“The MYSTERY of GOD, and of the FATHER, and of CHRIST” Inasmuch as the subject of the Godhead has been a topic that has extensively occupied Christia


“The MYSTERY of GOD, and of the FATHER, and of CHRIST”

Inasmuch as the subject of the Godhead has been a topic that has extensively occupied Christianity for more than 19 centuries, it would be ludicrous to assume that it could be explained in its entirety in just one book. Never theless, if we have received revelation from God concerning this mystery it would be incorrect to justify ourselves by saying that since so much has already been expressed about this marvelous truth we really do not need to continue speaking about it. With this in mind, I now proceed to explain in brevity the divine revelation concerning “the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge.” My prayer is that God would use this brief explanation to reveal this mystery to any of my brethren who with all sincerity believe in a Trinity that does not exist.

To begin with, it is indispensable for us to accept the fundamental truth that GOD IS ONE. Being fixed on this immovable foundation, we must then also accept the fact that the Word of God, from the Book of Genesis to the Book of the Revelation, cannot contradict itself. Therefore, when reading certain passages from the Holy Scriptures that appear to indicate that God is more than one, the sincere believer must seek the explanation in the same Scriptures to obtain understanding concerning “the mystery of godliness.” The understanding of this mystery clearly reveals that “God (the one and only God of Israel) was manifest in the flesh.” This particular Scripture does not say the “Son of God,” as it does in other Scriptures; it specifies that “God (Himself) was manifest in the flesh.” This glorious manifestation is the fulfillment of the prophecy spoken by Isaiah and then confirmed by the angel of the Lord to Joseph, the husband of Mary: “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” (Isaiah 7:14 and Mat. 1:23).

In reference to the Godhead, one of the main causes for the confusion to exist among Trinitarian Christians has been their misunderstanding of the biblical terms “Father” and “Son.” Their confusion lies in their attempt to affix these terms to the same human relationship between a father and son here on earth. Concerning the subject of the Godhead, in the Bible the term “Father” is used to identify the infinite and invisible aspect of God as a Spirit (John 4:24). It is regarding this aspect of God that the following biblical terms are used: “our Father,” “the Everlasting Father,” “the Father of lights,” “the Father of spirits,” and “the Heavenly Father.” In His Spirit, God is not a person or a body. The Lord, Himself, declared this truth when He said, “God is a Spirit” (John 4:24). In His Spirit, God cannot be seen nor touched. In His Spirit, He encompasses all time and space. In His Spirit, God has no beginning and no end. Our limited human mind cannot begin to grasp the awesomeness of His eternal greatness.

In the Godhead the term “Son” is used, particularly in the New Testament, to denote and describe the tangible and visible body of the invisible God. For “the Son” is “the (visible) image of the invisible God, the firstborn of every creature” (Colossians 1:12-17). The “Son” is the “beginning of the creation of God” (Revelation 3:14). The “Son” is not the second person of a Trinity that does not exist; He is the only person in the Godhead (Colossians 2:9). The “Son” is “the Word of God” (Revelation 19:13). He is the Creative Word that was in the beginning (John 1:1-3), which is the very same action of the Everlasting God in His visible body. The Lord, Himself, stated: “No man hath seen God (the Spirit, the Father) at any time; the only begotten Son (God’s visible image. His visible body, the only person in the Godhead), which is in the bosom of the Father, He hath declared Him” (John 1:18). This is why the Lord said, “He that hath seen Me hath seen the Father” (John 14:9).

As the Father, God in His infinite and invisible Spirit cannot be seen by the heavenly host or by humanity. For this reason God made Himself visible by way of His image, as the Son. For it is written: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds; 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 (the same authority declared by the Lord in Matthew 28:18)” (Hebrews 1:1-3). By this we understand that our Lord Jesus Christ is the Son of God, that He is “the image of God” (2 Corinthians 4:4) and the only person in the Godhead. He is the visible form by which it has pleased the infinite and invisible God to make Himself visible and tangible to His creation. There is no existence of two or three persons in the Godhead, much less two or three Gods. Our LORD JESUS CHRIST is the ONE and ONLY GOD. In His two principal aspects He is the Father as the invisible Spirit, and, in His visible image, He is the Son. In the God head there is no reference of “them,” but solely of “HIM.”

