Baptism by Immersion

Does the Bible teach more than one form of baptism?  If the Bible does not explicitly identify immersion as the mode, are we to assume that it was not by immersion?

The Bible is explicitly clear and teaches believer’s baptism; the water baptism of those who have made a profession of faith and belief in Jesus Christ. This is the only form of baptism the Bible teaches.

When it comes to the understanding of the mode of baptism, an important rule in correct Bible interpretation is key. When the Bible clearly showcases something, teaches on a topic, or is clear on certain actions and then arrives at an unclear, vague, or unknown situation or action; the clear passage gives implication or implied points to the unclear passage. In the case of baptism, it is clear that John the Baptist was fully immersing people (including Christ) in water, the Apostles practices immersion in water, and the Ethiopian Eunuch was immersed in water. In other stories, when the mode of baptism is not made clear, we can imply (assume) or take the implication that the mode being used to baptize is immersion.

Acts 15

What does the Acts 15 council teach about the interconnection of local congregations?

Acts 15 is an interesting story on church connection in Scripture. First, this story includes the Apostles, which we as a church do not have today. Second, this is a story of one local church (Antioch) consulting another local church (Jerusalem), which happened to be the first church and the Apostles (this is not a story of a “church council”). And lastly, this story is centered around the inclusion of Gentiles into the church, where as most of the founding members of the church where Jews (the church today is almost exclusively Gentile). Acts 15 is a tough passage to make a case for a certain type of church polity or government.

But these three points do not mean this text can’t teach us things about the interconnection of local congregations. This story is very clear on a doctrinal unity among local congregations, that ties them together. Wherever any Christian went, they would know the doctrinal stance of the church, because of this ruling on Gospel issues. The same should apply among a set of local churches today. Doctrine must connect them, especially on Gospel issues. Next, local churches can reach out to other local churches (of like mindedness) and seek council, wisdom, and advice on issues of church life, truth, and ecclesiology. There must be a support, commradery, and partnership between churches as they deal with larger issues in the church universal. Lastly Acts 15 shows a universal church that is not full of autonomous churches that live out the faith individually and isolated. Rather Acts 15 shows a universal church that has local churches tied together, supporting one another, all living under the guide and rule of God’s Word, seeking to expand the Kingdom together, while living in unity as one church.

Independence or Autonomy

How are independence and autonomy between churches different?

Webster’s dictionary defines independence as, “the state of being independent, self-governing, or self-ruling”. Webster’s defines autonomy as, “freedom from external control or influence”. When I think of autonomy, it brings the picture of “disconnectedness” and the picture of having no responsibility or ties to anything else (isolation). Where independence differs is, yes there is an individual aspect to it, but there is also a connected nature to other things and a tie to certain connected elements.

When it comes to the nature of local church, I believe autonomy is going farther than the New Testament illustrates. Autonomy (especially in the SBC) can be taken too far when there is no doctrinal unity between local churches, where there is no partnership or connection between the local church (except on missionaries and a few essentials), and when there is no responsibility or oversight to the local church. Independence on the other hand, gives the local churches space to take in members, discipline their own members, elect their own Elders, reach their own communities, all while having a doctrinal unity with other churches, having accountability to a larger network of churches, and partnering together with other local churches to expand the Kingdom of God.

On a side note, I am in favor of a denominational connection between churches. I believe a denomination should have doctrinal unity in all their churches, on issues that the Bible speaks to. I believe a denomination should connect all their local churches together under the umbrella of accountability to one another and oversight. I even believe a denomination should work together as local churches to expand the Kingdom as a denomination.

Congergational and Presbyterian Polity

What is the difference between congregational and Presbyterian polity?

The largest difference between a Congregational polity and a Presbyterian polity is the answer to the highest human (spiritual) authority. In a congregational style, the highest authority is the individual member, making up the local congregation. This means that members together as a local body, as a congregation, have the highest authority (under God) in that local church. In a Presbyterian polity, the highest authority is the General Assembly, dictating down to the Presbytery down to the Sessions. This removes the highest authority (except on the election of Elders) from the congregation and places it with Godly, wise men (Elders). This is my understanding of the largest difference on the polity issue.

