Who Is God According To The Bible?

Before you dive into this fascinating article exploring the Biblical understanding of who God truly is, don’t miss out on another must-read: a powerful piece on salvation! This resource unpacks the core of what salvation means, offering fresh insights that can deepen your faith and transform your perspective. Be sure to check it out – How To Be Saved According To Jesus. Also consider checking out: What Does “Perfect” Really Mean in the Bible?

Who Is The Only One True God?

The question of God’s nature has been central to theological discourse for millennia, yet modern Christianity has largely embraced a doctrine that emerged centuries after the apostolic era. While the Trinity has become orthodox teaching in most Christian denominations, a careful examination of Scripture reveals a consistent pattern: the Father alone is identified as the one true God, with Jesus Christ serving as His sent Messiah and mediator. This perspective, rooted in biblical monotheism, challenges contemporary Trinitarian doctrine and calls believers back to the clear testimony of Scripture regarding God’s singular identity.

The implications of this understanding extend far beyond academic theology. They touch the very heart of biblical worship, prayer, and our relationship with the only one true God. When Jesus himself declared the Father to be “the only true God” (John 17:3), he was not merely offering one perspective among many—he was affirming the foundational truth that runs throughout both Old and New Testaments.

Understanding Biblical Monotheism

The Foundation of Jewish Faith

Biblical monotheism finds its clearest expression in the Shema, Israel’s ancient confession of faith: “Hear, O Israel: The Lord our God, the Lord is one!” (Deuteronomy 6:4). This declaration was not merely about numerical oneness but about the absolute uniqueness and singular identity of God. Throughout the Hebrew Scriptures, this understanding remains unwavering—there is one God, and He is the Father of Israel.

The Hebrew word “echad” used in this passage emphasizes unified singularity rather than compound unity. When Scripture speaks of God’s oneness, it consistently refers to the Father as the source and center of all supreme activity. This monotheistic foundation was never intended to accommodate multiple divine persons sharing equally in one divine essence.

Jesus and the Preservation of Monotheism

When questioned about the greatest commandment, Jesus replied by quoting the Shema: “The first of all the commandments is: ‘Hear, O Israel, the Lord our God, the Lord is one'” (Mark 12:29). Rather than introducing a new understanding of God’s nature, Jesus affirmed the traditional Jewish monotheism that recognized the Father as the one true God.

This affirmation becomes even more significant when we consider that Jesus, as a Jewish teacher, would have understood the theological implications of his words. He was not presenting himself as a second person within a divine Trinity, but rather as the Messiah sent by the one true God—his Father.

God The Father

Jesus’ Explicit Declaration

Perhaps no passage more clearly establishes the Father’s unique identity than Jesus’s prayer in John 17:3: “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent”. This verse presents a clear distinction between the Father, identified as “the only true God,” and Jesus Christ, described as the one “whom You have sent.”

The phrase “only true God” (monos alethinos theos in Greek) carries particular weight. The adjective “monos” means “alone” or “only,” while “alethinos” means “genuine” or “real.” Together, they create an exclusive designation that cannot be shared with others. Jesus was not describing one person within a Trinity but identifying his Father as the singular, unique God.

Paul’s Theological Framework

The apostle Paul provides perhaps the clearest doctrinal statement regarding the Father’s unique status: “yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live” (1 Corinthians 8:6).

This passage establishes a clear hierarchy and distinction:

• One God: The Father, identified as the source of all things
• One Lord: Jesus Christ, identified as the agent through whom God works

Paul’s formulation maintains strict monotheism while acknowledging Christ’s unique role as mediator and agent of the one true God. The Father is presented as the ultimate source (ex hou), while Christ serves as the instrumental agent (di hou).

The Father’s Universal Dominion

Scripture consistently presents the Father as supreme over all creation and even over Christ himself. Paul writes: “one God and Father of all, who is above all, and through all, and in you all” (Ephesians 4:6). This universal dominion belongs exclusively to the Father, reinforcing his unique position as the one true God.

