Anti-Trinitarians appeal to the following text to prove that Jesus is a mere human being who is personally distinguished from the one God before and for whom he mediates:
“For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people. This has now been witnessed to at the proper time.” 1 Timothy 2:5-6
What makes this rather ironic is that, instead of denying the Deity of Christ, this passage actually presupposes it!
This can be seen from the claim that Christ gave himself as a ransom for all mankind, a work which the Lord himself stated is humanly impossible to achieve, and which God alone is able to carry out:
“The disciples were even more amazed, and said to each other, ‘Who then can be saved?’ Jesus looked at them and said, ‘With man this is impossible, but not with God; all things are possible with God.’… For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.’” Mark 10:26-27, 45
Jesus must, therefore, be more than a man seeing that he does what God alone is capable of doing, and which is impossible for a mere human creature to accomplish.
Later in this same epistle Paul will further corroborate this point since he goes on to write the following concerning the risen Lord:
“In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, I charge youto keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, which HE will bring about at the right time—HE WHO is the blessed and ONLY Sovereign, the King of kings and Lord of lords.It is HE ALONE WHO has immortality and dwells in unapproachable light, WHOM no one has ever seen or can see; to HIM be honor and eternal dominion. Amen.” 1 Timothy 6:13-16 New Revised Standard Version Updated Edition (NRSVUE)
Here Christ is explicitly said to be the only sovereign heavenly Ruler, being the King of kings and Lord of lords, who alone is intrinsically immortal, dwelling in light that no one can see, and is therefore worthy of receiving honor forever!
Paul wasn’t the only Spirit-filled writer to describe the risen Son in such an exalted manner:
“and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood,and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen. ‘Look, he is coming with the clouds,’ and ‘every eye will see him, even those who pierced him’; and all peoples on earth ‘will mourn because of him.’ So shall it be! Amen. ‘I am the Alpha and the Omega,’ says the Lord God, ‘who is, and who was, and who is to come, the Almighty.’ I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. On the Lord’s Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, which said: ‘Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.’ I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, and among the lampstands was someone like a son of man, dressed in a robe reaching down to his feet and with a golden sash around his chest. The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and coming out of his mouth was a sharp, double-edged sword. His face was like the sun shining in all its brilliance. When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: ‘Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades.’” Revelation 1:5-18
“They will wage war against the Lamb, but the Lamb will triumph over them because he is Lord of lords and King of kings—and with him will be his called, chosen and faithful followers.” Revelation 17:14 – Cf. 19:16
Astonishingly, Jesus is described in the exact same manner that the OT depicts Jehovah Almighty!
For instance, it is Jehovah who is the Lord of the lords,
“For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes.” Deuteronomy 10:17
“Give thanks to the Lord of lords: His love endures forever.” Psalm 136:3
And the First and the Last,
“This is what the LORD says— Israel’s King and Redeemer, the Lord Almighty: I am the first and I am the last; apart from me there is no God.” Isaiah 44:6
“For my own sake, for my own sake, I do this. How can I let myself be defamed? I will not yield my glory to another. Listen to me, Jacob, Israel, whom I have called: I am he; I am the first and I am the last.” Isaiah 48:11-12
Whose voice is as the sound of rushing waters,
“When the creatures moved, I heard the sound of their wings, like the roar of rushing waters, like the voice of the Almighty, like the tumult of an army. When they stood still, they lowered their wings. Then there came a voice from above the vault over their heads as they stood with lowered wings. Above the vault over their heads was what looked like a throne of lapis lazuli, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the LORD. When I saw it, I fell facedown, and I heard the voice of one speaking.” Ezekiel 1:24-28
And who appeared to Daniel as the Ancient of Days with white hair as wool, before whom the Son of Man approached to reign with him forever over all the nations who shall be required to worship this exalted Human figure:
“As I looked, “thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. A river of fire was flowing, coming out from before him. Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened… In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.” Daniel 7:9-10, 13-14
Jehovah is also the One whom the Israelites will mourn for piercing him through when he comes to deliver the remnant of his people:
“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on ME, THE ONE they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.” Zechariah 12:10
What makes the foregoing all the more remarkable is that John depicts Jesus as being both the Ancient of Days and the Son of Man, obviously to denote the fact that like the Father Jesus is uncreated and beginningless, and therefore ancient.
The Apostle even has the same reaction that Ezekiel did when he saw the glory of Jehovah, namely, both of these Holy Spirit-filled emissaries fell down when beholding the visible presence of God Almighty.
