Jesus Is God

Jesus Is God:  And All That God Is, Jesus Is 

Elder Jeff Winfrey, Pastor

Dawson Springs Primitive Baptist Church

101 East Walnut Street

Dawson Springs, KY 42408

Preliminary Thoughts on God 

For centuries men have struggled with the idea of God.  Who is He?  What is He?    Regretfully, instead of finding the true answers concerning God, men have resorted to designing gods according to their own ideas of who and what a god must be.  Men with their hands have made false gods of wood, metal and stone.  Men with their minds have imagined false gods with all sorts of characteristics.

Designing one’s own god could certainly seem to have its advantages.  A handcrafted god can be made to look like a man thinks a god should look.   And a mind-crafted god can be made to act like a man thinks a god should act.  Thus, these man-devised imitations may be much more acceptable to the thoughts and opinions of the man than whoever and whatever the true God might be.

Moreover, in man’s confusion (and rebellion) it seems that he would rather make and have a god he can understand than to worship a God beyond his understanding.  An explainable god is a god fashioned after the simplicity of what man can explain.  And an explainable, mind-crafted god would tend to be a controllable god.  And a controllable god is a god easily manipulated.  And an easily manipulated god is very much compatible with the carnal, selfish mind that designs such a god.

But according to the only reliable source of information concerning who or what God is, the true God is actually not compatible with the thinking of the carnal, selfish, mind of man.  He is not controlled; He is never manipulated; and He is unexplainable.  It is impossible for man to comprehend Him or to find Him out.  So surely these gods, designed and imagined by men, are not the true God.

Where could a man discover the real God?  Truly the only source of discovering God is in His revelation of Himself found in His Holy Bible.  And in His Holy Bible one finds these two very basic statements from God concerning Himself:

For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. (1 John 5:7)  

I and my Father are one. (John 10:30)

These are such basic statements; yet, so beyond the possibilities of comprehension.  A Three in One God?  A God/man Jesus Christ?  No man’s hands could have fashioned such a God.  No man’s mind could have dreamed such a God.  As a matter of fact, no man can understand such a God in his wildest dreams.

Nevertheless, in an ongoing, egotistical attempt to understand and explain God, men for centuries have invented gods who are no gods.  And so it continues today more than ever.  Prideful man will not humble himself before the revealed God.  Instead he invents a god he thinks he can reveal to others.   And upon presenting his fabricated god to an ignorant world, he is praised as wise when he is actually the fool.

May the pride of man be humbled before the God he can never explain.  May the God who is past finding out be praised!  May the Three in One God be praised!  May the God/man Jesus Christ be praised!




The biblical concept of a three in one God (and entwined in that concept, the idea of a God-man Jesus Christ) has caused much confusion throughout the history of the world and even throughout the history of the church.  Men have hated the idea, misunderstood it, and rejected it from the beginning.  It was the accusation for which Jesus was crucified.  It is an idea that has split churches since the time of Christ.  It has ever been and still is a concept that is impossible for a natural mind to fully understand.  And it is an idea that many find to be more easily rejected as impossible, than accepted as truth.

But it is a concept that is presented even in the first verse of scripture. “In the beginning God (a plural noun in the original Hebrew language) created (a singular verb in the original Hebrew language) the heaven and the earth.”  The serious Bible student upon reading the first verse of the Bible would perhaps begin to wonder why a plural noun would be used to describe a singular God and how it could be possible for a plural subject to be appropriately connected with a singular verb.  As a matter of note the three persons of the Godhead are further referred to in the second and third verses of the Bible.  Verse two refers to the Spirit moving on the waters and verse three mentions God and the Word spoken.  Thus, the plurality of the One God is very early defined as the Father, Word and Spirit.  This concept is stated more clearly as the revelation of scripture continues until finally it is put in the most straightforward way possible with these words.    “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” (1 John 5:7)

When Jesus walked upon this earth as the God-man, He at numerous times stated His equality with the Father.  Two examples are as follows.

I and my Father are one. (John 10:30)    

Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? (John 14:9) 

Jesus’ proclamation of His equality with the Father was often received with much hatred as shown in the following.

Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. (John 5:18)

As a matter of fact His confession to equality with the Father was the so-called crime for which He was crucified.  This is stated in these two verses.

But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?  And Jesus said, I am:  and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. (Mark 14:61-62) 

Then said they all, Art thou then the Son of God?  And he said unto them, Ye say that I am.  And they said, What need we any further witness?  for we ourselves have heard of his own mouth. (Luke 22:70-71)

After His crucifixion those who held to the idea of the plurality of the one God still faced strong opposition.  In the book of Acts the apostles faced stiff resistance when they proclaimed the resurrection of Christ and that He was and is the God He had claimed to be.

