In this installment we will continue to examine specific scriptures that relate to the issue of the Trinity.
SCRIPTURE #7
Colossians 1:15-19: He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him,
Trinitarians believe this passage speaks for itself in demonstrating that Jesus is God. Paul says Jesus is the image of God and by him all things were created, and He is before all things and all things are held together by Him. The phrase, “firstborn over all (“of” in most translations) creation” is seen not as Jesus being a firstborn creation of God but as a eternally generated sovereign over creation. Colossians 1: 15-19 is considered irrefutable proof of Jesus being God.
Non-Trinitarians point out that Paul begins his letter to the Colossian Christians by identifying God as the Father of Jesus Christ (Colossians 1:3) thus making a distinction between God and Christ. This same distinction is again made in verse 13. As is seen throughout Paul’s writings, he makes a distinction between God the Father and the man Jesus. Paul’s allusion to Jesus being in the image of God does not necessarily equate with being God. The Greek word translated image in this passage means image, likeness and representation. In all three gospels is the account of Christ asking whose image (same Greek word) is on the coin that was handed to Him. It was the image of Emperor Caesar. The coin represented Caesar as the imperial ruler of
Paul writes Jesus is the firstborn of all creation. The Greek translated “firstborn” is prototokos and means to be firstborn. This word appears nine times in the NT and always relates to being first born. The NIV and NKJV translate “firstborn of all creation” as first born over all creation.” Most other translations use “of” and not “over.” The Greek language does not have a preposition “of.” The phrase “of all creation” is in a genitive form where the word “of” is implied. Greek scholar Jason Beduhn flatly states that “over” in no way can be derived from the Greek in this phrase and that the NIV translators make their translation on the basis of doctrine rather than language (Beduhn, Truth In Translation, page 81). Therefore, Colossians 1:15 should read, “He is the image of the invisible God, the firstborn of all creation.” This is the reading found in most translations.
Position B Non-Trinitarians argue that to be firstborn of all creation is to have at some point in history been the first one created of all that was created. The Septuagint rendering of Genesis 4:4 is considered revealing as to the way “first born of all creation” should be understood. It reads, “And Abel also brought of the firstborn of his sheep.” Found here is the same grammatical construction found in Colossians 1:15. It is clear that the firstborn sheep was of the group of all other sheep Able had. The phrase “firstborn” in scripture is always associated with the group to which “firstborn” applies. In Colossians 1:18, Paul writes that Christ is the beginning, the first born from the dead. In Romans 8:29, Paul writes of Christ being the first born among many brothers. All these statements involving being “firstborn” show Christ as participating in the group of which He is firstborn. This is believed to show that Jesus is firstborn within the context of creation and is therefore created and not self existent. Just as Jesus is the firstborn from the dead (first to rise to eternal life), He also is the first born of Creation (first to be created by God). Paul doesn’t mean two different things by “firstborn” in the same sentence. First born implies a beginning. Our task is to determine what creation Jesus is the first born of.
Non-Trinitarians point out that the logical and textually correct way to understand “firstborn” is to understand it in its normal meaning of a parent generating a new life for the first time. In the case of Jesus, the scriptures repeatedly show God to be His father. There is no logical or scriptural reason to disregard the normal understanding of Jesus being generated by the Father through a “birthing” process. Whether this process took place as the first creative act of God or, as some believe, took place with the supernatural conception in Mary, the fact remains that sonship implies a beginning and not an eternal, without beginning relationship.
Justin Martyr (100-150 A.D.), in a dialogue with a man named Trypho, said of the Son: “He was begotten of the Father before all things created; and that that which is begotten is numerically distinct from that which begets, anyone will admit” (Anti-Nicene Fathers, Volume 1). Tertullian (190-220 A.D.) wrote: “He has not always been the Father and Judge, merely on the ground of His having always been God. For He could not have been the Father previous to the Son, nor a Judge previous to sin. There was, however, a time when neither sin existed with Him or the Son” (Anti- Nicene Fathers, Volume 3).
In Revelation Jesus speaks of Himself as being the beginning of the creation of God.
Revelation 3:14: And unto the angel of the church of the Laodiceans write; these things saith the Amen, the faithful and true witness, the beginning of the creation of God; (KJV and most other translations).
