn't have the universe. And I usually ask people, I'll say this, they explain to me, is space time? No. Is time matter? No. But what if you had space and time, but you didn't have matter? Would that be the universe? No, you wouldn't have anything, right? And same thing if you didn't have time, and you had space and matter, it wouldn't be the universe. And so all those things were together, but they're not the same, right? So the Father, the Son, and the Holy Ghost are God. That's who God is. That's his being. That's Godhead. Father, Son, and Holy Ghost. If you didn't have the Son, you don't have God. And a simple way, you know, that Amodala said this to me one time, is that I can't remember if he said it, I think I might have said it to him. I said this to him. I said, if you looked up in heaven right now, how many people would you see? If you saw God, how many people would you see? And he said, one. I said, well, then you don't believe in the same God I do. He said, well, how many would you see? I said, three. The Father, Son, and the Holy Ghost. And guess what? I have a ton of Bible to back that up, because what do you see constantly? Jesus Christ sitting at the right hand of the Father. I mean, how do you get around the fact that when someone looks up at the throne, what do they see? The Lamb sitting at the right hand of the Father. And how do you say that you only see one person when you see God? You'd have to say that the Lamb is not God then. And so it's very clear. Listen, God is the Father, Son, and Holy Ghost. Now, if Jesus was standing here, you would say he's God. You don't have to see the other two people of the Trinity to know that. But listen, he wouldn't be God if the Father and Holy Ghost didn't exist. Or they weren't a part of that equation somewhere. So going on from that, I want to show you some verses in the Old Testament. And again, you could go with that space. You know, space is three dimensions, right? You have three dimensions. And then you have matter, liquid solid gas. People are like, plasma. Listen, I'm not getting into that argument. So you may not want to bring that up. But if you're talking to an academic, they'll pull out plasma on you. Because it's like, well, it's technically a gas and technically a liquid a little bit. Listen, a hybrid of a liquid and gas doesn't change the fact that you're still dealing with liquid and gas and all that. But I digress. You may not want to bring that one up because you'll get that smarty pants guy that's like bringing up plasma or something like that. But you can do it with time, past, present, and future. So those are very easy to understand, right? Is past, present, and future, three dimensions in space. Trinity's within Trinity's. Even in an atom, you have what? Neutrons, protons, and electrons that make up an atom. Three things that make up an atom. If you didn't have one, you wouldn't have an atom, right? So going on from that, some verses in the Old Testament here. Verses in the Old Testament in Genesis chapter one. Yes, that's right. The Trinity is in Genesis chapter one. Now the Old Testament is always going to be more of a veil over it, if you will. It's not just going to come out and say, there's three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. But it's going to still be there, obviously, because it's the same God. It's not like the Trinity just came to be when Jesus was born on the earth. That's what people want you to think. That's what modals want you to think, is that the concept of the Trinity didn't even come around. That's what the Jews say. The concept of the Son of God wasn't until the New Testament, until Jesus came and all that. No. The Bible teaches this in the Old Testament. Now in Genesis chapter one, verse 26, it says, and God said, let us make man in our image after our likeness, and let them have dominion over the fish and of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Now let me ask you a question. Is us and our, is that singular or plural? That's plural. Let us make man in our image. And I've heard people say, well, this is talking about the angels. We're made in the image of angels? What are you talking about? Are you that dumb to think that we're made in the image of angels? Especially when Hebrews puts a stark difference between the nature of angels and the seed of Abraham. I mean, the Bible literally says, these are two different types of flesh here. So we're not made in the image of angels. We're made in the image of God. In the God, it says, God said, let us make man. Did it say God and the angels said this? No, it says God said this. Let us make man in our image. And after our likeness. Now, go to the next verse there. It says, so God created man in his own image. Now you have a singular pronoun. Oh, it sounds like three and one. You at least have two there. Does that make sense? To be plural, you at least have to have two. So it goes from at least two to one. And I'll just give you a spoiler alert. It's three, because the New Testament is very clear on that. But what do you have? You have the Trinity right there. It says, and so God created man in his own image in an image of God created he him, male and female created he them. So go to Genesis chapter three, Genesis chapter three. When he kicks out Adam and Eve out of the Garden of Eden, that's what he says. In Genesis three, verse 22, it says, and the Lord God said, behold, the man has