Many fail to recognize the preexistence of Jesus Christ as YHWH, the God of the Old Testament, and as the Word in prehistory. Some hold a narrow view of monotheism, citing Deuteronomy 6:4, and believe there is only one God, one person, thus excluding Jesus Christ. Others consider Him a created being, merely human and unworthy to be God, misinterpreting Revelation 3:14 where He calls Himself the Beginning of the creation of God. Correctly understood, this phrase means the Beginner or Author of God's creation, as supported by Colossians 1:15-17, showing He is the Source of all creation. The New Testament clearly teaches that Jesus Christ was not created but is the Creator of all things, existing timelessly before His human birth. In Hebrews 7:1-3, Melchizedek, described as King of righteousness and peace, Priest of the Most High God, without beginning or end, mirrors the Son of God, pointing to Jesus Christ as a preexistent divine being. John 1 further confirms that Jesus, as the Word, was with God from the beginning, possessing self-sustaining life and giving both physical and spiritual life. Revelation 19 and I John 1:1-2 identify Him as the Word of Life, eternal with the Father. Jesus Himself declares His eternal nature, identifying as the I AM, the One who was, is, and is to come, the Almighty God known to Abraham. In John 1:18, He is uniquely positioned to declare the Father, having seen Him throughout eternity past. John 3:12-13 and 31-32 affirm that He came from heaven, knowing heavenly things firsthand. In Luke 10:18, Jesus states He saw satan fall like lightning from heaven, indicating His presence and active role in that event, demonstrating His divine power. John 6:45-46 reveals His claim to have seen the Father, possible only in His preexistent state as a divine being. In John 8:52-57, He asserts His existence before Abraham, identifying as YHWH, the I AM, which the Jews deemed blasphemous. Throughout John, Jesus uses the phrase "I am" in titles such as the bread of life, the door, and the light of the world, connecting to the divine name YHWH and affirming His preexistence as the God of the Old Testament. In John 10:30, He declares unity with the Father, stating, "I and My Father are one," reiterating the divine unity of Deuteronomy 6:4. Matthew 23:37 shows His personal anguish over Israel's history, reflecting real memories as the Lord who guided them from Egypt through the wilderness. Paul, in his writings, also identifies the Being who was with Israel in the wilderness as Jesus Christ, the same who became our Savior. Finally, in Revelation 22, Jesus Christ reaffirms His identity as the Ever-Living One, the Creator from the beginning, and the God of the Old Testament, bearing titles only God can claim.

Jesus Christ is identified as The Rock, a symbol of immense power and immovability, reflecting His significant role in our lives, the church, and the world. This imagery, found in both Testaments, portrays Him as a massive, enduring foundation, likened to a mountain or crag, using Hebrew terms like "sela" and "sur," and the Greek term "petra," all indicating a formidable, unyielding rock. In Deuteronomy 32, Moses proclaims God as The Rock, associating Him with perfection, justice, truth, and righteousness, qualities that define His character. This Rock stands in contrast to the false rocks of other gods, which produce societal decay, while Our Rock shows compassion and yields blessings. Further, Deuteronomy 32:18 reveals The Rock as the Creator, the One who begot and gave birth to Israel, solely responsible for their existence without aid from any other. Isaiah 51:1 reinforces this, pointing to The Rock from which the Israelites were hewn, ultimately identifying Jesus Christ as the God of the Old Testament who formed them. In Deuteronomy 32:15, He is The Rock of salvation, offering both physical deliverance and spiritual safety, a theme echoed in the rugged landscapes of Israel where rocks provided fortresses and refuge, as seen in David's escapes in I Samuel 23. David, in Psalm 18, elevates this concept, viewing The Rock not just as physical protection but as complete salvation, trusting in God's strength as his fortress and shield wherever he may be. In Psalm 61, David yearns to be led to The Rock that is higher, seeing it as an eternal inheritance for the upright. Isaiah 26:4 