The Greek for beginning is arkee and this word appears 58 times in the NT narrative. It is used in relationship to Christ only in Revelation 3:14 and in Colossians 1:18. Greek lexicons show this word means beginning and can also mean origin and in some cases ruler. Research has shown that in all cases where this word appears in the NT in conjunction with a genitive expression, which is the way it appears in this passage in Revelation, arkee always denotes a beginning or first part of something. “Beginning of creation is a genitive expression of possession in Revelation three. It is therefore believed that when Paul speaks of Jesus being the first born of all creation he is saying Jesus is the first created of the creation of God and that John, in the Revelation, shows Jesus to confirm this.
Trinitarians argue that arkee can mean origin and that Jesus is the origin of God’s creation seeing God created all things through Jesus. However, arkee is not used anywhere else in this fashion in the NT narrative. The NIV translated this passage as “the ruler of God's creation”. This is felt, however to be deliberate accommodation to Trinitarianism as “beginning” is the natural expression in view of the Greek genitive grammatical construction found in this passage. The KJV, NKJV, RSV, NAS and most other translations have “the beginning of the creation of God.”
Another passage that pertains to our discussion of Colossians chapter one is found in the first letter of Apostle John.
I John 5:18: We know that anyone born of God does not continue to sin; the one who was born of God keeps him safe, and the evil one cannot harm him (NIV).
In a footnote to this passage the NIV has: “the one who was born of God. Jesus, the Son of God.” They are saying it is Jesus who is the one born of God that keeps those born of God safe. The RSV actually capitalizes "He" in reference to Jesus. "We know that any one born of God does not sin, but He who was born of God keeps him, and the evil one does not touch him."
Many Non-Trinitarians see the reference to Jesus being born of God as pertaining to His birth through the Father either before the creation of the universe or at the time of His conception in Mary. Since this passage is dealing with spiritual rebirth of the Christian, some believe Christ experienced spiritual rebirth when He became sin for us on the Cross and died and through resurrection was spiritually reborn. Therefore, as being born again Himself, He is able to keep those being born again through spiritual rebirth from the evil one.
Non-Trinitarians point out that scripture repeatedly shows that Jesus, as the Son of God, is not eternal as God is but dependent on God for His existence. Apostle John writes “For as the Father has life in himself, so he has granted the Son to have life in himself” (John 5:26). Here we see life for the Son generated by the Father. Paul wrote to the Corinthians, For he "has put everything under his feet." Now when it says that "everything" has been put under him, it is clear that this does not include God himself, who put everything under Christ. When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all" (1 Corinthians 15: 27-28).
It is felt that the consistent identification of God as the Father of the Son shows a distinct subordinate relationship of Son to Father showing they are not coequal. The passage in 1 Corinthians clearly shows the Son being made subject to God. Being subject does not mean being equal. The Son is seen as being made subject, not just to the Father but to God. This shows Christ to be of lesser status than the Supreme God.
Some position A Non-Trinitarians see the expression “firstborn “ as not relating to the manner in which Jesus came to be but as a title of Kingship. In Psalm 89:27 God is seen as appointing David as His firstborn in being the most exulted King. This is seen as prophetic of Jesus. God calls
Position A Non-Trinitarians view Colossians 1 as dealing with creation of the physical universe and life as taking place in Christ with the Christ event as the focal point and express reason for the creation having taken place. It is pointed out that the phrase, “For by him all things were created” as found in the NIV and KJV should read “For in him all things were created” as this is what the Greek reads and is so translated in the Revised Standard Version, American Standard Version, the New Jerusalem Bible and other translations. It is felt Paul is writing that the creation was made with Christ in mind and it is through the Christ event the new creation is taking place beginning with Christ being the firstborn of this new creation.
It is pointed out that God, in speaking to Israel, said, This is what the LORD (YHWH) says-- your Redeemer, who formed you in the womb: I am the LORD (YHWH), who has made all things, who alone stretched out the heavens, who spread out the earth by myself (Isaiah 44:24). It’s believed scripture reveals that YHWH alone is the creator. Since YHWH is identified in scripture as the Father, it is the Father alone who is the creator.
