I will post in my own words latter as we continue this discussion but I would like to offer the following article that might be helpful.
THE GODHEAD
Since the first two false doctrines we will consider relate to several verses pertaining to the Godhead, some general comments and observations relative to this subject are in order. The fundamental meaning of Godhead is:
"...that of `Godhood,' the state, dignity, condition, quality ... of God. As manhood is that which makes a man a man, and childhood that which makes a child a child, so Godhead is that which makes God, God. When we ascribe Godhead to a being, therefore, we affirm that all that enters into the idea of God belongs to Him."<1>
We do not have the space to show how all the characteristics and attributes of the Godhead apply to Jesus Christ,<2> but will demonstrate that, according to John 1:1 and other Scriptures, Jesus is identified as being part of the Godhead. The Godhead is one God, but there are three persons who are identified as being God, thus possessing the characteristics and attributes belonging to the Godhead.<3> The term Godhead is used only three times in the King James Version of the Bible (Acts 17:29; Rom. 1:20; Col. 2:9). Col. 2:9 says of Christ, "For in him dwelleth all the fullness of the Godhead bodily."<4> No other verse would be needed to prove that Jesus is God.
There are not three separate Gods, as "Jehovah's Witnesses" accuse us of believing, but one God in the three persons of the Father, Son, and Holy Spirit. The Father is God (1 Cor. 8:6); the "Word," which became flesh in the person of Jesus, is called "God" (John 1:1,14,18); and the Holy Spirit is identified as "God" (Acts 5:3-4). These three are also grouped together many times (Matt. 28:18-19; Rom. 15:30; 1 Cor. 12:4-6; 2 Cor. 13:14; Eph. 4:4-6; Heb. 2:3-4; 9:14; 1 Pet. 1:2; 3:18; Jude 1:20-21; et al.). While the word "Trinity" is not used in the Scripture, the meaning of the word is. "Tri" means "three," and "unity" means "one"; thus, as one of our songs reads, the Godhead is "God in three persons, blessed Trinity." However, we much prefer using the Biblical term Godhead.
Jehovah's Witnesses and a few other groups contend that New Testament passages about the Son's being sent (John 3:16), the Son's sending the Spirit (John 16:7), and other indications of rank and subordination of the Son and Spirit to the Father, show that the Son and Holy Spirit are not equal and cannot be in the Godhead. Most denominations believe that the Father and Son relationship has existed from eternity. The Nicene Creed (A.D. 325) and other creeds that followed it state that the eternal Son was "begotten before all ages" or speak of His "eternal generation."<5> Scripture cannot sustain the concept of "eternal Sonship." Alexander Campbell made the following observations:
"The names Jesus, Christ or Messiah, Only Begotten Son, Son of God, belong to the Founder of the Christian religion, and to none else. They express not a relation existing before the Christian era, but the relation which commenced at that time. To understand the relation betwixt the Saviour and his Father, which existed before time, and that relation which began in time, is impossible on either of these theories of Arianism<6> and Calvinism<7> .... The relation that was before the Christian era, was not that of a son and a father, terms which always imply disparity; but it was that expressed by John in the sentence under consideration (John 1:1). The relation was that of God and the "word of God." This phraseology unfolds a relation quite different from that of a father and a son -- a relation perfectly intimate, equal, and glorious ... The Holy Spirit selected the name Word, and therefore we may safely assert that this is the best, if not the only term, in the vocabulary of human speech at all adapted to express that relationship which existed "in the beginning," or before all time, between our Saviour and his God."<8>
Jack Cottrell makes a suggestion worthy of consideration, along the same line as Campbell, for understanding how the members of the Godhead can be equal and yet understand New Testament language which expresses submission and subordination of the Son to the Father. Cottrell believes it is helpful to think in terms of the "ontological Trinity,"<9> which is the eternal relationship of the Godhead before time began, and the "economic Trinity,"<10> which reveals the roles of the three persons in the Godhead in bringing about the redemption of mankind. The so-called "economic Trinity," according to God's revealed plan, required the act of "sending" and acts of submission.
