- Dt 6:4
Hear, O Israel: The Lord is our God. The Lord is one!
There is one God in essence or nature. This answers the question of what God is? God is spirit (Jn 5:24).
- Mt 28:19
Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.
There are three persons who are God. The singular noun “name” demonstrates that all three persons are the one God. If “name” was in the plural form “names” then that would be teaching that there are three gods.
- 2 Co 1:3
Blessed be God, the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort.
God the Father is the first of three persons of the Godhead.
- Jn 1:1,14
In the beginning was the Word, and the Word was with God, and the Word was God.
The Word became flesh and dwelt among us, and we saw His glory, the glory as the only Son of the Father, full of grace and truth.
Jesus is the Word—the Son of God, the second of three persons of the Godhead.
- Ac 5:3,4
When Peter said, “Ananias, why has Satan filled your heart to deceive the Holy Spirit and keep back part of the proceeds of the land? 4 While it remained unsold, was it not your own? And when it was sold, was it not under your authority? Why have you conceived this deed in your heart? You did not lie to men, but to God.”
The Holy Spirit is the third of three persons of the Godhead.
TWISTED TEXTS
- Jn 14:28
“You have heard Me say to you, ‘I am going away and am returning to you.’ If you loved Me, you would rejoice because I said, ‘I am going to the Father,’ for My Father is greater than I.
Critics often argue that the word “greater” suggests Jesus is not divine or is somehow inferior to the Father. However, in this context, Jesus is referring to His temporary role of subordination during His incarnation. This is not a statement about His nature but about His position at that moment.
In John 10:30, Jesus clarifies His divine equality with the Father, saying, “My Father and I are one.” The Jews understood this claim as Jesus asserting His divinity, which is why, as the next verse notes, “Again the Jews took up stones to stone Him.” According to Leviticus 24:14-16, blasphemy, such as claiming equality with God, was punishable by stoning. Jesus’ statement was understood by His contemporaries as a declaration of His divine nature, and this is why they reacted so violently.
- Jn 17:3
This is eternal life: that they may know You (Father), the only true God, and Jesus Christ, whom You have sent.
Critics argue that if the Father is described as “the only true God,” then Jesus cannot be God.
However, the context of this verse highlights Jesus’ mission as the incarnate Son sent to bring salvation. In His earthly ministry, Jesus functioned as the God-Man—fully divine and fully human. His role involved humbling Himself to accomplish redemption for humanity.
As Philippians 2:6-8 explains:
Who, being in the form of God, did not consider equality with God something to be grasped. 7 But He emptied Himself, taking upon Himself the form of a servant, and was made in the likeness of men. 8 And being found in the form of a man, He humbled Himself and became obedient to death, even death on a cross. Php 2:6-8
Jesus’ statement in John 17:3 reflects His submission to the Father’s will during His earthly mission. This does not diminish His divinity but emphasizes the distinct roles within the Trinity.
Furthermore, John 17:5 affirms Jesus’ deity and eternal nature:And now, O Father, glorify Me in Your own presence with the glory which I had with You before the world existed.
This verse demonstrates that Jesus shared divine glory with the Father before creation, confirming His pre-existence and co-equality with the Father. John 17:3, therefore, speaks to the relational dynamic within the Godhead and the incarnation, not a denial of Christ’s deity.
- 1 Co 8:4-6
There is no other God but one. 5 For there are those who are called gods, whether in heaven or in earth, as there are many gods and many lords. 6 But for us there is but one God, the Father, from whom are all things and for whom we exist. And there is one Lord Jesus Christ, through whom are all things and through whom we exist.
Critics argue that verse 6 identifies the Father as the “one God” and Jesus as the “one Lord,” implying that Jesus is not God. However, the context contrasts so-called gods (false gods) with the true and triune God. The passage does not divide the divine nature but rather highlights distinct roles within the Godhead. If Jesus is not the true God, then the Father cannot be the true Lord because divine attributes cannot be compartmentalized.