become as one of us, one of us. How do you get around this, right? How could that be that God is one person when he's saying one of us? How do you make that into one person there? To know good and evil. And now lest he put forth his hand and take also the tree of life and eat and live forever. Therefore, the Lord God set him forth from the Garden of Eden to till the ground from whence he was taken. So we know the story on that. Genesis chapter 11. So right after the flood, we have the Tower of Babel story. And guess what? We're going to see God speaking in a plural sense with a plural pronoun. Well, how can he speak in a plurality and in a singular manner? Because there are three that bear record in heaven, the Father, the Word, and the Holy Ghost. And these three are one. Because God is one, right? Does that make sense? Meaning God, there's only one God. There's only one, OK? So if God's speaking, it's God, him, his, singular. But he's also three persons. Therefore, he could speak in a plurality and say, we, we're going to be made in the image of the Father, Son, and the Holy Ghost. That's where the plurality comes in. You know, he's going to be like unto us. What? The Father, Son, and the Holy Ghost. So but when you're reading through Genesis, you're probably not picking up on that. But in Genesis chapter 11, verse 6, it says, and the Lord said, behold, the people is one. And they have all one language. In this they begin to do. And now nothing will be restrained from them, which they have imagined to do. Go to, let us go down in their confounder language that they may not understand one another's speech. So who's speaking? The Lord. And this is another thing, too. The Lord, all caps, could be talking about any of the Trinity. He could be talking about all of them at once, which is obviously what it's doing here. But when it says the Lord said unto my Lord, you know, yeah, I mean, that could be talking about the fact that the Father, and when it says Lord in some places is talking about the Son, all caps, why? Because, yeah, Jesus is Jehovah. But so is the Father, and so is the Holy Spirit. And all three of them are Jehovah. OK, now going on from that, go to Proverbs chapter 30. Here I'll show you a mention of the Son in the Old Testament. Like I said, when you're going through the Old Testament, the folly is to think that what's written down is the only thing that they knew. You know, in the New Testament, that's the way it is with us, right? Because we have a more sure word of prophecy, OK? But I believe that a lot of stuff that's mentioned in the New Testament was actually spoken by the prophets back then, OK? Meaning that it wasn't written down as scripture until later, but it was still spoken, and they knew it. And think about it, how do they know a lot of these things? How did Job know about the resurrection and all these different things that are being said? Because a lot of stuff is being spoken, is being revealed. And like I said, back in the Old Testament, he spoke unto the fathers by the prophets, OK? And now we have a more sure word of prophecy, so we don't need that like they did back then. And so in Proverbs chapter 30, verse 4, it says, Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name, and what is his son's name, if thou canst tell? So who are we talking about? Obviously, we're talking about God. Now, it's interesting because in John 3, 3, it talks about who hath ascended up, no man hath ascended up into heaven, but he that came down from heaven, even the son of man, which is in heaven. So obviously, the son of man would be the son that's talked about here. And I've heard Moses say, well, you know, that just proves that this is talking about the son, and that's it, right? You know, what's his name, what's his son's name? They're basically saying that's one person. Now, anybody reading this, would you ever think that? Would you ever think that when you're talking about something, what's his name, and what's his son's name, and you'd say, yeah, that's one person. It's ridiculous, okay? But here's the thing. They say, well, you know, Jesus ascended and descended, but the father never descended. Wrong, he did. In Exodus chapter 33, it talks about him descending in a cloudy pillar, and it says that they couldn't see his face because you can't see the face of the father and live. And so I've already covered that before. But here's another one that I've seen, and I can't remember if someone showed this to me or not, but I remember seeing another one in Isaiah. Go to Isaiah 6. This may have been one, I think maybe Paula, you might have pointed out to me at one point. But I get it mixed up when everybody's talking to me about the Bible. I forget who tells me things and everything. But this is one, honestly, and like I said, when you're reading through the Bible, you kind of overlook the stuff, you're kind of reading it, you're not really thinking about all this type of stuff, you're not thinking about the Trinity necessarily on every single verse that you're reading. But this is a very famous passage in Isaiah 6. This is like, Here am I, send me. But notice what's said here in verse 8. Isaiah 6, verse 8. Also I heard the voice of the Lord saying, whom shall I send and who will go for us? Then said I, here am I, send me. One of those famous verses that I've heard so many sermons on as far as here am I, send me, but the Lord is saying, who will go