The resistance did not stop in the days of the apostles but has continued throughout the history of the church.  For example, in the second century Sabellius claimed that there was not a trinity of persons in the Godhead, but simply a trinity of offices held by the one God.  Many still hold to this error and believe that it solves the mystery of the Godhead.  But it seems that the idea of one person with three offices cannot fit into the following verse.

For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. (1 John 5:7)

In explanation, if there are not truly three persons then how can there be three that bear witness?  In any situation where persons are sought to bear record or be a witness to something, it would be absurd to consider one person to be three witnesses to the situation in question just because he might hold three offices.  If the same man is called to testify once because he could claim to be a father, and once because he could claim to be a son, and again because he could claim to be a teacher, there would still be only one who bears record.  The only way there can be three who bear record is if there are three distinct and individual persons, and not one person with three offices.  As hard as it is to understand, one must accept as Biblical teaching that there is one God, yet three Persons in that Godhead.  The scripture is clear that the three are three Persons, but only one in essence or being.

A second error, which was introduced early and still periodically, arises is the false notion that Jesus was the first created being.  To show the beginnings of this teaching in the fourth century, an excerpt from Hassel’s Church History follows.



History of the Church of God – Sylvester Hassell 

“In an assembly of the presbyters of Alexandria, the Bishop of that city, whose name was Alexander, expressed his sentiments on this subject (the persons in the Godhead, and the Divinity of Christ, etc.) with a great degree of freedom and confidence, maintaining among other things that the Son was not only of the same eminence and dignity, but also of the same essence with the Father. This assertion was opposed by Arius, one of the presbyters, a man of a subtile turn, and remarkable for his eloquence. Whether his zeal for his own opinions or personal resentment against his Bishop was the motive that influenced him, is not very certain. Be that as it may, he first treated as false the assertion of Alexander, on account of its affinity to the Sabellian errors, which had been condemned by the church, and then, rushing into the opposite extreme, he maintained that the Son was totally and essentially distinct from the Father; that he was the first and noblest of those beings whom God had created out of nothing, the instrument by whose subordinate operation the Almighty Father formed the universe, and therefore inferior to the Father, both in nature and in dignity. His opinions concerning the Holy Ghost are not so well known. It is, however, certain that his notion concerning the Son of God was accompanied and connected with other sentiments that were very different from those commonly received among Christians, though none of the ancient writers have given us a complete and coherent system of those religious tenets which Arius and his followers really held.”

“The opinions of Arius were no sooner divulged than they found, in Egypt and the neighboring provinces, a multitude of abettors, and, among these, many who were distinguished as much by the superiority of their learning and genius as by the eminence of their rank and station. Alexander, on the other hand, in two councils assembled at Alexandria, accused Arius of impiety, and caused him to be expelled from the communion of the church. Arius received this severe and ignominious shock with great firmness and constancy of mind, retired into Palestine, and thence wrote several letters to the most eminent men of those times, in which he endeavored to demonstrate the truth of his opinions, and that with such surprising success that vast numbers were drawn over to his party; and, among these, Eusebius, Bishop of Nicomedia, a man distinguished in the church by his influence and authority. The Emperor Constantine, looking upon the subject of this controversy as a matter of small importance, and as little connected with the fundamental and essential doctrines of religion, contented himself at first with addressing a letter to the contending parties, in which he admonished them to put an end to their disputes. But when the prince saw that his admonitions were without effect, and that the troubles and commotions which the passions of men too often mingle with religious disputes were spreading and increasing daily throughout the empire, he convoked, in the year 325, a great council at Nice in Bithynia, hoping and desiring that the deputies of the church universal (as it was called) would put an end to this controversy. In this general assembly, after many keen debates and violent efforts of the two parties, the doctrine of Arius was condemned; Christ was declared consubstantial, or of the same essence, with the Father; the vanquished presbyter was banished among the Illyrians, and his followers were compelled to give their assent to the Creed, or Confession of Faith, which was composed on this occasion.”

Thus, the thought that Jesus was the first creature and not essentially God and equal to God is not a new concept.  The church has fought it for centuries.



Arguments Supporting the Concept that Jesus is God

(The following writings attempt to present the thought that Jesus is truly and completely God.  Many of the arguments presented in this section are taken from the well-respected writings of John Gill in his Body of Divinity.)

