Chapter Fifteen - The Trinity and Uniqueness of God
The most baffling and mysterious thing about the biblical description of God is that, though the entire Bible is unequivocal in its declaration that there is one God, there are three distinct personalities to whom deity is ascribed. Orthodox believers are convinced that the only concept that is faithful to all the biblical evidence is what is known as the Trinity (or tri-unity) of God.
I have been very careful not to give analogies or illustrations of this concept from nature or psychology, because I believe that in doing so those illustrations would fall short and may imply something false about God. Instead I will simply point you to the Biblical data.
This chapter concerns the Trinity and Uniqueness of God. It is divided into seven major areas:
We will provide the definition;
We will examine the nature of this revelation about God;
We will examine the historical background;
We will examine the Biblical evidences;
We will consider and answer the difficulties;
We will examine the misconceptions; and
We will examine the uniqueness of the Biblical concept of God.
1.1 The Importance of Understanding the Trinity of God
The Trinity is a basic tenet of orthodox Christianity, and it affects most other Biblical doctrines in one way or another. For example, it affects your understanding of the doctrine of Salvation:
If Jesus is not God Himself, how can His death atone for sins?
How can one who is not God forgive others for crimes against God?
For this and other reasons it is very important that we understand as much as we can about the trinity of God.
1.2 The Term "Trinity" Does Not Occur in the Bible
Because the term trinity does not occur in the Bible some wonder about whether this is a biblical doctrine or not, but the absence of a term used to describe a doctrine does not necessarily mean the term is not biblical. The issue is, does the term accurately reflect what the Scripture teaches? In reality, due to the incomprehensible nature of the truth this term reflects, some believe it is a poor word to describe exactly what the Bible teaches us about this truth concerning God.
1.3 Origin of the Term "Trinity"
Though the term trinity does not occur in the Bible, it had very early usage in the church. Its Greek form, trias, seems to have been first used by Theophilus of Antioch (AD 181), and its Latin form, trinitas, by Tertullian (AD 215).
1.4 Definition of the Trinity of God
Let's examine some of the available definitions of the Trinity of God provided by the following sources:
Webster's dictionary;
Athanasian Creed; and
Charles Ryrie.
1.4.1 Webster's dictionary
Webster's dictionary gives the following definition of trinity:
"The union of three divine persons (or hypostases), the Father, Son, and Holy Spirit, in one divinity, so that all the three are one God as to substance, but three persons (or hypostases as to individuality). Synonyms sometimes used are triunity, trine, triality. The term Trinity is formed from tri, three, and nity, unity. Triunity is a better term than Trinity because it better expresses the idea of three in one. God is three in one. Hypostases is the plural of hypostasis which means the substance, the underlying reality, or essence."
1.4.2 Athanasian Creed
The Athanasian Creed expresses:
"We worship one God in the Trinity, and the Trinity in unity; we distinguish among the persons, but we do not divide the substance. The entire three persons are co-eternal and co-equal with one another, so that ... we worship complete unity in Trinity and Trinity in unity."
1.4.3 Charles Ryrie
Charles Ryrie has provided a definition:
"There is one God, but in the unity of the Godhead there are three co-eternal, co-equal Persons, the same substance but distinct in subsistence. " (Charles Ryrie, electronic media quoting B.B. Warfield, "Trinity," The International Standard Bible Encyclopaedia, James Orr, ed., Grand Rapids: Eerdmans, 1930, 5:3012.)
1.5 Meaning of the Term "Person"
In speaking of the Triunity, the term person is not used in same way it is in ordinary usage in which it means an identity completely distinct from other persons. Actually the word persons tends to detract from the unity of the Trinity. According to the teaching of Scripture, the three Persons are inseparable, interdependent, and eternally united in one Divine Being.
It is evident that the word person is not ideal for the purpose. Orthodox writers have struggled over this term. Some have opted for the term subsistence (the mode or quality of existence), hence, God has three substances. Most have continued to use persons because we have not been able to find a better term. The word substance speaks of God’s essential nature or being and subsistence describes His mode or quality of existence. (Kenneth Boa, Unraveling the Big Questions About God, Lamplighter Books, p. 46)
1.6 Meaning of the Term "Essence"
In its theological usage, essence refers to the intrinsic or indispensable, permanent, and inseparable qualities that characterize or identify the being of God. The doctrine of the trinity states that there is one God who is one in essence or substance, but three in personality. This does not mean three independent Gods existing as one, but three Persons who are co-equal, co-eternal, inseparable, interdependent, and eternally united in one absolute Divine Essence and Being.
