Are Jesus Christ and the Holy Spirit “God” in Nature?

As a general rule, we refrain from commenting on specific problems congregations or individuals may be having. Regardless, I must say that an individual who teaches what this question represents is incorrect in their views regarding Christ and the Holy Spirit. Let us consider each of the propositions mentioned above.

Are the Holy Spirit and Christ Created Beings?

Regarding whether Christ and the Holy Spirit were created, we offer the following evidence.

First, Christ was not a created being. The Old Testament prophets characterized the Messiah as being eternal. Moses records the testimony of him who spoke from the burning bush as the “I AM THAT I AM” (Ex. 3:14). The name signifies one who is self-existent or eternal. But more than that, the expression affirms: "I am really and truly present, ready to help and to act, as I have always been" (Eichrodt, p. 190). Girdlestone says that the words "mark an eternal, unchanging Presence" (p. 37).

We must note, however, that this same Person is identified as "the messenger of Jehovah" (3:2). This mysterious Person is viewed as deity and was the same Being as the Messiah in Old Testament prophetic literature (see: Gen. 16:10, 13; 22:15-16; 31:11, 13; Mal. 3:1; Mt. 11:19; cf. Jn. 8:58).

The prophet Micah affirms that the "goings forth" of the one to be born in Bethlehem have been "from everlasting" (5:2). Feinberg notes: "The phrases of this text are the strongest possible statement of infinite duration in the Hebrew language (cf. Ps 90:2; Pr 8:22-23)” (173).

John's use of the imperfect tense "In the beginning was [en] the Word?" in his Gospel account (1:1), is clear testimony of the eternal nature of the Logos who became flesh and dwelt among men (cf. v. 14). Bernard observed that the triple use of en is expressive of "continuous timeless existence" (Vol. I, p. 2). Regarding this matter, Leon Morris wrote: "There never was a time when the Word was not" (p. 65).

In the book of Revelation, the expression "Alpha and Omega" symbolically depicts "the Eternal One," and is applied both to the Father and to Christ (1:8; 21:6; 22:13) (Harry, p. 100).

For a more extensive discussion of this matter, see Jehovah's Witnesses and the Doctrine of the Deity of Christ.

Next, it is equally clear that the Holy Spirit is an eternal being. This is argued on the following bases.

First, if the Spirit is deity, then he is eternal, because eternality is an intrinsic trait of deity (Ps. 90:2; 1 Tim. 1:17).

Second, the Holy Spirit is described explicitly as the eternal Spirit (Heb. 9:14; cf. Ps. 139:7-10). While some dispute this view of Hebrews 9:14, in my judgment, the evidence weighs in that direction (cf. Bruce, 217).

But Are the Holy Spirit and Christ Divine?

With reference to the charge that Christ and the Spirit do not possess the nature of deity and thus should not be referred to as "God," we must observe the following points.

Long before he was born, Christ was designated as "Immanuel" (Isa. 7:14, i.e., "God is with us"), "Mighty God" (Isa. 9:6), "Jehovah" (Isa. 40:3; cf. Mt. 3:3), and "Redeemer, Jehovah of hosts" (Isa. 44:6).

John referred to Jesus as God who became flesh and dwelt among us (Jn. 1:1, 14). Thomas also confessed Christ to be "My Lord and my God" (Jn. 20:28), and the apostle was not rebuked by the Lord for that confession. Even the Father acknowledged his Son as "God." "But of the Son he saith, thy throne, O God, is forever and ever" (Heb. 1:8).

Christ taught that only God is worthy of worship (Mt. 4:10), and yet he himself accepted such (Mt. 14:33). The only conclusion to be drawn from these affirmations is only too obvious.

Is the Holy Spirit also demonstrably God (i.e., he possesses the nature of deity)? Absolutely. He is designated as God by an inspired apostle. Peter rebuked the glory-seeking Ananias for lying to the Holy Spirit about a gift of money offered to the church. Yet, as the apostle clarifies, the lie was not merely to man, but to God (Acts 5:3-4).

The Holy Spirit is associated with the Father and Son in certain contexts in such a way as to reveal that he is of the same exalted nature as they (Mt. 28:19; 2 Cor. 13:14).

What Should Someone Do When a Teacher Affirms Such Obvious Errors?

It is regrettable that this must be said, but it must. Anyone who advocates the outrageous doctrine that is described in the question posed above is an advocate of heresy of the worst sort, whether or not he is an elder. He should not be allowed to continue to teach.

The errant brother teaching these ideas should be approached and admonished in a loving but firm way. He should be urged to renounce his error and repent. If he does not, his immediate resignation from the eldership should be pressed. If he continues to propagate this dogma, he should be subjected to the disciplinary process of the local church (Rom. 16:17; 2 Thes. 3:6ff; Tit. 3:10).