How does the Trinity resolve itself in Scripture.

This is a view of the aspects of Jesus Christ; (aka Yeshua HaMashiach). This is not a perfect review but is just on my mind. [Very Rough draft]

Prologue: Before you read this, please understand that I don’t have the answer, but this is my exploration. It is incomplete and may have many flaws.

Let’s look at the ‘Jesus as God ’ argument from the scriptures.

1. Jesus is called God directly

John 1:1-2

“In the beginning was the Word, and the Word was with God, and the Word was God.” NASB

This foundational verse identifies the Word (understood to be Jesus per verse 14) as God.

John 20:28

“Thomas answered and said to Him, ‘My Lord and my God!’” NASB

Thomas directly addresses Jesus as both Lord and God, and Jesus does not correct him.

Hebrews 1:8

“But regarding the Son He says, ‘Your throne, God, is forever and ever, And the scepter of righteousness is the scepter of His kingdom.’” NASB

God the Father addresses the Son as God, quoting Psalm 45.

2. Jesus shares God’s divine titles

Revelation 1:17-18

“...I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore...” NASB

The title “the first and the last” is used in Isaiah 44:6 exclusively for Yahweh (the LORD), yet Jesus applies it to Himself.

Titus 2:13

“...looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus...” NASB

This verse refers to Jesus as our great God and Savior, combining both titles.

3. Jesus receives worship

Matthew 14:33

“And those who were in the boat worshiped Him, saying, ‘You are truly God’s Son!’” NASB

Jesus receives worship multiple times (e.g., Matthew 2:11, 28:9), and He never rebukes it, unlike angels (Revelation 22:8-9) or humans (Acts 10:25-26).

Hebrews 1:6

“And when He again brings the firstborn into the world, He says, ‘And let all the angels of God worship Him.’” NASB

The angels are commanded to worship the Son, which is reserved for God alone (see Deuteronomy 6:13).

4. Jesus performs divine acts

Mark 2:5-7

“And Jesus, seeing their faith, said to the paralyzed man, ‘Son, your sins are forgiven.’ But some of the scribes were sitting there and thinking in their hearts, ‘Why does this man speak that way? He is blaspheming! Who can forgive sins except God alone?’” NASB

Jesus claims to forgive sins, which the Jewish leaders understand to be a divine prerogative.

John 10:28-30

“...no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand. I and the Father are one.” NASB

Jesus equates His power to preserve believers with the Father’s, then states, “I and the Father are one.”

5. Jesus is pre-existent and eternal

John 8:58

“Jesus said to them, ‘Truly, truly I say to you, before Abraham was born, I am.’” NASB

Jesus uses the divine name “I AM” (echoing Exodus 3:14). The Jews try to stone Him for blasphemy, interpreting this as a claim to divinity.

Colossians 1:16-17

“...all things in heaven and on earth were created by Him... all things have been created through Him and for Him. He is before all things, and in Him all things hold together.” NASB

This attributes creation, pre-existence, and cosmic sustenance to Jesus, roles ascribed to God alone.

6. Jesus is the visible image of the invisible God

Colossians 1:15

“He is the image of the invisible God, the firstborn of all creation.” NASB

Jesus is the visible manifestation of the invisible God. "Firstborn" here means "preeminent" in context, not a created being.

Colossians 2:9

“For in Him all the fullness of Deity dwells in bodily form...” NASB

This is a direct claim that Jesus fully embodies the divine nature.

7. Jesus is the judge of all humanity

2 Corinthians 5:10

“For we must all appear before the judgment seat of Christ...” NASB

The Bible also says God is the judge of all (cf. Hebrews 12:23), yet Paul identifies Christ as the Judge.

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Now let’s look at the Jesus is not God argument from the scriptures.

1. Jesus distinguishes Himself from God

John 17:3

“And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” NASB

Jesus refers to the Father as “the only true God” and identifies Himself as distinct from God.

2. Jesus prays to God

Luke 6:12

“Now it was at this time that He went off to the mountain to pray, and He spent the whole night in prayer with God.” NASB

Jesus prays to God, which raises the question of divine identity if He were indeed God Himself.

3. Jesus says the Father is greater

John 14:28

“You heard that I said to you, ‘I am going away, and I am coming to you.’ If you loved Me, you would have rejoiced because I am going to the Father, for the Father is greater than I.” NASB

This implies a hierarchy, at least in function or status.

4. Jesus denies knowing the day or hour

Mark 13:32

“But about that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” NASB

Jesus places His knowledge as inferior to that of the Father.