1.7 The Term "Trinity" Is Used to Help Us Express A Doctrine that Is Scriptural
Typically, the word trinity is used to help us express a doctrine that is Scriptural, though replete with difficulties for the human mind. Again, it needs to be emphasized that this is a doctrine that is not explicitly stated either in the Old or New Testaments, but it is implicit in both. Note the following points:
Christianity has believed in the doctrine of the Trinity because of the teaching of the Bible as a whole (Old and New Testaments) and not because of one or two particular passages. As will be shown in below Section 4, the whole of Scripture gives testimony to this doctrine.
There are many specific passages which teach us there are three distinct Persons who possess deity, God the Father, God the Son and God the Holy Spirit, but the Bible also teaches us with equal emphasis that there is but one true God or one Divine Essence or Substance and Being.
Taking the whole of Scripture, one can see that there is stress on: (a) the unity of God, one Divine Being and Essence, and (b) on the diversity of God in this unity, three Persons identified as Father, Son, and Holy Spirit. It speaks of these Persons in such a way that it ascribes absolute deity and personality to each while stressing that there is one God in divine substance. The doctrine of the trinity harmonizes and explains these two thrusts of Scripture—oneness in three personalities.
The doctrine of the Trinity of God can be visualized in the following diagrams:
Ancient Diagram of the Holy Trinity
The Trinity of God
The three Persons are the same in substance, i.e., in essence or in their essential nature, but distinct in subsistence which describes God’s mode or quality of existence in three Persons. By mode of existence we do not mean one God acting in three different ways, but one Divine Being existing in three distinct Persons within one Divine Substance or Essence. Again, this is not exactly three individuals as we think of three personal individuals, but one Divine Being who acts and thinks as one within a three-fold personality. This is incomprehensible to our finite minds, but it is the teaching of the Scripture.
The New Bible Dictionary has an excellent summary of this point. In the relationship between the Persons there are recognizable distinctions:
unity in diversity;
equality in dignity; and
diversity in operation.
1.8.1 Unity in diversity
In most formularies the doctrine is stated by saying that God is One in his essential being, but that in His being there are three Persons, yet so as not to form separate and distinct individuals. They are three modes or forms in which the divine essence exists. "Person" is, however, an imperfect expression of the truth inasmuch as the term denotes to us a separate rational and moral individual. But in the being of God there are not three individuals, but three personal self-distinctions within the one divine essence.
Then again, personality in man implies independence of will, actions and feelings leading to behavior peculiar to the person. This cannot be thought of in connection with the Trinity. Each Person is self-conscious and self-directing, yet never acting independently or in opposition. When we say that God is a Unity we mean that, though God is in Himself a threefold centre of life, His life is not split into three. He is one in essence, in personality and in will. When we say that God is a Trinity in Unity, we mean that there is a unity in diversity, and that the diversity manifests itself in Persons, in characteristics and in operations.
1.8.2 Equality in dignity
There is perfect equality in nature, honour and dignity between the Persons. Fatherhood belongs to the very essence of the first Person and it was so from all eternity. It is a personal property of God "from whom every family in heaven and on earth is named" (Ephesians 3:15).
The Son is called the "only begotten" perhaps to suggest uniqueness rather than derivation. Christ always claimed for Himself a unique relationship to God as Father, and the Jews who listened to Him apparently had no illusions about his claims. Indeed they sought to kill Him because He "called God His own Father, making Himself equal with God" (John 5:18).
The Spirit is revealed as the One who alone knows the depths of God's nature: "For the Spirit searches everything, even the depths of God. No one comprehends the thoughts of God except the Spirit of God" (1 Corinthians 2:10f.). This is saying that the Spirit is "just God Himself in the innermost essence of His being."
1.8.3 Diversity in operation
In the functions ascribed to each of the Persons in the Godhead, especially in man's redemption, it is clear that a certain degree of subordination is involved (in relation, though not in nature); the Father first, the Son second, the Spirit third. The Father works through the Son by the Spirit. Thus Christ can say: "My Father is greater than I." As the Son is sent by the Father, so the Spirit is sent by the Son. As it was the Son's office to reveal the Father, so it is the Spirit's office to reveal the Son, as Christ testified: "He will glorify me, for He will take what is mine and declare it to you" (John 16:14).
It has to be recognized that the doctrine arose as the spontaneous expression of the Christian experience. The early Christians knew themselves to be reconciled to God the Father, and that the reconciliation was secured for them by the atoning work of the Son, and that it was mediated to them as an experience by the Holy Spirit. Thus the Trinity was to them a fact before it became a doctrine, but in order to preserve it in the credal faith of the church the doctrine had to be formulated.
