In the Bible, is Jesus the Almighty and the Alpha and the Omega?


I received a comment from a reader which claimed that Jesus Christ knew who He was, namely “the Almighty,” for that is exactly how He identified Himself, and as the Alpha and the Omega. 

I had a similar comment in the past and thought that it might be wise to respond by means of a short article.  The purpose of this article is, therefore, to determine whether the Bible applies titles “the Almighty” and “the Alpha and the Omega” to Jesus, and the implications thereof.

Introduction to Revelation

The phrase “the Alpha and the Omega” is found only in the book of Revelation.  Furthermore, of the ten times that the title “Almighty” appears in the New Testament, nine are in Revelation.  For this reason, this article commences with a discussion of Revelation’s introduction.

Jesus is distinct from God.

Revelation begins with the words:

The Revelation of Jesus Christ, which God gave Him” (1:1). 

This immediately sets a distinction between God and Jesus.  This distinction is repeated in the next verse:

John, who testified to the word of God and to the testimony of Jesus Christ.”   

The point is not that Jesus is distinct from the Father, for that all agree, but that Jesus is distinct from God, which implies that Jesus is not God.

The same John who wrote Revelation also wrote the gospel of John.  The opening verse of that gospel reads,

(a) In the beginning was the Word,
(b) and the Word was with God,
(c) and the Word was God.

The Word was GodPart (b) makes a distinction between God and the Word, but part (c) informs us that “the Word was God.”  A series of articles on the website discusses this and shows that part (c) has a special grammatical construct which should be translated “the Word was like God.”  This is, therefore, similar to Philippians 2, which says that, before His incarnation, that Jesus “existed in the form of God.”  For is a discussion of these two passages, see:

John 1:1
Jesus in Philippians

Him who is and who was and who is to come

Revelation 1:4-5 refers to the Father, the Son, and the Holy Spirit as follows:

Him who is and who was and who is to come;”
The seven Spirits who are before His throne;” and
Jesus Christ;”

Him who is and who was and who is to come” is, therefore, a title for the Father.  The Father is also identified by this title is 4:8 (cf. 11:17).  It is possible that this title is an interpretation of God’s title in Exodus 3:14, where “God said to Moses, ‘I AM WHO I AM”.

Since “the seven Spirits … are before His throne,” the Father is the One who is often mentioned in Revelation as “sitting on the throne” (4:2, 9, 10; 5:1, 7, 13), and who is identified as “our Lord and our God” (4:11) and as “God” (5:9, 10; 6:16; 7:10, 15; 19:4).  Jesus said, “I also overcame and sat down with My Father on His throne” (3:21).  This confirms that it is the Father’s throne.

Jesus has a God.

1:5-6 continues as follows:

To Him who loves us and released us from our sins by His blood—and He has made us to be a kingdom, priests to His God and Father.

The Father is therefore also Jesus’ God.  In 3:2 and 3:12 Jesus similarly refers to the Father as “My God:” 

He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God

The key verse

The purpose of the analysis above is to explain the first verse in Revelation that refers to the “Almighty,” namely  1:8, which reads as follows:

“’ I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty’.”

For the following reasons, this is the Father speaking:

(1) This is the One “who is and who was and who is to come,” who has been identified above as the Father.
(2) He is described as “Lord God,” and the previous verses three times made a distinction between God and Jesus, and once even said that the Father is Jesus’ God. 

This distinction between God and Jesus is a consistent pattern in the New Testament and in Revelation.  See the articles:

Does the book of Revelation present Jesus as God? and
The NT distinguishes between God and Jesus.

The important conclusion is as follows: Since this is the Father speaking in 1:8, it is implied that the phrases, “the Alpha and the Omega” and “the Almighty” do not refer to Jesus, but to the Father.


As stated, the title “the Almighty” is used 10 times in the New Testament, but only once outside Revelation.  In 2 Corinthians 6:16-18 Paul quotes from the Old Testament and identifies “God” as “the Lord Almighty.”  In Revelation “the Almighty” is used as follows:

I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty” (1:8).

