This is one of a couple of ways that the Bible could be understood. Your understanding isn’t one of those ways.
The bible must be understood is in the way that Jesus himself understood it, which is (a) he came from God or down from heaven which entails a jurisdictional separation from the Father - See John 6, (b) he lacked the heavenly glory of God, John 17:5, and so didn't qualify as "God," except in the OT sense of men imbued with the authority of God, (John 10:34-36) cf. Son of Man, Son of God designators, (c) he had the hypostasis of a man and not God (Heb 1:3) - "
imprint of the hypostasis of God," and as such was true man. Thus he did truthfully aver, "God was his Father."
This is difficult to reconcile with Trinitarian view that alleges that Jesus didn't possess the personal hypostasis of a man (the anhypostasis doctrine), but that the "personal" in Jesus is denoted by the hypostasis of the
divine Word. Actually this is very close to the Apollinarian "heresy" (so termed by Trinitarians), where the Logos takes the place of the rational human mind. I'm not clear that Trinitarianism hasn't reverted back to Apollinarianism or to a close approximation of it.
One of the puzzling things about this enhypostasis doctrine is whether the hypostatized Logos retains all the attributes of divinity. The inference is that is does, as preached by so many. For they maintain, along with you, that it is
impossible for the divine Logos to divested of the attributes of divinity. This entails that Jesus must always be denoted as "God." Alternatively, the votaries of enhypostasis misuse the term "God" in an unscriptural way.
Jesus acknowledged he didn't possess the glory of God, nor was he omniscient in the sense that we understand the Father to be. So it is always wrong to refer to Jesus as God, except in the way in which he himself understood "God" to relate to men (Jn 10:34-36).
The Trinitarian doctrine might be truer if it was to acnowledge (a) the enhypostatized Logos as divested of
all the
attributes of divinity excepting the hypostasis of the Word (as distinct from the Father), (b) that in consequence it was possible for Jesus to possess a fully human hypostasis, but one nonetheless with the "
imprint of the hypostasis of God," per Heb 1:3, (c) that the "true God" was in heaven, i.e. the Father of Jesus.