We (along with scores of faithful believers throughout history) embrace our freedom in Jesus Christ; freedom from the extra-biblical traditions, false teaching and philosophies which have both plagued and crippled churches of all denominations for centuries. In rejecting these views as well as the phariseeism and false-orthodoxy by which they are underpinned, we fully embrace the model and belief system characterized the Apostolic Church of the 1st century (Acts 2:42, Colossians 2:8-9).
We believe that the Bible is the inspired, inerrant, indisputable word of God. The Bible gives a true history of the creation of heaven, earth, and humanity and contains a correct prophecy of the ages to come regarding heaven, earth, and the destiny of humanity. Moreover, there is no path to salvation outside of what is taught in its pages. (Psalm 33:4; 119:89, 160, 2 Tim. 3:16)
We believe that there is one God who is Creator, Savior, and Comforter. He was manifested in flesh, justified in the spirit, seen of angels, preached unto the gentiles, believed on in the world, and received up into glory. He is Alpha and Omega. All that is God is in Him, His revealed name by which we may personally refer and relate to Him is Jesus. (Deut. 6:4, Isaiah 9:6, 1 Tim. 3:16, Col. 2:8-9). For more information please see the button above labeled “The Godhead (Supplement).”
God is a Spirit (John 4:24). He is the Eternal One, the Creator of all things, and the Father of all humanity by creation. He is the First and the Last, and beside Him there is no God (Isaiah 44:6). There was no God formed before Him; neither shall be there any after Him (Isaiah 43:10).
Jesus is the Son of God according to the flesh (Romans 1:3) and the very God Himself according to the Spirit (Matthew 1:23). Jesus is the Christ (Matthew 16:16); the creator of all things (Colossians 1:16-17); God with us (Matthew 1:23); God made flesh (John 1:1-14); God manifested in the flesh (I Timothy 3:16); He which was, which is, and which is to come, the Almighty (Revelation 1:8);the mighty God, everlasting Father, and Prince of peace (Isaiah 9:6).
Jesus Himself testified of His identity as God when He said, “He that hath seen me hath seen the Father” (John 14:7-11) and “I and my Father are one” (John 10:30).
It took shedding of blood for the remission of the sins of the world (Hebrews 9:22), but God the Father was a Spirit and had no blood to shed. Thus He prepared a body of flesh and blood (Hebrews 10:5) and came to earth as a man in order to save us, for in Isaiah 43:11 He said, “Beside me there is no Saviour.” When He came in flesh the angels sang, “For unto you is born this day in the city of David a Savior, which is Christ the Lord” (Luke 2:11).
The Holy Ghost is not a third person in the Godhead, but rather the Spirit of God (the Creator), the Spirit of the resurrected Christ. The Holy Ghost comes to dwell in the hearts and lives of everyone who believes and obeys the gospel, as the comforter, Sustainer, and keeper (John 14:16-26; Romans 8:9-11).
Additional Thoughts Regarding the Nature of God (Godhead)
Ultimately, one’s view of the divine nature is not a matter of salvation. While many denominations, organizations and theologians have attempted to force the issue by declaring that failure to adopt a specific point of view will result in eternal damnation, the scriptures in no way support this dogmatic approach. Unfortunately, over the many centuries since the time of Jesus’ earthly ministry, countless people have adhered to exactly that dogmatic viewpoint with both great zeal and great vitriol. For the purposes of this discussion, we urge you to suspend all dogmatic thinking and approach the scripture without preconceived notions.
One widely held view of human nature is that we are tripartite beings; possessing a body, a soul and a spirit. Tripartite is defined as, “divided into or being in three parts: involving or of the nature of division into three parts: composed of three parts or kinds: having three corresponding parts or copies” 
This nature was not only divinely designed but also divinely patterned. That is, God seems to have patterned us after the manner in which He has revealed Himself to His creation (see above).
“Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” [Gen 1:26 NASB]
Out of context and perhaps at face value, this verse potentially lends itself to a pluralistic view of the Godhead. Certainly, some theologians, teachers and churches have used this statement to support the notion of a plural unity (i.e. “co-equal, “co-eternal”). At the same time, historically, Jewish theologians have made no such conclusions. Some concluded that He was speaking to the Angels; others that this is a royal/majestic plural. Either way, given the relative newness of a plural view of this passage, we must observe what scripture declares regarding His divine nature; being careful not to impose our inherently limited theological thoughts or terminology on one who is both self-existent and infinite. It is also useful to examine the original theological context of these scriptures.
Over the centuries, many Jewish theologians have sought to understand the nature of God and some have concluded (as we have) that any description we could fashion will almost certainly fall short of accurately describing the mystery of His awesomeness (see 1 Timothy 3:16). Thus, while humans may accurately be described as tripartite beings, this characterization of God is likely still problematic.