AUTHOR’S COMMENT: In reference to 1 John 5:18, it should be noted that the Codex Sinaiticus and many other Greek manuscripts read “he that is begotten of God keeps himself” thus implying that the Christian keeps himself and not that Jesus keeps him. It is the Alexandrian and Vatican Codices that bring out the meaning of Jesus as the one that keeps the Christian from the evil one. Both the Alexandrian and Vatican Codices predate Sinaiticus. Since there are variant readings in the ancient manuscripts regarding this passage and also questions as to what exactly Apostle John was implying, we need to be careful in using this passage in any definitive manner relative to the relationship of Jesus to the Father.
In reference to the word “firstborn,” if one is to use “firstborn” in its normal sense, which is the way it is often used in scripture, one would have to conclude that Jesus has not existed eternally but had a definite beginning in time. Trinitarians see these “firstborn” passages as indicative of the Son being eternally generated by God and therefore not having beginning or end. The concept of eternal generation, however, contradicts the inherent meaning of firstborn, born and begotten as all these terms imply a beginning. Therefore, there simply is no scriptural support for the concept of eternal generation applying to the terms firstborn, born or begotten. Even if “first born” is to be understood as a title, as suggested by some position A Non-Trinitarians, the term still implies a beginning as David, Israel and Ephraim all had a beginning.
The quotes from Justin Martyr and Tertullian are instructive. It is apparent neither one viewed the Son as eternally existing. Even though Tertullian is said to have been the first to use Trinity as a description of God, his application of that word to the nature of God may have been different than current orthodox teaching on this issue or what is found in the Creeds.
It must be pointed out that the statements of both Justin Martyr and Tertullian are in conflict with the position A Non-Trinitarian position. Both these men see the Son as existing before creation and not first coming into being at His human birth. Justin Martyr sees the Son begotten by the Father before creation and Tertullian speaks of God becoming the Father when the Son appeared. Since God as Father is seen before the conception of Jesus, Tertullian appears to believe the Father became the Father of Jesus before the human conception of Jesus. A review of the “Father” passages in the OT, however, will reveal the Father is seen as the Father of creation and humanity and therefore God as Father is not limited to becoming the Father of Jesus.
SCRIPTURE #8
1 John 5:20: We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true--even in his Son Jesus Christ. He (“This” in most translations) is the true God and eternal life.
Many Trinitarians see this passage as showing Jesus is the true God. This is believed to be the case because in the previous phrase, “his Son Jesus Christ” is found the nearest antecedent noun (Christ) and therefore it is believed the “He” or “This” in the next phrase refers to Jesus. One Bible version (a paraphrase) renders this passage as:
And we know that Christ, God's Son, has come to help us understand and find the true God. And now we are in God because we are in Jesus Christ his Son, who is the only true God; and he is eternal Life (Living Bible).
This passage in First John is felt to be strong evidence for Jesus being God. This passage was used in arguments against Arius in the Nicene debate and both Luther and Calvin adopted the view that in 1 John 5:20, Christ is being referred to as the true God and eternal life.
Non-Trinitarians note that the Living Bible is a paraphrased version and therefore is not a translation as such but one author's view as to the meaning of the scriptures, a view that in this paraphrase reflects a belief in the Trinity. Secondly, it is pointed out that the nearest noun in the Greek language does not always point to the referent in a following sentence. A good example is found in the following:
1 John 2:22: Who is a liar but he that denieth that Jesus is the Christ? He is antichrist that denieth the Father and the Son (KJV).
It is obvious that “He” does not refer back to the closest noun which is Christ but to the one who is a liar and denies Christ. Non-Trinitarians believe that in this same way, the word ‘He” or “This” as in “He is the true God and eternal life” does not refer to the antecedent “Christ” but to “him who is true” which by context is shown to refer to God the Father of Jesus. Some translations capitalize him, his and he in this passage to show connection between the various phrases containing these pronouns and the mention of God in the first sentence (See NKJ and NAS). It is pointed out that John clearly references God twice in this passage as being true. It therefore follows that John would be referring to God the Father as “the true God and eternal life” in the last phrase of this passage. This also would be in keeping with Jesus' statement in John 17:3 where Jesus connects eternal life with knowing the “only true God” which by context shows a definite referent to the Father. John also writes in John 5:26 that the Father has life in Himself and grants life to the Son. This statement is believed to clearly show God the Father is the source of all life and all life, including that of the Son’s, is derived from the Father.
