After God had become a man through the virgin, the Holy Spirit of the only true God the Father continued to be the omnipresent Holy Spirit, even after the Spirit of God imprinted Himself as a human spirit to become the man Christ Jesus.
For Hebrews 1:3 proves that Jesus is a reproduced copy of the Father’s substance of Being as a genuine human being. Although the Father’s substance of Being was copied, the Father’s Holy Spirit continued to exist as the unchangeable God who continued to fill heaven and earth.
The newly formed man Christ Jesus was able to be tempted as a fully complete human being just as he could pray as a fully complete human being. Therefore, Jesus could not be God with us as God, but rather, Immanuel, “God with us” (Matthew 1:23) as a true man.
God was not a man before the incarnation (Numbers 23:19) and He is not literally a man after the incarnation either. For the flesh of Jesus is not literally God; nor is the human spirit of Jesus literally God. For when God became a man, He became something distinct from God, a true man (a son).
1 Tim. 2:5 proves that there is only One true God the Father and one mediator between God and men, “the MAN Christ Jesus.” Thus we have One divine Person (the Father) and one human person (the Son). Heb. 1:3 proves that the human Son was made as the exact “imprint” of the Father’s substance of being as a human being in the incarnation via the virgin. Therefore Hebrews 1:3 proves that the Son is “the radiance of His glory (the Father’s glory) and the express image of His Person (the Father’s Person)” as a fully complete human person. This proves that the deity of Jesus could not be another distinct divine person apart from “the only true God (John 17:3)” the Father.
Trinitarian theology depends upon the personal distinction between God (the omnipresent Spirit of the Father) and His only begotten child born and son given. Yet these distinctions do not support a coequal and coeternal Son Person. The Word and the Spirit are simply manifestations or emanations of the only true God the Father (John 1:1; John 1:14; John 4:23-24; John 14:24; John 17:3) who also incarnated Himself as the man Christ Jesus.
The Son became known as “the eternally begotten Son” through the writings of men like Augustine of Hippo (385-430 AD) who explained Psalm 2:7 by writing, “Your years are one day, and YOUR DAY IS NOT DAILY, but today; because your today yields not tomorrow, for neither does it follow yesterday. YOUR TODAY IS ETERNITY; therefore YOU BEGET THE CO-ETERNAL SON, to whom You said, ‘THIS DAY HAVE I BEGOTTEN YOU.’”[Ps 2:7]
Psalm 2:7 says, “You are my son, this DAY (yom) have I BEGOTTEN (yawlad) you.” BEGOTTEN is translated from the Hebrew word, yalad (yaw-lad): “to bear, bring forth, beget.”
Could the Son of God have been “ETERNALLY BEGOTTEN?” or “ETERNALLY BORN on an ETERNAL DAY?” The scriptural answer is NO, but Augustine said YES!
THE FATHER CAN BE IN HEAVEN AND ON EARTH AT THE SAME TIME
God did not limit His Existence in the Son as if it was His headquarters to rule as the King of heaven and earth. God said that all of heaven is His throne (Isaiah 66:1) and that “the heaven of heavens cannot contain” Him (1 Kings 8:27) because His Eternal Spirit “fills the heavens and the earth (Jer. 23:24).” Only the omnipresent Spirit of God can simultaneously operate as the Father in heaven while manifesting Himself in the body of Jesus as a human being. It is in this sense that the Father became a completely human Son while never having to change or lose any of His divine attributes as the only omnipresent Father who continued to “fill heaven and earth (Jeremiah 23:24).”
For Jesus is not God the Father with us as God the Father in a physical body, He is God the Father with us as a fully complete man with a human spirit (Heb. 2:17 / 1 Tim. 2:5).
AN ALLEGED OMNIPRESENT SON WOULD MEAN THAT A HEAVENLY SON AND AN EARTHLY SON SIMULTANEOUSLY EXISTED
Most Trinitarian scholars allege that the Son as a distinct divine person was both in heaven and on earth at the same time (John 3:13). Yet an alleged Trinitarian omnipresent Son Person in heaven with God the Father would have to be able to speak and act in heaven while simultaneously existing on earth as a man. Thus there would have to be a Heavenly Son Person speaking and acting in heaven while an Earthly Son Person was independently speaking and acting on the earth as a man.
Now if Trinitarian theologians can think of an alleged omnipresent Son speaking and acting in heaven while He was on earth as a man, then it is not impossible to believe that the Father could speak and act in heaven while simultaneously speaking and acting on earth via His incarnation in Christ at the same time (John 14:7-10, 24).
“With man this is impossible, but with God all things are possible (Matthew 19:26).” For the omnipresent God can certainly speak and act in heaven and on earth at the same time.
It is hard to imagine how an alleged coequal “God the Son” would have been unable to act and speak in the heavens while he dwelt on the earth as a man. If an alleged “God the Son” could act and speak in heaven while dwelling on the earth as a man, then the Trinitarian doctrine also sounds like two Son Persons: One as a Heavenly Son Person and another as an earthly son person.
If Trinitarians can think of an alleged “Heavenly Son” acting and speaking in heaven while dwelling on the earth as a man, it is not hard to think of our “Heavenly Father” being able to speak and act from heaven while also speaking and acting on the earth as a genuine man.