The Word of God teaches that;
Godhead is the full essence of God often used as a general synonym for “the Divine”, which is beyond any human comprehension. He called himself “I am that I am” (Exodus 3:14). He is the Lord of all, the beginning and the end (Isaiah 44:6; 41.4; 48:12-13:)
The Hebrew Scripture affirmed that the Lord our God is one (Deuteronomy 6:4). He made heaven by his word, and by his spirit, the host of heaven was created. (Ps 33.6; Heb11.3)
God is “the Word and the Spirit,” which are interdependent in activity and perfectly united in holiness. Though Father, Son, and the Holy Spirit are not merely names for one person, nor are they the three separate, distinct, and recognizable personalities and qualities that are co-eternal, co-existent, and co-equal in power and divine attributes, as some assumed? (Matt3.16,17;2Cor13,14; Matt28,19,20)
The word “God” in gen 1.1 is Elohim (plural form). This does not suggest the Trinity in the biblical sense rather, it is a word used in the cultural setting at the time as they often referred to their lesser deities in plural form “the gods have come to us” Acts14:11).
Who was present when God said in gen 1.26 “Let us make man in our image, after our likeness”? Who could he have been talking to? The Scripture revealed in the book of revelation about the 24 elders who sat around the throne of God. Their appearance was like humans, and they had been round the throne before Adam was created (Rev 4.4,10). Thus, when he spoke, ” Come, let us create man in our own image, he could as well be speaking to those who sat around the throne.
The theologian has tried to find clues for the Trinity in the Old Testament and often came with the assumption that the angel of the Lord must be a sort of appearance for the Son of God. They thought this angel must be Christ. This stands in contradiction to Heb 1.5., which states that God never called any Angel his son. The Angel of the Lord spoke with divine authority, just like any prophet would do. This kind of speech is common among prophets.
Scripture teaches that no one has ever seen God, nor seen his form. He is the immortal invincible (John 1:18; Col.1:15;1 John 4:12,20; John 6:46; 1Tim.1.17;6.16; John5.37). God has always been from eternity to eternity. He did not create himself, and no one created him. If we assume God to be three separate personalities, then we should ask ourselves, how could these three distinct, co-eternal and co-equal, co-existent personalities come to be before they are perfectly united in one?
If the angel of the Lord was the son of God, how could he be coequal and coexisting with an invincible God. If the Holy Spirit is just a person, separate, distinct, and recognizable personality, then the Holy Spirit is subject to time and space. Acts 2, however describe the coming of the Holy Spirit like a might rushing wind. The Holy Spirit came; divided himself to rest on each of them.
What seems to be like the unity of the Godhead is literarily God working by his word and his spirit to create all things for his pleasure. The Old Testament describes him as the Lord God; the New Testament calls him our father. We come to know God as Father because the Son made him known and gave us the power to become the children of God. The Word that was with God in the beginning became human to make his dwelling among us (John1.18;3.13).
Human being has body, soul and the spirit, yet act as one man, not three because the body, the soul and the spirit are interdependent organ in the same man. Every function of one part is the function of the man. A missing or defected part changes the man. A body without spirit or soul is called dead but a body with a defective soul is also disabled. The same applies to what we assume to be trinity. Word and Spirit are part of one God, who does things by his word and his spirit.
Neither the law nor the prophets ever referred to God as the Trinity, nor did Jesus or his disciples teach on the subject. The phrase “there are three that bear witness in heaven” comes from 1 John 5:7. This is not about the essence of God but about the record or testimony of Christ coming in the likeness of man. They confirmed that the word became human to dwell among us.
If the immortal and invincible God called Christ his son, then the son can only be begotten of the father, not before nor together with the father. The book of Psalm 2,7 gave the prophetic insight into this relationship between the Father and the Son: “I will declare the decree: the Lord hath said unto me, thou art my Son; this day have I begotten thee (KJV).” When would he have said this, before eternity or after the Word became human?
God called Christ his son and Christ called him his father to confirm their relationship. God speaks a very similar phrase from heaven: “Thou art my beloved Son…” (Luke 3:22, Matthew 3:17). The verses from Hebrews 1:5 and Hebrews 5:5 also said “For unto which of the angels said he at any time, thou art my son, this day have I begotten thee? And again, I will be to him a father, and he shall be to me a son?”
God commands the angels to worship Him in Hebrews 1:6 “And again, when he bringeth in the first begotten into the world, he saith, and let all the angels of God worship him.” The angels were commanded to worship him at his birth but he has called him his son when he was conceived Luk 1.35 “And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore, also that holy thing which shall be born of thee shall be called the Son of God.”