names Him the Rock of Ages, the everlasting strength and goal of eternal life that we pursue. In Exodus 17 and Numbers 20, The Rock provides life-sustaining water to Israel in the wilderness, a miracle of abundance symbolizing God's provision. I Corinthians 10:1-4 clarifies that this Spiritual Rock that followed them was Christ, the same God of the Old Testament, leading, sustaining, and delivering Israel. John 4 and 7 further connect this imagery, with Jesus Christ offering living water, symbolizing the Holy Spirit, flowing from Him as The Rock to grant eternal life. Matthew 16:18 establishes Jesus Christ as The Rock on which the church is built, an immovable foundation against which the gates of Hades cannot prevail. Matthew 7:24-27 likens building on this Rock to a wise choice, ensuring stability against life's storms. Acts 4:11-12, I Peter 2:4-8, I Corinthians 3:11, Ephesians 2:19-20, and Romans 9:33 affirm Him as the chief cornerstone and foundation of the church, essential for salvation with no other name by which to be saved. Yet, to the disobedient, He is a Rock of Offense and a Stone of Stumbling, an insurmountable barrier causing destruction to those who reject Him, as described in Daniel 2:44-45 and Matthew 21:43-44. This dual nature shows Him as both the Majestic Rock of Ages for the faithful and the instrument of judgment for the rebellious, with authority to execute judgment as the Son of Man, according to John 5:22,27. II Samuel 22 exalts Him as The Rock, the fortress, deliverer, and strength, worthy of praise and trust for salvation.

Jesus Christ frequently employs third-person titles and descriptors, which can create the impression that He is speaking of someone else, yet He is referring to Himself. This is evident in His use of terms like the Helper, the Son of Man, and the Angel of the Lord, as seen in various scriptures. For instance, in Luke 9:26, He states, "whoever is ashamed of Me and My words, of him the Son of Man will be ashamed," blending personal pronouns with a third-person title to denote Himself. Similarly, in Exodus 23, the One speaking as God mentions sending His Angel, yet it is understood that the Angel of the Lord, who is Jesus Christ in His pre-incarnate form, was the One who made the covenant and spoke with Moses on Mount Sinai. In Acts 3:13, the distinction appears between the God of Abraham, Isaac, and Jacob, and His Servant Jesus, though this does not explicitly state that the God of the fathers was separate from Jesus Christ. Further, in Acts 7:30-32, the Angel of the Lord appears to Moses in the burning bush, and the voice declares, "I am the God of your fathers—the God of Abraham, the God of Isaac, and the God of Jacob," identifying the Angel as the Lord speaking. This suggests that the Angel, who is Jesus Christ, is the God with whom the fathers interacted. Scriptural accounts in Genesis and Judges reinforce this understanding. In Genesis 22:11-18, the Angel of the Lord speaks to Abraham, declaring, "you have not withheld your son, your only son, from Me," indicating that the Angel is Abraham's God. Likewise, in Genesis 31:11-13, the Angel identifies Himself as the God of Bethel to Jacob, linking Himself to the Lord God who promised the land to Abraham and Isaac. Judges 2:1 confirms that the Angel made the covenant with Israel and promised the land, actions attributed to the Lord in other passages. In Genesis 48:15-16, Jacob blesses Joseph by invoking the God before whom Abraham and Isaac walked and the Angel who redeemed him, equating the Angel with the God of the fathers. Similarly, in Exodus 3, the Angel appears to Moses in the burning bush, and the Lord God declares Himself as the God of Abraham, Isaac, and Jacob, with the term "appeared" indicating visibility, aligning with the understanding that it was Jesus Christ, not the Father, who was seen by the patriarchs. Numerous New Testament passages affirm that no one has seen the Father except the Son, as in John 1:18, John 5:37, and others, supporting the conclusion that the visible God of the fathers, who interacted with Abraham, Isaac, Jacob, and Moses, was Jesus Christ. He is identified as the divine Messenger, the Almighty, Yahweh, and the Creator God, holding multiple titles that reflect His roles and interactions in the Old Testament as the One through whom access to the Father is granted.