Description
Print Length
50
Language
English
Publisher
Bible Students Congregation of New Brunswick
The booklet begins by asserting one of the most foundational truths of Scripture: “The Lord our God is one Lord” (Deuteronomy 6:4). This declaration, known as the Shema in Judaism, is not merely a religious motto but the bedrock of biblical theology — affirming the oneness, supremacy, and individuality of Jehovah. The booklet sets out to examine this core truth in the light of both Old and New Testament teachings, while challenging human traditions, particularly the doctrine of the Trinity, which it claims lacks scriptural support.
The booklet explains that throughout the Old Testament, God reveals Himself as a singular, personal being: Jehovah, the Almighty Creator of heaven and earth. He is described as having no equal, no rival, and no plurality of persons within His being. Isaiah 45:5 declares, “I am the Lord, and there is none else, there is no God beside me.” The prophets consistently reinforced this message — that God is one, indivisible, and absolutely sovereign. The Israelites were taught strict monotheism, with no hint of internal division in God’s nature. The booklet uses these foundational passages to establish that the God of the Bible is not a triune being, but a singular Lord.
The booklet then turns to the identity of Jesus Christ. It affirms that Jesus is the Son of God — divinely begotten, but not God Himself. Rather than being co-equal and co-eternal with Jehovah, Jesus is portrayed in Scripture as subordinate to the Father, sent to do His will. Numerous New Testament passages are cited to support this, such as John 5:30 (“I can of mine own self do nothing”) and John 14:28 (“My Father is greater than I”). The booklet clarifies that Jesus never claimed to be God, but always pointed to the Father as the one true God. Even after his resurrection, Jesus is said to be at the right hand of God — not as His equal, but as His glorified servant and representative.
A significant portion of the booklet addresses the doctrine of the Trinity, arguing that it is a post-biblical development, introduced centuries after Christ and rooted in Greek philosophical influence. The booklet critiques the idea of “three persons in one God,” claiming that such terminology is not found anywhere in Scripture and leads to confusion. Instead of providing clarity, the Trinity, according to the author, introduces an artificial complexity that obscures the simple truth of God’s oneness. The booklet maintains that Jesus’ own words and the teachings of the apostles consistently uphold the idea of one supreme God — the Father — and Jesus as His unique and obedient Son.
The booklet carefully examines often-misused verses that are said to support the Trinity, such as John 1:1. It explains that “the Word was with God, and the Word was God” does not mean Jesus is Jehovah, but that the Word (Greek: Logos) was a divine expression of God’s purpose, later made flesh in Jesus. Similarly, the phrase “I and my Father are one” (John 10:30) is interpreted as a statement of unity in purpose, not equality in being. The booklet also points out that Jesus prayed to the Father (e.g., in Gethsemane), and that the Father knew things Jesus did not (Mark 13:32) — further proof, in their view, that the two are distinct beings, not co-equal persons of a triune deity.
Jesus is portrayed as the centerpiece of God’s plan, but not the originator of it. The booklet emphasizes that Jesus was foreordained before the foundation of the world (1 Peter 1:20) and later born as a man through the virgin Mary. His mission was to reveal the Father, provide a ransom for Adam’s sin, and eventually bring all creation back into harmony with God. As the “express image” of God (Hebrews 1:3), Jesus perfectly reflected the Father’s character, but never claimed to be equal to Him. His resurrection was not proof of deity, but of the Father’s power and approval.
Another area addressed is the Holy Spirit, which the booklet defines not as a separate person but as the invisible power and influence of God. The Spirit is what God uses to create, inspire, guide, and empower. In this view, when the Bible speaks of the Holy Spirit, it is referring to Jehovah’s operational presence, not a distinct individual in a triune Godhead. Acts 2:17 (“I will pour out of my Spirit upon all flesh”) is used to demonstrate that the Spirit proceeds from God, not alongside Him as a separate consciousness. The booklet stresses that this understanding preserves the unity and singularity of Jehovah while still affirming the miraculous and personal work of the Spirit.
The teachings of the apostles, especially Paul and Peter, are shown to support the belief in one God, the Father, and one Lord Jesus Christ, His Son. 1 Corinthians 8:6 is cited as a summary: “But to us there is but one God, the Father… and one Lord Jesus Christ…” The early Church did not teach the Trinity; rather, it preached the Messiahship of Jesus and the supremacy of the Father. The booklet claims that Trinitarianism arose later, gradually codified into creeds that departed from apostolic teaching. Believers are encouraged to return to the original testimony of Scripture and the early Church.
The booklet concludes with a reaffirmation of biblical monotheism. Jehovah alone is God, and Jesus is His exalted Son, now reigning at His right hand. The truth of God's oneness is essential for a clear understanding of His plan, His character, and the identity of His Son. The call is for believers to test tradition against Scripture and to worship the Father in spirit and truth, through the name and authority of His Son. The faith once delivered to the saints was simple, powerful, and uncompromisingly monotheistic — “Hear, O Israel: The Lord our God is one Lord.”