The Holy Spirit in Biblical Monotheism

The concept of the Trinity as understood in mainstream Christianity is often argued by some to have been influenced by pagan philosophy, particularly through the works of Philo and other Hellenistic thinkers who introduced syncretistic ideas.

According to examiners of the Trinity concept, the Bible emphasizes that the Holy Spirit, God, and the Father are not three distinct persons but rather one singular God, who is the Father alone. This interpretation relies heavily on certain biblical passages clarifying that God is singular and one, which completely contradicts the notion of a triune Godhead.

Here are several verses often cited to support the view that God is one:

Deuteronomy 6:4: “Hear, O Israel: The Lord our God, the Lord is one.”

Isaiah 44:6: “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: ‘I am the first and I am the last; besides me there is no god.”

Isaiah 45:5: “I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me.”

1 Corinthians 8:4: “So then, about eating food sacrificed to idols: We know that ‘An idol is nothing at all in the world’ and that ‘There is no God but one.”

Ephesians 4:6 – “One God and Father of all, who is over all and through all and in all.”

Mark 12:29 – “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one.”

Malachi 2:10: “Have we not all one Father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our fathers?”

John 17:3: “And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.”

James 2:19: “You believe that there is one God. Good! Even the demons believe that—and shudder.”

These verses affirm the true monotheistic belief that God is one, who is singular and unique with no equal.

Critics who view the Trinity as a later theological development argue that these and other passages illustrate a monotheistic understanding that does not support a tri-personal Godhead. They claim that the idea of the Trinity emerged later, as Christianity began to interact with Greek philosophical traditions, leading to theological formulations that attempted to reconcile monotheism with the perceived divinity of Jesus and the Holy Spirit.

Who Did Jesus’ Followers Believe Was The One True God?

Jesus’ followers believe in one true God, the God of Abraham, Isaac, and Jacob, as taught in the New Testament and firmly rooted in Old Testament scriptures. Jesus affirmed this belief in John 17:3, emphasizing that eternal life is attained through knowing God and His Son, Jesus Christ. The New Testament powerfully emphasizes this truth, with Peter declaring in Acts 4:12 that Jesus is the only path to salvation. Through Jesus, God’s chosen mediator, we are offered the gift of redemption by God the Father, establishing a rebirth and a new relationship with the one true God.

Who Did Peter Say the Only True God Is?

The apostle Peter, recognized as the leader among the twelve disciples, consistently maintained the distinction between God the Father and Jesus Christ throughout his ministry. In his Pentecost sermon recorded in Acts 2:22, Peter declares: “Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know.” This language clearly presents Jesus as a man through whom God worked, rather than as God incarnate.

Peter’s understanding of God’s singular nature is further evidenced in his epistles. In 1 Peter 1:3, he writes: “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead.” The language “God and Father of our Lord Jesus Christ” maintains the fundamental distinction between the Father as God and Jesus as His Son and Lord.

Who Did James Say the Only True God Is?

James, the brother of Jesus and leader of the Jerusalem church, provides equally clear testimony to Biblical Monotheism. In James 2:19, he writes: “You believe that there is one God. You do well. Even the demons believe—and tremble!” This affirmation of monotheism contains no hint of Trinitarian complexity. James presents belief in “one God” as fundamental and praiseworthy, echoing the simple monotheism of the Hebrew Scriptures.

James also consistently distinguishes between God the Father and Jesus Christ throughout his epistle. In James 1:1, he identifies himself as “a bondservant of God and of the Lord Jesus Christ,” maintaining the biblical pattern of distinguishing between God and His Messiah.

Who Did Mark Say the Only True God Is?

The Gospel of Mark, likely the earliest written Gospel, presents Jesus in a consistently subordinate relationship to the Father. Mark records Jesus’ own words about His knowledge limitations: “But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32). This statement presents a significant challenge to Trinitarian theology, as it suggests a limitation in the Son’s knowledge that would be incompatible with full deity if the Son were truly co-equal and co-eternal with the Father.