The Lord God, the Almighty, who was and who is and who is to come” (4:8)

Lord God, the Almighty, who are and who were” (11:17)

Those who had been victorious over the beast” sang, “Great and marvelous are Your works, O Lord God, the Almighty.”  (15:2-3)

The altar says, “O Lord God, the Almighty, true and righteous are Your judgments” (Rev. 16:7)

The “spirits of demons … go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty” (Rev. 16:14)

A great multitude,” says, “Hallelujah! For the Lord our God, the Almighty, reigns.  Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come’” (Rev. 19:6).

The Word of God … treads the wine press of the fierce wrath of God, the Almighty” (Rev. 19:13-15).

I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple” (Rev. 21:22)

Almighty God JesusIn all nine instances, “the Almighty” is God.  The last three instances make an explicit distinction between the Almighty and the Son (the Word of God and the Lamb).  In other words, “the Almighty” is always the Father.  This title is never applied to Jesus.   

Alpha and the Omega

On the other hand, Jesus said, “I am the first and the last” (1:17; 2:8).  This phrase “the Alpha and the Omega” describes the Father in 1:8, and appears twice more in Revelation.  21:5-6 reads:

He who sits on the throne said, ‘Behold, I am making all things new.’ … Then He said to me, ‘It is done. I am the Alpha and the Omega, the beginning and the end’.”

He who sits on the throne” is the Father.  In 22:12-13 an unidentified Person says:

I am coming quickly, and My reward is with Me, to render to every man according to what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end.”

This could be Jesus, for:

(1) Jesus in 3:11 similarly said, “I am coming quickly.”  
(2) Jesus is “the first and the last” in 1:17 and 2:8, and this title is never used for the Father.

Whether 22:12-13 refers to the Father or to Jesus does not really matter, for Jesus is already explicitly called “the first and the last,” and this probably has the same meaning as “the Alpha and the Omega.” 


The question is then, how could Jesus be “the Alpha and the Omega” if He is not “the Almighty?”  This is explained as follows:

Firstly, God created all things through Jesus. 

John, who wrote the Revelation, also wrote, “All things came into being through Him (the Word = pre-incarnate Jesus), and apart from Him nothing came into being that has come into being” (John 1:3; cf. Col. 1:16).  The term “through” implies that God created all things “through” the Word.  This is explicit in Hebrews 1:1-2:

God … in these last days has spoken to us in His Son … through whom also He made the world.

The different roles of God and the Word make a distinction between Jesus and the Almighty Creator.  We need to recognize and respect the distinction which Revelation. and the rest of the New Testament consistently make between God and Jesus. 

Secondly, Jesus is the Beginning. 

The Person or Persons in 22:13 and 21:6 are also called, “the beginning and the end.” Jesus is similarly “the Beginning of the creation of God” (3:14).  This is not understood as to mean that He is a created being, for He has been begotten.  In fact, He is “the only begotten” (John 1:14, 18; 3:16).  “Begotten” is human language for a mystery which beyond human understanding, and which describes the origin of the Son.

If God created all things through the Word, then the Word already existed in the beginning.  But the point here is that He Himself is “the Beginning:” 

He is the beginning” (Col. 1:18).
He is “the Beginning of the creation of God” (3:14). 
Justin Martyr also described Him as “a Beginning.”

It is therefore proposed that God created all things by begetting Him.  

Thirdly, the Word upholds the universe.

A number of times we read that “in Him all things hold together” (Col. 1:17; cf. Heb. 1:3). This concept should not be separated from the concept that God created all things through Him: It is the same thing.  It is therefore proposed that God upholds the universe through the Word.  (The term “Word” is here used for the pre-incarnate Jesus, for that is how John described Him, not only in His pre-incarnate state (John 1:1-3) but also when He returns to earth (Rev. 19:13).  

Therefore, He is the Alpha and the Omega.

To conclude; God exists beyond time and He created time.  Jesus Himself is the Beginning of time and of everything else.  And since “in Him all things hold together,” He is the entire existence of the Creation.  He is, therefore, the “Alpha and the Omega” of the creation.