For my own conviction, I believe Scripture shows a balance of the two. The Bible clearly shows a connection between local churches, unified under Godly men, unified under a set of Biblical doctrine and truth, and unified under a common cause and relationship of Kingdom expansion. But the Bible (and Jesus Himself) gives authority in many areas to each individual members in a local congregation on certain issues; such as Elder election, the Ordinances, and membership/discipline issues (along with all the physical stuff). I believe in a denominational structure of local churches but also a denominational structure that supports the local church (and members) to have authority on their own. I believe in a balance between the PCA and the SBC style polities.

Means of Grace

What is the significance of the Ordinances in the Church? 

The simple answer to what is the significance of Baptism and the Lord’s Supper is the reality that they are both a means of grace God gives to His body. God commands both of these actions to be done regularly. God does not command this because it is just a command, but because He means to show us and give us his grace through them.

Wayne Grudem states of baptism, “where there is genuine faith on the part of the person being baptized, and where the faith of the church that watches the baptism is stirred up and encouraged by this ceremony, then the Holy Spirit certainly does work through baptism, and it becomes a “means of grace” through which the Holy Spirit brings blessing to the person being baptized and to the church as well” (Systematic Theology pg. 954). Baptism is the reality of the person being identified with Christ (Rom. 6:3-4, Gal. 3:27, Col. 2:12), thus God’s grace is shown and stirs the heart of His church, in grace, as it is celebrated.

The Lord’s Supper has the same means of grace. First the gravity of the death of Jesus is celebrated and remembered. Second, Communion rehearses the good news of Jesus and remembers His death for the church, which is an act of grace of God on behalf of His people. The Eucharist is also a present reality as the grace of God is proclaimed in that moment, as the death of Christ is proclaimed and confessed through the meal (1 Cor. 11:26). Finally, the Lord’s Supper is a future celebration and remembrance, awaiting the return of Jesus for His body (1 Cor. 11:26). As David Mathis reminds us, “The Lord’s Supper is an extraordinary meal. To be sure, it is simply an ordinary means of God’s grace to His church, and it is simply ordinary bread and wine. Yet as eating and drinking go, it can be an unusually powerful experience” (Habits of Grace pg. 179).

God shows His people grace, both in the Cross and in every day life. Both of the ordinances are significant because they remind us of this grace, show us this grace, and impart God’s grace on the participants. We are saved by grace alone and these events are a means of God’s grace renewed and imparted on His people.

Ordinances

What are the Ordinances/Sacraments of the Church?

There are two ordinances in the life of a local church. These ordinances can also be called Sacraments. The two Sacraments or ordinances are baptism and the Lord’s Supper, also known as Communion or the Eucharist.

Baptism is a public testimony of a person’s faith in Christ (Acts 2:38; 41). It has no power to save. It is to be performed after one has made profession of salvation. The examples of baptism that we have in the New Testament are always after profession of salvation (Acts 2:41; 8:12-13; 10:47). Baptism is a special grace filled time in the church. Baptism is the public demonstration of a heart change of an individual. After a person confesses faith in Christ, baptism is the act they demonstrate to show the public world what God has done in them. As God's grace is demonstrated in the life of an individual through baptism, other Christians celebrate the goodness of God and the watching world sees and hears the Gospel message made known. The church should observe this sacrament anytime someone is converted to Christ and gives their life to Him in faith. This is an outward sign of an inward reality.

The primary meaning of the word baptizo is “to immerse.” In the apostles’ time, the method of baptism practiced on proselytes to Judaism was total immersion. Scripture shows immersion in the case of John the Baptist, and in a few other stories like Phillip and the Ethiopian Eunuch. Yes, there are times the Bible does not specifically say it was by immersion, but it never says it was not immersion either. Based on these facts, I believe the best mode of baptism is immersion.

The Lord’s Supper or Communion or the Eucharist is performed as a remembrance of Christ’s death (1 Corinthians 11:23-26). It is to be done regularly by believers as a testimony of what Christ did on the cross for us. It is an act of worship and thanksgiving to Christ for His act on the cross for us. It is to be done in a local church, among a faith or fellowship family as an act together of worship. Jesus Christ instituted this ordinance in the Upper Room where Jesus breaks bread and says, “this is my body, which is given for you. Do this in remembrance of me”. Later Jesus takes the cup and also states, “this cup that is poured out for you is the new covenant in my blood” (Luke 22:19-21). The Lord’s Supper is the sign and seal of the new covenant relationship between God and His people, so God’s grace is shown and felt during the meal together. An attitude of remembrance, gratitude, and celebration must accompany the communion meal.

