Who is God? What is His nature? How did He come into being? Why is He considered God? This paper centres on the fundamental identity of God the Father and, crucially, the precise nature of his relationship with his Son, Jesus Christ. Using scripture, we will focus on uncovering God’s true identity.  Additionally, we will delve into the relationship between God and His Son, Jesus, seeking to gain a deeper understanding and provide clarification through scriptural evidence.

 

(Copyright © 2002, 2015, 2018, 2019, 2021, 2024, 2025 Peter Donis)

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​thecovenantofgod.com​​

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The three major religions or faiths, Judaism, Islam, and Christianity, all have their origins in a monotheistic God, a core belief that there is one eternal, supreme, Almighty being who alone is the origin and source of everyone and everything. This singular deity is the one true God, full stop.

 

Deut 6:4 BSB  Hear, O Israel: The LORD our God, the LORD is One.

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The Bible clearly states that there is only One True God (Deut. 6:4; Mal. 2:10; 1 Tim. 2:5; Jn.17:3; 1 Cor. 8:6; Ja. 2:9; Eph. 4:6).  

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Thus, God the Father possesses attributes that cannot be shared. He is absolute perfection in power, authority, eternality, and goodness. There is no other God besides Him in power, authority, eternality, or goodness (2Sam. 7:22; 1Chron. 17:20; Isa 44:8).

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2Sam 7:22 BSB  How great You are, O Lord GOD! For there is none like You, and there is no God but You, according to everything we have heard with our own ears.

 

This declaration underscores the absolute uniqueness of the divine, emphasising that no other being possesses the attributes of omnipotence, supreme rule, everlasting existence, and inherent moral perfection to the same degree.

 

Jesus affirms God's exclusive goodness. He deflects the title "good" by pointing out that only God is truly good, implicitly asserting God's absolute moral superiority. These verses collectively demonstrate the biblical assertion that God is without equal in any aspect of His being (Matt 19:17, Mk 10:18, Lk 18:19).

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Mat 19:16-17 BSB  Just then a man came up to Jesus and inquired, “Teacher, what good thing must I do to obtain eternal life?” (17) ”Why do you ask Me about what is good?” Jesus replied.  “There is only One who is good. If you want to enter life, keep the commandments.”(Emphasis added)

 

If Christ was God in the flesh, or co-partner in the Godhead, then he could have easily accepted the title of ‘Good’. He could claim that attribute inherently. But he doesn’t. By refusing the title, he is implicitly pointing upwards to a standard of absolute perfection.

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God the Father is the Almighty (Mal. 1:11; Rom. 9:29). He is the Most High God (Dan. 4:17, 24; 7:25). All His ways are perfect, for He alone is perfect in every way (Deut. 32:4). 

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2Sa 22:31 (ESV) This God—his way is perfect; the word of the LORD proves true; he is a shield for all those who take refuge in him.
 

Mat 5:48 (ESV) You therefore must be perfect, as your heavenly Father is perfect.

 

The Father alone has inherent immortality. It’s not just about living forever, but possessing self-sustaining life that cannot be extinguished or cease to exist. He cannot die.  

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1Tim. 6:16  who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen. (Emphasis added)

 

He is also invisible, whom no one has ever seen or can see. It is to Him be honour and eternal dominion.
 

Jn. 1:18  No one has seen God at any time. The only begotten Son, He who is in the bosom of the Father, He has declared Him. (EMTV)

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1Jn 4:12 NET No one has seen God at any time. If we love one another, God resides in us, and his love is perfected in us.
 

No one has ever seen or beheld God. This fundamental principle underscores the nature of the One True God, setting Him apart from the realm of human experience.

 

The very act of being seen implies a finite form, a tangible presence that can be perceived by the senses. If any being, in any time or place, has been witnessed by another—whether a mortal, a celestial entity, or any creature within creation—that being cannot, by definition, be the God in any way, shape or form.

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Any entity that is capable of being observed, measured, or recognised through human faculties is, therefore, necessarily separate from and lesser than the ultimate divine supreme being.

 

A cornerstone of faith is the absence of visible form, signifying a domain unbound by sight. This absence allows for a focus on the unseen, the intangible, which surpasses earthly limitations. This thought fosters a sense of awe and reverence, encouraging a deeper, more profound connection to the sacred through introspection, contemplation, faith, and love.

 

Jesus was seen by the patriarchs and his generation, into which he was born as a son of Adam. He was observed, touched, and spoken to.

 

Num. 23:19 God is not a man, that He should lie, or a son of man, that He should change His mind. Does He speak and not act? Does He promise and not fulfill?

 

1 Sam 15:29 Moreover, the Glory of Israel does not lie or change His mind, for He is not a man, that He should change His mind.” (Emphasis added)

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 Creation of Time

 

This God, or more to the point, the God, is the only thing without a beginning. He is from everlasting to everlasting (Ps. 41:13; Ps. 90:2). Before time and space began, this One God existed alone, not needing anyone or anything to sustain or give Him life.

 

He is the only being who was completely independent before anything was created, even before time itself began. This God is unchanging (Mal. 3:6), affirming that He cannot cease to exist or die in any form or state of being. 

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Time, as we understand it, is the sequence of moments, cause and effect, and it is an aspect of creation itself. Before the cosmos, before space, before matter, before even Christ, God simply was. Time effectively began when God began creating. The Father is the only being who stood outside of time, and maybe encompasses all of time.

 

But before anything came into existence, God may have reflected upon what He would do and how He would do it. One thing is for sure: He foresaw the outcome of everything before He commenced; it is eternally present within Him. In other words, His knowledge isn’t sequential or progressive like ours. God’s knowledge is total, complete, and instantaneous. God knew all His works from the beginning of the world.

 

Act 15:18 KJV  Known unto God are all his works from the beginning of the world.