It is thus clear that Jesus is not a mere human, but is Jehovah God Almighty in the flesh, being essentially one with the Father who himself is identified as the one God.
The foregoing helps us appreciate why Paul would even go as far as to identify the risen Son as the Great God!
“while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ (tou megalou Theou kai soteros hemon ‘Iesou Christou), who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.” Titus 2:13-14
The Apostle Peter did likewise:
“Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our God and Savior Jesus Christ (tou Theou hemon kai soteros ‘Iesou Christou) have received a faith as precious as ours:… and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ (tou Kyriou hemon kai soteros ‘Iesou Christou).” 2 Peter 1:1, 11
Not only is Christ the great God and Savior he is also the One who redeemed and purified a people to be his own treasured possession.
The inspired Apostle has basically ascribed to Jesus the very language which the OT employs to describe Jehovah redeeming Israel to be his own unique possession:
“Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine,” Exodus 19:5
“For you are a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession.” Deuteronomy 7:6
“for you are a people holy to the LORD your God. Out of all the peoples on the face of the earth, the LORD has chosen you to be his treasured possession.” Deuteronomy 14:2
“Israel, put your hope in the LORD, for with the LORD is unfailing love and with him is full redemption. He himself will redeem Israel from all their sins.” Psalm 130:7-8
“They will no longer defile themselves with their idols and vile images or with any of their offenses, for I will save them from all their sinful backsliding, and I will cleanse them. They will be my people, and I will be their God.” Ezekiel 37:23
This in itself sufficiently proves that Jesus is God Almighty, since he is again described as doing that which God alone does.
With that said, noted Evangelical scholar and Bible expositor Murray J. Harris shows why the grammar and language employed in Titus 2:13 and 2 Peter 1:1 conclusively point to Christ as the God who saves:
“The expression theos kai soter was a stereotyped formula common in first-century religious terminology (see Wendland), was (apparently) used by both Diaspora and Palestinian Jews in reference to Yahweh,17 and invariably denoted one deity, not two.18 If the name ‘Iesous Christos did not follow the expression, undoubtedly it would be taken to refer to one person; yet ‘Iesous Christos is simply added in epexegesis… it is difficult to avoid the conclusion that, whatever the date of Titus, one impulse behind this particular verse was the desire to combat the extravagant titular endowment that had been accorded to human rulers such as Antiochus Epiphanes (theos epiphanes), Ptolemy I (soter kai theos), or Julius Caesar (theos kai soter), or to claim exclusively for the Christians’ Lord the divine honors freely granted to goddesses such as Aphrodite and Artemis or to gods such as Asclepius and Zeus.22
“Consequently, if one reason for the use of the phrase theos kai soter was polemical, it is unlikely that two elements of the phrase should be divorced, with theos denoting God the Father and soter Jesus Christ.“
17. Dibellus and Conzelmann 100-102 (in an excursus on “Savior” in the Pastoral Epistles).
18. Theos and soter are two separate titles of one and the same deity. This is why the kai in the formula is not epexegetic (which would produce the sense “the appearing of the glory of the great God, our Savior Jesus Christ”). (Harris, Jesus as God: The New Testament Use of Theos in Reference to Christ [Baker Books; Grand Rapids, MI, 1998], pp. 178-179; bold emphasis mine)
Elsewhere he writes:
“Titus 2:13 and 2 Peter 1:1 may be considered together, since both use a stereotyped formula, ‘God and Savior,’ in reference to Jesus. This was a common formula in first-century religious terminology, used by both Palestinian and Diaspora Jews in reference to Yahweh, the one true God, and by Gentiles when they spoke of an individual god or a deified ruler. In all of these uses the expression God and Savior invariably denotes one deity, not two, so that when Paul and Peter employ this formula and follow it with the name Jesus Christ, their readers would always understand it as referring to a single person, Jesus Christ. It would simply not occur to them that ‘God’ might mean the Father, with Jesus Christ as the ‘Savior.’” (Harris, 3 Crucial Questions About Jesus [Baker Books; Grand Rapids, MI, 1994], 3. Is Jesus God?, III. The Divine Title “God” Used of Jesus, pp. 96-97; bold emphasis mine)
Harris rightly concludes:
“In the light of the foregoing evidence, it seems highly probable that in Titus 2:13 Jesus Christ is called ‘our great God and Savior,’ a verdict shared, with varying degrees of assurance, by almost all grammarians and lexicographers, many commentators, and many writers on NT theology or Christology, although there are some dissenting voices.” (Jesus as God, p. 185; bold emphasis mine)
Harris isn’t the only Evangelical scholar of the Greek NT to argue that the grammar of Titus 2:13 conclusively and inarguably points to Jesus being described as the great God:
The arguments for Paul’s identification of tou megalou theou … hemon, “our great God,” and ‘Iesou, “Jesus,” ARE IMPRESSIVE…
(1) theou, “God,” and soteros, “savior,” are both governed by the same article, and according to Granville Sharp’s rule they therefore refer to the same person (Robertson, Grammar, 785-89; Zerwick, Biblical Greek, 59-60; Harris, “Titus 2:13,” 267-69; Wallace, Greek Grammar, 270-90). For example, 2 Cor 1:2 speaks of ho theos kai pater, “the God and Father,” both terms referring to the same person. As Wallace clarifies Sharp’s own qualifiers, the rule applies “only with personal, singular, and non-proper nouns” (Greek Grammar, 272) and indicates some degree of unity between the two words, possibly equality or identity (270). When understood as Sharp intended, THERE ARE NO EXCEPTIONS IN THE NT TO THE RULE (although on theological grounds, NOT GRAMMATICAL, the rule has been questioned here and in 2 Pet 1:1; cf. Wallace, Greek Grammar, 273 n. 50, and further bibliography at 273 n. 50 and 276 n. 55). If soteros referred to a second person, it would have been preceded by the article. However, this is not to make the mistake of modalism, which sees only one God appearing in different modes (cf. Grudem, Systematic Theology, 242). God the Father and God the Son are not identical in orthodox theology; the Son is God, but he is not the Father. Wallace and Robertson (Exp 21 [1921] 185-87) both describe the force of G. B. Winer’s refusal (A Grammar of the Idiom of the New Testament [Andover, MA: Draper, 1869] 130) to accept Sharp’s rule FOR THEOLOGICAL AND NOT GRAMMATICAL REASONS. Speaking of the same construction in 2 Pet 1:1, 11, Robertson is direct in his critique: “The simple truth is that Winer’s anti-Trinitarian prejudice overruled his grammatical rectitude in his remarks about 2 Peter i. 1” (Exp 21 [1921] 185); and the influence that Winer exerted as a grammarian has influenced other grammarians and several generations of scholars.
The grammatical counterargument is that soter, “savior,” like other technical terms and proper names, tends to be anarthrous; but “God” (Wallace, Greek Grammar, 272, n. 42), and soter (Harris, “Titus 2:13,” 268) are not proper names. theos is not a personal proper name because it can be made plural (theoi, “gods”; cf. Wallace, Greek Grammar, 272, n. 42). Proper nouns are usually anarthrous since they are inherently definite, but theos is almost always articular unless other grammatical rules require the article to be dropped in specific contexts. theos occurs frequently in the TSKS (article-substantive-kai-substantive) construction to which Sharp’s rule applies (Luke 20:37; John 20:27; Rom 15:6; 1 Cor 15:24; 2 Cor 1:3; 11:31; Gal 1:4; Eph 1:3; Phil 4:20; 1 Thess 1:3; 3:11, 13; Jas 1:27; 1 Pet 1:3; Rev 1:6), always in reference to one person (cf. Wallace, “Sharp Redivivus?” 46-47). In the PE soter occurs in eight other passages, seven of which are articular (1 Tim 2:3; 2 Tim 1:10; Titus 1:3, 4; 2:10; 3:4, 6). The only other anarthrous use of soter in the PE is in 1 Tim 1:1, where it is anarthrous in accordance with Apollonius’s Canon (Wallace, Greek Grammar, 250). In other words, in the PE the articular construction is the rule, suggesting that there is a specific reason for its anarthrous state here. If the question is the grammatical meaning of this text, Sharp’s rule is decisive. If Paul was speaking of two persons, it would have been easy to say so unambiguously (e.g., tou megalou theou kai ‘Iesou Christou tou soteros hemon, “the great God and Jesus Christ our savior,” or tou megalou theou hemon kai tou soteros ‘Iesou Christou, “our great God and the savior Jesus Christ” [Harris, 269]). Instead he chose a form that most naturally reads as one person, ‘Iesou Christou, “Jesus Christ,” which is in apposition to tou megalou theou kai soteros hemon, “our great God and savior.” To say it another way, if Paul did not believe that Jesus was God, it seems highly unlikely that he would have been so sloppy in making such a significant theological statement. If Paul did believe that Jesus was God, it is not a surprise to read this.