The basic point in the foregoing concept is that there is a kind of division of labor so that not every work is done by all three persons (of the Godhead), in the same way at least. This is particularly true of the various facets of redemption. The so-called "ontological Trinity" on the other hand, has to do with how the three persons are related to one another within their own being, totally apart from any manifestations or works directed outside themselves.<11>
A Scriptural example of the various works of the Godhead in the so-called "economic Trinity" is Peter's statement to those who are "elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ" (1 Pet. 1:2) Numerous expressions acknowledge the Son's submission to the Father (e.g., John 3:16; 5:22,26-27,30; 10:18,36; 17:22; et al.). However, these expressions of the relationship between the Father and Son during Christ's incarnation do not demote "the Word (Who) became flesh" (John 1:1,14,18) from being co-equal with the others in the eternal Godhead. Cottrell is right when he denies that the idea of Sonship was ever intended to be thought of as an eternal relationship in the Godhead.
Though "eternal Sonship" has been the accepted way of explaining the ontological Trinity since the fourth century, we must seriously ask whether it is justified by Scripture and whether it is meaningful to use these terms in this context. It is altogether doubtful whether the Bible ever intended the concepts of the begettal of Jesus and the proceeding of the Holy Spirit from heaven to apply to the eternal relationships among persons of the Trinity. For example, the New Testament applies Ps. 2:7 ("Thou art My Son, today I have begotten Thee") to the resurrection (Acts 13:33), when Jesus became the first-born from the dead (Col. 1:18). Begettal might well apply to the incarnation (Luke 1:35), as might the term [@monogenes] ("only begotten"). It is almost certain that the "proceeding" (of the Holy Spirit from God) of John 15:26 refers to Pentecost and not to some supposed eternal relationship.<12>
Perhaps these remarks will help us to see the truth in contrast to the errors in the doctrine of the Jehovah's Witnesses and Oneness Pentecostals on the Godhead.
WAS JESUS MERELY "A GOD," A CREATED BEING, AS JEHOVAH'S WITNESSES ALLEGE? (JOHN 1:1; 14:28)
This question calls for a consideration of Arianism (see endnote No. 6). Jehovah's Witnesses are modern Arians who deny that Jesus is a member of the Godhead. They base their denial on a faulty understanding of the language of the Greek New Testament on John 1:1. Also, they consider the Father and Son relationship to exclude Jesus from being equal to God in any way. We have already dealt with the latter of these two matters, so we proceed to a discussion of the verses listed above. The KJV renders John 1:1 in this manner:
Clause "a" -- "In the beginning was the Word,
Clause "b" -- and the Word was with God,
Clause "c" -- and the Word was God."
The Jehovah's Witnesses' New World Translation of the Holy Scriptures renders John 1:1 this way:
Clause "a" -- "In (the) beginning the Word was,
Clause "b" -- and the Word was with God,
Clause "c" -- and the Word was a god."<13>
Jehovah's Witnesses insist that Jesus is "a created spirit being, just as the angels were spirit beings created by God."<14> Again, Jehovah's Witnesses state that Jesus is not "one of the persons in an almighty, eternal triune Godhead."<15> A correct understanding of John 1:1 will disprove their contentions. The following interlinear chart of the Greek and the literal English text will aid the reader in following our study. The Greek words are spelled out in English characters according to manuscript requirements. At the bottom of the chart we have identified the parts of speech which will also be discussed. John 1:1 thus reads as follows:
1a Greek: [@En] [@arche] [@en] [@ho] [@logos],
1a English: In beginning was the Word,
1b Greek: [@kai] [@ho] [@logos] [@en] [@pros] [@ton] [@Theon],
1b English: and the Word was with the God,
1c Greek: [@kai] [@Theos] [@en] [@ho] [@logos].<16>
1c English: and God was the Word.
Parts of conjunc- nomin- verb definite subject
Speech: tion native article noun
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Predicate
The reader is asked to note that in 1b above the word "God" has the definite article "the" in front of it, but in 1c God does not have the definite article. Jehovah's Witnesses say that because "God" in 1c does not have a definite article in front of it, it must be indefinite and mean "a god" of lesser significance.<17> However, the use or non-use of the Greek definite article is not so simple. A. T. Robertson, in his massive Greek grammar, uses forty-two pages discussing the use or absence of the definite article in Greek.<18> No indefinite article in the Greek corresponds to our English indefinite article, "a". A noteworthy fact is that in the Greek text of John 1:6,12,13,18 the word "God" also appears without the definite article before it. Yet, Jehovah's Witnesses did not translate those verses as "a god." So they do realize that "God" without the definite article before it can and most often does mean God with a capital "G."