 

God knows everything (1 John 3:20). He comprehends all things simultaneously, be they their causes, conditions, relationships, consequences, and progressions. He is also in total control of every facet, phase, and moment of time. Nothing is overlooked or goes undetected (Mat. 10:29; Lk. 12:6). He does not react to events as they unfold.

 

Nothing has happened or will happen for all eternity that God is unaware of. He even sees and knows the secrets of every person’s heart. (Jer. 23:24; Dan. 2:22; Josh. 22:22; Ps. 44:21). This is called omniscience. total awareness and understanding.

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How Are We to Worship God the Father?

 

Christ came to a town of Samaria called Sychar. There, he was met by a woman. At that time, very much like today, she brought up this existing conflict about where to worship, which was a deeply established theological and political conflict of the time. Worship was very rigidly defined by geography and tradition back then. Jesus turns this concept on its head. Christ tells her that God is spirit, and those who worship Him must worship in spirit and truth. 

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​Jn. 4:19-24 ESV  The woman said to him, “Sir, I perceive that you are a prophet.  (20)  Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.”  (21)  Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.  (22)  You worship what you do not know; we worship what we know, for salvation is from the Jews.  (23)  But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him.  (24)  God is spirit, and those who worship him must worship in spirit and truth.”

 

Christ says those who would worship God will neither worship on 'this mountain' nor in Jerusalem. Christ is declaring that true worship goes beyond specific locations. Jesus challenged traditional ideas of worship linked to physical structures and geographical importance.

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The meaning of this declaration is quite deep. Mountains, in biblical symbolism, often stand for kingdoms, rule, power, strength, and stability (Isa. 2:3; Rev. 17:9). The mention of Jerusalem adds more complexity, as it was the centre of Jewish worship and the location of the Temple. By rejecting both the mountain and Jerusalem, Christ isn't just indicating a change of place but a complete shift in the way worship is understood. Christ is declaring that true worship is completely uncoupled from physical structures. No specific building or ‘Temple’ in this age is needed, or geographical locations for universal calendars, for example.

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Christ was presenting not only to her but also to us today the idea that worship has undertaken a fundamental internal shift to something much deeper—to a spiritual reality. It is a timeless message aimed at the collective body of believers, the Church throughout history.

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Adding depth to this understanding is the way Christ addresses the woman at the well. Instead of using her name, he simply refers to her as "woman." This detail is significant because, biblically, a woman often symbolises the Church, the collective body of believers (Gen 37:6-10, Prov 31, Jer 6:2, 2 Cor 11:2, Eph 5:23, Rev 12, 19:7). As a result, the conversation goes beyond a personal exchange, conveying a spiritual message aimed at the Church.

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The passage subtly shows that many believers look up to these large, unmoving foothills for their spiritual beliefs, doctrines, traditions, and customs. Their leaders become spiritual guides, "fathers," the founders or key theologians of the traditions that the denomination or "religious mountain" upholds. Therefore, loyalty becomes organisational, institutional, or denominational, rather than purely spiritual and genuine.

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However, we should not get caught up in the debate over which denomination or organisation (mountain) to join. The Church is not even permitted to establish a centralised hierarchical structure (Matt. 20:20-28; Mk 10:43-45; Jn 13:14-15; 1Pet. 5:2-4; 2 Cor. 1:24).  

 

Instead, Christ teaches us that genuine worship goes beyond the limits of human-made structures and traditions. True believers should not be restricted or defined by organisational or denominational affiliations. The body of Christ, the Church, is to be free from institutional constraints, politics, or geographically imposed traditions. Christ’s life as a man was a living example of this.

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The true Church isn't defined by membership in an organisation or denomination. It comprises individuals "called out from among them," called out of the world, who will worship God under Christ's direct guidance and leadership, in spirit and in truth (cf. Gen. 4:1-5). This requires a personal relationship with God, free from the constraints of institutional loyalties and geographical boundaries.

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God, the Father, demands a highly decentralised, direct personal, spiritual commitment. In a way, this bypasses the need for all the elaborate human-built infrastructure around religion. It means true motivation, genuine obedience, and truth, denoting an accurate understanding of scripture and God’s will, not adherence to man-made rules or organisational mandates. For further insights, see the paper 'What is the Church Model?'

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Christ was the Beginning of God's Works

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God the Father, the ultimate and non-dependent source, is the only one who exists from everlasting, before time itself. This raises the question: How did the Son come into existence if the Father alone is eternal, from everlasting to everlasting? Consequently, Christ's existence cannot be understood as eternally absolute in the same way. A logical, rational, and scripturally sound answer is therefore required.

 

Contrary to popular belief, Christ's existence had a beginning.

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Pro. 8:22  The LORD created me as the beginning of his works, before his deeds of long ago. (NET)

 

Some Bibles render the word 'created' as 'possessed'. However, the exact Hebrew word, 'qanah', is used in Genesis 4:1, when Eve says of Cain's birth, 'I have 'produced' a man.' Strong's Concordance says the primary definition of qanah is produce, create, procure, purchase.

 

​Rev 3:14  "And to the angel of the church in Laodicea write: 'The words of the Amen, the faithful and true witness, the beginning of God's creation. (ESV) (Emphasis added)

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Col 1:18 BBE  And he is the head of the body, the church: the starting point of all things, the first to come again from the dead; so that in all things he might have the chief place. (Emphasis added)

 

1Jn 1:1 RV  That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the Word of life (Emphasis added)

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Hebrews Chapter 3 verse 2 is often translated as, "Christ was faithful to Him that appointed him". Trinitarians have mistranslated the word appointed (SGD 4160) to disguise the proper relationship between the One True God and His Son, Jesus. A more accurate translation would read ‘… Christ was faithful to Him who made him”. 