The Church Connected

What do the Scriptures teach about the organizational connection between particular churches?

Again, just as the question from yeserday, there is no clear-cut command by God, declaring how His church, universally should be connected or organized together locally as particular churches. But a study of God’s Word and a theological understanding of God’s people should lead to a consensus of belief in how local churches must be connected universally. I would call the organizational connection between particular churches to be an independent, interdependence.

First, there are clear cut issues and points in the Bible that deal with each church independently. Each church is to have their own set of Elders (1 Tim. 3:17, 5:17-25, Titus 1, Acts 20:17-38). Each local church celebrates the ordinances, within their local body. Christians must become members of a local church where spiritual oversight and “faith family” worship and the “one another’s” takes place. Each local church should have a “confession” or statement of faith, that that local body holds to. This also leads to each local church separating from false teachers and false gospels. In Scripture, each local church had their own divisions, problems, and sin, that is directly dealt with by the New Testament writers. One local church is not bound to certain decisions of other local churches because of the uniqueness of the sin problem (building decision, leadership decision, missions/evangelism decision, financial decisions). The Scriptures very clearly show a uniqueness and “independence” to the local church in each town or location.

But the Bible is also very clear that every local church has a dependence and connection to one another. There must be a unity (1 Corinthians 1:2, Ephesians 4:12-13) between the local churches. There must a universal family connection between local churches (Romans 16:16, 2 Cor. 13:13, Col. 1:4). The Bible shows local churches gathering and uniting together to support gospel workers (2 Cor. 8:18, 3 John 5-6). The Bible shows local churches supporting one another in financial aspects and crisis (Rom. 15:25-26, 1 Cor. 16:1-3). The Bible makes clear certain theological points that must connect all churches and all churches in connection must unify around (Acts 15). There is a mandate in Scripture to pray for other churches and be concerned with the well-being of other churches (Ephesians 6:18). As Jonathan Leeman states, “local congregations of the New testament were very much integrated with one another” (Baptist Foundations pg. 375).

With both of these two points clear, I believe Scripture points to a good practice of a group of local churches tied together in unity, common goals, like doctrine, working together to both expand the kingdom in their part of the world and across the world. Yet each of these local churches connected together, must function independently with their own leaders, dealing with their own sin and problems, living holy as a faith family under the preaching of the Word in that local community. To simply say, I believe the Bible pictures a loose affiliation of local churches, living independently as a faith family, yet connected and interdependent on one another to live the great commission and holiness.

Polity

What is the Scriptural form of government for a particular church?

The Bible is not explicitly clear on what the governmental form should be or is commanded to be by God. But through the hard work of studying the Bible and thinking through things theologically, the Bible makes a strong case for each local church to have the governmental form of Congregational Rule, Elder led church. The best form of church government is a local church ruling itself, led in this process by multiple Elders with the help of deacons that are chosen by the congregation.

First, the Bible is clear, every member of a local church has certain “powers” and responsibilities in their church. Jesus, when speaking and using the word “church” for the first times points to the members of the church having the keys to the kingdom (Matthew 16:13-19). Jesus and Paul also speak about the congregation as a whole (and members as part of the congregation) in having the power and requirements to discipline the sinful and unrepentant people in each local church. As part of the congregational rule and responsibility, leaders are also chosen and put in place by the local congregations. 1 Timothy 3 gives the requirements for these leaders (Elders), which the local congregation must use to chose Godly, wise leaders who use the authority of the Word of God, to lead their local church. The Bible is clear that every local congregation has a responsibility from God to worship Him, expand the kingdom, and live holy lives and they must rule themselves in doing this.

Second though, every local church must be lead and taught by a qualified group of Elders. Reading throughout the New Testament, the plurality of the Elders is continually stressed (Acts 14:23, 20:17, 1 Tim. 4:14, Titus 1:5, James 5:14, 1 Peter 5:5). These Elders are to lead the local church and have “authority” through their teaching of God’s Word. The Elders are still beneath Christ, the Head of the Church (Acts 15:22, 1 Corinthians 5:4-5, Acts 6:3-5). This means, as the Elders lead their local church, they are teaching and guiding the church through daily decisions and wisdom in the large decisions a church must make. The Elders are God’s men, guiding and steering each church and its members towards a holy life of worship and making disciples.