But that does not make Him “Almighty” or equal to “the Almighty,” for it is still God who created and upholds all things “through” Him.  Both the Father and the Son are eternal, for both existed as long as time existed.  Therefore both are the “Alpha and the Omega.”  But they are not co-equal and co-eternal, as in the Athanasian Creed, for in the incomprehensible infinity beyond time, the Father is the Great Source that begat the Son.


Philippians 2: Jesus had equality with God, but emptied Himself of it.

It is not conceivable that God can empty Himself of equality with God, but Jesus did.  This implies that Jesus is not God.  But Philippians 2 also says that every knee will bow to Jesus.  Why do we worship Jesus if He is not God?

Philippians mapPhilippians 2:5-11 contains a profound statement of the nature and being of Christ.  It describes Jesus through four chronological stages:

1. Pre-existence

Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped” (2:5-6).

Firstly, this confirms that Jesus existed before He became a human being.  Some Unitarians (as opposed to Trinitarians) deny His pre-existence.

Secondly, He existed in the form of God:  Isaiah saw “the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. Seraphim stood above Him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew” (Is. 6:1-4).  Since Jesus, before He became a human being, existed in the form of God, this could have been a vision of Jesus.

2. Incarnation

Jesus Christ … emptied Himself, taking the form of a bond-servant, and being made in the likeness of men” (2:7)

What did He empty Himself of? 

Since Christ “did not regard equality with God a thing to be grasped, but emptied Himself,” we infer that He emptied Himself of “equality with God.”  He also “emptied Himself” of “the form of God,” for He took on “the form of a bond-servant … being made in the likeness of men” (2:6-7).

He humbled Himself.

Adam attempted to seize equality with God (Gen. 3:5 – “You will be like God”).  Christ did the opposite: “He had to be made like his brothers in all things” (Heb. 2:17).  He emptied Himself of His powers and knowledge, starting His human life as a vulnerable baby (Luke 2:7; Gal. 4:4).  He performed many miracles, but only because “God anointed Him with the Holy Spirit and with power” (Acts 10:38).  “Our Lord Jesus Christ … though He was rich, yet for your sake He became poor” (2 Cor. 8:9).  He voluntarily descended to the realm where He was “despised and forsaken of men, a man of sorrows, and acquainted with grief” (Isaiah 53:3).

Jesus is the visible image of the invisible God (Col. 1:15).  Jesus therefore said, “He who has seen Me has seen the Father” (John 14:9).  That Jesus emptied Himself, when He became a human being, tells us what God is like; how much God loves His enemies.  “God so loved the world, that He gave His only begotten Son” (John 3:16).

He became a real human being. 

Just like us, He had to grow in wisdom and stature (Luke 2:52).  “Although He was a Son, He learned obedience from the things which He suffered” (Heb. 5:8).  He became weary (John 4:6), thirsty (John 19:28) and hungry (Mt. 4:2).  He marveled at the faith of the centurion (Matthew 8:10) and experienced sorrow when Lazarus died (John 11:35).  In Gethsemane He grieved deeply, to the point of death (Mt. 26:38).  The next day He died (Mark 15:37).  Jesus did not just look like a man; He was truly and fully human.

How is it possible?

How it was possible for Jesus, through whom God created all things, and who “upholds all things by the word of His power” (Heb. 1:3), to be transformed into a human embryo, we cannot begin to understand, and we will not even try.  “The secret things belong to the LORD our God” (Deut. 29:29).

Who is Jesus eternally? 

What we want to learn through the current series of articles is who Jesus really is; not only who He was as a human being.  He said, “I can do nothing on My own initiative” (John 5:30).  Since He emptied Himself of equality with God, and was emptied of the powers which He had prior to His birth, we must always ask whether such statements are also true of His eternal being.

3. Death

Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (2:8)

He suffered a cruel death.

He remained “obedient to the point of death.”  The important matter is not His death, but His obedience.  His entire life was a test, namely to see whether He would remain obedient in all circumstances.  Satan was allowed to test Jesus, even “to the point of death.”  But Jesus remained faithful, “that through death He might render powerless him who had the power of death, that is, the devil” (Heb. 2:14).  For a further discussion, see Why Jesus had to die.