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The eternal God brought Christ into being, making Jesus the first of many sons and the foundation of God's creative acts. This concept reinforces the family structure. If God and Christ were co-eternal, existing outside of time, they would be equals, not Father and Son. The very nature of the relationship would be undermined. Brothers, even twins, cannot be in a father-son relationship; it would distort the family dynamic. God earned the title and authority of Father by bringing forth Christ into existence, the first of many sons.

 

Col 1:15-18 KJV  Who is the image of the invisible God, the firstborn of every creature:  (16)  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:  (17)  And he is before all things, and by him all things consist.  (18)  And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

 

Consequently, God is rightly the Father of all, including Christ, who is properly understood as His Son in the same way a child is born and is identified as a son as a direct result of another man bringing him into being. This familial relationship, however, necessitates further clarification to avoid misinterpretations. Unlike human fathers, God's fatherhood transcends the limitations of physical procreation. He is not merely the biological progenitor of Christ.  The Son, Christ, also derives his being and divine nature from the Father. That is why Christ “Why do you call me good? Only God is good” (Mat. 19:17; Mk. 10:18; Lk. 18:19).

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The Early Churches' view of the God(head)

 

The early church continued to maintain a monotheistic identity of God that Israel was given which was ‘Hear, O Israel: The LORD our God, the LORD is One’ (Deut. 6:4; Mk. 12:29-30; John 17:3; Rom 3:30; 1 Cor 8:4; Gal 3:20; Eph 4:6; 1 Tim 2:5, 6:16; Jas 2:19). They did not believe or perpetuate that God was a trinity or three gods in one. That ideology infiltrated the Church over the next three centuries, culminating at the Council of Constantinople in 381 CE. At this council, God's holy spirit (the means or power in which He does all things) was redefined as a separate personage or entity.  

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The council, convened in Nicaea in 325 CE, grappled with the theological disputes surrounding the nature of Jesus Christ. The Church was led by the presbyter Arius, who argued that Christ was a created being, subordinate to God the Father, as reflected in scripture. This view challenged the prevailing misunderstanding that was fermenting within the developing Christian community. To settle this, the council adopted the Greek term ‘homoousios’, meaning consubstantial, or ‘of the same substance as the Father’. This marked a key moment.

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No longer seen as a created being and a son of God, the council redefined Christ's relationship and identity to what is now commonly accepted as "God the Son." The assertion that Christ now had an eternal existence and equality with the Father directly contradicted scripture. This was a major departure from the earlier view of Christ's subordination, which was foundational in the apostolic church and several regional churches. The council's decision fundamentally elevated Christ to the status of an eternal God. It redefined the relationship between God and His son, claiming they now share the same divine attributes.

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This concept of introducing ‘homoousios’ was crucial in establishing the doctrine of the Trinity, at the Council of Constantinople, claiming now the belief in one God existing in three co-equal, co-eternal persons: the Father, the Son (Jesus Christ), and the Holy Spirit. This decision, though not biblical, had profound and lasting dire consequences, shaping the understanding of God within Christianity and influencing the subsequent development of Christian theological and philosophical thought.

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Christ himself stated that the Father is greater than he (Jn. 14:28) and that he submits his will to that of his Father (Ps. 40:8; Jn. 4:34, 5:30; Mk. 14:36). Christ also prayed to God, his Father, and instructed everyone to direct their prayers to the Father only (Mt. 6:9; Lk. 11:2).

 

A being who is the God does not pray to oneself or another being, for He is the object of worship. Christ recognised the Father as his God in the same way his disciples did.

 

Jn. 20:17 BSB  “Do not cling to Me,” Jesus said, “for I have not yet ascended to the Father. But go and tell My brothers, ‘I am ascending to My Father and your Father, to My God and your God.’” (Emphasis added).

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Even in his resurrected state, Christ explicitly acknowledges a sovereign God—another God who is separate and has ultimate authority. This reinforces Christ’s dependent status and distinctness from the one he calls ‘my God’. Jesus places himself on the same footing as his disciples, calling them brothers, reflecting that we share a parental origin and all have One God. Jesus is removing himself from having any co-equality or co-eternality (i.e., personage) with the Father. This reinforces that there is truly only one God.

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Which is the Greatest Commandment

 

When the scribe questions Jesus about which commandment is the most important, Christ, in a pivotal moment, reinforces the foundational understanding of God's oneness in being and personage.

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Mar 12:28-34 BSB  Now one of the scribes had come up and heard their debate. Noticing how well Jesus had answered them, he asked Him, “Which commandment is the most important of all?”  (29)  Jesus replied, “This is the most important: ‘Hear O Israel, the Lord our God, the Lord is One.  (30)  Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’  (31)  The second is this: ‘Love your neighbor as yourself.’ No other commandment is greater than these.”(32) “Right, Teacher,” the scribe replied. “You have stated correctly that God is One and there is no other but Him,  (33)  and to love Him with all your heart and with all your understanding and with all your strength, and to love your neighbor as yourself, which is more important than all burnt offerings and sacrifices.”(34)  When Jesus saw that the man had answered wisely, He said, “You are not far from the kingdom of God.” And no one dared to question Him any further.

 

Jesus, instead of engaging in a complex debate, immediately and unequivocally responds, citing the Shema, "Hear, O Israel: The Lord our God, the Lord is one." This declaration is not merely a statement of theological fact; it's a profound assertion about the nature of God, a cornerstone of monotheistic belief. Jesus's emphasis on God's oneness – a singularity of being, or a single divine personage – forms the bedrock upon which he builds his entire ethical and spiritual framework.

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Notably, Christ does not identify himself as God incarnate or God the Son. By using the plural possessive "OUR God," Christ subtly, yet powerfully, emphasises the shared parental origin.

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The term "OUR" emphasises a collective relationship, a covenant between God and His children. Additionally, the repetition of "the Lord is One" leaves no doubt: God's essence is indivisible and singular.