In Luke, Mary’s womb becomes the new Tabernacle, and God’s power directly metamorphosis into an embryo that develop into human nature of the Son of God—the very same Son whom the angels are commanded to worship in Hebrews 1:6. At his conception, the Godhead was fully active. The Spirit came upon Mary to enable her to receive the Word into her uterus. The word became a fetus. Thus, in him dwells all the fullness of Godhead bodily (col2.9).
When God created mammals and reptiles, he spoke the word, and they came into existence according to their kinds. Adam was created not by the spoken word but by taking the dust to make an image. But in Jesus, the Word himself became the embryo with the footprint of divine DNA. Thus, while his body was in the likeness of man, his blood is probably divine by which we are cleansed from all sins (1 Joh 1.6-9).
The mystery of his birth cannot be explained with any science. In science, every conception is fundamentally a creation of a new, genetically unique organism, rather than a metamorphosis of an existence. The scientific and biological reasoning marks conception (fertilization) as the very beginning of a completely new life form. It is not the alteration of an existing creature, but the assembly of a new one.
Every conception exhibits a unique genetic blueprint such as the forming of new DNA called zygote, when a sperm and an egg fuse. This zygote possesses a completely unique genetic code that has never existed before in the history of the universe.
Before conception, the sperm and egg are separate, specialized cells belonging to the parents. During fertilization, they cease to exist as independent entities and create a brand-new, self-directing organism.
However, the scripture affirms an existence before his birth, and he himself said: “before Abraham was, I am” (John8.58, Joh1.1-3,17.5; Col1.16-17; Eph1.4; 1Pet1.20). This statement highlights his pre-existence, meaning He existed before the patriarch Abraham was born.
The preexistence nature of Jesus disqualifies his birth as conception because no sperm and egg fused that would have created a new living thing. If not a conception, then a metamorphosis. Metamorphosis requires an already existing individual to undergo a radical change in its body structure (like a caterpillar turning into a butterfly). Metamorphosis changes the form of a living thing.
When a man and a woman met in the process of fertilization, it was only the sperm and the egg that were involved, not the entire organs of the man and the woman. Mary became pregnant, not through the process of conception, but through the metamorphosis of the Word into an embryo. What really happened within the first 6 weeks of Mary’s pregnancy is beyond human compression. The Word is divine and is God, but he overshadowed Mary and took upon himself a nature made in the likeness of men. The fetus became Christ, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philip.2.6-8).
While the fetus was in Mary’s womb, he did not question his status as human and never dreamt of ascending his throne to be like the Most High, rather he took on the likeness of man. He could say “before Abraham, I am” because the Word which has been with God in the beginning became the embryo. Christ knew that he shared in the glory with the father, because he is the metamorphosis rather than a fertilization of Mary’s egg (Joh175). Thereafter God, his Father promoted him and gave him all power and authority. Christ never claimed the father’s position nor covet his status.
The theology of the Trinity was a doctrine taught by the early church fathers as early as the 2nd century, after the deaths of the founding Apostles. Tertullian (c. 200 AD): A North African theologian coined the Latin word Trinitas (Trinity). He was the first to explain God as “one substance, three persons” (una substantia, tres personae). This theology assumes to declare the mind of God without the inspiration of the Holy Ghost; neither was it the faith that was delivered unto us by the Lord Jesus or those who heard him
The doctrine became officially codified because of a major controversy. A priest named Arius began teaching that Jesus was a created being and not fully God. To resolve this, Emperor Constantine called the First Council of Nicaea in 325 AD. It was this council that affirmed that Jesus is “of one substance” (homoousios) with the Father, meaning He is fully God. This resulted in the original Nicene Creed.
While Nicaea secured the divinity of the Son, the divinity of the Holy Spirit which was still debated was established by the Council of Constantinople in 381 AD, to state explicitly that the Holy Spirit is the “Lord and Giver of Life” who is worshiped together with the Father and the Son. This is the classical definition of the Holy Trinity as we know today.
If the doctrine was not preached by Jesus nor stated in the law and the prophets. The Apostles were not inspired by the holy spirit to teach this doctrine to the church. Should we not simply reject every other doctrine that differs from the one the church first received?
Paul warned the church that if anyone—even himself or an angel from heaven—preaches a different message than the true good news already shared, they should be under God’s curse (Gal1.6-9). Jude emphasizes that the original message of salvation through Christ alone is final and cannot be changed or added to by any church fathers (Jude1.3).
Thus, there is only one true God. He made the heavens by his word and the host of heaven by his spirit. In the beginning was the Word (God); the Word became an embryo (Christ), and we see his glory as the one begotten of God (Son). This explains the relationship between the Father, the Son, and the Holy Spirit. If God is the Word and the Spirit, and the Word became the embryo Christ, then the Word in the beginning is the father and Jesus Christ is his son.