2.1 The Doctrine of Trinity Is A Truth of Direct Revelation From God
The doctrine of Trinity is not a truth of natural theology, but of direct revelation from God. Before we investigate the facts of Scripture, I would like to begin by pointing out that this is a doctrine beyond the scope of man's finite mind. It lies outside the realm of natural reason or human logic.
2.2 Opposition to the Doctrine of Trinity
Opponents of the doctrine argue that the idea of the Trinity must be rejected as untenable due to the following points:
Some consider the idea of the Trinity an absurdity because it appears to be a mathematical contradiction. In arithmetically addition under the Real Number System, 1 + 1 + 1 = 3. Due to their misunderstanding, they think that the Trinity represents the wrong addition of 1 + 1 + 1 = 1. Some mathematicians try to resolve such mathematical problem by defining that God is Infinity, therefore the addition of Infinity (Father) + Infinity (Jesus Christ) + Infinity (Holy Spirit) = Infinity (One God) or 1 x 1 x 1 = 1, for each of the Persons is fully God in the absolute sense, and the three together are the one self-same infinite God.
The idea of the Trinity is beyond logic. Therefore, it cannot be made subject to human reason or logic. No man can fully explain the Trinity. It is incomprehensible to the mind of man.
They try to show that it is really not taught by the Bible. But they cannot do this and be honest or normal in their interpretation of Scripture.
2.3 Reply to the Opponents
However, we disagree with the opponents due to the following reasons:
If biblical evidence supports the doctrine of the Trinity of God, we can know it is true. Comprehending it is another matter. John Wesley said, "Bring me a worm that can comprehend a man, and then I will show you a man that can comprehend the triune God." (John Wesley, Encyclopedia of 7700 Illustrations, Assurance Publishers, p. 504.)
We should expect God's revelation to contain an infinite depth that corresponds to His infinite mind. "For My thoughts are not your thoughts, Neither are your ways My ways," declares the LORD. For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts" (Isaiah 55:8-9).
We should not expect to understand the Bible exhaustively. If we could, the Bible would not be divine but limited to human intelligence. Since the Bible is an infinite revelation, it often brings the reader beyond the limit of his intelligence. Until a person recognizes that his own wisdom is not enough, he is not ready to listen to God's greater wisdom. In Luke 10:21, Jesus alluded to this when He said to God, "you have hidden these things from the wise and learned, and revealed them to little children" (Kenneth Boa, Unraveling the Big Questions About God, Lamplighter Books, p. 12).
It is wrong to say that a doctrine cannot be true simply because it defies our human imagination or ability to comprehend it. It would be nothing short of human arrogance to say it was. We must recognize our need to simply trust in God's special revelation to us (i.e. the Bible). This does not mean we do not test the Scripture to make sure these things are truly taught, but once we are convinced that that is what the Bible says, we must lay hold of it by faith and wait on the eternal future for complete understanding.
Because of our limited capacity in this life, some of the revelations of God given to us in the Bible defy explanation and illustration. When seeking to explain those truths that fall into this category, our attempts to illustrate them must of necessity fall short of our ability to clarify and comprehend them.
Some of God's truth, though clearly revealed in the Bible, remains a mystery. God hasn't explained all the mysteries of His revelation to us undoubtedly because we simply cannot yet grasp them.
It is arrogant to insist that everything about an infinite God ought to be perfectly understandable to a finite human being. This is not to say that the idea of the Trinity is irrational or unreasonable. It is above reason and perfectly reasonable to the God who has thus revealed Himself to us in Scripture.
It would be the height of egotism for a person to say that because an idea in the Bible does not make sense (does not conform to his or her reasoning), it cannot be true and the Bible must be in error on this point (John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary, NT, Editors, Victor Books, Electronic Media. p.16).
Such thinking makes man's corrupted human reason the sole criterion for determining the truth of divine revelation (Walter Martin, Essential Christianity, Vision House, Santa Anna, 1975, p. 21).
2.4 Why We Cannot Fully Understand the Doctrine of Trinity?
C.S. Lewis (Mere Christianity, p. 141-145) explained:
"You know that in space you can move in three ways - to left or right, backwards or forwards, up or down. Every direction is either one of these three or a compromise between them. They are called the three Dimensions. Now notice this. If you are using only one dimension, you could draw only a straight line. If you are using two, you could draw only a straight line. If you are using two, you could draw a figure: say, a square. And a square is made up of four straight lines. Now a step further. If you have three dimensions, you can then build what we call a solid body, say, a cube which is made up of six squares.
Do you see the point? A world of one dimension would be a straight line. In a two-dimensional world, you still get straight lines, but many lines make one figure. In a three-dimensional world, you still get figures but many figures make one solid body. In other words, as you advance to higher levels, you do not leave behind you the things you found on the simpler levels: you still have them, but combined in new ways - in ways you could not imagine if you knew only the simpler levels.