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In his reply, the scribe affirms that God is One and there is no other; it cannot be three or two separate beings that make up the One True God. There is only one. This essential declaration of monotheism, rejecting any form of polytheism or divided divinity, was central to his theological view. The scribe, recognising the importance of obeying the law, emphasised love for God and neighbour, which was paramount. Scripture records that Jesus saw he answered wisely, prompting Jesus himself to respond. Jesus, impressed by the scribe's insight and understanding of the core principles of faith, confirms this by telling the scribe that “You are not far from the kingdom of God.” This response from Jesus indicates the scribe's closeness to spiritual understanding and salvation, suggesting that his grasp of the fundamental aspects of faith – the oneness of God and the importance of love – had brought him nearer to the eternal life God offers us all in and through His Son. 

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Christ Chosen by God

 

Following Jesus Christ's teachings, the apostles' writings, and the scriptures themselves, the early Church recognised Christ as both their Saviour and Lord, prophesied to come (Isa. 7:4, 9:6-7; Micah 5:2; 1Jn. 4:14). This belief was grounded in the understanding that God chose Jesus from among the other Sons of God, and he was the only Son of God to begotten (i.e., born) into the Adamic line (Jn. 1:14; Phil. 2:7; Rom. 8:3). 

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Psa. 45:6-7 BSB  Your throne, O God, endures forever and ever, and justice is the scepter of Your kingdom.  (7)  You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy. (Emphasis added)

 

1Jn. 4:9-10 KJV  In this was manifested the love of God toward us, for God sent his only begotten Son into the world, that we might live through him.  (10)  Herein is love, not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins. 

 

Just as David acknowledged the sovereignty of 'The’ Lord (referring to God the Father) in Psalm 110:1, the early Christians recognised that Christ, while Lord, was ultimately subordinate to the divine authority of God the Father. This understanding of Christ's lordship within the greater divine hierarchy was a central aspect of early Christian theology and had significant implications for their understanding of salvation and the nature of God.

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Mat 22:41-45 BSB  While the Pharisees were assembled, Jesus questioned them:  (42)  “What do you think about the Christ? Whose son is He?” “David’s,” they answered.  (43)  Jesus said to them, “How then does David in the Spirit call Him ‘Lord’? For he says:  (44)  ‘The Lord said to my Lord, “Sit at My right hand until I put Your enemies under Your feet.”’  (45)  So if David calls Him ‘Lord,’ how can He be David’s son?” (Emphasis added).

 

Jn. 17:3 BSB  Now this is eternal life, that they may know You, the only true God, AND Jesus Christ, whom You have sent. (Emphasis added).

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​John 1: 1 - Putting It into Context

 

 John 1:1 BSB  In the beginning was the Word, and the Word was with God, and the Word was God.

 

Many people cite John 1:1 as a key biblical passage to support the doctrine of the Trinity, the belief that God is one being existing in three coequal, coeternal persons: the Father, the Son (Jesus Christ), and the Holy Spirit. This verse, "In the beginning was the Word, and the Word was with God, and the Word was God," is often interpreted as evidence for the divinity of Jesus and his distinct relationship with God the Father. However, the traditional English translations of John 1:1, particularly the final clause ("and the Word was God"), may not accurately reflect the distinctions of the original Greek text.

 

Translators have, in some cases, introduced a bias toward a Trinitarian understanding, potentially influencing the way the verse is understood and the theological conclusions drawn from it. A more literal reading of the Greek could yield a different interpretation, one that might not necessarily support the traditional Trinitarian view and instead highlight the relationship of the Word (Jesus) with God in a way that is compatible with what the narrative of the bible reflects. Further analysis of the Greek grammar, specifically the use of the definite article, and the overall context of John's Gospel, is crucial for understanding the true meaning of John 1:1.

 

Only the Father has no beginning; He is from everlasting. Here, John describes Jesus's actual point of creation. There are many stages of creation, but in the beginning was the Word. He was the start of the creation sequence.

 

The Father, being eternal, predates all creation, including the Word. The relationship is one of origin: the Father is the ultimate source, and the Word, or Jesus, proceeds from Him as the first act of creation, the initial point in the unfolding of all things. Understanding this foundational principle is crucial to grasping the subsequent stages of creation described in Genesis and other scriptures. Without this understanding, the nature of God, the role of Jesus, and the overall narrative of salvation become difficult to comprehend.

 

The word “with” is translated from Strong’s Greek Dictionary (SGD 4314) word ‘pros’. This crucial preposition, 'pros', is not merely a conjunction; it's a word packed with meaning, offering insight into the deep relationship between the Word (Jesus Christ) and the Father. Its fundamental meanings are multifaceted, encompassing "toward," implying direction and movement; "alongside," suggesting proximity and being granted a shared existence; and "beside," highlighting nearness and intimate connection, and not regarding power, authority or co-equality. It shows where there was once one singular being, namely God the Eternal; now, after Christ's coming into existence, there are two distinct beings. The created being was looking to God as his creator and sovereign. 

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Analysing these distinctions, we can understand that the use of 'pros' demonstrates the Word's state: it was ‘toward’ the Father, indicating a continuous orientation and adherence to the Father's will; it was ‘alongside’ the Father, emphasising a granted co-existence and receipt of God’s spirit; and it was ‘beside’ the Father, highlighting a close and intimate relationship. Therefore, this specific translation of "with" reveals a relationship of the Word in complete subjection to and in perfect agreement with the Father and His Will, emphasising Christ did not seek equality with God, but in all humility, revered and worshipped his Father as His God and subjugated his will to align with his Father's in every way, in total agreement and harmony, 'one' as it were in understanding, agreement, and perfect subjugation. This understanding provides a theological framework for the relationship of Jesus with the One True God and in no way means to reflect co-eternality.