Mark also records Jesus’ words from the cross: “My God, My God, why have You forsaken Me?” (Mark 15:34). This cry of dereliction reveals Jesus reaching out to His God in prayer, highlighting the profound distinction between Jesus the man and His God and Father, even in His moment of deepest anguish and need.

Who Did Luke Say the Only True God Is?

Luke, the careful historian and companion of Paul, consistently presents Jesus as the Messiah sent by God rather than as God incarnate. In Luke’s Gospel, he records Jesus’ words in Luke 4:43: “I must preach the kingdom of God to the other cities also, because for this purpose I have been sent.” This language of being “sent” implies both a sender and one who is sent, maintaining the fundamental distinction between the Father and the Son.

In the Book of Acts, Luke records numerous speeches by the apostles that consistently distinguish between God and Jesus. Peter’s words in Acts 3:13 exemplify this pattern: “The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go.” Here, Luke presents the apostolic understanding that identifies the God of the patriarchs with the Father who glorified His Servant Jesus.

Who Did John Say the Only True God Is?

While the Gospel of John is often cited in support of Trinitarian doctrine, particularly the prologue in John 1:1, a careful reading reveals John’s consistent maintenance of the Father-Son distinction. Even the frequently cited verse John 1:1, when properly understood in its grammatical context, does not support the later Trinitarian formulation. The Greek text reads “kai theos ēn ho logos,” which, lacking the definite article before “theos,” is more accurately rendered as “and the Breath (Word) was God” or “and God was the Breath (Word),” identifying the Word as the only (singular) one true God Himself.

Throughout his Gospel, John records Jesus’ own statements that clearly distinguish between Himself and the Father. In John 14:28, Jesus declares: “You have heard Me say to you, ‘I am going away and coming back 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.” This statement of the Father’s superiority is difficult to reconcile with the Trinitarian doctrine of co-equality.

John’s First Epistle provides perhaps the clearest statement of Biblical Monotheism in 1 John 5:20: “And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.” When properly parsed, this passage identifies “Him who is true” (the Father) as “the true God,” while maintaining the distinction between the Father and “His Son Jesus Christ.”

Who Did Paul Affirm the Only True God Is?

The apostle Paul, perhaps more than any other New Testament writer, provides extensive teaching on the nature of God that consistently supports Biblical Monotheism. His most explicit statement appears in 1 Corinthians 8:6: “yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.” This verse is remarkable for its clarity and precision. Paul identifies “one God, the Father” and distinguishes this one God from “one Lord Jesus Christ.”

The structure of this verse is particularly significant. Paul does not say there is one God consisting of Father, Son, and Holy Spirit. Instead, he specifically identifies the “one God” as “the Father” and presents Jesus Christ as “one Lord” through whom God works. This formulation maintains the fundamental Jewish understanding of monotheism while acknowledging Jesus’ unique role as the Messiah through whom God accomplishes His purposes.

Paul’s understanding is further evidenced in Ephesians 4:6, where he writes of “one God and Father of all, who is above all, and through all, and in you all.” Again, Paul identifies the “one God” specifically as the Father, not as a Trinity of persons.

In 1 Timothy 2:5, Paul provides another crucial statement: “For there is one God and one Mediator between God and men, the Man Christ Jesus.” This verse presents a clear distinction between the “one God” and the “one Mediator,” identifying Jesus as “the Man Christ Jesus” who mediates between God and mankind. The language strongly suggests that Jesus, while unique in His role as Mediator, is not identified as the one God Himself.

Jesus Christ: The Sent Messiah and Mediator

The Role of Mediator

Paul’s description of Christ’s mediatorial role provides crucial insight into the relationship between God and mankind: “For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5). This passage establishes a clear distinction between God (singular) and the mediator who stands between God and mankind.

The concept of mediation requires a distinction between parties. If Jesus were fully God in the same sense as the Father, the notion of mediation would become meaningless. Instead, Scripture presents Jesus as the perfect mediator who represents mankind before the one true God, his Father.

