How Jesus (pbuh) was tested and how satan tried to tempt him
The Gospel explicitly describes how Jesus was a human being tested by God. It is absolutely out of the question for a human being who is tested by God to also be God (surely God is beyond that). It is impossible for someone who satan tried to lead away from the true path to possess such a characteristic. God reveals in the Gospel how Jesus was a human being who was tested by and served Him:
[Jesus:] "You are those who have stood by me in my trials." (Luke 22: 28)
The devil led him up to a high place and showed him in an instant all the kingdoms of the world. And he said to him, "I will give you all their authority and splendor; it has been given to me, and I can give it to anyone I want to. If you worship me, it will all be yours." Jesus answered, "It is written: 'Worship the Lord your God and serve Him only.'" (Luke 4: 5-8)
When the devil had finished all this tempting, he left him until an opportune time. (Luke 4: 13)
The fact that Jesus (pbuh) was born without a father is no evidence for the Trinity; the Prophet Adam (pbuh) was also born with no mother or father
Trinitarian Christians point to the miraculous birth of Jesus without a father as supposed evidence for their claims. The fact is, however, that they never think, while regarding this as very powerful evidence, that the Prophet Adam was born without either a mother or a father. The Prophet Adam was created in paradise with no natural cause or intermediary, simply by God commanding him to "Be!" Such an act of creation is surely even more miraculous, yet no Christian has ever attributed divinity to the Prophet Adam. This way of thinking that some Christians propose as evidence for the Trinity is thus completely invalid. It can never, ever prove the so-called divine status they seek to bestow on Jesus.
The creation of Adam is described as follows in the Gospel and the Torah:
For Adam was formed first, then Eve; (1 Timothy 2: 13)
Then the Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. (Genesis 2: 7)
None of the references to "son" in the Gospel are understood in the literal sense. The idea of being a real son is only attributed to Jesus (pbuh)
The terms "the son of God" or "the sons of God" are employed in many places throughout the Gospel. As we shall be seeing in detail, the words "son of God" are an expression of love. They express the idea that someone is a blessed, trustworthy, loyal and beloved servant of God. They therefore quite definitely do not mean "son" in any physical or literal sense. This term is used in many places in the Gospel and is addressed to very different people, but nowhere it is used in the physical or literal sense. As in the expression "Blessed are the peacemakers, for they will be called children of God" (Matthew 5: 9), those who bring about peace will be the beloved and valued servants of God. No Christian can interpret this to mean a literal son or attribute any other meaning to it.
The term "son of God" in the Gospel has been interpreted in the physical and literal sense only with regard to Jesus. Although the same term appears, with absolutely no difference in the wording, only Jesus has ever been considered as being a real son. This shows how the term "son of God" has been distorted from its true meaning and how it is deliberately used with a meaning unique to Jesus. Various passages from the Gospel referring to a son or children of God read as follows:
[Jesus:] "But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because He is kind to the ungrateful and wicked." (Luke 6: 35)
And, I will be a Father to you, and you will be My sons and daughters, says the Lord Almighty. (2 Corinthians 6: 18)
Jesus is referred to as the "Son of Man" 80 times in holy scriptures. While Christians who support the Trinity try to explain this away in various ways, the term "son of man," barnasha in Aramaic, the mother tongue of Jesus, is a special one meaning "human." Therefore, the term "son of man" is the equivalent of saying "human" in that language. (Prof. Dr. Mehmet Bayrakdar, The Birth of a Christian Dogma, the Trinity, Ankara School Press, September 2007, p. 168)
The term of address "Father" in the Gospel is also metaphorical and calls on all mankind
As well as the word "son," the term "Father" also appears in the Gospel. The reference to "Father" here expresses protection, love and affection. It refers to people who bear the spirit of God, who are told of paradise and who are spiritually close to Him. It is not used in the literal sense, of course. Yet people who believe in the Trinity adopt the literal meaning of a word whose true sense is so clear in the Gospel and suggest that it means the biological father of Jesus in those passages referring to the prophet. This is blatantly misleading and a total distortion of a subject whose meaning is actually so very clear.
Some of the passages in the Gospel in which the term "Father" is used and whose metaphorical meaning is perfectly clear read as follows:
Then your Father, Who sees what is done in secret, will reward you... Do not be like them, for your Father knows what you need before you ask Him. (Matthew 6: 4, 8)
Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. (Matthew 6: 1)
But when you pray, go into your room, close the door and pray to your Father, Who is unseen. Then your Father, Who sees what is done in secret, will reward you. (Matthew 6: 6)
The term "children of God" in the Gospel is also a metaphorical one
The term "children of God," which appears in many passages in the Gospel, refers to believers and refers to a spiritual and metaphorical closeness. It emphasizes that these people are blessed and valued in the Sight of God, and who may hope to have earned His approval. There is no question of any divine status here. Anyone looking at the terms "Father," "son" and "children of God" in the Gospel from an unbiased perspective can easily see that these are metaphorical terms and are used in order to express God's closeness, love, affection and protectiveness. It is baffling why these words, so frequently employed in the Gospel, are interpreted differently when it comes to Jesus. The meaning does not change. The significance is the same metaphorical one, but Trinitarians deliberately distort it.
