The word "Godhead" occurs three times in the scriptures (Acts 17: 29, Rom. 1: 20, Col. 2: 9, KJV). There are two different Greek words translated Godhead in these occurrences, theiotes and theotes. Thayer says Godhead (theiotes) means, "divinity, divine nature" (Thayer's Greek-English Lexicon, pg. 285). Vine distinguishes between these two words: "Theiotes, the attributes of God, His Divine nature and properties; theotes indicates the Divine essence of Godhood, the personality of God" (W. E. Vine, Expository Dictionary of New Testament Words). The Godhead, then, is divinity, divine nature, and the essence of God, simply stated. It is essential that we also understand the term inspired writers used to designate the Creator - "God." "God" is from the Greek theios which means "divine, deity" (Thayer, pg. 285).

     The Godhead consists of three entities. The term God (divine) is applied to the Father (Rom. 1: 7), the Son (Heb. 1: 8), and the Holy Spirit (Acts 5: 3, 4). While three entities comprise the Godhead (state of being God), they are one in nature, purpose, and thinking (cf. Jn. 14: 8-11). The scriptures never refer to the Father, Son, and Holy Spirit (Godhead) as gods. When "gods" is used, it refers to idols or pagan pantheons (Ex. 12: 12). Moreover, it is significant that the Hebrew adjective of singularity (one) is used with the plural noun God (Elohim). "Hear, O Israel: the Lord our God is one Lord" (Deut. 6: 4). Notwithstanding, the scriptures clearly present three separate and distinct entities or personalities: 2 Cor. 13: 14, Eph. 4: 4-6, Matt. 3: 13-17.

     The scriptures reveal no degrees of deity. Hence, the Father, Son, and Holy Spirit are co-existent, co-eternal, and co-equal. A careful study of the nature of the Father, Son, and Holy Spirit reveals a nature, properties, and characteristics which can only be found concerning God (theios). While there are circumstantial variations (i.e. the incarnation), such a study reveals no variations in the essential nature of the Father, Son, and the Holy Spirit. If there had been any varying degrees and gradations of deity (such is really impossible, God is either God or not God, Isa. 46: 5-10), the incarnation would have been the opportunity. However, Jesus, in the flesh, remained God, modernism and some of my brethren to the contrary notwithstanding. Jesus did not "leave his essential nature in heaven (deity, dm) when he came to earth" (2 Cor. 8: 9). He simply disrobed himself of all the grandeur of deity which he enjoyed in heaven (Phili. 2: 6-10).

     The Father/Son relationship. The Father/Son presentation of God particularly and peculiarly pertains to the incarnation (becoming flesh) of the Logos (Word, Jesus, Jn. 1: 1-11). When the Word became flesh, he "assumed" the posture of Son (Jn. 3: 16, he was conceived of the Holy Spirit and Mary, Matt. 1: 20). In this role, he was acquiescent to the Father (cf. 14: 28). Jesus (the Word) existed at the beginning and did the actual creating of all things which are created (Col. 1: 16). Jesus said, "…Before Abraham was, I am" (Jn. 8: 58). The verb tense of "I am" indicates His deity or eternality. Since Jesus and the Father necessarily shared divine commonalties, he could say "…he that hath seen me hath seen the Father" (Jn. 14: 9).

     The Holy Spirit was also present and active at the time of creation (Gen. 1: 2). The role of the Spirit at different times seems to have been that of creating order and system (Gen. 1: 1, 2, Jn. 14-16). It is tragic that so many attribute chaos to the Holy Spirit in their religious teachings and practices (cp. I Cor. 14: 33-40). The Spirit also shares the common and essential nature and traits of deity. The Spirit is presented as on the same level of Jesus ("another," allos, "another of the same sort," Jn. 14: 16).

     The nature of God (Godhead). God is all knowing (Acts 2: 23), self-existent (Jn. 5: 26), immutable (Jas. 1: 17), and all-powerful (Matt. 19: 26). God possesses absolute holiness (I Pet. 1: 15), creative power (Rom. 11: 36), and eternality (Rom. 1: 20). Not only does God love, but the essential nature of God is love (I Jn. 4: 8).

     The nature of God is seen in the "God is…" expressions found in the scriptures. God is love (I Jn. 4: 8), God is faithful (I Cor. 10: 13), God is holy (Ps. 99:9), God is light (I Jn. 1: 5), God is merciful (2 Chroni. 30: 9), and God is jealous (Deut. 6: 15).

     God is also revealed in his names. He is Jehovah-nissi ("Jehovah is my banner," Ex. 17: 15, suggestive of triumph), Jehovah-shalom ("the Lord is peace," Judges 6: 24), Jehovah-shamah ("Jehovah is present," Ezek. 48: 35), Jehovah-tisidkenu ("Jehovah is righteous," Jere. 23: 6), and Jehovah-Jireh ("Jehovah will provide," Gen. 22: 14).

     The scriptures collectively present God as strict and firm (Rom. 11: 22), as good (Ibid.), and perfect (Matt. 5: 48). God hates sin, ignorance, and confusion (Isa. 59: 1, 2, Acts 17: 30, 31, I Cor. 14: 33, 40). God is above man (Isa. 55: 8, 9). There is none like God: "Remember the former things of old: for I am God, and there is none else, I am God, and there is none like me" (Isa. 46: 9, see vss. 5-10).

     The Holy Spirit used prepositions in an apparent attempt to reveal God to man. In providence God is around his people (Ps. 125: 1, 2), in persecution he is for the saved (Rom. 8: 31), in preservation God is beneath his people (Deut. 33: 26, 27), and in united efforts to serve him, he is among those so united (Matt. 18: 20).

     God is a jealous God. As noted under the nature of God, God is jealous. In other words. God does not compete or take second place to any - He demands singularity and priority (see Deut. 6: 14, 15). Jesus said, "…Ye cannot serve God and mammon" (Matt. 6: 24). Jesus also taught, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind" (Matt. 22: 37).

     In view of the exalted magnificence of the God of heaven, it is a great privilege to learn of him (Bible) and serve Him. Paul preached the following of God in his famous sermon in Athens, Greece: "…and set the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us" (Acts 17: 26, 27).