Christ’s Subordination to the Father

Throughout the New Testament, Jesus consistently presents himself as subordinate to and dependent upon the Father:

• “I can of Myself do nothing” (John 5:30)
• “My Father is greater than I” (John 14:28)
• “I go to My Father and your Father, and to My God and your God” (John 20:17)

These statements reflect not merely Christ’s incarnate state but his essential relationship to the Father. Even in his glorified state, Christ continues to acknowledge the Father’s supremacy: “When all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all” (1 Corinthians 15:28).

Examining the Trinity Doctrine

Historical Development and Philosophical Influences

The doctrine of the Trinity did not emerge from apostolic teaching but developed gradually through centuries of theological speculation. The formal articulation of Trinitarian doctrine at the councils of Nicaea (325 CE) and Constantinople (381 CE) occurred hundreds of years after the apostolic era, influenced heavily by Greek philosophical concepts that were foreign to biblical thought.

The Trinity doctrine represents a synthesis of Christian revelation with Hellenistic philosophy, particularly the concept of ousia (divine essence or substance) and hypostasis (distinct personhood). These philosophical categories, while intellectually sophisticated, find no clear precedent in Scripture itself.

Syncretistic Elements

The Trinity doctrine shows remarkable similarities to various pagan religious systems that preceded Christianity:

• Egyptian Triads: Such as Osiris, Isis, and Horus
• Hindu Trimurti: Brahma, Vishnu, and Shiva
• Babylonian Triads: Including various divine trinities

These parallels suggest that Trinitarian theology may have emerged through syncretism—the blending of Christian revelation with pre-existing religious and philosophical traditions rather than from pure biblical exegesis.

Theological Terms and Their Problems

Ousia and Hypostasis

The Trinity doctrine relies heavily on the distinction between ousia (shared divine essence) and hypostasis (distinct personhood). However, these Greek philosophical terms appear nowhere in Scripture and were developed centuries after the biblical period. The attempt to explain how three persons can share one essence while remaining distinct creates logical difficulties that Scripture never attempts to resolve because it never presents such a formulation.

Divine Simplicity Contradiction

The doctrine of divine simplicity teaches that God is not composed of parts, yet Trinitarian theology necessarily implies divine composition—three persons sharing one essence. This creates an internal contradiction within traditional theological systems that becomes apparent when examined closely.

Perichoresis and Logical Problems

The concept of perichoresis (mutual interpenetration of the divine persons) attempts to explain Trinity unity while maintaining distinction. However, this leads to logical difficulties: if the persons are truly distinct, how can they be completely unified? If they are completely unified, in what sense are they distinct?

Addressing Common Trinitarian Arguments

The “Plural Elohim” Argument

Some Trinitarian apologists point to the Hebrew word “Elohim” (a plural form) as evidence for divine plurality. However, this argument fails on several grounds:

• Elohim regularly takes singular verbs when referring to the one true God
• Hebrew uses plural forms for emphasis and majesty, not necessarily numerical plurality
• The same word is used for single pagan deities, demonstrating that grammatical plurality doesn’t imply multiple persons

Baptismal Formula Claims

The baptismal formula in Matthew 28:19 (“in the name of the Father and of the Son and of the Holy Spirit”) is often cited as Trinitarian proof. However:

• “Name” is singular, not plural, suggesting unified authority rather than three equal persons
• Early Christian baptism was often performed “in the name of Jesus Christ” (Acts 2:38, 8:16, 19:5)
• The formula describes the authority structure through which baptism is performed, not three co-equal divine persons

God’s Attributes Applied to Christ

While Scripture does attribute divine qualities to Christ, these must be understood within the context of his role as God’s appointed agent and representative. In Hebrew thought, an agent carries the authority and attributes of the one who sends him. Christ’s divine attributes reflect his unique role as God’s perfect representative rather than his membership in a divine Trinity.