4. Exaltation

For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.” (2:9-11)

This means that Jesus is worshiped.  The Bible commands us to worship only God, but we must also worship Jesus.  Does this mean that Jesus is God?

The Father is God.

The reader might perhaps find this surprising, but this passage in Philippians 2 shows that the New Testament reserves the title “God” for the Father only, as can be seen in the following:

1. He existed in the form of God (2:6).

Before Jesus became a human being, He existed in the form of God and had equality with God.  If an angel appears in the form of a man, he is still an angel and not a man.  Similarly, that Jesus existed in the form of God does not mean that He is God.  To the contrary, that Jesus existed in the form of God and that He had equality with God mean He was distinct from God.

2. He emptied Himself of equality with God (2:7). 

If Jesus is God, it would be impossible for Him to empty Himself of His divine nature.  He would only be able to empty Himself of His divine form and glory.  However, our text also states that He emptied Himself of equality with God.  It is not conceivable that God could do this.  Since Jesus was able to empty Himself of equality with God, it is implied that He is not God, given the way that the New Testament uses the word “God.”

Jesus said He did not know the hour or the day of His second coming, “but the Father alone” (Matthew 24:36; cf. Mark 13:26-27, 32).  Those who hold that Jesus is God, and who argue that He only emptied Himself of His divine form and glory, sometimes attempt to explain this lack of knowledge by arguing that He was two beings in one; a divine and a human person.  They propose that His divine side knew all things, but His human side knew not.  This view of Jesus we reject.  He is a single Being.

3. God highly exalted Him (2:9). 

God did this after Jesus’ death on the Cross, His resurrection and ascension.  This statement confirms that Jesus is distinct from God.

4. Taught all over the New Testament.

That Jesus is distinct from God, is taught everywhere in the New Testament.  See The NT reserves the title “God” for the Father.  Examples from this article include the following:

Jesus prayed, “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3).

There is but one God, the Father … and one Lord, Jesus Christ” (1 Cor. 8:6).

Jesus “is the (visible) image of the invisible God” (Col. 1:15).

Jesus “spent the whole night in prayer to God” (Luke 6:12).

The title God

It needs to be added that the word “God” does not appear in the ancient Hebrew or Greek text of the Bible.  In modern English we use “God” as a name (a proper noun) for one specific Being.  The Bible uses the words elohim and theos as general nouns, equivalent to our words “gods” and “god,” and used for all gods.  Since the Bible is a book about God, it uses theos almost always for the Father.  But a number of times theos is also used for other beings, including for false gods, the devil and for appetite and even for people that are mandated by God.

For example, when Jesus said “I and the Father are one,” the Jews became very angry.  They were ready to stone Him, “because You, being a man, make Yourself out to be God” (John 10:33).  In His defense Jesus referred to Psalms 82:6, which reads:

Rescue the weak and needy … I have said, ‘You are gods (Elohim); you are all sons of the Most High.’

Jesus explained, “If he called them gods, to whom the word of God came” (John 10:34-35).  This is one example of where the Bible uses elohim and theos in the general sense of the word, indicating someone exalted above others.

Therefore, when translators interpret a passage, that contains the word theos, as referring to the Most High, they translate it as “God.”  In other instances they might translate it as “god.”  The point is that we should not focus too much on the name “God.”  What is more important is who and what Jesus is.  For a further discussion, see the article The Meanings of the Word THEOS.

Jesus is subordinate to God.

Philippians 2 also presents Jesus as subordinate to God, for it teaches that “God” highly exalted Jesus (2:9). As discussed in the article Subordinate to God, this is also taught all over the New Testament.  For instance:

The most frequent quote in the New Testament, from the Old Testament, is that Jesus today sits at the right hand of God (e.g. Acts 2:33).  This both shows that He is distinct from and subordinate to God.