5. Jesus is called a man

1 Timothy 2:5

“For there is one God, and one mediator also between God and mankind, the man Christ Jesus...” NASB

Paul identifies Jesus as distinct from “the one God,” describing Him as a mediator.

6. God raised Jesus from the dead

Acts 2:24

“But God raised Him from the dead, putting an end to the agony of death, since it was impossible for Him to be held in its power.” NASB

The agency of the resurrection is attributed to God, not Jesus Himself.

7. Jesus refers to “My God”

John 20:17 (NASB)

“Jesus said to her, ‘Stop clinging to Me, for I have not yet ascended to the Father; but go to My brothers and say to them, “I am ascending to My Father and your Father, and My God and your God.”’” NASB

The distinction is explicit: Jesus refers to God as “My God.”

8. Jesus sits at God’s right hand

Mark 16:19

“So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God.” NASB

This conveys a position beside God, not identity with God.

9. Jesus submits to God

1 Corinthians 15:27-28

“For He has put all things in subjection under His feet. But when He says, ‘All things are put in subjection,’ it is clear that this excludes the Father who put all things in subjection to Him. When all things are subjected to Him, then the Son Himself will also be subjected to the One who subjected all things to Him, so that God may be all in all.” NASB

This implies Jesus ultimately submits to God in the final order.

10. Jesus was tempted

Hebrews 4:15

“For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things just as we are, yet without sin.” NASB

And compare:

James 1:13

“No one is to say when he is tempted, ‘I am being tempted by God’; for God cannot be tempted by evil, and He Himself does not tempt anyone.” NASB

If God cannot be tempted, but Jesus was, this raises a theological distinction.

My opinion

1. If you consider the following about our inheritance

The most explicit statement is in Romans 8:17:

“and if children, heirs also—heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.” NASB

Two other passages echo this “joint‐heir” theme:

• Galatians 4:7

“Therefore you are no longer a slave but a son, and if a son, then an heir through God.” NASB

• Titus 3:7

“so that being justified by His grace we would be made heirs according to the hope of eternal life.” NASB

• If we are fellow heirs to Jesus, does that mean He is an heir?

• If, as John 8:58 states, Jesus was in the beginning, then does that mean he was part of creation, or did he exist before creation?

• Is there another way to explain these challenges other than calling Jesus God, or claiming he is not God? Could we be looking at this the wrong way?

How is Jesus heir to the throne of God? Does that mean God is going to die?

Below is a step‑by‑step look at how “inheritance” functions in the Bible—both its technical, legal sense in ancient Israel and its broader theological usage—and whether the death of the grantor is required before an heir may receive it. I’ve organized it into two parts (Old Testament / Second Temple context, and New Testament theology), showing the key texts (“showing my work”) and drawing on both biblical law and early Jewish commentary (Josephus) to illuminate the practice.

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I. Old Testament and Early Jewish Context

1. Definition of Inheritance

   • In Hebrew נַחֲלָה (nachalah), inheritance primarily means the property, land, or offspring passed from one generation to the next (cf. Josh 17:4).

   • Inheritance could include land (Num 26:52-56), covenantal promises (Gen 15:7-8), and blessings (Gen 27:28-29).

2. Legal Rules in Mosaic Law

   • Firstborn’s Double Portion:

“A son who is the first‑born… he shall have a double portion of all that he leaves.”
—Deuteronomy 21:17 NASB

• Daughters as Heirs:

“If a man… dies and has no son, then you shall transfer his inheritance to his daughter.”
—Numbers 27:8 NASB

• Tribal Land Allotments:

The land of Canaan was apportioned by lot to each tribe and then to family heads; if no direct heir existed, the land returned to the tribe (Num 36:7–9).

1. Examples of Lifetime vs. Post‑Mortem Transfer

   • Lifetime Blessing:

     • Jacob blesses and effectively distributes the tribal prerogatives among his sons before his death (Gen 49). Those prophetic words functioned as anticipatory inheritance.

   • Formal Transfer at Death:

     • More commonly, the legal transfer of property occurred after the ancestor’s death, with land rights becoming active once the grantor passed away (cf. inheritance laws in Num 27).

2. Confirmation in Early Jewish Writings

   • Josephus (c. AD 93) summarizes these Mosaic statutes and notes:

“The first‑born received a double portion… and the daughters inherited if no sons were born.”
—Antiquities 4.8–9 (paraphrase)

1. • Mishnah, Bava Batra 8:1 (c. 200 AD) codifies the same rules: first‑born double‑share, daughters inherit in the absence of sons, and property may only leave a family line temporarily.