(2) The flow of the discussion argues that theou kai soteros, “God and savior,” refers to one person and that the one person is Jesus Christ. (a) Paul begins by saying, “for the grace of God has appeared bringing salvation,” associating God with salvation. Two verses later, without a change of subject, he speaks of theou kai soteros hemon, “our God and savior.” The most natural reading is to continue the association between theou, “God,” and soteros, “savior.” However, since ‘Iesou Christou “Jesus Christ,” most likely stands in apposition to soteros, “savior,” because of their close proximity, Jesus is the God and Savior. (b) Since elpis, “hope,” is personified in the PE as Jesus (see above), Paul begins the verse speaking of Jesus not God the Father (“waiting for the blessed hope, which is the appearing of God, who is Jesus Christ”). (c) The following verse speaks of Jesus’ saving activity. This does not mean that v 13 must be speaking of one person; Paul often changes subjects by adding a relative clause (e.g. Eph 1:7). However, since v 14 does discuss salvation, it strongly suggests that Paul is thinking of Jesus as savior. (This argues against Hort’s position [below] that ‘Iesou Christou, “Jesus Christ,” refers back to tes doxes tou … theou, “the glory of God.”) If God and savior refer to one person (below), and if savior refers to Jesus Christ, then so must God. Lock (145) also points out that the idea of hina lytrosetai, “in order that he might redeem,” which occurs in v 14, is used in the OT of God but here of Christ, implying an equation between the two.
(3) The phrase theos kai soter, “God and savior,” was a set phrase in Hellenistic language… AND ALWAYS REFERRED TO ONE PERSON, such as Ptolemy I (tou megalou theou euergetou kai soteros [epiphanous] eucharistou, “the great god, benefactor, and savior [manifest one,] beneficent one”…; soter kai theos, “savior and god”…), Antiochus Epiphanes (theos epiphanes, “god manifest”…), and Julius Caesar (theos kai soter, “god and savior”…). Moulton comments, “Familiarity with the everlasting apotheosis that flaunts itself in the papyri and inscriptions of Ptolemaic and Imperial times, lends strong support to Wendland’s contention that Christians, from the latter part of i/A.D. onward, deliberately annexed for their Divine Master the phraseology that was impiously arrogated to themselves by some of the worst men” (Grammar 1:84). It was also used by Hellenistic and Palestinian Judaism in reference to God (Dibelius-Conzelmann, 143-46). Since in Hellenism it was a set phrase referring to one Person and Paul is using language that places his gospel in direct confrontation with emperor worship and Ephesian religion…, the phrase most likely refers to one person in this context, not two. This is how it would have been understood in Cretan society. Wallace points out how rare this expression is in the LXX (Esth 5:1; Ps 61:1, 5, without the article; cf. 2 Macc 6:32; Philo Leg. All. 2.56; Praem. 163.5); the MT rarely has an analogous construction (singular-article-noun-waw-noun), and when it does, the LXX uses a different construction in translation (“Sharp Redivivus?” 43). He cites O. Cullmann (The Christology of the New Testament, rev. ed. [Philadelphia: Westminster, 1963] 241) in concluding that “Hellenism accounts for the form, Judaism for the context of the expression” (“Sharp Redivivus?” 44).
(4) When Paul speaks of the “appearing of the glory of our great God,” he ties “appearing” and “God” together. Yet epiphaneia, “appearing,” in Paul always refers to Jesus’ second coming and never to God. The appearance of God is therefore the appearance of Jesus (2 Thess 2:8; 1 Tim 6:14; 2 Tim 1:9-10; 4:1, 8; Titus 2:13). In fact 1 Tim 6:14 and 2 Tim 1:10 have much the same meaning as our passage and confirm this argument. Although God the Father is involved in the Son’s return, he is not as involved as this would indicate if it refers to two people (Lock 145; Fee, 196). There are two related arguments. (a) If kai, “and,” is epexegtical, epiphaneian, “appearing,” is a restatement of elpida, “hope,” and hope is a personification of Jesus, showing that the appearance is the appearance of Jesus. (b) epiphaneian, “appearing” (v 13), parallels epephane, “appearance,” in v 11, and since in v 11 Paul is speaking of Jesus’ appearance, it is most likely here that he is speaking of Jesus’ second appearance. The counterargument is that the cognate epiphaneian, “to appear,” occurs in Titus 2:11 and 3:4 as part of the description of God the Father; however, these verses speak of God sending Jesus the first time.