Years after Jesus’ ascension, Paul wrote, “Christ is the head of every man, and … and God is the head of Christ” (1 Cor. 11:3).  This was therefore not only true when Jesus lived as a man on earth,

All will honor the Son even as they honor the Father” (John 5:23) because the Father “has given all judgment to the Son.” (v22; note the “so that.”)

The article Subordinate to God, shows that the Bible teaches that everything which Jesus has, He received from His Father.  This includes His ability to raise the dead, His authority to judge, His teachings, His works and His disciples.  He even received the Fullness of Deity from God.

Jesus said, “My food is doing the will of him who sent me and finishing the work he has given me” (John 4:34; Phillips).  This confirms that Jesus was subordinate to the Father even before He became a human being.

Jesus referred to God as His God.  He said, “I ascend to … My God” (John 20:17).

These verses also confirm that the Most High is the Great Source of all things and that the title “God” is reserved for the Most High.  Jesus is not the Source; He is the Means through which the Most High created (and still upholds) all things.  But we worship Jesus:

Every knee will bow.

Philippians 2 teaches that the New Testament reserves the title “God” for the Father, and that Jesus is subordinate to God, but it also teaches that Jesus must be worshiped.  God highly exalted Him so that at the name of Jesus every knee will bow and every tongue will confess that Jesus Christ is Lord (2:9-11).  As we read elsewhere, “All will honor the Son even as they honor the Father” (John 5:23).  In Revelation 5 heavenly beings fell down before the Lamb with the prayers of the saints and give honor to both Him who sits on the throne (the Father), and to the Lamb.  God commanded all angels to worship His Son (Heb. 1:6).  We must honor Jesus as we honor the Father.

On the other hand, the Bible teaches that only God may be worshiped: “You shall worship the Lord your God and serve Him only” (Luke 4:8).  The question is therefore, why do we worship Jesus, if He is not God?

We worship Jesus to the glory of God. 

Many Christians argue that Jesus is worshiped because He is co-equal with the Father, but we already noted that Jesus is subordinate to God.  Philippians 2:9-11 also explains why Jesus is worshiped:

God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus EVERY KNEE WILL BOW … and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

Firstly, every knee will bow to Jesus because God exalted Him and gave Him a name “which is above every name.”  That God gave Him this name means that God elevated Jesus above all else.  God is the great Source of power and authority.  Jesus received everything from God; also such an exalted position that it is right and proper for created beings to worship Him.  This agrees with Hebrews 1:6, which says that God commanded all angels to worship His Son.

Secondly, the beings of the universe do not confess Jesus as God; they confess that “Jesus Christ is Lord.”  The article Jesus in Colossians shows that Jesus is never called God; He is always called Lord.  This is the consistent pattern of the New Testament; Jesus is Lord and to the Father is God.

Thirdly, all will confess that He is Lord “to the glory of God the Father.”  In other words, Jesus is not worshiped independently of God the Father (cf. Rev. 5).  By giving glory to Jesus, the universe gives glory to God.  The worship of the universe flows through Jesus to the Father.  Jesus is the visible image of the invisible God (Col. 1:15), appearing in the form of God.  Through Him we worship God, who exists outside space, time and matter.

These are the reasons we find in Philippians 2, but this is not to say that we worship a created being.  Jesus is not created, but the Only Begotten Son of God.

John 1:1

Philippians 2 helps us to understand John 1:1.  Both passages make a distinction between God and Jesus, but both also describe Jesus as divine.  John 1:1 reads:

In the beginning was the Word, and the Word was with God, and the Word was God.

The Word is Jesus.  Some deny this, saying that “the Word” is God’s creative power or that Jesus pre-existed only as God’s plan, and that Jesus did not literally exist before He came to exist in Mary’s womb.  A number of articles have been published on this website on the translation of John 1:1.  One of these identifies the Word of John 1:1 as Jesus.

The Word was with God.

This phrase in John 1:1b makes a distinction between God and Jesus, consistent with what we find Philippians 2 and everywhere else in the New Testament.