2. Does the Grantor Have to Die?

   • Technical inheritance (“nachalah”) usually vests upon death—the land or estate becomes legally transferable when the prior owner dies.

   • However, blessings and “rights of possession” could be conferred in advance (as with Jacob and Abraham), effectively granting an heir his portion before the elder’s death, though full, legal registration of land took place post‑mortem.

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II. New Testament and Theological Inheritance

1. Heirs of God and Joint‑Heirs with Christ

   • “If children, then heirs—heirs of God and joint‑heirs with Christ…” NASB Romans 8:17

2. • Here, “heir” (Greek κληρονόμος, klēronomos) carries both the legal sense (one entitled to receive the Father’s estate) and the theological sense (participation in Christ’s glory).

3. Timing of the Inheritance

   • Already–Not Yet:

     • Believers are already children of God and thus have a present, spiritual claim (Gal 4:6-7).

     • The full inheritance—resurrection life, new creation, participation in Christ’s reign—awaits its “revealing” in the future (Rom 8:23; 1 Pet 1:4).

4. No Required “Death of the Grantor”

   • Unlike property law, in New Testament theology, the “Father” is never said to die; rather, believers receive their inheritance in Christ at His resurrection and ascension—He is the living grantor (Eph 1:18-23).

   • The down‑payment (arrabon, Greek ἀρραβών) of the Spirit (Eph 1:13-14) guarantees the future, full inheritance before its final dispensation.

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Summary Answer

• Biblical inheritance (OT nachalah) refers to the legal right to family land, blessings, or covenant promises, typically activated upon the ancestor's death, although blessings could also be bestowed in a person's lifetime as a pledge of what was to come.

• In the NT, Christians are “heirs of God” and “joint‑heirs with Christ” (Rom 8:17) by union with the risen, living Messiah—so no human death is required to trigger that inheritance. Instead, believers receive the Spirit as a foretaste and will share in Christ’s full inheritance at His return.

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Key References Cited

• Deuteronomy 21:17; Numbers 27:8; Numbers 36:7–9

• Genesis 49; Joshua 17:4–6

• Josephus, Antiquities 4.8–9

• Romans 8:17; Galatians 4:6–7; Ephesians 1:13–14; 1 Peter 1:4

• Mishnah, Bava Batra 8:1 (post‑biblical codification)

What about God’s immortality

Section I. Biblical Testimony to God’s Immortality

1. Psalm 90:2 – “Before the mountains were born or You gave birth to the earth and the world, from everlasting to everlasting You are God.” This affirms God’s existence beyond time, described in Hebrew as “le‑dor va‑dor.”

2. Psalm 102:25-27 – “Of old You laid the foundation of the earth… They will perish, but You remain; and they will all grow old like a garment… but You are the same, and Your years will not come to an end.” Creation is transient; God alone is unchanging and undying.

3. Isaiah 40:28 – “Do you not know? Have you not heard? The LORD is the everlasting God… He does not grow faint or weary.” Here, God’s energy and life are shown to be inexhaustible.

4. 1 Timothy 1:17 – “Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.” The apostle explicitly calls God “immortal” (Greek: aphthartos).

5. 1 Timothy 6:15-16 – “…the King of kings and Lord of lords, who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see.” Only God “possesses” immortality intrinsically; human life is contingent.

Section II. Extra‑Biblical Attestations

A. Jewish Writings

• Wisdom of Solomon (1st century BC) Passage 1:4-6 – “For although God created us for incorruption, yet through the envy of the devil came death into the world.” This text assumes God’s own nature is incorruptible and that humanity was designed to share that life.

• 2 Maccabees 7:23-24 – A martyrdom account: “God… will raise us, who die for His laws, by granting us incorruptible life.” Here, it is assumed that God is single and immortal, capable of bestowing undying life on the faithful.

• Philo of Alexandria (c. 20 BC – AD 50)
De Cherubim, paragraph 46 – Philo describes God as “immortal” and “incorruptible,” contrasting Him with the mutable created order.

B. Early Christian Fathers

• Ignatius of Antioch (c. AD 110), Letter to the Ephesians, paragraph 20 – Ignatius calls Christ “the immortal Son,” reflecting the son’s undying nature.

• Justin Martyr (c. AD 150), Dialogue with Trypho 70.3 – Speaks of God as “incorruptible and immortal,” a theme applied to Christ as the Logos.