(5) Marshall (SNTU-A 13 [1988] 174-75) adds the following arguments: (a) Jesus, as Lord, is the judge, which is the sole prerogative of God (2 Tim 4:8); (b) Jesus and God are placed side by side (1 Tim 1:1-2; 5:21; 6:13; 2 Tim 4:1; Titus 1:1; 2:13); (c) both are given the title “savior” (1 Tim 1:15; 2 Tim 1:9; 4:18); (d) spiritual blessings come from both (2 Tim 1:3, 6, 18; 1 Tim 1:12, 14); and (e) both are “objects of the writer’s service” (God: 2 Tim 1:3; 2:15; Titus 1:7; Jesus: 2 Tim 2:3, 24). If Jesus has the position and function of God, then he can “probably” be called God.
There are other arguments that are of questionable validity. (1) The early Greek church fathers are nearly unanimous in seeing “God and savior” as referring to Jesus, and it can be assumed that they would know the Greek idiom (not Justin Martyr [1 Apol. 61] and Ambrosiaster; cf. Lock, 145; Harris, “Titus 2:13,” 271). The counterargument is that the early versions are nearly unanimous in seeing two persons in this passage (Latin, Syriac, Egyptian, Armenian, but not Ethiopic) and that the Greek church fathers tended to be controlled more by their theology than by the text itself. Bernard asserts, “The Fathers were far better theologians than critics. Their judgement on a point of doctrine may be trusted with much readier confidence than the arguments by which they support their judgement” (172). Moulton (Grammar 1:84) points out that this appears to be the interpretation of the seventh-century Christians as evidenced by the papyri (cf. en onomati tou kyriou kai despotou ‘Iesou Christou tou theou kai soteros hemon…, “in the name of the Lord and master, Jesus Christ, our God and savior etc.” [BGU 2:366, 367, 368, 371, 395]), but this is quite late. (2) The NT nowhere describes God as megas, “great,” and it is argued that it would be tautological to call God great (Ellicott, 188; Guthrie, 200). But the use of megas, “great,” distinguishes God from the pagan deities, and great is no more than a summary of what Paul says about him in 1 Tim 6:15-16. Harris lists other arguments that he feels are debatable (“Titus 2:13,” 270-71)…
Fortunately the doctrine of Christ’s divinity does not rest on this verse. But the question of what Paul is saying here is still important, and it seems that he is making a christological pronouncement on the divinity of Christ. This is the most natural reading of the text, is required by the grammar, concurs with Paul’s use of epiphaneia, “appearing,” accounts for the singular use of the phrase “God and savior” in secular thought, and fits the context well. (William D. Mounce, Word Biblical Commentary: Pastoral Epistles [Zondervan Academic, Grand Rapid, MI 2016], Volume 46, pp. 426-429, 431; bold and capital emphasis mine)
The foregoing helps us appreciate the ease with which Paul employs the term Savior for both God and Christ:
“Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, To Timothy my true son in the faith: Grace, mercy and peace from God the Father AND Christ Jesus our Lord.” 1 Timothy 1:1-2
“For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline. So do not be ashamed of the testimony about our Lord or of me his prisoner. Rather, join with me in suffering for the gospel, by the power of God. He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. And of this gospel I was appointed a herald and an apostle and a teacher. That is why I am suffering as I am. Yet this is no cause for shame, because I know whom I have believed, and am convinced that HE is able to guard what I have entrusted to HIM until that day.” 2 Timothy 1:7-12
“and which now at his appointed season he has brought to light through the preaching entrusted to me by the command of God our Savior, To Titus, my true son in our common faith: Grace and peace from God the Father and Christ Jesus our Savior.” Titus 1:3-4
“and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive. For the grace of God has appeared that offers salvation to all people.It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age,” Titus 2:10-12
“At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life.” Titus 3:3-7
For this holy Apostle, both God the Father and the Lord Jesus Christ are one in essence, power and glory, even though they are personally distinct from each other, with the Son also being a man by virtue of taking to himself a human nature which he has now glorified and immortalized.
In other words, Jesus Christ is the God-Man, the eternal Son who became and remains flesh forever and ever!
Unless stated otherwise, scriptural references taken from the New International Version (NIV) of the Holy Bible.
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