for us? So you still see God speaking in the plurality. And so go to Isaiah 48. Isaiah 48. So I want to show you that this is in the Old Testament. It's not like this is just in the New Testament. When Jesus was born of the Virgin Mary, that's when the Trinity came to be. That's wrong. The Father, Son, and Holy Ghost has been since before the world. And I believe that He's the Son that came into the world. He sent His Son into the world. And to be sent into the world, you have to be the Son to be sent. And again, this is in the sermon on the eternal sonship, but these things kind of go hand in hand. I mean, if you reject eternal sonship, then you got a problem with what your interpretation of the Trinity is. Now Isaiah 48, verse 16, it says, come ye near unto me, hear ye this. I have not spoken in secret from the beginning, from the time that it was. There am I, and now the Lord God and His Spirit have sent me. Now this one might be a little harder to see, but who's speaking here? Well, God's speaking because it says, there am I, basically from the beginning, from the time that it was, there am I. So this is in Isaiah talking about himself here. It says, and now the Lord God and His Spirit has sent me. So the Lord God and His Spirit has sent me. This is talking about the Lord Jesus Christ. This is a prophecy about how Jesus is being sent, and the Father and the Spirit sent him down to do this work. And so there's the Trinity right there in Isaiah 48. Now I want to get into some modalism stuff real quick here. There are verses, go to Isaiah 9-6, and I'm going to try to plow through this as quick as I can. And I preached a whole sermon, sermon, I've preached this a couple times, and I might not get to the other ones just for sake of time here, but I think this is the big one. This is the one where they'll say, well, he's called the everlasting Father, therefore he is the Father. And so Isaiah 9-6, it says this, for unto us a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, the Mighty God, the Everlasting Father, the Prince of Peace. And so their argument with this is saying, well, you know, the son, this is obviously talking about Jesus, and I'll agree with you, this passage is clearly talking about Jesus coming and being born into this world and that he's going to be called these things, okay? Now, the key there is that it says that he's going to be called that, it doesn't say that he is this and that and whatever, okay? And you say, well, are you taking away the fact that he's God? No, you know, he's called the Mighty God for a reason, okay? But didn't I just already go through a whole bunch of verses showing you that Jesus is God, so let's not take that off the table I showed you all that, right? We believe Jesus is God, okay? Now, what is this talking about? Well, go to John 5, in verse 43. And so this is basically stating the fact that he's going to be called the Everlasting Father for a reason, okay? Not that he is the Everlasting Father, but that he's going to be called that because of who he is and what he does, okay? And what he looks like, okay? Now, then I'm going to show you the proof of someone else being called somebody when he's actually his own person, he's someone else, okay? But there's a reason why he's being called that, okay? And so in John 5, verse 43, it says, I am come in my Father's name, and ye receive me not. If another shall come in his own name, him you will receive. Now, this could just be, I mean, case closed right here, right? So he shall be called the Everlasting Father in Jesus, I came in my Father's name. He's not saying I am the Father, he's saying I'm coming in his name, okay? That's clearly what's going on here, okay? So that's straight up, I'm going to show you some more on this, but what I'm saying is that that's enough right there to understand what's being said in Isaiah 9, 6 and what it's talking about. Go to John chapter 10, verse 25. John chapter 10, verse 25. John chapter 10, verse 25. It says, Jesus answered them, I told you, and you believe not. The works that I do in my Father's name, they bear witness of me. So he came in his Father's name, he does the works in his Father's name, but to go to John chapter 14, I'm going to show you why people would say, this is the Everlasting Father, right? Because he came in his name, he's doing the works in his name, and he also looks just like the Father, okay? And in John 14, verse nine, and this is where the modalist will go and say, well, see, this is the Father. Don't you see that? No, that's not what I see in this passage at all. Actually, I see quite the opposite. It's funny because their verses to prove modalism is actually my text verses to disprove it. And that's usually the way it works with false doctrine. You end up finding the best rebuttal in the passage that they are actually using to prove their stupid doctrine. So in John 14, verse nine, it says, Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the Father. And how sayest thou then, show us the Father? Now, this is where they stop. They'll say, well, case closed. You see me, you see the Father, it's because ergo, I am the Father. Okay, well, keep reading, okay? Because right before this, Philip's saying, show us the Father, okay? So that's what he's saying, show us the Father. And then he says, if you see me, you've seen the Father. And verse 10, believeth thou not that I am in the Father and the Father