 

After the word pros, the Greek text says, "The God" (ton theion). This specific phrasing is significant because it utilises the definite article "the" (ton in the accusative case, as it modifies "theion") in the Greek. The presence of the definite article is crucial; it serves to precisely identify which "theos" is being referenced. In this context, the use of "the" before "God" helps to distinguish this particular theos as the only true Theos, implying a uniqueness and singularity. This singular Theos is further understood to be the Father, emphasising a relationship of ultimate authority and paternal origin. The definite article, therefore, acts as a linguistic marker, clearly differentiating the true God from any other potential deities or divine beings.

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The last part of the verse states that "and the word was God." It is important to note that the Greek language does not use indefinite articles like "a" or "an." These articles need to be added in English translations, and this is commonly done in most cases. However, some publishers omit the articles in this specific verse due to their Trinitarian bias.

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A more accurate understanding of John 1:1 could read as, "In a beginning was the Word, and the Word was granted co-existence alongside THE Theos and the Word was a theos."

 

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Christ is Dependant Upon God for Revelation 

 

Unlike God, who possesses infinite knowledge and omniscience and encompasses all aspects of the past, present, and future, Christ revealed a limitation in his own knowledge during his earthly ministry. He specifically stated that he did not know the exact time of his future second coming, when he would be sent to begin his reign with the saints, and establish his rule over His Father's Kingdom.

 

This specific knowledge of the eschatological timeline, the precise date and hour of the Second Coming and the establishment of God's Kingdom was explicitly stated to reside solely within the domain of the Father. This is something that several scriptural passages, including Matthew 24:36, clearly state, where Jesus says, "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only." These verses underscore the distinct roles, knowledge, and entity of being between God and His Son, emphasising the Father's ultimate authority and foreknowledge regarding the culmination of His plan for humanity.

 

Mk. 13:32 "But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father. (NIV; emphasis added)

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Act 1:6-7  They therefore, when they were come together, asked him, saying, Lord, dost thou at this time restore the kingdom to Israel?  (7)  And he said unto them, It is not for you to know times or seasons, which the Father hath set within his own authority.

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Gen. 11:15 BSB Then the LORD came down to see the city and the tower that the sons of men were building.

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Even after Christ ascended back to the heavenly realm, he still did not know all things. God had to reveal to him truths about what would happen at the end of days.  

 

Rev. 1:1 The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, (ESV; Emphasis added)

 

The very act of his return to heaven, a triumphant culmination of his earthly ministry, did not grant him omniscience. This is a point of theological significance, highlighting the distinction between God the Father and Jesus, even after the resurrection. God, in his infinite wisdom and authority, had to reveal to Christ specific truths about what would happen at the end of days. This revelation was likely a process, unfolding over time as the predetermined plan of salvation progressed. These prophetic insights, concerning the future of humanity, the judgment of the world, and the ultimate establishment of God's kingdom, were not inherent knowledge possessed by Christ at the moment of his ascension. Instead, the Father gave them to him, illustrating the dynamic and ongoing communication with God and emphasising the importance of divine revelation in understanding the eschatological realities of the Christian faith.

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Christ Died as a Ransom For All

 

Having died as a ransom (payment) for all, Christ cannot claim to be immortal. Several biblical passages support this assertion, highlighting the sacrificial nature of his death (2 Cor. 5:14; 1Pet. 3:18).

 

In Mark 10:45, we read, "For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many." This verse emphasises Christ's voluntary offering of his life. We see in Revelation 5:9: "And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation." This passage connects Christ's death with the redemption of humanity for God.

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1 Timothy 2:5-7 states, “For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth."  This passage explicitly states there is one God, and one mediator, Jesus, a go-between, between God and men. Christ gave himself as a ransom.

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Romans 5:8 but God shows his love for us in that while we were still sinners, Christ died for us.

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This verse highlights the substitutionary aspect of Christ's death.

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Romans 6:9-10 explains that since Christ died and was raised by God, He will never die again.

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Romans 6:9-10 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God.

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Death no longer has power over Him; it reigned briefly, but because He was sinless, death—the realm of the dead, where there's no awareness or ability to praise God—has no claim on Him. Christ now lives for God.

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Considering these verses collectively, they emphasise that Christ's role as a ransom required his death, a finite event. Consequently, the idea of him being immortal—specifically, never experiencing complete death and relinquishing his entire life—divested of having any life in himself conflicts with the biblical accounts of his sacrifice. This conflict arises because the very essence of a ransom necessitates a payment, and in this theological context, that payment was Christ's life.

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If Christ were immortal in the sense of never truly dying, the offering wouldn't be complete. A ransom, by definition, requires something of value to be given up, and in this instance, that something was Christ's human life, including his suffering and eventual death. The verses highlight the significance of Christ's full surrender, his willingness to experience death, and the temporary cessation of his life as a necessary part of the redemptive process. Therefore, the concept of a never-ending life, lacking the experience of complete death, directly contradicts the biblical depiction of a sacrifice offered as a ransom for humanity's sins. This understanding underscores the importance of Christ's humanity and the reality of his death, making his sacrifice a genuine and effective act of atonement.

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1Tim. 2:5-7  For there is one God, and there is one mediator between God and men, the man Christ Jesus,  (6)  who gave himself as a ransom for all, which is the testimony given at the proper time.  (7)  For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. (Emphasis added)

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1Thess. 4:14 For if we believe that Jesus has died and risen again, we also believe that, through Jesus, God will bring with Him those who shall have passed away. (WNT)

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Rev 1:17-18 ERV  When I saw him, I fell down at his feet like a dead man. He put his right hand on me and said, "Don't be afraid! I am the First and the Last.  (18)  I am the one who lives. I was dead, but look, I am alive forever and ever! And I hold the keys of death and Hades. (Emphasis added)

 

God the Father Grants Eternal Life

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It is God the Father who grants eternal life. He alone possesses everlasting life in Himself, existing independently and without beginning or end. This inherent, self-sustaining, eternal life is a unique attribute of the Father. Christ, the Son, did not possess this same inherent, eternal life from the beginning. Instead, Christ's life, including his eternal dimension now, was dependent on His God and Father giving it to him. He was a recipient of this life, bestowed upon Him by the Father. This relationship highlights the Father as the ultimate source of truth and life.