AUTHOR’S COMMENT: A review of the various theologians and Greek scholars who comment on this passage show general agreement that the last phrase of this passage is referring to God the Father and not to Jesus Christ. Therefore, this passage does not appear to be evidence for Jesus being God but instead once again shows separation between God the Father and the Son and that Jesus came to reveal the Father as the one and only true God. There is nothing in this passage to suggest that Jesus is also God.
The indication that 1 John 5:20 was used as a proof text in arguments that led to establishment of the Trinitarian doctrine and also seen by Luther and Calvin as proof of Jesus being God is instructive. If the Trinitarian doctrine was based on the kind of interpretation of scripture as seen offered by Trinitarians on 1 John 5:20, it would appear this doctrine was established on very shaky ground.
SCRIPTURE #9
Romans 9:5: Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen (NIV).
Trinitarians often point to this passage as proof that Jesus is God. A number of other translations, such as the King James, New King James, American Standard and New American Standard translate this passage in a way to indicate Christ is God. Non- Trinitarians point out that many translations indicate that it is not Christ who Paul says is over all but God the Father who is over all. For example the Revised Standard Version has it this way:
“to them belong the patriarchs, and of their race, according to the flesh, is the Christ. God who is over all be blessed for ever. Amen.”
In this translation as in another dozen or so that could be named, there is a period placed after the word Christ and the next sentence stands alone. It’s to be noted that the Greek manuscripts from which translations have been made do not contain punctuation. Punctuation was added by the translators based on their understanding of the context in which a word or passage is found. Interpretation, as well as doctrinal predisposition, has always played a role in determining how translators end up transferring meaning from one language into another. This is especially true of ambiguous passages. Romans 9:5 can be punctuated either with a period or a comma after the word Christ depending on what the translator feels the writer is saying.
How then do we know what is the correct way to view this passage. A review of the commentaries dealing with this passage show that throughout this letter to the Romans, Paul always distinguishes between Jesus Christ and God. The word God (Greek Theos) appears 153 times in Romans in addition to its appearance in 9:5. In all these 153 occurrences, it is clearly seen to refer to the Father. This pattern is seen overwhelmingly in all of Paul’s letters. On this basis along it is extremely difficult to conclude that Paul changes his way of thinking and writing by suddenly calling Jesus God when in every other instance he associates God with the Father.
A number of commentators have focused attention on what appears to be a doxology at the end of 9:5. Doxologies are closing statements, hymns or prayers directed to the praise of God. Paul’s statement in 9:5, “God who is over all be blessed (ulogeetos) for ever. Amen” (RSV) is seen as a clear doxology in the same vain as others found in the writings of Paul. Paul’s use of the Greek word translated blessed or praise (ulogeetos) is also instructive as it is the same word he consistently uses in praise to God the Father but never in reference to Jesus. If Paul is using this word in reference to Christ in 9:5, it would be a noted departure from the manner in which he uses this word in the rest of his writings. Here are some examples of doxologies and Paul’s use of ulogeetos.
Galatians 1:3-5: Grace and peace to you from God our Father and the Lord Jesus Christ, who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, to whom be glory for ever and ever. Amen.
Romans 1:25: They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator--who is forever praised (ulogeetos). Amen.
2 Corinthians 1:3: Praise (ulogeetos) be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort.
2 Corinthians 11:31: The God and Father of the Lord Jesus, who is to be praised (ulogeetos) forever, knows that I am not lying.
Ephesians 1:3: Praise (ulogeetos) be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.
Non-Trinitarians point out that Paul continually speaks of “the God and Father of our Lord Jesus Christ.” Paul is seen as saying God is the God of Jesus Christ as well as His Father. The question is asked: How can God be the God of Jesus if Jesus is the God? Since Trinitarianism teaches that God is a single entity and is in no way separated, how, it is asked, can God be the God of God? Trinitarians respond that Paul is thinking within the context of Jesus as a human relating to God His Father. Non-Trinitarians see this as a Trinitarian presupposition as they see no reason for Paul to be referring to Jesus in this manner after Jesus has been resurrected and ascended to the Father if indeed Jesus is coequal, coeternal and consubstantial with the Father and is therefore God as God is God.