The Father and the Son are both fully God, yet they fulfill complementary roles. The Father is the source and planner of all things—He wills all creation and we exist to glorify Him. Jesus is the agent through whom the Father’s will is accomplished—creation and our existence are made possible through Him. This harmonizes with John 1:3 and Colossians 1:16-17, which affirm Jesus’ deity as Creator.
Far from diminishing Jesus’ divinity, the passage affirms His unique lordship within the unity of the Godhead.
- Jn 20:17
Jesus said to her, “Stop holding on to Me, for I have not yet ascended to My Father. But go to My brothers and tell them, ‘I am ascending to My Father and your Father, to My God and your God.’ ”
Critics argue that since Jesus refers to God as “My God” in this verse, it shows that He is separate from the Father in essence. They might claim that this speaks to a lesser nature of Jesus, or that He is not truly God. This distortion fails to recognize that Jesus, while fully God, also fully embraces His humanity. In His earthly ministry, He assumed the role of a servant and was in a temporary state of subordination, not because of any inferiority but as part of His mission to fulfill the Father’s will through His incarnation. This verse is part of His post-resurrection appearance, where He still speaks in the context of His humanity—having just risen and before His ascension.
Jesus refers to God as “My God” not in a way that implies He is not divine, but rather to acknowledge His submission to the Father in His human form. It’s important to note that even though He speaks of God as “My God,” He is still the one who commands Mary to go and tell the disciples about His ascension. This authority over His own ascension points to His divine nature.
Jesus’ statement, “I am ascending to My Father and your Father, and to My God and your God,” emphasizes that through His resurrection, He has secured a new relationship between believers and the Father. He is the mediator who bridges the gap between humanity and God. This elevated role affirms His divinity because only God could reconcile humanity to Himself in such a way.
Jesus’ resurrection is itself a divine act. In rising from the dead, He demonstrates His power over death—something only God can do. Therefore, even as He speaks of “My God,” He is still the sovereign Lord who has triumphed over death and is preparing to ascend to His Father.
- Ac 1:8
But you shall receive power when the Holy Spirit comes upon you. And you shall be My witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”
Critics often distort the meaning of this verse by interpreting the Holy Spirit as merely a “power” or an “influence” rather than as a person within the Trinity. They might claim that this passage emphasizes the Holy Spirit’s role as a source of power, thereby reducing Him to an impersonal force, much like electricity or energy. However, this interpretation fails to consider the broader context of Scripture, which consistently identifies the Holy Spirit as a person, distinct yet fully divine.
While it is true that the Holy Spirit imparts power, His personhood is not negated by the description of His work. The fact that He gives power does not make Him any less a person than when Jesus speaks of Himself as the source of the believer’s power or authority (Mt 28:18).
Throughout Acts and the New Testament, the Holy Spirit is consistently referred to with personal pronouns and attributes, which indicate His personhood. For example, in John 14:26, Jesus refers to the Holy Spirit as “the Counselor,” who will teach believers. The use of personal pronouns (“He,” “Him”) is consistent throughout Scripture, indicating that the Holy Spirit is a person, not a force.
In Acts 1:8, the power described here is not simply an abstract force, but the power of a person, the Holy Spirit, who empowers believers to be witnesses. The fact that the Holy Spirit actively empowers the disciples to fulfill God’s mission underscores His personhood—He is not just a passive force but an active agent with intent and purpose.
The Holy Spirit is involved in personal actions throughout the New Testament. For instance, in Acts 13:2, the Holy Spirit speaks and directs the church, saying, “Set apart for Me Barnabas and Saul for the work to which I have called them.” The Holy Spirit engages in personal communication, decisions, and actions, all of which require personhood, not impersonal force.
The Holy Spirit is described as dwelling within believers, guiding, teaching, comforting, and convicting them. These actions reflect personal engagement and relationship, rather than an impersonal power. In Romans 8:16, Paul writes, “The Spirit Himself bears witness with our spirits that we are the children of God,” This internal testimony and relational aspect of the Spirit further confirms His personhood. A force cannot be grieved but the Holy Spirit can (Eph 4:30).