Some passages in the Gospel that refer to the "children of God" read as follows:
Yet to all who did receive Him, to those who believed in His name, He gave the right to become children of God. (John, 1:12)
Beloved, now are we the sons of God, and it does not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1 John, 3:2)
This is how we know that we love the children of God: by loving God and carrying out His commands. (1 John, 5:2)
One example of the term "Father" having a metaphorical meaning is its use for the Prophet Abraham (pbuh)
In the Gospel, the Prophet Abraham is described as the "father" of the faithful. The word "father" is obviously being used metaphorically here; the use of that term emphasizes the Prophet Abraham's leadership, protectiveness and guidance to his followers.
Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. (Romans, 4:16)
"Abraham is our father," they answered. "If you were Abraham's children," said Jesus, "then you would do what Abraham did." (John, 8:39)
Serving the created instead of the Creator, a mortal human being instead of God, is condemned in the Gospel
The passages from the Gospel on this subject are highly significant. They report that people of the time worshiped a created entity, a mortal human being in other words, instead of the Creator, and adopted him as their deity. This is the current situation of Christians who believe in the Trinity. They have adopted a human being as their god and have declared that, in their eyes, a created entity is actually the Creator. God warns them as follows in the Gospel:
For although they knew God, they neither glorified Him as God nor gave thanks to Him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles. Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—Who is forever praised. Amen. (Romans, 1:21-25)
How Jesus (pbuh) said "God is One"
God is One. Jesus explicitly said so. It is expressly stated in several passages in the Gospel that God is the One and Only, that only He must be served and that people must believe in Him without ascribing equals to Him. (You can find all the passages from the Gospel concerning the Oneness of God in the pages that follow.) Nowhere in these passages are there any illogical references to a three-in-one, nor to three separate deities meaning one deity or to three separate entities being essentially one. All the Gospel says is that "God is One." The fact set out in the Gospel is that there is no other god than Him. It is so easy to see this that it is astonishing how, despite these many explicit passages in the Christian Gospel, they could ever have developed the doctrine of the Trinity.
One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, "Of all the commandments, which is the most important?" "The most important one," answered Jesus, "is this: 'Hear, O Israel: The Lord our God, the Lord is One. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.' The second is this: 'Love your neighbor as yourself.' There is no commandment greater than these." "Well said, teacher," the man replied. "You are right in saying that God is One and there is no other but Him." (Mark, 12:28-32)
To the only wise God our Savior, be glory and majesty... (Jude, 1: 24)
You believe that there is One God; you do well: the devils also believe, and tremble! (James, 2: 19)
How Jesus (pbuh) commanded fear of God
According to the Gospel, Jesus commanded people to fear, not him, but God alone. Some Christians may claim that the subject is the three-in-one, for which reason Jesus is thus referring to himself. This confusion is of course something that only proponents of the Trinity can use to deceive people. Nobody with a strong conscience must be taken in by this deception, however. The meaning of the passage is clear and explicit. Jesus is not calling on anyone to worship him. On the contrary, he calls on them to turn to God, the One and Only, alone.
[Jesus:] Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One Who can destroy both soul and body in hell. (Matthew, 10:28)
How Jesus (pbuh) commanded people to love God
In the Gospel, Jesus also constantly desires people to turn to and love God.
"The most important one," answered Jesus, "is this: 'Hear, O Israel: The Lord our God, the Lord is One. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.'" (Mark, 12:29-30)
How Jesus (pbuh) commanded people to beseech God
Under the error of the Trinity, the person to whom prayers should be addressed is Jesus. And present-day proponents of the Trinity do indeed pray to Jesus. In the Gospel, however, Jesus personally says that prayer should be addressed to God. There is no doubt about that command. Nowhere in the Gospel does Jesus tell people that they need to turn to him into order to pray to God. He advises them to pray directly to God. Confused and misleading ideas such as the need for intermediaries in order to pray and that prayers can reach God only through Jesus are fabrications by Trinitarians. The passages from the Gospel are clear to anyone looking with the eyes of the heart and of logic.
Then he [Jesus] said to his disciples, "The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into His harvest field." (Matthew, 9:37-38)
How Jesus (pbuh) said that God alone should be served
In the Gospel, Jesus calls on people to serve God, not him. Those who seek to misinterpret these statements by Jesus to the effect that he is referring to himself are those people who seek to include the Trinity in the Gospel. The passage is explicit; like the Prophets Abraham, Moses and Muhammad, Jesus (peace be upon them all) preaches the message sent to him as a beloved prophet of God and calls on people to serve God.
