nd cannot directly relate to, the New Testament provides a theology that encompasses God as becoming human while staying fully God, through Jesus Christ. As one theologian maintains, ôGod is something that can be seen and touched, and may speak and act in a manner easily perceived by humans. This is a radical departure from the concepts of God found in the Hebrew Bibleö (Nature 2004, 1). It is the elements of such a theology that would eventually develop into the doctrine of the Trinity.
The Christian recognition that Jesus is God often clouds the fact that Jesus is also the God revealed to us in the Old Testament. The God of the Old Testament was the Logos or Word, later incarnated in the form of Jesus Christ in the New Testament. In John 1:1-3, we read that ôIn the beginning was the Word, and the Word was with God, and the Word was Godàall things were made through Him, and without Him was not anything made that was madeö (God 2004, 1). Thus, when Hagar, Abraham, Jacob, Moses, Joshua and others in the Old Testament see God, they saw the image of the invisible God, the Word, Jesus. For in John 6:46, we see that no one has ever seen God, the Father, while in John 1:14 we see that Jesus is the Word: ôAnd the Word became flesh and dwelt among us, full of grace and truth; we have beheld His glory, glory as of the only Son from The Fatherö (God 2004, 1).
A majority of theologians argue that the view of the Word God and the Word of God in the Old Testament is merely expanded within the New Testament, without significant changes in meaning or definition. Both the Old and New Testaments refer to knowledge of God as bringing forth a ministry. However, in the Old Testament MosesÆ ministry came from his intimacy with God, where as in the New Testament we are able to achieve intimacy with God, through Christ, showing a broadening of the Old Testament to all GodÆs people. In PaulÆs depiction of MosesÆ meeting with God
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