in me, the words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, he doeth the works. Now, how in the world could you look at that and say, well, yeah, he's the same person. No, he's saying that I am in the Father and the Father in me. Well, I guess Christ in me, the hope of glory, I guess I'm Jesus now. I mean, the same logic would have to be working there, right? So isn't it funny how like literally the next verse just completely annihilates that stupid theory? You know that, well, you've seen me, you've seen the Father. What is that, what is he talking about when he says that? We'll go to Hebrew chapter one, Hebrew chapter one, because I believe that Jesus looks just like the Father. I believe that when we see the Father, we're gonna be seeing, he's gonna look just like Jesus, okay? Because that's what it says, okay? This is the speculation. This is just what the Bible teaches on this. Hebrew chapter one and verse one, it says, God, who had sundry times and diverse manners, spake and time passeth unto the Father by the prophets, hath in these last days spoken unto us by his Son. So who's being talked about? God, the Father, obviously, because we're talking about his Son, whom he hath appointed heir of all things, by whom also he made the world. So he made the world by Jesus Christ, who being the brightness of his glory and expressed image of his person and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high. So Jesus Christ is the expressed image of God the Father's person. That's interesting because there's this big argument saying, well, that's wrong to say three persons, one God. Well, it says right here that God the Father has a person, right? His person. And I'll show you another verse. You know, actually, I'll just read it to you. In 2 Corinthians chapter two and verse 10, it says, to whom you forgive anything, I forgive also, for if I forgave anything, to whom I forgave it, for your sakes forgave I it, in the person of Christ. So therefore, Christ has a person. The Father has a person. And I submit to you that the Holy Ghost has a person, too. OK? And the fact is, because you're using a personal pronoun to talk about all three of them, OK? And but going back to that idea, so what does that mean? Meaning that when he says to Philip, if you see me, you've seen the Father. Why? Because I came in my Father's name, because I do the works of my Father, because I look like the Father, right? And because the Father is in me, and I am in the Father. You know, because there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. You know, you're looking at God right now. You're looking at the Lord Jesus Christ. Why? Because in him dwells all the fullness of the Godhead bodily. That's why, because you're literally looking at, you know, the Father, Son, and the Holy Ghost, because what descended on Jesus when he started his ministry? The Holy Ghost. And he's saying right here that the Father's in me. Literally, you're looking at the Godhead, because you're looking at Jesus standing there with the Father and the Holy Ghost indwelling him. It's not saying that they're all three, one person though, OK? And so it's a fallacy to say something like that. Now here's a proof on that, OK? Elijah and John the Baptist. Elijah and John the Baptist is a great proof to show you that this is something that can be said, meaning that, now it doesn't even say in Isaiah 9-6 that, you know, that this child is the Father, OK? But with John the Baptist and Elijah, it literally says that, OK? But go to Malachi chapter 4, because Malachi chapter 4 is the prophecy that Elijah was going to come. And then we'll see in the New Testament what that meant, OK? Now, I personally believe that Malachi 4-5 is a dual prophecy by that, meaning that there's a near future application, but then there's like the ending application, because I actually believe Elijah the prophet is going to come before the great terrible day of the Lord. He's one of the two witnesses, I believe, OK? I believe it's very clear he's one of the two witnesses. It's going to come before Jesus comes back in the clouds. So I believe this is actually a dual prophecy, but there's no doubt that this applies to John the Baptist because it's quoted in the New Testament. Now Malachi 4 verse 5 says, Behold, I will send you Elijah the prophet before the coming of the great dreadful day of the Lord. And he shall turn the heart of the fathers to the children and the heart of the children to their fathers, lest they come and smite the earth with a curse. Now, this is brought up in the New Testament talking about John the Baptist. Go to Luke chapter 1 and verse 21. Luke chapter 1 and verse 21. I'm sorry, verse 17. So Luke 1, verse 17. I'm not going to be able to get to my other points. The other one's really dumb. The other one's like really easy to explain. Maybe I shouldn't have even broken that up because it's so dumb. As far as what they believe in their text verse. Luke 1 verse 17 says, And he shall go before him in the spirit and power of Elias to turn the hearts of the fathers to the children and disobedient to the wisdom of the just to make ready a people prepared for the Lord. So verse 5 and 6 in Malachi is being quoted here, but notice that it doesn't say that he is Elijah. It says he's coming in the spirit and power of Elijah. Now, can you think of someone that did that? Elisha. Elisha asked for a double portion of Elijah's