• Irenaeus of Lyons (c. AD 180), Against Heresies 5.6.1 – Refers to Christ’s “death in time” contrasted with His eternal, immortal deity.

Section III. Synthesis

• The Hebrew Bible systematically portrays God as everlasting, unchanging, and undying.

• The New Testament explicitly ascribes immortality only to God (1 Timothy 6:16) and, by extension, to the risen Christ.

• Early Jewish and Christian writings consistently affirm God’s incorruptible, self‑existent, and undying nature.

• Humanity, made in God’s image, was intended for that life but fell; only in Christ is true immortality restored (see 1 Corinthians 15 and Revelation 21:3-4).

Conclusion

Across both biblical and early extra‑biblical sources, immortality is a defining attribute of the one true God. He alone possesses inherent, undying life, and any participation in that eternal life must come from Him.

So we are not waiting for God to die, but for His blessing to come into full fruition. As it is written in Romans, we are blessed with all spiritual blessings. It doesn’t mean we are walking to manifest that blessing to its fullness yet.

Where are we on this logical build-up?

1. Inheritance can be established as a blessing, even before the one who establishes the inheritance.

2. God is not going to die. So, an inheritance that cannot be inherited would be foolish. God is not foolish.

Does inheritance include titles and authority?

Here are several clear instances in Scripture where authority, office, or titles pass from one person to another as an inheritance:

1. Solomon Succeeds David on Israel’s Throne

   • Text: 1 Kings 2:12-13, 2:24-25

   • What Happens: After David’s death, Solomon “sat on the throne of the LORD as king in his place” (2:12) and immediately exercised royal authority—dispensing justice, executing Joab, and consolidating the kingdom.

   • Significance: The Davidic covenant (2 Samuel 7:12-16) promised that David’s “descendant” would rule forever; Solomon’s accession is the first realization of that promise.

2. Joshua Inherits Moses’ Leadership

   • Text: Numbers 27:18-23; Deuteronomy 34:9

   • What Happens: God commands Moses to “lay your hand” on Joshua so that “all the congregation of the sons of Israel may obey him.” After Moses dies, Joshua “was filled with the spirit of wisdom” and led Israel into Canaan.

   • Significance: The prophetic and judicial authority Moses held is formally transferred—Joshua becomes Israel’s new head.

3. Aaron’s Sons as Priests

   • Text: Exodus 28:1; Leviticus 8–9

   • What Happens: Aaron and “his sons” are consecrated to the priesthood; after Aaron’s death, his remaining sons (originally Nadab and Abihu) continue in that office.

   • Significance: The right to offer sacrifices and mediate before God is passed down hereditarily within Aaron’s family (Numbers 3:10).

4. Elijah’s Mantle Bestows Prophetic Gift on Elisha

   • Text: 2 Kings 2:9-14

   • What Happens: Elisha asks for, and Elijah grants, “a double portion” of his spirit by throwing Elijah’s mantle upon him. After Elijah is taken up in the whirlwind, Elisha picks up the mantle and begins performing prophetic signs.

   • Significance: A symbolic passing of prophetic authority, echoing the “double portion” rights of a firstborn (Deut 21:17).

5. Joseph’s Signet Ring and Governorship of Egypt

   • Text: Genesis 41:41-42

   • What Happens: Pharaoh removes his signet ring and puts it on Joseph’s finger, robes him in fine linen, and sets him over “all the land of Egypt.”

   • Significance: The ring is a token of delegated royal authority. Joseph rules Egypt in Pharaoh’s stead, a vivid example of a Near Eastern tradition of inheritance of office.

6. David Anointed in Saul’s Place

   • Text: 1 Samuel 16:1–13; 2 Samuel 2:4

   • What Happens: Samuel anoints David as future king while Saul reigns; after Saul’s death, David is anointed king of Judah at Hebron and later over all Israel (2 Sam 2:4; 5:3).

   • Significance: Early divine choosing (anointing) preludes the formal inheritance of the throne upon Saul’s demise.

7. Tribal and Land Inheritance

   • Text: Numbers 26:52-56; Joshua 17:1-9

   • What Happens: The land of Canaan is apportioned “by lot” among the tribes and then allotted to family heads; if a man dies without sons, daughters may inherit (Numbers 27:8-11).

   • Significance: Legal statutes govern how family‑estate and tribal holdings pass from one generation to the next.

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Conclusion:
In every case, the “inheritance” of office or title in Israel was a formal, often public, transfer, through anointing, laying on of hands, symbolic tokens (signet ring, mantle), or genealogical right. often confirmed only when the prior holder died or was removed, yet sometimes anticipated in advance by divine decree or patriarchal blessing.