Angel Gabriel said to Mary that Jesus will be called the Son of the Most High (Luke 1:26-32).  The Most High is therefore Jesus’ Father.  Jesus generally referred to the Most High as “Father.” In the phrase “the Word was with God,” the title “God” therefore refers to the Father, who is “the Most High.

Therefore, in the way that the New Testament uses the title “God,” Jesus is not God.  But then John 1:1 continues to say:

The Word was theos.

In most Bibles this is translated as, “the Word was God.”  For many Christians this is the best proof that Jesus is God.

This phrase is one of the few exceptions where the New Testament uses the title theos not for the Most High.

As explained above, there is an important difference between the titles “God” and theos.  With further identification in the context, theos may be translated as “God,” but theos has a range of other possible meanings, including:

False gods, for example, “there are many gods and many lords, yet for us there is but one God, the Father” (1 Co. 8:5-6);
Real things that oppose God, such as “the god of this world” (1 Cor. 4:4) and “whose god is their appetite” (Phil. 3:19);
Beings mandated by God, for instance “the LORD said to Moses, ‘See, I make you as God to Pharaoh’” (Ex. 7:1), and those “to whom the word of God came” (John 10:35), also mentioned above;
Qualitatively, e.g. “divine” or “Godlike.”  We can describe our local sport hero as a god, referring to his or her near superhuman abilities.

Given these possible meanings, and since the previous phrase and the entire New Testament makes a distinction between God and Jesus, it is proposed that the phrase “the Word was theos” does not identify Jesus as identical to “the only true God” to whom Jesus prayed (John 17:3).

One of the articles on John 1:1 argues that The Word was God is not the correct translation because theos is used in John 1:1c with a qualitative sense.  In other words, the title theos in John 1:1 describes Jesus as Godlike.  That Jesus “was theos” can therefore be understood as equivalent to the statements in Philippians 2 that Jesus exists in the form of God, has equality with God and “at the name of Jesus every knee will bow” (v10).  A similar statement is:

In Him all the fullness of Deity dwells in bodily form” (Col. 2:9).

This is often used to argue that Jesus is co-equal with the Father, but it was the Father who gave “all the fullness to dwell in Him” (Col. 1:19).

It is proposed, in summary, when theos is used for the Most High, that it identifies the Invisible God, who is the uncaused Cause of the universe and everything inside of it.  But when John 1:1 applies the title “God” to Jesus, it is not a definite (God) or an indefinite (a god) use of the noun, but a qualitative use, describing Jesus as equal to the Most High in the esteem and affections of the created universe.

Is Jesus called God?

Above it is repeatedly said that the New Testament only refers to the Father as God.  However, out of the more than 1300 times that theos appears in the New Testament, there are about seven instances where theos possibly refers to Jesus.  These instances are discussed in the article Is Jesus called God?  It is shown that in every instance there is either uncertainty with respect to:

The Source Text, for instance, the manuscripts of John 1:18 with the widest distribution do not describe Jesus as theos.  See Is Jesus called God in John 1:18?
The punctuation, for instance, in Romans 9:5 it is all a matter of punctuation, and all punctuation in the Bible is interpretation.  See Is Jesus called God in Romans?
The interpretation, for instance John 1:1.  See The Word was God.

Who is Jesus?

After the wonderful Christ-events of the first century the church had to make sense of what just happened.  On the one hand, the church originated as a sect of Judaism (see Jerusalem Phase of the Early Church), with its strong emphasis on monotheism.  On the other hand, Jesus appeared as a human being, but is worshiped and declared to be “the first and the last” (Rev. 1:17; 2:8).  Various theories about Christ developed and were tolerated over the next 200 years.

But when the church, in the fourth century, became the official religion of the Roman Empire, Caesar Constantine sought to ensure unity in his empire.  To reduce conflict, he forced the church to formulate a majority position.  This was done in the year 325 in what is known as the Nicene Creed.  This creed did not yet contain the idea of a Trinity, namely three Persons in one Being.  The emphasis in this creed was to declare Jesus as God and of the same substance as the Father.  A new invention in the creed was to condemn or curse all Christians who do not agree with the creed.  This non-tolerance reflects the culture of the Roman Empire which controlled the church at the time.