Practically speaking, here are some examples of how a congregational ruled, elder led church functions; the congregation would vote leaders to lead the local congregation making daily decisions and giving the congregation recommendations on large decisions, but the congregation would still have a vote in major decisions, doctrine, missions, hiring Pastors, building decisions or any aspects that impact the heart of that particular local church. The beauty of the congregational ruled, elder led church is the working together in unity of God’s people, both its members and leaders, to live as a faith family for the glory of God.

Election

On what basis does God Choose to save people?

The simple answer to this question is threefold, but it all revolves around God’s freedom to choose. God choose to save some people by His grace, in His love, for His glory. There is nothing in man, because man is a depraved, unrighteous, being with an inability to do any good (Romans 3:10-12). First, as the Reformers declared (sola gratia), salvation and God’s election of some for salvation is by God’s grace alone. There are no works, good, or any condition or ability in man that would prompt God to choose them. It is implying His unconditional grace. Second, as 1 John 4:10 declares, “In this is love, not that we have loved God but that He loved us and sent His Son to be the propitiation for our sin”. God’s love placed on the elect is also part of the basis for His election of the elect and saving them. Finally, the glory of God is not only the basis for His election of some for salvation, but it is the basis for everything that happens in the universe. As the London Baptist Confessions declares succinctly in chapter 3.3, “by the decree of God, for the manifestation of His glory, some men and angels are predestinated, or foreordained to eternal life through Jesus Christ, to the praise of His glorious grace; others being left to act in their sin to their just condemnation, to the praise of His glorious justice”. This is a great summary pointing to the truth of Ephesians 1:5-6. This statement points to the glory of God alone in the election and concludes the answer to this question nicely.

The Literal Millennium

What do the Scriptures say about the millennium?

Scripture clearly and sufficiently teaches the millennium to be a rule and reign of Jesus Christ as King, on the earth, visibly present with His people, after His second coming, for a period of time.

Christ will come to rule and reign on the earth for a thousand years. (Revelation 20:6) It will be a literal, earthly kingdom. Satan will be bound during the entire millennial kingdom. (Revelation 20:2) Following the thousand years, Satan will be loosed for a short period of time. He will mount one last opposition but will be defeated and cast into the lake of fire (Revelation 20:7-10). This is the premillennial view, to which Millard Erickson states, “we note here that there are no biblical passages with which premillennialism cannot cope, or which it cannot adequately explain” (Christian Theology pg. 1223).

When we understand Scripture to speak to the truth of Premillennialism, many other passages besides Revelation 20:1-11, teach this reality. Isaiah 65:20 speaks about a future rule of Jesus. Isaiah 11:6-11 is another future prophetic message of a future time period when the reign and rule of God, on the earth, literally, will change the way the earth exists. Psalms 72 is another Old Testament passage, that must be understood to go beyond the rule of Solomon and speak to a future time when the true King in the line of David will literally sit upon His throne in Jerusalem. And the final clear Old Testament passage speaking about Christ’s physical millennial reign is in Zechariah 14:5-17. All of these texts, which point to a unified picture from Scripture, speak about Jesus’ literal, physical, earthly reign from His throne in Jerusalem, at a future period of time, which will be His millennial reign upon this earth.

Jesus is coming back

What do the Scriptures say about the events associated with Christ's return?

The next visible action of our Savior, Jesus Christ, will be His second coming or His return to the earth. This is the events that Jesus tells his disciples about in the Upper Room Discourse when he tells them, “And if I go and prepare a place for you, I will come again and take you to myself, that where I am you may be also” (John 14:3). All Christians agree that Jesus is coming again, returning for His people, but there is disagreement as to much of the details of when and how Christ will return the second time. But the Bible is clear on the important points of Christ’s second coming.

First, Christ could come back at anytime and God’s people must be ready. Matthew 24:42-44 gives a call for God’s people to watch closely for Christ coming. Mark 13:32-37 speaks about the reality that the hour of Christ’s return, no one but the Father knows and we as God’s people must be ready for his return. 1 Corinthians 16:22 is a call for God’s people to be ready because the return of Christ will come at an unexpected hour. 1 Thessalonians 5:2 speaks about the return of Christ, as if it is like a thief in the night. Hebrews 10:25 is a call for encouragement to God’s people because Jesus return is drawing near. And James 5:7-9 speaks about Christ’s return as being at hand and the judge is at the door waiting to come back.