AUTHOR’S COMMENT: This analysis of Romans 9:5 reveals the necessity of carefully examining the methodology of a writer in order to determine his train of thought. Paul’s consistent distinction between God the Father and Jesus Christ the Son should be instructive as to how he viewed the Father compared to the Son. Because Paul consistently distinguishes God the Father from the Son and never uses the phrase God the Son, it is critical that where a passage is translated in such way as to indicate the Son is also God, such passage must be very carefully examined to determine if the writer is really saying Jesus is God. As can be seen in the examination of Romans 9:5, when the overall context of Paul’s writings are taken into consideration, the evidence weighs against Paul saying Jesus is God in this passage. Instead, the weight of evidence favors Paul writing that God the Father is over all and blessed for ever as a doxology of praise to the Father for what He has done through Jesus.
It should be noted, however, that even if one were to conclude that Paul is calling Jesus God, this would not necessarily mean Christ has the same qualities as God the Father and is self existent as God the Father. It is a common tendency on the part of Trinitarians to take apparent references to Jesus being God as proof that Jesus is self existent, coeternal, coequal and consubstantial with the Father and therefore is God in every sense as the Father is God. As already discussed in this series, there is nothing inherent in the Hebrew elohim or the Greek theos that demands these words imply self or eternal existence. These words are used to define angles, prophets, judges, Kings of Israel and even Satan. These words are used to define individuals having, or having been granted, power, authority and leadership. Determination as to whether Jesus is God as the Father is God cannot be made strictly by referring to scriptural passages where Jesus appears to be called God. We must look at the whole of scripture to make such determination. We will discuss this matter in much greater detail as we move alone in this series.
SCRIPTURE #10
Titus 2:11-13: For the grace of God that brings salvation has appeared to all men. It teaches us to say "No" to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope--the glorious appearing of our great God and Savior, Jesus Christ, 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 (NIV).
The NIV translates this passage in such manner as to show one subject (God) and that subject to be Jesus Christ, the great God and Savior who’s appearing is anticipated. Other translations show two subjects and therefore could be read with God being one referent and Jesus being another.
Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ (KJV).
Looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ (ASV).
Scholars are divided as to how best to render this passage. Some see it referring only to Christ and some see it referring separately to God the Father and to Jesus Christ. The presence of the Greek kai (and) between the first noun (God) which is proceeded by the definite article tou (the) and the second noun (Jesus) preceded by no article has led some to conclude that God and Jesus are being identified as the same person in this passage. It is believed that if Jesus is to be identified as separate from God a definite article would precede His name. Others cite scriptural passages with similar Greek grammar construction where a definite article precedes the first noun but not the second noun and where context clearly shows two different individuals being referenced.
Some Trinitarians believe the context of this passage calls for Jesus being identified not only as Savior but also the great God. Verse 14 speaks of how Christ gave Himself to redeem us and purify a people for His very own. Since the OT speaks of God (YHWH) as Savior and redeemed people are spoken of as being God’s possession, it is felt that similar language in the NT testifies of Jesus being God as God is God. It is believed that Jesus is literally identified as the “YHWH” of the OT in being called the great God and Savior in this passage.
Non-Trinitarians respond that Jesus plainly says that those given to Him were given to Him by God His Father which shows subordination of the Son to the Father rather than the Son being equal with the Father. In praying to the Father Jesus said:
John 17:6-7: I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. Now they know that everything you have given me comes from you.
It is pointed out by Non-Trinitarians that Jesus said when He comes He would appear in his Father's glory (Matthew 16:27). It is felt Paul is reflecting on this pronouncement by Christ in His letter to Titus. Therefore, it is God the Father (the great God and Savior) and Jesus, the bringer of salvation that is being referenced. In Verse 10 of this passage Paul speaks of “God our Savior.” In verse 11 Paul writes of the “grace of God that brings salvation. In verse 13 God is spoken of as “the great God and Savior.” It is believed that when Paul addresses God as Savior, he is referring to God the Father as distinguished from Jesus who is seen as Gods agent for bringing salvation.
1 Timothy 1:1: Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,
1 Timothy 2:1-5: I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone-- for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus,
Jude 1:25: to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.