 

Because Jesus was faithful, God granted His Son to inherit eternal life in himself (Jn. 5:26; Rom. 6:4, 10; Rev. 1:18). 

 

Jn. 5:26  For as the Father has life in himself, so HE HAS GRANTED the Son also to have life in himself. (ESV; Emphasis added)

1Jn 5:11 And this is the testimony, THAT GOD GAVE US ETERNAL LIFE, and this life is in his Son. (ESV; Emphasis added)

Rom 6:23  For the wages of sin is death, but the free gift OF God is eternal life in Christ Jesus our Lord. (Emphasis added)

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Christ is Anointed Above his fellows 

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The Lord God, in an act of divine consecration, anointed Christ with His spirit, a sacred anointing that is metaphorically referred to as the "oil of gladness." This bestowal of the Spirit signifies a profound joy and spiritual fulfilment, elevating Christ above all others. The verse, Psalm 45:7, highlights this unique position of Christ, stating that this anointing surpasses that given to his fellow angelic brethren.

 

This signifies Christ's distinct role and pre-eminence within the divine order, a position marked by a singular and abundant outpouring of the Spirit he received. This anointing is not merely a symbolic gesture, but a transformative act, empowering Christ for his redemptive mission and filling him with an unparalleled joy, setting him apart and above all others.

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Ps. 45:7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. (KJV) (Emphasis added)

 

Philippians 2:5-11 encourages us to adopt the mindset that was also in Christ Jesus. Although Christ was filled with the attributes of God, reflecting His nature, will, and perfect obedience to His Father’s law, he did not consider himself equal to God, nor did he seek to grasp or claim such equality. He willingly emptied himself of any title, position, authority, or power he was given, and readily took on the form of a servant. Because of his willingness to set aside everything to promote and fulfil God’s Will for creation, and to act as a substitute for sin by bearing our sins, God exalted him to the highest place within the framework of creation under Him. 

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Philippians 2:5-11 BSB  Let this mind be in you which was also in Christ Jesus:  (6)  Who, existing in the form of God, did not consider equality with God something to be grasped,  (7)  but emptied Himself, taking the form of a servant, being made in human likeness.  (8)  And being found in appearance as a man, He humbled Himself and became obedient to death— even death on a cross.  (9)  Therefore God exalted Him to the highest place and gave Him the name above all names,  (10)  that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,  (11)  and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

 

God appointed Christ as our king, Lord, Saviour, and high priest forever. These divine appointments are affirmed throughout scripture, highlighting the multifaceted role Jesus fulfils in the lives of believers.

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Jesus is presented as the head of the church, the one who guides and protects (Ephesians 4:15). He is Lord, to whom all are subject (1 Corinthians 11:3), and worthy of our love, faith, and obedience as our Lord, thereby honouring the Father who appointed him (Philippians 2:11). He is our Saviour, the one who redeems us from sin and death (Jn 13:13-14). Moreover, he is the one we confess as our Lord, believing that he died and was resurrected by his God, which, logically, can only mean he exists as a separate being from the Father—this is essential for our salvation (Rom 10:9, cf. Jn 17:3). Every knee will bow to Christ (Romans 14:9). Jesus is the eternal king, seated at God's right hand (Psalm 110:1), and a priest forever after the order of Melchizedek (Psalm 110:4; Hebrews 6:20). He is the promised Messiah, born to save His people (Luke 2:11). These scriptures offer a comprehensive view of Christ's eternal role.

 

The Head of Christ is God

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In his letter to the Corinthians, the Apostle Paul seeks to establish order and understanding within the growing Christian community. He addresses various issues, including the proper roles and relationships within the church.

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1Cor. 11:3 But I want you to know that the head of every man is Christ, the head of the woman is man, and the head of Christ is God. (NKJV; Emphasis added)

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This verse unveils a structured, hierarchical framework of authority, a concept crucial for understanding God's design and the proper functioning of relationships within the Christian faith. This hierarchy is not arbitrary; it is a divinely ordained order. The phrase "the head of" signifies a position of authority and source. The emphasis on "head" highlights the position of authority within each relationship. The structure is unequivocally vertical, illustrating a chain of authority flowing from the top down.

 

At the apex of this chain is God, the Father. Scripture explicitly states that God is the "head of Christ," which denotes Christ's subordinate position in relationship to the Father. Christ submits his will to the Father's authority, demonstrating obedience, reverence and love for his God and Father.

 

Because God is the head of Christ, it necessarily follows that God is supreme. Thus, He is the Most High God, the ultimate source of all authority, power, and being. His position is unmatched, and He has no equal. He is rightly the Almighty. He is the originator and sustainer of all things, including the authority that Christ, the Son, exercises. The headship spoken of in this verse is intrinsically linked to authority, implying that the one who is the "head" has the right to lead, guide, and instruct. In this context, the Father is the absolute authority, and the Son, Jesus Christ, submits willingly to the Father's sovereign will. This chain continues with Christ as the head of man, and man as the head of woman, establishing this divinely ordered authority.

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When Christ has subdued the creation so that everyone and everything lives and operates according to the Will of God, then Christ will surrender the Kingdom to HIS GOD and Father and place himself along with everyone and everything else under Him.

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Cor, 15:24-28 "Then will come the end- when he surrenders the Kingdom to his God and Father...the Son will place himself under God who placed everything under him, that God may be all in all!" (TCNT; Emphasis added)

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Who Sits Where

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Christ cannot choose who will sit next to him in the kingdom. God the Father prepares and decides those positions. 