Jesus answered, "It is written: 'Worship the Lord your God and serve Him only." (Luke, 4:8, Matthew, 4:10)
Like everyone else, Jesus (pbuh) is a servant of God. The Gospel contains many passages to the effect that Jesus is a human being and that he fulfilled the duties of a servant. These passages from the Gospel therefore invalidate the idea of divinity ascribed to Jesus (surely God is beyond that).
How Jesus (pbuh) commanded people to believe in God
In the Gospel, Jesus performs the duty of prophethood bestowed on him and calls on people to believe in God.
"Have faith in God," Jesus answered. (Mark 11:22)
How Jesus (pbuh) recommended that everything be done for God's approval
In the Gospel, Jesus advises people to act for God's approval, not for his. This means it is Almighty God's approval that people must seek, not that of Jesus.
So whether you eat or drink or whatever you do, do it all for the glory of God. (1 Corinthians 10:31)
He who regards one day as special, does so to the Lord. He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God. For none of us lives to himself alone and none of us dies to himself alone. So, whether we live or die, we belong to the Lord. (Romans 14:6-8)
Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward... (Colossians 3:23-24)
Jesus always told those around him that only our Lord God was to be praised and lauded, and encouraged them to praise and laud Him. Jesus does not refer to himself in these passages from the Gospel. Such an interpretation appears nowhere in these passages. Jesus says that the knowledge he possesses belongs, not to himself but to God, and he encourages people to turn directly to our Lord God.How Jesus (pbuh) encouraged people to praise and laud God alone
The Jews there were amazed and asked, "How did this man get such learning without having been taught?"Jesus answered, "My teaching is not my own. It comes from the One Who sent me. Anyone who chooses to do the will of God will find out whether my teaching comes from God or whether I speak on my own. Whoever speaks on their own does so to gain personal glory, but he who seeks the glory of the One Who sent him is a man of truth; there is nothing false about him." (John, 7:15-18)
As Jesus started on his way, a man ran up to him and fell on his knees before him. "Good teacher," he asked, "what must I do to inherit eternal life?" ... Jesus answered. "No one is good—except God alone." (Mark, 10:17-18)
How Jesus (pbuh) obeyed God
Jesus says in the Gospel that he is a servant of God, that he was sent as a prophet and that, as required by his being a prophet, he has a responsibility to obey God's commands. He says that he does nothing of himself and that he fulfills the tasks given to him by Almighty God.
An omnipotent God rules His creations as described in the verse from the Koran "When He decides on something, He just says to it, 'Be!' and it is." (Koran, 2:117). Jesus is a servant who knows this and who obeys God.
Jesus praises the greatness of God, the Creator, in just about everything he says and states that he is obeying His commands. There is therefore nothing in Jesus' words in the Gospel on this subject to support the idea of the Trinity.
[Jesus:] "... For I have come down from heaven not to do my will but to do the will of Him Who sent me." (John, 6:38)
[Jesus:] "By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but Him Who sent me." (John, 5:30)
How Jesus (pbuh) said that he worked miracles by God's leave
God is of course the sole Ruler. And God, the Lord of All, is also the Lord of Jesus whom He sent as a prophet. Jesus of course knows that everything he does, he does by our Lord's leave. A great many passages in the Gospel show that Jesus spoke in the awareness of that, that he praised God and called people to Him.
... And the power of the Lord was with Jesus to heal the sick. (Luke, 5:17)
Jesus knew that the Father had put all things under His power, and that he had come from God and was returning to God; (John, 13:3)
Some Christians may interpret these statements from the Gospel as follows: "Jesus had both divine and human characteristics. It is therefore normal for him to have exhibited human ones." This interpretation perfectly illustrates the logical collapse at the root of the belief in the Trinity. How can an entity with human characteristics, created with the weaknesses demanded by the life of this world be divine? How can such an idea be acceptable to people who claim to love God? God is Almighty, He Who creates the deficiencies in this world as a test, although He Himself is unfettered by any deficiencies. As we have stressed many times and will be looking at in later sections of this book, the problem is one of a failure to understand the might of God and to properly appreciate Him.
All statements based on the Gospel clearly show that Jesus is a loyal and obedient servant of God and a human being. These statements cited in the Gospel have gradually been filtered through the illogicality of the Trinity, and attempts have been made to make the words of the Gospel compatible with Trinitarian doctrine through confusing interpretations. The fact is, however, that when someone who has not been exposed to this deceptive indoctrination looks at the Gospel he can easily see that Jesus is a servant and a human being. Such a person can easily see what a forced interpretation the idea of the Trinity is. He will be astonished at the way such a concept as the Trinity could have emerged from such explicit statements. Therefore, looked at with a clear mind and an unbiased perspective, every Christian will see that the Gospel contains nothing about the Trinity in any form and that, on the contrary, as shown by the passages quoted above, it is in fact full of statements that explicitly refute the idea of the Trinity.
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