1 Timothy 1:17: Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.
God as Savior is always distinguished from Christ Jesus. Therefore, it is believed the God referenced in Titus chapter 2 is referring to the one and only God who is the Father and Jesus is referenced as the anticipated “blessed hope” through whom salvation is granted.
Some Trinitarians feel Paul is identifying Jesus as God in 1 Timothy 1:17 because God is called King. Paul, however, identifies the King as immortal and invisible. In Colossians 1:15, Paul says Jesus is the image of the invisible God showing it is God that is invisible. Paul writes to the Corinthian Christians that the only God is the Father (I Corinthians 8:6). Jesus speaks of the Father as the only true God (John 17:3).
Non-Trinitarians argue that Paul can’t speak of the only God being the Father to the Corinthians and speak of Jesus being the only God to Timothy. In 1 Timothy 6:13-16, Paul speaks of God as King of kings and Lord of lords who alone is immortal whom no one has seen or can see. In this passage God is spoken of in contrast to Jesus as it is obvious Jesus was seen and can be seen. It is the Father here who is identified as the Supreme Lord over Jesus who is a lesser lord by comparison. This harmonizes well with Psalm 110 which shows Jesus as a lesser lord than YHWH. God is said to be the giver of life and alone has intrinsic immortality and therefore able to give life to others.
1 Timothy 6:13-16: In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you to keep this command without spot or blame until the appearing of our Lord Jesus Christ, which God will bring about in his own time--God, the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen.
AUTHOR’S COMMENT: The comments in regard to Paul always distinguishing God as Savior in contrast to Jesus is instructive. So is Paul’s charge to Timothy which shows the contrast between Jesus and God even through Paul is writing years after Jesus ascended to the Father. The implication is that only God the Father has true immortality (having neither beginning or end) and all other immortality is granted by the Father including that given to Jesus.
It should be noted that although Paul refers to God as Savior he also referenced Jesus as Savior in his letter to Titus.
Titus 3:3-6: 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,
By context we can see in this passage the reference to “God our Savior” is a reference to God the Father and therefore is in keeping with Paul’s regular mode of expression in his letters. Jesus Christ is not referenced as God but is referenced as “our Savior.” This being the case, along with the many other references to Christ as Savior in the NT, it is certainly possible that Paul referenced Jesus as Savior in Titus 2:13. The phrase “great God” as a referent to Christ is grammatically possible but problematical. The expression “great God” is found only this once in the NT narrative. This phrase appears five times in the OT and by context can be seen to always refer to the one and only true God. For a Trinitarian, this is not a problem as the one God of the scriptures is seen as Father, Son and Spirit and so all six scriptural references to the “great God” are seen as referring to the Trinity.
The problem is that Paul uses the word God (Greek Theos) over 500 times in the NT documents and by context is seen to over and over again show a separation of Being between God the Father and Jesus His Son as opposed to a singleness of Being with the Father and Spirit. While Trinitarians view this within the context of the Fathers relation to Jesus as a human, Paul nevertheless continues this view knowing full well that Jesus has ascended to the Father. If Paul understood Jesus to share in the nature of a Triune God, he certainly never hints of such an understanding.
As previously stated, nowhere in scripture is Jesus called God the Son. He is always referred to as the Son of God. As previously discussed in this series, it does not necessarily follow that being the Son of God means being God as God is God. Scripture refers to other humans as sons of God and no one would conclude that they are God as God is God. Passages where Greek grammar allows theos to be applied to Jesus can only establish Jesus as consubstantial, coequal and coeternal with the Father and the Spirit if it can be demonstrated that God is a Trinity of Father, Son and Spirit to begin with. If this cannot be demonstrated, to postulate that Jesus is God as God is God when the word God is applied to Jesus is to argue in a circle.
In my research thus far articulated in this series, there has not been one passage of scripture that establishes beyond reasonable doubt that Jesus is God as God is God. There has not been one explicit or even certifiable implicit teaching in the scriptures so far discussed that identifies Jesus as a consubstantial, coequal and coeternal person with the Father and Spirit who shares and participates in a single plurality of being that is the one God. I have yet to see this concept articulated in scripture. We have a long ways to go, however, and it remains to be seen if the Trinitarian concept of God is supportable.