Second, even though Christ’s return will come at an unexpected hour, there are preceding signs and events to His return. As Lois Berkhof states, “according to Scripture several important events must occur before the return of the Lord” (Systematic Theology pg. 696). The first of these events is made clear in Mark 13:10 where the Gospel must first be preached to all nations. Next there will be false teachers and prophets working miracles and signs, as told by Jesus Himself in Mark 13:22 and Matthew 24:23-24. There will also be a period of greater tribulation, both in the world and on God’s people, as demonstrated by Jesus teaching in multiple places (Mark 13:7-8, 19-20, Matthew 24:15-22, Luke 21:20-24) and the book of Revelations. Lastly, there will be signs from heaven and wonders on the earth as creation breaks down in God’s judgment (Mark 13:24-25, Matthew 24:29-30, Luke 21:25-27).

Christ’s return is made the clearest in all of Scripture in the book of Revelation. Revelation 19 shows Christ’s return is to defeat Satan and the nations (Revelation 19:11-21). Christ’s return also includes Old Testament and New Testament saints resurrection (Revelation 20:4). But most importantly, Revelation is clear that Christ will come a second time, not as a humble servant, but as a conquering King ready to judge the wicked and rule His kingdom. As Christians, we must agree on what is clear, Christ is coming a second time and we must be waiting and ready to join our Savior and King in His new Kingdom.

Jesus as the God-Man

What is the relationship between Christ's humanity and deity?

Jesus Christ is unique. He is a divine-human being. This is called the Hypostatic Union of Christ. There has never been another like Him nor will there ever be. The Bible is His story of redeeming His people. He came to earth to die for our sins so that we might have eternal life. For Jesus Christ to be a complete and perfect Savior, He thus had to be fully God and fully man.

The first aspect of Jesus humanity and deity in their relationship is the truth that they are both fully in Christ. Christ was 100% God and 100% man. Without diminishing either His perfect deity or His complete humanity He lived in one body on this earth as both God and man. As the Athanasian Creed states, “Although he is God and human, yet Christ is not two, but one. He is one, however, not by his divinity being turned into flesh, but by God's taking humanity to himself. He is one, certainly not by the blending of his essence, but by the unity of his person. For just as one human is both rational soul and flesh, so too the one Christ is both God and human”. Nestorius taught that Jesus’ divinity must be shielded from His humanity. He declared Jesus to be two distinct separate people. That is not what the Bible makes clear about the relationship of Christ two natures.

The second aspect of Christ’s two natures in His one being, is the truth that they were united natures, being they were unified in Christ. Christ never once contradicted Himself. What His deity did, His humanity also did. What His humanity did, His deity also did. Christ was unified within Himself, as John Calvin so helpfully points to in his Institutes 14.1, “He who was the Son of God became the Son of man, not by confusion of substance, but by unity of person”.

The Gospel of John begins, “In the beginning was the Word, and the Word was with God and the word was God”. Jesus Christ is fully God. But John continues in verse 14, “And the Word became flesh and dwelt among us, and we have seen His glory, glory as the only Son from the Father”. Jesus Christ was also fully human at the incarnation. This means Jesus contained two perfect, yet fully distinct natures, unified in His one person, all for His glory to bring salvation to the elect for the glory of the Father.

Jesus is Human

What is meant by the statement, "Jesus Christ is human"?
When the statement is made, “Jesus is human”, we are speaking to the truth that; Jesus, being yet fully God, was also fully man and human. Jesus had to be fully human, so He could substitute Himself for humans and take the sin of His elect upon Himself, as a full human. As the Nicene Creed declares, “Who [Jesus] for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man”.

First, even though Jesus Christ was fully God, He was also fully man. The one exception is that He was without sin. Jesus was 100% human, in His body, yet he lived a perfectly righteous life before God, to His glory, so as to be the perfect human and perfect Savior to save His human elect from their sin.

Jesus Christ’s humanity began at His birth. Jesus was born of a virgin by the Holy Spirit (Luke 1:35). He had no earthly father yet had an earthly mother (Matthew 1:16). This is the blessed union whereby Jesus was fully human in His nature, yet also fully divine in His being. Jesus was fully human, in that He experienced a human birth with a human parent.