Accumulated logical conclusion

1. Inheritance can happen at any time, as dictated by the head of the estate.

2. The estate owner does not have to pass away.

3. Authority and Title may be passed as a part of the inheritance.

4. Jesus is the first of many.

   1. Romans 8:29 – “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren.” NASB

   2. Colossians 1:18 – “He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.” NASB

What about the son being treated as the father?

Here are some clear biblical instances where a son not only obeys his father’s charge but, by an explicit transfer of authority, is thereafter treated by others as though he were the father himself:

1. Isaac’s Obedience to Abraham (Genesis 22:6, 9-10)
     – When Abraham is commanded to offer his son, “Isaac carried the wood… and Isaac said to his father Abraham, ‘Behold, the fire and the wood, but where is the lamb for a burnt offering?’” (v. 7). Isaac submits fully to Abraham’s direction, and when Abraham restrains him, Isaac stands in the place of the sacrificial substitute.
     – Though this doesn’t involve others treating Isaac as Abraham, it models perfect filial obedience under which Isaac becomes the locus of Abraham’s faith and role in God’s covenant.

2. Joseph’s Governorship Under Pharaoh (Genesis 41:41-44)
     – Pharaoh “took his signet ring from his own finger and put it on Joseph’s finger, clothed him… and set him over all the land of Egypt.”
     – Henceforth, the Egyptians address and obey Joseph exactly as they would Pharaoh—he carries the royal signet and exercises the king’s authority.

3. Joshua’s Commissioning as Moses’ Successor (Numbers 27:18-23; Deuteronomy 31:7-8)
     – God tells Moses to lay his hands on Joshua so “all the congregation of the sons of Israel may obey him.” After Moses’ death, Joshua assumes full leadership—“as the LORD had commanded Moses” (Deut 31:7)—and the people treat Joshua as they had treated Moses, following his commands without question.

4. Elisha Receiving Elijah’s Mantle (2 Kings 2:9-15)
     – Elisha asks for “a double portion” of Elijah’s spirit. When Elijah is taken up, Elisha picks up Elijah’s mantle, strikes the Jordan, and “the water was divided.”
     – The “sons of the prophets” recognize the same power resting on Elisha and thereafter consult him as their father-figure in the prophetic guild.

5. Solomon Succeeds David on the Throne (1 Kings 1:32-40; 2:12-13)
     – David’s dying charge passes the scepter to Solomon. Once anointed, Solomon “sat on the throne of the LORD as king in his place,” and Israel bowed to Solomon as they had to David.
     – The transfer of royal office and the people’s immediate obedience show Solomon exercising David’s authority.

6. Priestly Succession Within Aaron’s Line (Exodus 28:1; Leviticus 10:1-3)
     – God establishes Aaron’s sons as co‑priests; after Nadab and Abihu die, Eleazar and Ithamar carry on priestly duties. The community brings offerings to them “as to Aaron their father” (Ex 6:25).

Summary

In each of these cases, the son or successor not only honors his father’s charge but receives a formal investiture, anointing, laying on of hands, mantle, or signet. so that the wider community treats him as though he were the father or original office‑holder himself.

So, is Jesus God? Is he the son of God?

If nothing else stands out, the titles of God, our father, are fully inheritable. The authority of God, our Father, is fully inheritable. God does not have to die for this to come true. A faithful son is seen as his father.

So with those points made, is Jesus God?

1. They are separate entities.

2. However, because of Jesus’ inheritance, authority, and obedience, he is the living representative of God.

3. All of God’s titles, authorities, and promises have been inherited by Jesus.

I summarize that the English word 'God' is the perfect description of Jesus in His present form. However, do not call Him by El Shadai’s Hebraic name. I’d even go so far as to say that all of the El titles should remain with HaShem, and not get distracted by the name Jesus.

Remember, we, humans, have already created confusion by forgetting that Jesus’ Hebrew name is Yeshua, and Jesus is a multi-stage transliteration from Hebrew to Greek to modern languages.

So was Yeshua in the beginning? Yes. Did Yeshua know HaShem personally? Yes. Do we pray to Yeshua or to HaShem? Remembering what Yeshua said, and how we fit into the inheritance, we are to pray to HaShem, not Yeshua. However, I talk to my brothers, and Paul talked to Yeshua after His assertion, so I don’t see why we should not.

Note:

These are notes and a lot of freeform thoughts. Please do your own reading, and let’s talk about this in chat.

God Bless,

Brian Webb