At Mikdash Meh’at and the Messianic Peshitta Fellowship, we confess without hesitation that יהוה alone is the one true God — the Creator of heaven and earth, the Holy One of Yisra’el, the God of Avraham, Yitz’khak, and Ya’akov.
We also confess with equal conviction that Yeshua the Messiah is divine, eternal, preexistent, proceeded forth from inside the Father, and thus was sent from the Father, manifested in the flesh, raised from the dead, exalted, and the only Name by which mankind may be saved.
Yet many misunderstand what we mean when we speak about Yeshua.
Some hear us emphasize the Sonship of Messiah and falsely conclude that we deny His divinity. Others hear us distinguish between the Father and the Son and assume we are diminishing the glory of Messiah. Neither accusation is true.
We do not deny the divine nature of Yeshua. We affirm it openly and without apology.
What we reject is the theological collapsing of the Father and the Son into one indistinguishable identity in which the actual language of Scripture is overridden by later philosophical formulations.
The Scriptures consistently present the Father as the one God, and Yeshua as His divine Son, sent from Him, proceeding from Him [begotten], revealing Him, glorified by Him, and reigning at His right hand.
That distinction is not a denial of Messiah’s divinity. It is the very framework repeatedly given in Scripture itself.
As our fellowship has written elsewhere:
“We believe that Yeshua (the Messiah) is divine, eternal, preexistent — the ‘Word’ who was ‘with God in the beginning.’”
And again:
“We uphold the centrality of Yeshua’s Sonship: our authority comes from the fact that He is the Son of God, sent by the Father.”
This distinction matters profoundly. In much modern Christian language, especially in recent decades, “Christology” is often reduced to the slogan, “Jesus is God.” Nowhere did the Apostles preach that.
While many who use this phrase intend simply to defend Messiah’s divinity, the phrase itself becomes dangerously imprecise when detached from the relational language of Scripture. Many are causing innocent people not to understand who Yeshua really is.
The New Testament overwhelmingly identifies Yeshua as the Son of God, the Messiah,
Our Master, the Word of God, the image of God, the mediator between God and men. Indeed, Scripture far more often speaks of Yeshua as the Son of God than simply calling Him “God” as though no distinction exists between Him and the Father.
For example, Paul writes, “for us there is one God, the Father … and one Master, Yeshua the Messiah.” This distinction in 1 Corinthians 8:6 is not accidental or arbitrary. Paul does not erase Yeshua’s glory, authority, or divine status. Rather, he preserves the order revealed throughout Scripture. There is One God — the Father, and one Master — Yeshua the Messiah.
Likewise, Yeshua repeatedly speaks of “My Father,” “the only true God,” “the God who sent Me,” and even: “My God.” When Yeshua said, “I and My Father are “ekhad”/”one”, He did not dethrone the Father, He expressed His unity with the Father, His shared Nature of Holiness.
These relational statements cannot simply be waved away as temporary human language or reduced to theological abstractions. They reveal genuine, eternal relationship.
This is precisely where we believe much later theology created serious confusion. When people insist that Yeshua is “God Himself” in the exact same sense as the Father — especially when framed through philosophical ideas such as “consubstantiality” — the actual Father-Son relationship revealed in Scripture begins to collapse. Where did the Father go? Does He live inside Yeshua’s human body with Him?
Once the distinction between the Father and the Son collapses, major contradictions emerge. If Yeshua is literally identical with the entirety of the God who created heaven and earth, then what becomes of the Father who sent Him? Who was Yeshua praying to? Who exalted Him? Who raised Him from the dead? Who seated Him at His right hand? And if the Father and Son are ultimately one indistinguishable divine identity sharing the same singular metaphysical “being” without meaningful relational distinction, then one of two things must follow:
Either:
the God of Creation fundamentally changed His form of existence through incarnation, suffering, death, and resurrection;
or:
Yeshua is not truly the resurrected human Son, distinct from the Father at all, but merely a temporary manifestation returning back into a singular divine self.
We reject both conclusions.
The Scriptures never present the Father as becoming the Son. Nor do they present the Son as merely a temporary role played by the Father. Rather, the Father sends the Son,
the Son obeys the Father, the Son dies, the Father raises the Son, the Father exalts the Son, and through the Son we come to the Father.
This is not confusion. This is TRUTH. The biblical testimony preserves two truths simultaneously: the Father remains the one eternal God who does not change, and the Son is the divine Messiah who truly came forth from within the Father, truly manifested in flesh, truly died, truly rose bodily, and truly reigns now as mediator and High Priest. Perfectly united with His Father.
This is why we reject accusations that our view resembles Arianism. We do not teach that the Son is created. We do not teach that He is merely human. We do not deny His eternality, heavenly origin, divine authority, preexistence, or unique Sonship.
At the same time, we refuse to dissolve the Father and the Son into a philosophical abstraction foreign to the Hebraic framework of Scripture. The apostles did not preach an abstract metaphysical formula. They proclaimed that the Father sent His Son.
And that Son is the visible image of the unapproachable God, bearing in His being God’s very nature, and not the sin nature. He is the “Presence” of One God, in a human body.
As our fellowship states:
“We see one undivided Elohim; and we see that Elohim reveals Himself in His Son, through His Spirit.”
Thus our confession remains simple: We believe in one God, יהוה, the Father Almighty. Trinity believes in three gods, defying scripture: “God [1] the Father, God [2] the son, and God [3] the Holy Spirit”. The two latter eponyms are not in Scripture. This formula stuffs three deities into one ‘locus’/’body’/substance. Is it a coincidence that other, pagan religions have similar language to that?
We believe in Yeshua the Messiah, the divine and eternal Son of God, who came forth from the Father, manifested in the flesh, died for sin, was raised again bodily, and now reigns at the right hand of the Father as our mediator, High Priest, and coming King.
We do not separate Messiah from the Father who sent Him. Nor do we replace the language of Scripture with later philosophical systems that obscure the relationships revealed by God Himself. We seek only to preserve the testimony the Scriptures actually give: one God, the Father; and one divine Son, Yeshua the Messiah, through whom the Father has revealed Himself to the world, by His Spirit.