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Matt. 20:23 "I have no right to say who will sit on my right or my left. My Father has prepared those places for the ones he has chosen." (NLT; Emphasis added)

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If Christ were fully God in the singular sense, the expectation would be that he possessed the absolute authority to bestow the highest honours. This implies that a being who is fully God would naturally have the power to determine the recipients of such prestigious positions.

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Instead, scripture reveals a clear deference to the Father. Christ attributes the ultimate decision-making power to the Father.  Christ’s power and authority are visibly limited.

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One God and Father

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Christ and the entire host, both spiritual and physical (i.e., mankind), all share in the fact that we have one God and Father who created us all.

 

Malachi 2:10 10 Have we not all one father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our fathers? (RSV) (Emphasis added)

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Even after Christ’s resurrection, our Lord explicated states that his followers share in the same Father and God as him. The same Father and God that Christ submits to is the same Father and God we submit to.

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Jn. 20:17  Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” (ESV; Emphasis added)

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The above verse contradicts the idea that Christ possesses some inherently co-equal nature, signifying instead a subordinate relationship. Christ has a God, and that God is his Father. This Father is the same divine being to whom believers now have direct access, and we obtain it through Christ's sacrifice and teachings. Christ acts as a mediator or bridge, facilitating a relationship with his Father that was previously inaccessible or obscured.

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We now have the means to identify, worship, and understand the singular God of our Lord Jesus Christ.

 

Eph 1:17 The God of our Lord Jesus Christ--the Father most glorious. (WNT; Emphasis added)

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Mark 15:34 And at the ninth hour, Jesus said in a loud voice, Eloi, Eloi, lama sabachthani? which is, My God, my God, why are you turned away from me? (BBE; Emphasis added)

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Rev 3:2  Wake up then, and strengthen what remains that was about to die, because I have not found your deeds complete in the sight of my God. (NET; emphasis added)
 

 

Eternal Life  

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Our eternal life hinges on the fact that we understand that God the Father and Jesus Christ are two separate beings or entities. To merge the Father and Son into one being is of antichrist.

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Jn. 17:3 And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent. (RSV; emphasis added)

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The word Christ comes from the Greek; it means 'the anointed one' or 'the chosen one'. Christ was chosen from among all the other Sons of God, (of which there are many) (Gen. 6:2; Job 1:6, 2:1, 38:7; cf. Rev. 22:16).

 

If we deny that Jesus was not 'chosen' or 'anointed' from his companions or fellows but instead claim that he is God, merging the Father and Christ into the same being or entity, we deny Jesus is the anointed of God. 

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1Jn 2:22-23 ESV Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. (23) No one who denies the Son has the Father. Whoever confesses the Son has the Father also. (Emphasis added)

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Merging God with Christ and supporting a dual godhead or a Trinity (if we consider God's source of power, the Holy Spirit, as a separate person) have significant implications. Such theological schemes lead directly to the theology of the Antichrist. They deviate from a fundamental understanding of God's nature and replace it with a construct that opposes His true divine being. These changes undermine the very core of God's nature.

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The main issue concerns the perceived distortion of God's singularity and omnipotence. Dividing or rearranging the divine into multiple entities fragments God's power and authority, which inevitably leads to antichrist doctrine. What should be of utmost importance is that we hold to the true meaning of monotheism and the unbreakable singularity of God's being, rejecting any theological system that challenges this core principle.

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​God is truth; it belongs to Him (Prov. 30:5; Jn. 3:33, 7:28, 8:26). He gives and takes it from whomever He chooses. To come to the knowledge and understanding that Christ is not God but a Son of God is a revelation given by God, who is in heaven.

 

Mat 16:13-17 ESV Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?”  (14) And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.”  (15) He said to them, “But who do you say that I am?”  (16) Simon Peter replied, “You are the Christ, the Son of the living God.”  (17) And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. (Emphasis added)
 

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He Who Sends is Greater

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He who sends is greater than he who is sent. The traditional argument is that Christ was co-eternal, and the sending was just a functional role he took on for the incarnation. Though, if the sending was merely functional, just a temporary role play, then Christ’s language throughout the gospels wouldn’t be so consistently defined as submission and doing the Father’s Will.

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Jn. 13:16 Truly, truly, I say to you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. (AKJV)

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Mark 9:37 "Anyone who welcomes me is welcoming not me, but him who sent me as his Messenger." (TCNT)

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Jn. 4:34  Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work. (ESV)

 

If the logos was truly co-equal and identical in Will and authority, then doing the work would be merely fulfilling his own will. There wouldn’t be this constant reference to subordinating his actions and judgements to another’s Will. Christ was fulfilling an external Will to that of his own is proof of an inherent difference in status and not just a temporary role.  

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Jn. 5:24 Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. (ESV)

 

Christ does nothing to please himself. If Christ was truly the omnipotent, omniscient, co-equal singular God then why would he judge only as he hears or is told? Why would he frame his judgement as pleasing someone else? That would be the complete opposite of a singularity divine being.

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Jn. 5:30 ERV  "I can do nothing alone. I judge only the way I am told. And my judgment is right, because I am not trying to please myself. I want only to please the one who sent me.

 

Christ said God is Greater

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Christ clearly said that his Father is greater than he.  

 

Jn. 14:28 You have heard me tell you, 'I am going away, but I am coming back to you.' If you loved me, you would rejoice that I am going to the Father, because the Father IS GREATER than I am. (Emphasis added)

 

A being cannot be divided in a way that part of itself is greater or lesser than the whole. It's simply absurd.

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Christ is the Intermediary Between God and Mankind

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The Bible establishes God’s singularity, emphasising a distinct separation and the subordinate role of Christ, who is the intermediary between God and humanity.  