To logically pursue the idea of a God with a beginning, one can think along these lines.  Whoever and whatever God is, He must exist either by necessity or by will and choice.  If it is by will and choice, then it must be His own or some other’s will and choice.  If it is another’s will and choice, then the other must be God because of His being superior to and before the one who was recipient of the choice.  If it is God’s own will to make Himself, then He must be before Himself, which is an absurdity.  So by necessity, whoever or whatever is God, that Being of God must have always existed.  God must be the one eternally existent being.  And if Christ is not truly one with this God and has not always been, then He cannot be God.

So by this logic, the God who is truly God can have no beginning.  The true God must be eternal.  If not eternal, then he must have a beginning.  If he has a beginning, then whatever gave him his beginning would be superior to him and the created being would be indebted to and dependent on his creator.  If a so called god is inferior to, indebted to, or dependent on some other being for his existence, then he is no more God than a carved and created idol would be.  By definition the true God, whoever or whatever He is, can have no beginning.  And to pursue this one step farther, if Jesus had a beginning, then He cannot be God.  So a person must make a choice.  Either admit Jesus to be co-eternal with the Father or deny that He is truly God.  If a denial that He is God is the choice made, then one may as well discard the Bible as the revealed truth of God, in that it plainly states that Christ is God.  If the Bible is denied to be the truth, then let every man form his own philosophy and follow his own opinions.  Regretfully, this is the case with so many people who do not hold to the scriptures as the only real source of revealed truth.  They prefer their philosophies or  some other man’s philosophy to the revelation of the All-wise God.

Moreover, God is the First Cause and He is without Cause and the Cause of all.  As stated in the scriptures, “before me there was no God formed, neither shall there be after me.” (Isaiah 43:10)  So if Christ is not the First Cause and was himself caused to be, then He would have to have been formed after God by God and according to this scripture cannot himself be God.

Now somewhat on the contrary, logic proves that there cannot be two infinites.  It is generally accepted that God is infinite and incomprehensible.  To suppose two infinites, the one must either reach unto, comprehend, and include the other, or not.  If it does not, then it is not infinite, and so cannot be God.  If it does reach unto and comprehend and include the other, then that which is comprehended by it is finite, and so cannot be God.  The same type logic can prove that there are not two Almighties.  This logic has led to the thinking of Arius so long ago and still tends to lead one to the conclusion of one supreme God and two subordinate or inferior ones.  If this truly be the case then Christianity is no better than the nations of the Romans or Greeks or any other philosophers.  Men’s philosophies have forever imagined one supreme and multiple underlings.  Whether there be two subordinates or a thousand, it really does not matter.  It is obvious by clear logic that there can be only one true God.  That is not denied in scripture.  “Hear, O Israel: The LORD our God is one LORD:” (Deuteronomy 6:4)  Without a doubt, there is one God, one divine being, a unity of essence.  But this one being is by scripture stated to be three persons.  “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” (1 John 5:7)  There can clearly be only one Infinity, only one Almighty.  This is true in the essence of the One Lord.  But by scripture revelation one must acknowledge three Persons in this One Essence.

Furthermore, whatever distinguishes the difference in the divine persons, it must be as early as the existence of God Himself.  He is the unchangeable I AM.  He is from everlasting to everlasting.  What He is now, He ever was, and will ever be.  If God exists from eternity and if the three Persons are the One God, then they must exist from eternity and exist as distinct Persons.  Consequently, what gives them their distinction must also exist from eternity.  The scriptures declare that it is their personal relation to each other that distinguishes them.

To the Father belongs begetting.  “I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.” (Psalms 2:7) 

To the Son belongs being begotten.  “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” (John 1:14)  

And to the Spirit belongs that He is breathed by or proceeds from the others.  “The Spirit of God hath made me, and the breath of the Almighty hath given me life.” (Job 33:4)  “By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.” (Psalms 33:6)  “And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming” (2 Thessalonians 2:8)