Jewish theology and thought must serve as the basis for any Biblically accurate discussion of the nature of God. Why? Because truly orthodox Christian faith is not a faith that can be separated from it’s Jewish origins. The first believers were Jews as was Jesus Himself. Jesus did not found Christianity, He completed the covenants He made with the Hebrews and established a new one to last into eternity. We are grafted into the faith and the New Covenant He established for His people (Romans 11:11-31, Ephesians 4:5-6). Thus, any theological discussion of God’s nature that does not incorporate the original context (that is new philosophies and theologies concerning the Godhead) is likely to be be seriously (possibly irreparably) flawed.
To be certain, the whole of the Tanakh (or Hebrew Bible which is comprised of the Torah, the Nevi’im, and the Ketuvim – the law, the prophets and the writings) reveals His nature relative to humankind and also reveals the Messiah. It is the Hebrew Bible from which Jesus and the Apostles taught and preached. The Hebrew Bible teaches exactly what we see revealed in the New Testament and it begins with the Shema. The Shema is one of the most important components of the Jewish liturgy. Interestingly it reveals to Israel (and by extrapolation all humanity) that God is one.
Deuteronomy 6:4 is the beginning of the Shema and it sates:
“Hear, O Israel! The LORD is our God, the LORD is one!” [Deu 6:4 NASB]
Transliterated from Hebrew it reads:
Sh’ma Yis-ra-eil, A-do-nai E-lo-hei-nu, A-do-nai E-chad.
According to Strong’s Hebrew Lexicon, the word one in this passage is ʼechâd.
- אֶחָד ʼechâd ekh-awd’; a numeral from H258; properly, united, i.e. one; or (as an ordinal) first:—a, alike, alone, altogether, and, any(-thing), apiece, a certain, (dai-) ly, each (one), eleven, every, few, first, highway, a man, once, one, only, other, some, together, 
From the very beginning no Jewish doctrine was so firmly proclaimed and so heroically defended as the belief in the One and Only God. This constitutes the essence and foundation of Judaism. However slowly the people learned that there could be no gods beside the One God, and that consequently all the pagan deities were but “naught and vanity,” the Judaism of the Torah starts with the proclamation of the Only One, and later Judaism marches through the nations and ages of history with a never-silent protest against polytheism of every kind, against every division of the Godhead into parts, powers, or persons (Kohler, 1918 p.82) 
Another Jewish writer, Rabbi Aryeh Kaplan states,
It is a foundation of our faith to believe that God is One and that
He is a most perfect and absolute Unity.
It is written, “Hear O Israel, the Lord our God, the Lord is one” (Deut. 6:4). This is a positive commandment to believe in God’s unity. This commandment depends on thought and can be fulfilled at any time.
Although the universe contains many galaxies, each consisting of innumerable stars and planets, there is one God who is Author and Creator of them all. It is absolutely impossible to conceive of more than one Absolute Being.
Although there may be many other universes, both physical and spiritual, God is One over all. It is thus written, “Your kingdom is a kingdom of all worlds” (Psalms 145:13).
(Kaplan, 2021, para. 3) 
Yet we see in the New Testament verses like the following and we are sometimes tempted to wrestle the underlying thought into a conceptualization of God that likely did not exist before the early 4th century. To be certain, it did not exist as part of Jewish orthodoxy.
- “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” [1Jo 5:7 KJV]
John also writes,
- In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. [John 1:1-3 NASB95]
Careful study of the text (even in it’s original language) reveals that it does not negate the Shema, nor does it negate a strict monotheistic view of the Godhead such as what we read in the above excerpts. In both cases we simply see John expressing what we also see in the teachings of Jesus. God has revealed Himself to us as Father, Son (or Word) and Holy Ghost (or Spirit).
The infinite being expressed in the finite (the One God taking on the form of human flesh and living amongst His creation as a human being) has continuously confounded theologians and teachers since Jesus set foot in Jerusalem to begin His public ministry. It was in their quest to understand, categorize, quantify and express God’s nature within the limitations of our human context that the Roman Catholic Church codified the doctrine of the Trinity in 325 AD.
However, when we invoke Jewish theological context and the text of the scriptures as a whole, we know we can only safely conclude and observe that God is one; having no separation, division or plurality of personalities in His one divine essence. The manner in which He has chosen to reveal Himself to creation at large reflects traits analogous to (though not identical) to our own nature. Ultimately, whether you choose to believe that God is one divine person or that He exists eternally as two or three divine persons is up to you. While it may affect how we understand certain elements of scripture, we do not believe that this affects salvation.
- “Tripartite.” Webster’s Third New International Dictionary, Unabridged. 2015.. Web. 14 Oct. 2015.
- Kohler, K. (1918). Jewish Theology: Systematically and Historically Considered. Macmillan Publishers.
- Kaplan, A. (2021, December 19). Understanding God. aish.com. Retrieved October 18, 2022, from https://aish.com/48942416/