After the year 325 differing views remained, and various alternative creeds were proposed.  In the year 344, for instance, the Eastern church issued the Creed of the Long Lines as an alternative to the Nicene Creed.  And in the year 381 the Nicene Creed was adjusted as shown in Wikipedia’s page on the Nicene Creed.

As said above, this website opposes this view that Jesus is of the same substance as God.  So what view of Christ does this website prefer?  It may be fair to say that this website represents the LOGOS theories that dominated in the second century.

God always works through Jesus.

This concept is critical for understanding who Jesus is:

God created and upholds all things through Jesus: All things have been created through Him (Jesus) and for Him.  He is before all things, and in Him all things hold together” (Col 1:16-17).  “There is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him” (1 Cor. 8:6).

God communicates to the universe through Jesus:  “No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him” (John 1:18).  “His name is called The Word of God” (Rev. 19:13).

God reconciled all things to Himself through Jesus:  “For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself” (Col. 1:19-20).  “For there is one God, and one mediator also between God and men, the man Christ Jesus” (1 Tim 2:5).

In other words, everything which God does, He does through His Son.

Jesus is equal to God.

In addition to what we read in Philippians 2, we read of many things that elevate Jesus to the level of God:

Jesus said, “All things that the Father has are Mine” (John 16:15).

All authority in heaven and on earth has been given to me” (Matthew 28:18).

No one knows the Son except the Father; nor does anyone know the Father except the Son” (Mt. 11:27; cf. Luke 10:22).  This is an amazing statement of equality.

God not only created all things through His Son; “in Him (Jesus) all things hold together” (Col. 1:17; cf. Heb. 1:3).

Jesus is not a created being; He is the Only Begotten Son of God (John 3:18, 16).


To reconcile the competing ideas in the New Testament, this website puts forward the following hypothesis:

By begetting His Son, God made all things.  It is proposed that this is what it means when we read that God created all things through Jesus.  The implication would be that the Son always existed, for God also created time by begetting His Son.

God does not exist in time.  Rather, time, together with the space and matter of the universe, exists somewhere inside God.  God is not subject to time.

Jesus is the link between the universe and God. Through Jesus all creative and sustaining power flows from God to the universe, and through Jesus all thanksgiving and praise flow from the intelligent beings back to God.  “Every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

Jesus is the God of the Old Testament.  Every visible and personal appearance of God in the Old Testament is an appearance of Jesus, in the form of God.  See Jesus in the Old Testament.

The reader may regard this hypothesis as mere speculation, and that is what it is, for these matters are necessarily beyond human understanding.  It is simply the writer’s personal present understanding of the facts that Jesus is described as distinct from God, and as subordinate to God, but is also described in the most exalted terms.  (This website does not represent the views of any particular denomination.)

To the current writer it is abundantly clear that the view that Jesus is God, co-equal to the Father, which dominated the church over the centuries, must be nuanced, for in the form in which it is often expressed, it contradicts the Bible.

As discussed above, in the centuries after Christ the church struggled to explain who Jesus is.  The current writer suspects that it is sin to go beyond what the Bible teaches about Jesus, for we are dealing with infinity, and infinity by definition will always remain an infinity, even after we have lived for a hundred thousand million years.  There are things we just cannot understand..  The efforts to explains the Father, Son and Holy Spirit as a Trinity may therefore be sin, for it goes beyond what the Bible teaches.  And my own hypothesis may be sin.

Articles in the series: Is Jesus God?

1.     The three views of the Son
2.    Jesus existed prior to His birth in the form of God.
3.    Jesus in Colossians
4.    Did Jesus empty Himself of equality with God?  Current article
5.    Who is the Word in John 1:1?
6.    Jesus is not God.
7.    God is the Head of Christ.
8.    In the Bible Jesus is called God.
9.    He is the Only Begotten Son of God.
10.  God created all things through His Son.
11.  We must worship Jesus.
12.  Jesus has equality with God.
Who is Jesus? – Summary of the series of articles
14.  Where do we find Jesus in the Old Testament?