As men with finite minds begin to contemplate the eternal relationships of the three persons in the one God, confusion begins to mount.  For example, how can there be equality between two when one begets and the other is begotten?  Would not the one who begets necessarily have to precede the one begotten?  If begotten then how can the Son be eternal?  If not eternal, how can He be God?  In an effort to explain, Bible scholars describe the relationship as eternal generation.  The Bible declares that the Son is eternal and yet begotten or generated.  If the Son is a Son by generation and if the Son is in the divine nature and if the divine nature is eternal, then the generation must be of eternity.  Now admittedly, eternal generation is a contradiction of terms in nature.  (And by the way, so is the three in one God a contradiction of terms in nature.)  So one must assume that this is not according to the way of natural generation or natural begetting, but of spiritual.  It is difficult for a natural man to think in any terms but natural, but surely the spiritual realm must be much different.  In order to attempt to understand this spiritual realm, one might attempt to use the idea of a mind and thought.  The Father generates or begets the Son.  A mind generates thoughts.  Thought is the conception and birth of the mind.  A mind conceives thought.  But truly by nature, as soon as a mind is—thought is.  A mind is not a mind without thought.  A thought does not exist without a mind.  A mind does not exist without a thought.  They do and must co-exist for either to be what it is.  In other words, the mind begets the thought and cannot exist as a mind unless it is begetting thought.  And on the other hand, the thought is begotten of the mind and cannot exist unless begotten.  If God is considered to be the eternal mind and the Word is the eternal expression of that eternal mind; then, the eternal mind is not the eternal mind unless it is expressing and the expression is not expression unless from that eternal mind.  Thus, the mind cannot exist without expression and expression cannot exist without the mind.  So, the two are co-eternal—the eternal mind, God the Father, and its expression, God the Son, existing separate, yet together, forever.  One is coming from the other and yet neither could truly exist without the other.  If the natural finite created spirit or mind and the thought of the mind are so entwined as to not exist without each other, how much more the infinite eternal spirit mind the Bible calls God!



Scriptures Expressing The Godhood Of Christ

The following is the most straightforward and plain verse in all of scripture to express the concept of the three in one God.  “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” (1 John 5:7)  

            Notice the idea in this verse.  “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;” (Titus 2:13)  Jesus is declared to be God.  Christians are not looking for the coming of the Father, but of the Son.  Here the one who is going to appear is called the great God as well as the Saviour Jesus Christ. 

The following six verses proclaim the equality of Father and Son.  The Son is the exact likeness of, one with, identical to, and equal with the Father. 

Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3)           

I and my Father are one. (John 10:30) 

Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?  he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? (John 14:9) 

And he that seeth me seeth him that sent me.” (John 12:45) 

And now I am no more in the world, but these are in the world, and I come to thee.  Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. (John 17:11)  

Who, being in the form of God, thought it not robbery to be equal with God: (Philippians 2:6) 

            Notice the description of the man in the following verse. “Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.” (Hebrews 7:3)  This description can only fit an eternal being.  The description is of a man by the name of Melchizedek.  Most Bible students believe this man to be, if not truly Christ, then in this passage a symbolic picture of Him.

This is another verse both declaring Jesus to be eternal and to be God.  “Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever.  Amen.”  (1 Timothy 1:17)  (If in doubt about who the King is, the context clearly shows that the King is Jesus Christ.)

The following Old Testament prophecy of the coming of Christ declares the one who will come to be the mighty God and the everlasting Father.  The first term makes Him equal to God and the second makes Him one with Him. “For unto us a child is born, unto us a son is given:  and the government shall be upon his shoulder:  and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” (Isaiah 9:6) 

The Holy Spirit here through the apostle declares the eternalness of Jesus.  “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)  In the beginning he was—spoken of in past tense when all still was future.  He is declared to be with God—eternal relationship.  And He was declared to be God—eternal unity.

The two following verses declare Jesus name to be Emmanuel.  First consider this verse, “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.”  (Isaiah 7:14)  And then consider this one,  “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.” (Matthew 1:23 AV)  By His name Immanuel (God with us) He is declared to be God.  And as God must be eternal, one can be sure that if Jesus is God, then He is eternal.

In the following notice the phrase God was manifest in the flesh.  “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” (1 Timothy 3:16 AV)  It was truly and completely God who came to the earth.

In the two following verses the name I AM declares Jesus to be God.  “And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” (Exodus 3:14 AV)

“Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.” (John 8:58 AV)  Jesus is that I AM.

The name Jehovah declares Jesus to be God.  In all of scripture only God bears the name Jehovah.  It is never used of men or angels.  “That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.” (Psalms 83:18 AV)  It is such a name that the Jews would not pronounce it.

In the King James Translation the Hebrew YHWH (Jehovah) is most often written as LORD in all capital lettersThis word YHWH appears as LORD more than once in the following glorious passage.

“In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.   Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.   And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.   And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.   Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.   Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:   And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.   Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.   And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.   Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. (Isaiah 6:1-10 AV)

There can be little doubt that this passage describes a vision of Jehovah on His glorious throne being worshipped by angels.  Now compare the previous passage to the following, and look at the application of the previous passage to Jesus Christ.