spirit. And what are you talking about? The spirit and power of Elijah. And so basically, you know, and you say, what's your point with this? I have a point because Jesus is going to say, this is Elias, which was for to come. But it's very clear that we're talking about the spirit and power of Elijah being upon him. He's fulfilling the scripture. But John the Baptist is his own person. Right. He was born into this world. He was born of Zachariah and Elizabeth. That's their child. OK, I don't believe in this reincarnation idea. OK, now in John 1 and verse 21, I want you to turn to Matthew 11. John 1 and verse 21. John the Baptist himself says that he's not Elijah. So in verse 21 of John 1, it says they asked him, what then? Art thou Elias? And he said, I am not. Art thou that prophet? And he answered no. So they're constantly asking, are you the Christ? Are you the prophet that's supposed to come? Are you Elijah? And he says no to all of it. OK, so John the Baptist isn't saying like, I'm Elijah. I'm the Elijah that's supposed to come. But he did say, I am the voice of one crying in the wilderness. He did say that I am the messenger that is supposed to come, as it says in Malachi chapter 3. But notice what Jesus says about John the Baptist. It says in verse 13, so Matthew 11, verse 13, for all the prophets and the law prophesied until John. And if you will receive it, this is Elias, which was for to come. So here you have Jesus saying, this is Elias, which was supposed to come, you know, that that was prophesied to come. That's John the Baptist. Why? Because he came to the spirit and power of Elijah. And he did what was prophesied in Malachi chapter 4. Now, I also believe that the man Elijah that's in heaven right now is going to be down here with Moses as the two witnesses. And we actually see Moses mentioned in Malachi chapter 4. That's a whole other application. But this is kind of like the near future, kind of paralleled application to it, to where Jesus is saying, yeah, that was fulfilled in John the Baptist, you know, what was said there. And same thing with, you know, he's going to be called the everlasting father. Why? Because he came in his father's name, because he looks like the father, because he did everything the father said. And because, you know, he came in the spirit and power of the father. That's why. OK. And I don't want to belabor that because I believe that's very clear. The other one, you know, that they say, actually, I just want to end with this. The other one is in 1 Timothy chapter 6, verse 13. I mean, verse 16, where it says, who only hath immortality dwelling in the light, which no man can approach unto whom no man has seen nor can see. Here's how you answer it. He's dwelling in the light. Doesn't say he is the light. No man can approach unto and no man has seen. All right, easy. I don't have to go any further with that. Now, go to John chapter 14. John chapter 14 and verse 28. By the way, that was Tyler Baker's text verse right there for why he went in the modalism. That's how much time I'm going to give it. It's dumb. Now, and I want you to see this. I want you to see the hierarchy of the Godhead. OK, so the Godhead is the Father, Son, and Holy Ghost. But it's the Father, the Son, the Holy Ghost. OK. You're like, oh, you're speaking blasphemy. I thought they were all equal. They're all equally God. But didn't Jesus say that my father is greater than I? He says that in many places. He says that in a couple places, at least. Talking about you're in my hand and my father, which is greater than all. But he clearly states that the Father is greater than him. In John 14, verse 28, he says, Ye have heard how I said unto you, I go away and come again unto you. If you love me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I. Now, John 14, bar none, best Trinity chapter, to show you the Father, Son, and the Holy Ghost. And that there are three separate persons. And that there's a hierarchy as far as the Father, Son, and the Holy Ghost. OK. And I'm going to try to blow through this real quick. But it's very clear that the Father is greater than the Son. Now, this isn't taken away from his deity. It's just the fact that this is how the Godhead works. The Father, Son, and the Holy Ghost. The Son answers to the Father. You know, I'm sorry, the Father, yeah. The Holy Ghost is answering to the Son. And then the Son is answering to the Father. OK. And very clear on this, I don't see how the modals get around this. In 1 Corinthians chapter 15, talking about Jesus Christ, you could turn there. In 1 Corinthians chapter 15, verse 23, it says, But every man in his own order, Christ's firstfruits after that, they that are Christ's coming, then cometh the end. This is all talking about the resurrection. When he shall have delivered up the kingdom to God, even the Father. OK. So Jesus is talking about delivering the Father, or the kingdom up to the Father. When he shall have put all rule and authority and power, or put down all rule and authority and power. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is dead. For he hath put all things under his feet. Now, this is talked about throughout the Bible, as far as the Father putting all things under Jesus's feet. Notice this. But when he saith, all things are put under him, it is manifest that he is accepted, which did put all things under him. OK. So, and it says, And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. So God the Father, he's going to deliver it up to God the Father, right? He's going to be subject unto the Father, that God may be all in all. Why? Because the Father is greater than the Son. OK. And it's stating here that it's manifest that he's accepted. When he says that he put all things under him, the Father is not in that. That's what he's saying. God the Father is not being put under the feet of Jesus. OK. And go back to John 14. John 14, verse 10. John 14, verse 10. I know I'm going a little long here, but I do believe this is an important subject that we need to get down. Make sure we know this, that the Father is the highest on the Trinity. In the Godhead, the Godhood. God's being is the Father's up top. OK. Then it's going to be the Son. Now in verse 10 there, it says, believe is thou not that I am in the Father and the Father in me. The words I speak unto you, I speak not of myself, but the Father that dwells in me, he doeth the work. So notice how Jesus is saying that basically everything I do is because the Father is doing it. He's doing it through me, right? So he's being subject unto the Father. Verse 24. He that loveth me, loveth me not, keepeth not my sayings. The word which which he hear is not mine, but the Father's which sent me. Now that's what's interesting about this, because the same thing is being said about the Holy Ghost to the Son, right? And notice in John 14, verse 26, because what does it say? The Son is saying everything I speak is what the Father tells me to say. I'm doing everything the Father does, and I'm doing the will of the Father. And I do all things that please him. That's what Jesus says in many places, right? Well, the Holy Ghost is the same way to the Son, okay? It says in verse 26, but the Comforter, which is the Holy Ghost, whom the Father will send in my name, interesting because Jesus came in the name of the Father. Interesting that he's called the Spirit of Christ sometimes too. So all this stuff can work together as far as why it says that. Because people say, well, the Spirit of God, Spirit of Christ, those are two different things. No, it's the Spirit of God. It's called the Spirit of Christ because he's coming in Christ's name. Now, it says, he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you. So notice that the Holy Ghost is saying what the Son says and bringing it to your remembrance because notice in verse 13, I'm sorry, in John 16, verse 13 about the Holy Ghost, because what did Jesus say? He says, I don't speak these things of myself, but what the Father said, right? That's what I speak. Notice what it says about the Holy Ghost in John 16, verse 13. Howbeit when he, the Spirit of truth is come, he will guide you into all truth for he shall not speak of himself. But whatsoever he shall hear, that shall he speak and he will show you things to come. He shall glorify me for he shall receive of mine and shall show it unto you. All things that the Father hath are mine, therefore said I that he shall take of mine and shall show it unto you. See that the clear hierarchy here that the Son is only saying what the Father tells him to say and then the Holy Ghost is only saying what the Son says to say. And the same things that are said about the Son to the Father is said about the Holy Ghost to the Son. So it's very clear the hierarchy here, the Father, Son, the Holy Ghost, the Father, there are three that bear record in heaven, the Father, the Word, and the Holy Ghost and these three are one. It's very clear in the Bible and I could go on and on about this. There's other things I could have mentioned in this. I've done sermons on this, but you know, I'd say Isaiah 9 6 is their big heavy hitter when it comes to modalism, but I think it's very easily understood as far as why it says that, why he's called the everlasting Father, because he came in the name of the Father, because he did the works in the name of the Father. And it's interesting because in that same sense when it says that I came in my Father's name and you receive me not, another shall come in his own name, him you shall receive. Notice that they're going to come in their own name and not in the name of someone else, meaning that someone's going to say I am God and state that he is God. He's going to stand in the temple saying he is God. He's going to come in his own name. Remember he's going to reject the God of his fathers and he's going to say I'm God. And they're going to receive that. The Jews are going to receive that and these modalists are going to receive that too. So, but the Trinity, the Godhead. So don't get hung up on that word Godhead. It just means the being of God, God's being and that being is the Trinity. Okay, the Father, Son and the Holy Ghost. These three are one. Let's end with a word of prayer. Dear Heavenly Father, we thank you for today and Lord just pray that you be with us as we fellowship, but also at the soul winning, Lord I just pray to be with us as we go out. I pray that you lead us to people that want to get saved and Lord give us travel mercies and Lord we love you. Thank you for the the truths of the Bible and thank you for who you are. And what a magnificent God, three in one. And Lord, it's sometimes hard to wrap our minds around it, but we thank you that you've shown us and revealed to us these clear scriptures. And Lord, we love you and pray all this in Jesus Christ's name, amen.