The Lord Jesus Christ said, “My Father is greater than 1” (John 14:28). The precise reason why the Father is greater than the Son is because the Image did not beget the Eternal Spirit; it was the Eternal Spirit that begat His own image: His own visible body. It is this body which is the visible manifestation of the glory of God and the “firstborn of all creation.” Nothing of creation was created before Him, because “all things were created by Him, and for Him” (Colossians 1:16). Based on this understanding, can correctly interpret the following declaration made by the Lord as the hour of His crucifixion drew near: “And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was” (John 17:5). This statement did not refer to His human body, but to His glorified body. There are the two aspects of the Son of God, the visible image of God: His glorified body and His human body. Both of these were wonderfully fused together to form “the mystery of godliness,” which is God’s marvelous manifestation of love and redemption.

In His visible body, God appeared and spoke to Abraham in the plains of Mamre (Genesis chapter 18). In His visible and tangible body, God wrestled with Jacob (Genesis 32:24-30). In His visible body, God appeared to Joshua and commanded him to worship Him (Joshua 5:13. 15). In His visible body, God appeared to Manoah and announced the birth of his son Samson (Judges chapter 13). Isaiah the prophet saw the visible and glorious body of the Lord seated upon His throne (Isaiah 6:1-5). Ezekiel the prophet saw the glory of the Lord in “the likeness as the appearance of a man” (Ezekiel 1:26-28). Likewise, Daniel the prophet saw the visible body of the Lord seated upon His throne of glory where “thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him” (Daniel 7:9-10). Of all the Old Testament Scriptures that make reference to the visible presence of God, the preceding Scriptures are those that illustrate this manifestation more precisely. The Son of God, the visible image of God, who is widely mentioned in the Scriptures of the New Testament, is succinctly titled as such in the Old Testament in Proverbs 30:4: “Who hath ascended up into heaven, of descended? Who hath gathered the wind in His fist? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is His Name, and what is His Son’s Name, if thou canst tell?”

The aforementioned Scriptures firmly establish the truth concerning the visible and bodily manifestation (the Son) of the invisible and infinite Spirit (the Father). They are not two Gods, but the two primary aspects of the one and only true God. God is a Spirit, and His visible and glorious body is the one and same God. God is not two or three per sons as depicted in the paintings and illustrations that have been inspired by the Trinitarian doctrine. There is no exis tence of two or three thrones, with an older personage seated on a larger throne and a younger looking personage seated at the right hand on a smaller throne. The Holy Scrip tures make reference to only one throne, and the only per sonage seated upon that throne is the Son of God, “the (visible) image of the invisible God.” God is a Spirit, and as the Father, in His infinite and omnipresent manifestation, He cannot be confined to a temple as King Solomon stated (2 Chronicles 6:18), and much less to a throne. One of the mar velous Scriptures that assist us to understand “the mystery of godliness” is found in the Book of Daniel where the prophet sees in a vision “the Ancient of days.” Ali of Christi anity agrees that this verse refers to the Father. However, if we combine Daniel’s vision with that of John’s vision of the Apocalypse, we will see that the “Ancient of days” is the Lord Jesus Christ (Revelation 1:12-18).

How incredibly marvelous is the revelation of “the mystery of godliness!” The same God of the Old Testament, “was manifest in the flesh” in the New Testament. As it is writter: “And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory of the only begotten of the Father,) full of grace and truth” (John 1:14).
Extracted from the study book DOES THE TRINITY EXIST?
Pastor Efraim Valverde Sr.



3 Comments

  1. Arno Couture

    Amen

    Reply
  2. Marthimias Rangsha

    AMEN

    Reply
  3. Suzaan Deo

    Amen hallelujah πŸ™πŸ’πŸŒΉβ€οΈπŸ’•

    Reply

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