Common Misconceptions About Biblical Monotheism

“Denying Christ’s Divinity”

Biblical monotheism does not deny Christ’s unique divine status but rather locates it properly within God’s plan. Christ’s divinity is derivative and functional rather than essential and co-equal. He is divine as God’s perfect image and representative, not as a second person within a Trinity.

“Reducing Christ to Mere Humanity”

Recognizing the Father as the only true God does not reduce Christ to ordinary humanity. Scripture presents Christ as unique among all creation—the perfect image of God, the firstborn of all creation, and the one through whom God created and sustains all things. This exalted status exceeds ordinary humanity without requiring co-equal divine personhood.

“Salvation Implications”

Some argue that Christ must be fully God to provide adequate salvation. However, Scripture presents salvation as God’s work through Christ rather than Christ’s independent divine action. The Father provides salvation through his perfect human representative, maintaining both God’s justice and mercy.

Hopeful Thoughts

Truly understanding biblical monotheism involves recognizing and affirming that there is only one true God – the Father alone, who is the God of Abraham, Isaac, Jacob, and Jesus. This understanding challenges the traditional trinitarian views that have been deeply ingrained through centuries of religious teachings, particularly those stemming from the Roman Catholic Church.

For trinitarians, coming to grips with this biblical truth involves a willingness to question and unlearn established doctrines that conflict with the biblical portrayal of God’s singularity. By returning to the scriptures and exploring the roots of their faith, believers can embark on a journey toward embracing the pure and unadulterated knowledge of God as the Father, as professed by the patriarchs and Jesus Himself.

Although we have inherited lies (Jeremiah 16:19), we can overcome with the knowledge of the truth. This journey offers the chance to build a deeper connection and genuine reverence for the one true God. It opens the door to a renewed faith, one that embraces the core principles of leaving behind pagan traditions and fully embracing true biblical monotheism.

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Before you leave, take a moment to reflect on the attributes of God’s love outlined below.

Attributes of God’s Love To All

• Unconditional in its offering: God’s love is available to all who wholeheartedly seek Him, and continue in obedience.
• Redemptive: God’s love has the power to cleanse sin and make you whole.
• Active: God’s love leads to life, demonstrated through the new life resurrection of Jesus Christ, as seen in John 3:16.
• Transformative: God’s love shapes believers into His ways, calling them toward perfection (Matthew 5:48).
• Remain in God’s Love: We must love God to remain in His love (Jude 1:21, John 15:9-10, I John 3:24, John 14:15, John 15:5-6)

Also, while you’re at it, take a moment to reflect on what it truly means to be set free from sin.

Truly Set Free From Sin

We can master sin according to God. Mastering sin is introduced in Genesis 4:7, where God speaks to Cain, saying, “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.” If we have been born again unto righteousness, then we are able to exercise self-control, resist sin as Jesus commanded, and willfully obey God’s commands, effectively mastering sin.

Furthermore, Jesus’ directive to “go and sin no more,” as recorded in John 8:11, offers valuable instruction. This statement clarifies that it is possible to obey God and overcome sin. Accomplishing this requires genuine repentance, relying on God’s power, not our own power, and commiting our wholehearts to do the will of God Almighty.

By nurturing a relationship with God, faithfully seeking guidance through prayer, and allowing God’s Spirit to transform our hearts, believers can live without succumbing to the constant temptation of sin that waits for everyone.

You’ve made it this far, why not take a moment to explore what Jesus says about being saved? It could change everything.

How To Be Saved According To Jesus

What Must I Do To Be Saved?

“Sirs, what ​must​ I do to be saved?” (Acts 16:30) That question, that has echoed in the hearts of men down through the ages, since the Philippian jailer asked Paul and Silas. It touches that universal wish in all of us to understand the meaning of our lives and to have hope for the future.

The response given by Paul and Silas is not complicated; they simply say, “And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). So, what does it actually mean to believe in or to “believe on”? Check out this amazing article on How To Be Saved According To Jesus

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