The Bible gives many proofs of Christ’s humanity. He had a human body (Luke 2:52, Matthew 1:18). He experienced the physical needs of a human being. He got hungry (Matthew 4:2). He got thirsty (John 19:28). He got tired (John 4:6). He experienced the emotions of a human being. He felt compassion (Matthew 9:36). He expressed love (John 15:12-13). He felt temptation (Hebrews 4:15). He performed human activities. He prayed (Mark 1:35). He talked (Luke 21:29). He had human names. Jesus of Nazareth (Acts 2:22). Son of David (Mark 10:47). All of these proofs show that Jesus was fully human in His being and fully complete in His nature to save His elect.

Finally, Jesus was fully human, even through many heretics taught otherwise. Apollinarius wrongly taught that Jesus was only divine in His mind, and His human nature was the larger part of Him. Yes, Jesus was fully human, but he was also fully God. His human nature existed equally and fully with His divine nature, in His being. Eutyches taught that Jesus was a new kind of human. The Scriptures speak to the truth that Jesus was fully human, like His brothers in every way. Jesus was like every other human that has ever existed (except without sin). Both of these false teachings diminish Christ’s humanity and claim He was less than fully human. The Bible (and the orthodox Creeds that summarize the Bible) speaks to the truth that Jesus was fully human. So, when we declare that Jesus is human, we are celebrating the fact we have a Savior who is like us in every human way, yet without sin, was the complete and perfect sacrifice to save us humans from our sin.

Jesus is God

What is meant by the statement, "Jesus Christ is the Son of God"?

When the statement is made, “Jesus Christ is the Son of God”, it is a declaration to the truth stated clearly in Scripture, that Jesus Christ, our Savior, was fully 100% divine. Jesus being fully God, equal with God, and a member of the Trinitarian Godhead, is critical for the salvation of man. As the Nicene Creed states, “Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God, begotten, not made, being one substance with the Father, by whom all things were made”.

First, Jesus being fully God, is eternal and has always existed. Jesus Christ existed as God before His own birth. “’ I tell you the truth,” Jesus answered, “before Abraham was born, I am!” John 8:58. Jesus was in a beautiful, glory filled relationship with God the Father and God the Spirit before creation and in eternity past, as part of the equal Godhead, made the covenant with the other persons of the Trinity to redeem a people to themselves.

Next, as part of the plan to redeem a people to Himself, Christ, yet fully God, humbled Himself and took upon flesh and walked the earth. This action of the fully divine Son of God is called the Kenosis of Christ. In Philippians 2:5-8, Paul explains that Jesus, who was equal with God, humbled himself to become a man. Jesus did not give up the attributes of His deity. He gave up the unlimited expression of those attributes to become fully man. Even thought Jesus became fully man, He remained yet fully God, as the Son of God. Jesus remained fully God, equal with the father in all glory, majesty, and power, so He could remain the Savior of His people.

The Bible gives many proofs to Jesus full divinity. Jesus asserted His own deity. “I and my Father are one” John 10:30 (John 5:18). The writers of Scripture asserted His deity (John 1:1, Romans 9:5, Philippians 2:6). He forgave sins, like only God can (Mark 2:5). He had the power to raise people from the dead (John 5:25-26). He was involved in creation (John 1:3). He was worshipped (Philippians 2:11-13, Hebrews 1:6). He was given names of deity (Hebrews 1:8, Revelation 19:16). He was sinless (2 Corinthians 5:21, Hebrews 4:15). The Bible is clear, Jesus was and is fully God.

Finally, Jesus being fully God is a critical truth that must remain central to the Gospel. Many heresies have come before that refute Jesus as fully God. Marcion pointed a loving Jesus against a vengeful Father. Jesus and the Father are one God, equal in glory and in character, so Marcion was wrong to speak of Jesus’ divine nature in this light. Sabellius taught that Jesus was simply another mode of God. Again, the Bible is clear, Jesus and the Father are two members of the Godhead, not the same person. Jesus was in a unified loving relationship with His Father, remaining yet fully God but separate in person. Arius taught that Jesus was created by the Father. Jesus refutes this claim, Himself by declaring He and the Father are one, God. Jesus has always existed as God. The Bible is clear. Jesus, as the Son of God, is fully God, complete in His divine nature and was, is, and will be always 100% Divine. This alone is what we mean when we rightly declare, “Jesus is the Son of God”.