“Therefore they could not believe, because that Esaias said again,   He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.   These things said Esaias, when he saw his glory, and spake of him.” (John 12:39-41 AV)

The importance of this passage in John to the current discussion is that the passage in Isaiah describing the glorious Jehovah seated on His throne is applied to Jesus in this New Testament passage.  Notice that Isaiah saw Jesus’ glory and spoke of Jesus.  Jesus is truly the one Jehovah.

Here is another Old Testament prophecy about the one called Jehovah and again in the second passage the New Testament applies the words to Christ.

“The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.” (Isaiah 40:3 AV) 

“In those days came John the Baptist, preaching in the wilderness of Judaea,   And saying, Repent ye: for the kingdom of heaven is at hand.   For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.” (Matthew 3:1-3 AV)

And the following is yet another passage about Jehovah, the Christ, from the lineage of David.  “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.   In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.” (Jeremiah 23:5-6 AV)  In this passage Jehovah, the Father, said that He would raise a King from the seed of David.  Obviously, the prophecy refers to the coming of Christ.  But interestingly the Son to come is also called Jehovah, that name that God alone may wear.

As Christ is called Jehovah, He is also called God.  The following Old Testament verses refer to Jesus as God.  “Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.   Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.” (Psalms 45:6-7 AV)  In this passage God anoints O God, even Jesus, as King.

“But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.” (Hebrews 1:8 AV)   In this verse the Son is again referred to as O God.

Here are two more passages declaring Jesus to be God.  Again the first verse is specifically speaking of Jesus as proved by the second verse.

“Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.   I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.” (Isaiah 45:22-23 AV) 

“But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.   For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.   So then every one of us shall give account of himself to God.” (Romans 14:10-12 AV)

It is obvious who the God is in the following verse.  He is the one who laid down His life, none other than Jesus Christ.  “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.” (1 John 3:16 AV)

The previous is an excellent verse to show that Jesus is absolutely and completely God.  “For in him dwelleth all the fulness of the Godhead bodily.” (Colossians 2:9 AV)  The verse clearly states that all the completeness of God is in Jesus. If He had all the fullness of God in Him, then there is no part of God that Jesus does not fully contain.  This must include God’s eternality, His power, His knowledge, His wisdom, His sovereignty, His immutability, etc. (A special note may be made that if Jesus has God’s eternalness then He cannot be created as proposed by Arius.)

Here is one final verse to refute the Arian teaching of a created Christ who would in turn create everything else.  “All things were made by him; and without him was not any thing made that was made.” (John 1:3)  The verse not only states that all things were made by Christ, but it goes on to make the very important statement that not any thing that was made was made without Him.  If the first statement that “all things were made by Him” were all that had been given then the Arian thought might be true.  But it is an impossibility to make the second half of the verse fit the idea of a created Christ.  If He were Himself created then the statement that “without him was not any thing made which was made” becomes an absurdity.  If He were created by another then there can be no truth to the thought that “without him was not any thing made that was made” because He Himself would have been made without him.  Thus, this one text alone refutes the whole notion of a created Christ.

Thus, it can be easily seen from the scriptures that Jesus is considered to be one with God–equal with God–even God.  He is called God.  He is called Jehovah.  He is called Emmanuel–God with us.  So many scriptures declare these truths that they are undeniable.

I suppose the only choice to make is whether we will choose to believe that the scriptures are the revelation of God about Himself or whether we will choose to believe only what we can reason out with our finite minds.  There is no doubt that a finite mind cannot comprehend a Three-in-One God.  But by the gift of faith the human mind can believe the things it cannot understand.



Concluding Thoughts on God

There is no more difficult task in nature than to attempt to comprehend God.  The scriptures are clear that He is past our finding out.  His ways are past our ways and He is past our understanding.  He has revealed much about Himself in His word, and yet we as finite creatures cannot even understand what He has revealed.

But thankfully we do not have to be able to understand all about Him in order to believe in Him.  We are told to believe that He is.  We are told that He is one.  We are told that He is three.  We may not be able to understand this, much less explain it, but by the gift of faith we can believe it.  We may not understand how the Son can be eternal and be begotten.  We do not have to understand it.  We just need to believe He is and that He is who and what He is said to be.  We do not understand how a man can be fully God and how God can be fully man in the same being, Jesus Christ.  Yet if He is not both there can be no hope for a sinful world.

May we strive to understand all that we can understand.  And when we have reached the point that is past our finding out, may we by faith believe the impossible.  For with our God the impossible is easily attainable.  Let us praise Him in our knowledge of Him and beyond our knowledge, by faith may we praise Him in that which we do not know.

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