6. The Image of the Invisible God

Genesis 1:26 grammatically proves that Christ spoke for God

Genesis 1:26,  “Let Us make man in Our image,” grammatically proves that Christ was the Word, the speaker for the invisible God.

The Trinity doctrine teaches that God is comprised of three distinct persons who speak as one individual. Therefore, whenever God says something, the Father, the Son, and the Holy Spirit all speak, and the expression “I” to refers to the collective individual of God.

If this was true, then the “Us” expression in “Let Us make man in Our image” would logically refer to a “fourth” person, since the three supposedly always speak as one individual.

But the Bible describes Christ and God as two spiritual beings, two Gods: the one true God, and the only begotten God. One who spoke for the other, making us believe there is only one speaker. The only time the plurality comes out is when Christ as the speaker must refer to Himself!

The next verse, Genesis 1:27, also grammatically proves that Christ was ELOHIM. The Hebrew text reads:

“ELOHIM created man in His own image, in the image of God He created them male and female.”

The phrase “ELOHIM created man in His own image” refers to the creation of man in the physical image of ELOHIM, who appeared as a man, as the image of the invisible God.

The next phrase:  in the image of God He created them male and female must refer to the spiritual image of the invisible God, who is neither male nor female.

Melchizedek and the Most High God

Paul said that God “dwells in unapproachable light, whom no man has seen or can see” (1 Timothy 6:16).

John said that “no one has seen God at any time” (John 1:18).

And Jesus said: “You have neither heard His voice, nor have you seen His form” (John 5:37).

The invisible God is the Most High God.

We were first introduced to the Most High God in Genesis 14. Melchizedek was the Priest of the Most High God. The writer of Hebrews said that even Melchizedek was Christ, “without father, without mother, without genealogy, having neither beginning of days nor end of life” (Hebrews 7:3).

Two YHVHs

After Melchizedek, we find the invisible God again in Genesis 19:24,

“Then YHVH rained brimstone and fire on Sodom and Gomorrah,
from YHVH out of the heavens.”

In this verse, the first YHVH was the God who appeared to Abraham, as a man, and warned him of God’s plan to destroy Sodom and Gomorrah. The second YHVH, was the invisible God, who resides in “the heavens.”

Most remarkably, God, remembered this account from His own perspective in the Book of Amos, when He said: “I overthrew some of you, as ELOHIM overthrew Sodom and Gomorrah…” (Amos 4:11).

Here, the invisible God called the Spirit of Christ “ELOHIM.” This is one of many passages where God called Christ “ELOHIM.”

God called Christ “ELOHIM”

God also called Christ ELOHIM in Psalms 45:6

“Your throne, O ELOHIM, is established forever.”

In Hosea 1:7

“I will save them by YHVH their ELOHIM.”

And in Exodus 3:16

“say to them YHVH the ELOHIM of your fathers has appeared to me.”

The Visible God was Christ

The word “appeared” in Genesis 12:7; 17:1; 18:1; 26:2, 26:24; and 35:9 identified the Spirit of Christ as the God who appeared to Abraham, Isaac, and Jacob. This was not the invisible God, who has never appeared to anyone.

Most of the appearances of Christ as God were relatively undescribed. But there are very vivid examples of God revealing Himself with human image: walking in the garden with Adam, appearing as a man to Abraham; showing Moses His back, and sitting before the seventy elders.

Many appearances of God were in the form of visions. But even these visions are identified as appearances of the Spirit of Christ. The Spirit of Christ appeared as God to speak to Isaiah, saying, “who shall go for Us?” The Ancient of Days, seen by Daniel, was identified as the Spirit of Christ in Revelation 1:14. The vision of God on the throne with the rainbow over His head in Ezekiel 1 and Revelation 4, was identified as the Spirit of Christ in Revelation 10:1.

The Spirit of Christ is always the image of the invisible God.