Brothers in Messiah

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To our beloved brothers and sisters in Messiah,

We come to you humbly, with hearts burdened for unity and truth. On behalf of our fellowship — and in light of what we have taught on this site (mpfellowship.com) and in our writings — we ask you to consider carefully what we believe, what we reject, and why we differ from common mainstream formulations of “the Trinity.” This is not a rebellion, not a denial of Scripture, but a plea for understanding.

We express who Yeshua is the way both He and the Apostles did: He is the Son of God, who has a relationship with The Father. He has been given all authority, and one day will return all the things to The Father. Yeshua is God’s Son…thus, He is Divine.

We thus acknowledge that Yeshua is eternal and divine; but we do not express that “Jesus is God”, because too many people misunderstand God because of that phrase, which has only become commonly used that way over the last thirty years. Check history. We disagree with the use of that specific wording, because too many people today mistakenly understand that God left heaven and became a man. That is simply not true. Too many people today ‘understand’ that God died… and that is a lie. How we communicate Yeshua to the world is critical, and can either save or condemn people, if we teach a false messiah. That is why we are careful with our expression of Yeshua’s absolute, divine nature. It matters.

What we affirm — our love for Elohim, and for Yeshua

• We affirm the absolute unity of God (Elohim), as proclaimed in the Shema: “Hear, O Israel: יהוה our Elohim, יהוה is one.” (Deut 6:4; cited on our site).

• We believe that Yeshua (the Messiah) is divine, eternal, preexistent — the “Word” who was “with God in the beginning.” We thus recognize His divine identity and honor Him as Messiah and Savior. 

• We also maintain that He is fully human, now glorified and seated at the right hand of the Father — not that the Father “became man,” but that the Son, who came “out of God,” took on human flesh, and now remains a man, glorified.

• We believe the “Spirit” (Ru’akh / Holy Spirit) is not a separate “third person” in some tri-personal “godhead”, but rather the breath, power, presence, and expression of Elohim — the way the One God acts, moves, fills, inspires. 

• We uphold the centrality of Yeshua’s Sonship: our authority comes from the fact that He is the Son of God, sent by the Father. Through Him we come to the Father. As Scripture says, “one mediator between God and men, the man Messiah Yeshua.” (1 Tim 2:5).

In short: we see one undivided Elohim; and we see that Elohim reveals Himself in His Son, through His Spirit — not as a confusing multiplicity, but as unity manifest in relationship, mission, and revelation.

What we reject — Modalism, Arianism, heresy

We explicitly reject:

• Modalism — the idea that “Father,” “Son,” and “Spirit” are merely different modes of the same person. We do not claim that the Father is the Son or that the Spirit is just a “third mode.”

• Arianism (in the sense of teaching that the Son is a created, lesser being, or not truly divine). We believe Yeshua is divine — eternally existing, preexistent, the “Word,” equal to God in nature (d’var Elohim ≡ “Word of God”), yet distinct from the Father in personal identity, and subordinate in regard to authority. 

• Philosophical speculations that force “substance-sharing” (homoousios) or “three-person” ontology in a Greek philosophical sense, which we believe distort the Hebrew context and the simplicity of biblical revelation. 

We are neither “third-century Greek speculators” nor “system-builders” imposing definitions upon Scripture. We simply accept what Scripture — especially in Hebrew and in its first revelations — actually communicates in the plain reading of the texts.

Why we interpret key Scriptures differently — some examples 

[Reference scriptures here or in your own version]

• • John’s Gospel 1:1 — “In the beginning was The Word [HaDavar], and He, The Word [HaDavar], was within the form of God [Elohim], and The Word [HaDavar] belonged to Elohim.” (John 1:1)

    • We see: the “Word” was with God, showing distinction; yet the Word was “Divine” (divine in nature ). This shows that the divine nature was in Him, but not that He was the same substance as the Father. The Word [Hebrew HaDavar] is God’s Will in action, not ‘reason/logic’. The prophets bear this out at length.