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1Ti. 2:5-6 (NET) For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, (6) who gave himself as a ransom for all, revealing God’s purpose at his appointed time.
 

The concept of Jesus as an intermediary inherently implies a distinction. Logically, the intermediary must be separate from the ultimate entity he is mediating for. In this framework, God the Father is understood as the supreme and ultimate Source, the origin of all things. Jesus, therefore, serves as the necessary channel, the conduit through which God's grace, purpose, and relationship with humanity are revealed and realised. This intermediary role necessitates a distinction in being and function, solidifying the view of God’s oneness while acknowledging Christ's crucial role in bridging the gap between the divine and the human realms. This separation also provides the framework for understanding the sacrifice of Jesus as a means of reconciliation, a ransom offered to address the separation caused by sin, ultimately fulfilling God's purpose.

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1Cor. 8:6 (NET) yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live.

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Christ Directs Worship to God the Father

 

Christ pointed out that he is not, and should not be, the object of our worship and/or prayers. Christ instructed his disciples to follow his example to worship and offer prayers to his God and Father only (Mat. 6:9-13; Lk. 11:1-4).

 

Mat 6:6 ESV But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you. (Emphasis added)
 

Mat 6:8-9 ESV Do not be like them, for your Father knows what you need before you ask him.  (9) Pray then like this: “Our Father in heaven, hallowed be your name. (Emphasis added)

 

If Christ were the God in the flesh, he would not have to pray to himself and thank himself for hearing himself. 
 

Jn. 11:41-42 So they took away the stone. Then Jesus looked up and said, “Father, I thank you that you have heard me. (42) I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.” (NIV; Emphasis added)

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Only the One True God is the sole focus of our prayers. He alone is the only being who does not pray to or worship another, and thus, stands as the ultimate and singular recipient of our devotion. This essential trait sets Him apart from all creation and highlights His supreme status. That is why those who defend the idea of a Trinity as a valid explanation for God's nature often resort to ambiguity, claiming that the Trinity is a "mystery" that cannot be fully understood by human intellect. This reliance on the unknown is a subtle admission that the concept lacks clear and definite backing within the scriptures.

 

God, however, is not a mystery; He reveals Himself through His word. Christ came to clearly identify who the Father is, presenting Him as a singular entity, the ultimate source of all creation and the only object of worship, not as a complex and mysterious construct that must be accepted on faith alone. This clarity of revelation is a vital part of understanding the true nature of God.

 

Jn. 17:3-8 ERV  And this is eternal life: that people can know you, the only true God, and that they can know Jesus Christ, the one you sent.  (4)  I finished the work you gave me to do. I brought you glory on earth.  (5)  And now, Father, give me glory with you. Give me the glory I had with you before the world was made.  (6)  "You gave me some people from the world. I have shown them what you are like. They belonged to you, and you gave them to me. They have obeyed your teaching.  (7)  Now they know that everything I have came from you.  (8)  I told them the words you gave me, and they accepted them. They realized the fact that I came from you and believed that you sent me.
 

Jn. 17:25-26 GW  Righteous Father, the world didn't know you. Yet, I knew you, and these disciples have known that you sent me.  (26)  I have made your name known to them, and I will make it known so that the love you have for me will be in them and I will be in them."
 

Mat 11:27 GW  "My Father has turned everything over to me. Only the Father knows the Son. And no one knows the Father except the Son and those to whom the Son is willing to reveal him.

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Christ, the High Priest forever

 

​Christ did not exalt himself to be made a high priest after the order of Melchizedek forever; he was appointed to that position by God. This appointment, a crucial element of the New Testament's understanding of Jesus, highlights his unique role and the nature of his priesthood. Unlike the Levitical priests, who inherited their position through lineage and were subject to death, Christ's priesthood, modelled after Melchizedek, is eternal.

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 Heb 5:5-6 ESV So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, “You are my Son, today I have begotten you”;  (6) as he says also in another place, “You are a priest forever, after the order of Melchizedek.”  (Emphasis added)

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This elevation to a permanent priestly role is a key theological point. Therefore, God, having elevated His Son to the position of high priest forever, indicates that the Son has a unique role and function within the Temple of God, and consequently, has never been nor can ever be co-equal with Him. One cannot be the object of worship and a high priest to oneself.

 

The role of a high priest involves mediating, offering sacrifices, and interceding for others to a higher power. It is illogical for a high priest to offer sacrifices to and intercede with themselves, as this would undermine the very purpose and structure of the priestly role, as well as the relationship between the worshipper and the worshipped. This underscores the clear distinction between God, who is worshipped, and Christ, who leads the worship as high priest.

 

The ancient Israelites were meticulously instructed in the ways of worship. However, a crucial point of understanding we should consider: the focus of their worship was not directed towards Aaron, the High Priest of the earthly Temple. Aaron held a position of immense significance, mediating between God and the people, offering sacrifices, and overseeing the rituals. Yet, he was a servant, a representative, a conduit. The Israelites' prayers, offerings, and expressions of devotion were ultimately directed towards the one true God, who resided above and beyond the physical Temple. Aaron, though central to the Temple service, was merely a vessel through which the Israelites sought to connect with the divine.

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Extending this understanding to today, we, the spiritual Israel – those who have faith in Jesus Christ — face a similar principle. Just as physical Israel recognised Aaron's intermediary role, we must also understand the difference between Christ's role and the final object of our worship — God the Father alone.

 

Christ, our High Priest in the spiritual Temple, intercedes on our behalf. However, our prayers, praise, and devotion are ultimately not directed to Christ but to the Father. We approach the Father through Christ, recognising Christ's sacrifice and his role in our salvation.

 

Our worship, therefore, shouldn't be misplaced. Just as the physical Israelites understood the higher focus, we must also grasp the difference between the intermediary and the ultimate object of worship.

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