    • The best English renderings of 1:1 actually come closer to the truth of the Bible, and of the existing, Semitic understanding of Yeshua: ‘In the beginning was The Word, and The Word was with God, and The Word was Divine”. 
•  Colossians 2:9 –  “For in Him [Yeshua] is embodied all the fullness of the divine. 
  • The word ‘godhead’ is not in original scripture. It was a coined term to support a doctrine. Paul tells us that we should be filled with that same fulness. That does not make us “God”. (Eph 2:19) Yeshua’s confession that He is One WITH the Father matches His prayer for us: “Let them [believers] be one in us [ekhad banu, where ‘us’ is The Father and The Son]. Our unity with the Father does not demote God to humanity! Neither does Yeshua’s.

  • John 8:42; John 16:28 — The Son says He came from out of God and was sent by the Father. 

    • That language of coming out of shows shared divinity, and being “sent from” argues for personal distinction, not identity.

    • “Begotten”, ‘yalad’ in Hebrew, connoting birth, actually literally means ‘brought forth out of’. In the beginning, Yeshua, The Word, was in God, and when the babe Yeshua was ‘born’, He was ‘brought forth out of’, having been in the bosom of the Father [John 1:18] since eternity past.

  • Hebrews 1:3 — The Son is “the radiance of His [the Father’s] glory and the exact imprint of His nature.” 

    • He bears the Father’s nature, representing Him perfectly — but that does not mean He is the Father in ‘substance’ or in ‘flesh’. The Father is a Spirit-being. 

• • Philippians 2:6–11 — “[He] existed within the form of God … did not count equality with God a thing to be grasped …” 

    • This shows pre-existence and divine status — yet also submission, humility, divine humanity, and bringing glory ultimately to the Father.

• • Isaiah 9:5 (6) — Prophetic Hebrew says the Messiah will be called “Mighty God (El Gibor) Everlasting Father Prince of Peace.” 

    • We interpret this not as literal identity with the Father, but as prophetic titles expressing that Messiah will carry God’s power, authority, eternal dominion, and will represent God to us. [Commas did/do not exist in Hebrew Scriptures] 

  • 1 Timothy 3:16 — “God” manifest is a ‘mystery’
    • ¹⁶Truly great is this Mystery of Righteousness [Sod of Tzedaka]: [He was] revealed in a Body, [others read “God was manifest in the flesh”, where “god” was not in original authorship of any language] justified in The Spirit [HaRu’akh], seen by Messengers [Malakhim], declared to the Gentiles [Goyim], trustworthy in the world, and ascending up into Glory [K’vod]. 
    • This is a mistranslation, rather, an alteration. LATER Greek writers added “god” to the verse. The original Greek says “He”; and this matches the Aramaic version. “He”, contextually, is “Yeshua”.
    • The ‘mystery’ is that the Word is the manifestation of God’s authority in Yeshua’s flesh and blood body, not that “God” became a man.
  • John 20:28 — Thomas called Yeshua “God”
    • • The Greek itself doesn’t demand “ontological” replacement, where all of a sudden God the Father does not exist: ho kurios mou kai ho theos mou
    • This is recognition of role, or representation, especially in confessional speech. Thomas is responding to what he is seeing God do through the risen Messiah. He understands that God is manifested in the risen human being standing before him. 
    • In Aramaic, the phrase functions as acknowledgment, not metaphysical definition. Aramaic regularly uses Alaha in contexts of divine authority vested in a person acting fully on God’s behalf. “God is here and acting through you”…
      • This is agency, just like when Yeshua manifested as the “Messenger of יהוה ” [angel of the LORD] and The Word of יהוה [Word of the LORD] in the OT. This is best seen in Genesis 18-19:
        • Three ‘men’ appear to Avraham. He feeds them and washed their feet.  יהוה spoke [18:13-14, 17, 20, 22]. Two of them leave, Avraham draws near to the one who remains, still speaking [v. 26, 28-32] And then יהוה also destroys S’dom FROM HEAVEN, while the ‘men’ are still on earth. [Gen 19:24]
      • This is agency of authority,  where the authority of God manifests in an agent, NOT “God” on earth in HIS physical being.
    • Thomas heard all the language of agency that Yeshua had already spoken. As a Jew, He is acknowledging God’s manifestation in the man risen from the dead, proving He is Messiah. This is in no way “You have now become the Most High: God is gone, the Father is inside of you”.
  • Ru’akh / “Spirit of God” passages — e.g. Genesis 1:2 (Spirit hovering over the waters); Psalm 104:30, Isaiah 63:10-11, etc. — show Spirit as God’s breath/presence/power, not as a separately “personal” entity.