Now the Christian account of God involves just the same principle. The human level is a simple level. On the human level one person is one being, and any two persons are two separate beings - just as, in two dimensions (say on a flat sheet of paper) one square is one figure, and any two squares are two separate figures. On the Divine level you still find personalities; but up there you find them combined in new ways which we, who do not live on that level, cannot imagine.
In God's dimension you find a being who is three Persons while remaining one Being, just as a cube is six squares while remaining one cube. Of course we cannot fully conceive a Being like that: just as, if we were so made that we perceived only two dimensions in space we could never properly imagine a cube. But we can get a sort of faint notion of it. And when we do, we are then, for the first time in our lives, getting some positive idea, however faint, of something super-personal - something more than a person."
2.5 This Doctrine Is Not In Conflict with the Unity of God
There are three persons in the one essence. Though there is no perfect analogy in human experience to explain or illustrate the doctrine of the Trinity, the analogy of the human mind does provide a suggestion. The human mind is able to dialogue with itself and at the same time is able to pass verdicts on its deliberations. The Trinity is faintly analogous to this.
2.6 The Doctrine Has Great Practical Value
It allows for eternal love. Love was before creation, yet love needs an object. Love is always flowing among the persons of the Trinity.
Only God can reveal God. By God the Father sending God the Son, God could be made manifest.
Only God can atone for sin. This is accomplished through the incarnation of God the Son.
It is hard to conceive of personality existing without society. The persons of the Godhead relate to another in perfect harmony, a perfect society. If there were no Trinity, there could be no incarnation, no objective redemption, and therefore no Salvation; for there would be no one capable of acting as Mediator between God and man.
As the New Testament was completed toward the close of the first century, the infant church was struggling for its life against old foes, persecution and doctrinal error. On the one hand were the Roman empire, orthodox Judaism, and hostile pagan religions, and on the other hand were heresies and divisive doctrines.
3.1 The Rise of Heretical Groups Caused the Early Church to Formally Crystallize the Doctrine of Trinity
Though the Bible taught truth of the Trinity of God implicitly in both Old and New Testaments, the development and delineation of this doctrine was brought about by the rise of heretical groups who either denied the deity of Christ or that of the Holy Spirit. This caused the early church to formally crystallize the doctrine of the Trinity.
The Gnostic heresy, for instance, (which permeated Christendom in the lifetime of the apostles) drew strong condemnation in Paul's Epistles to the Colossians and John's First Epistle. Denying the deity of Christ, the Gnostics taught that Jesus was inferior in nature to the Father, a type of super-angel of impersonal emanation from God.
Following the Gnostics came such speculative theologians as Origen, Lucian of Antioch, Paul of Samosota, Sabellius, and Arius of Alexandria. All of these propagated unbiblical views of the Trinity and of the divinity of our Lord.
But perhaps the most crucial test of Christian doctrine in the early church was the "Arian heresy." It was this heresy which stimulated the crystallization of thought regarding both the Trinity and the deity of Christ.
Today there are still remnants of the Gnostic heresy (Christian Science), the Arian heresy (Jehovah's Witnesses), and the Socinian heresy (Unitarianism) circulating in Christendom. All of these errors have one thing in common: they give Christ every title except the one which entitles Him to all the rest "the title of God and Savior."
3.2 The Christian Doctrine of the Trinity Did not Derive from Pagan Influences
The Christian doctrine of the Trinity did not "begin" at the Council of Nicea, nor was it derived from "pagan influences." While Egyptian, Chaldean, Hindu, and other pagan religions do incorporate so-called "trinities," these have no resemblance to the Christian doctrine, which is unique and free from any heathen cultural vagaries.
3.3 The Development of this Doctrine Was Based on a Careful Study of Scripture
While the term Trinity is never specifically used in Scripture, it is nevertheless implicitly stated. The church councils, in their fight against heresy, were forced to think through what the Bible says about how God exists. The result was the doctrine of the Trinity, but let it be emphasized, the development of this doctrine was based on a careful study of Scripture.
3.4 The Doctrine of the Trinity Is the Distinctive Mark of the Christian Religion
The doctrine of the Trinity is the distinctive mark of the Christian religion, setting it apart from all the other religions of the world. Working without the benefit of the revelations made in Scripture, men have arrived at some limited truths concerning the nature and Person of God. The pagan religions, as well as all philosophical speculations, are based on natural religion and can, therefore, rise to no higher conception than that of the unity of God. In some systems we find monotheism with its belief in only one God. In others we find polytheism with its belief in many separate gods. But none of the pagan religions, nor any of the systems of speculative philosophy have ever arrived at a trinitarian conception of God. The fact of the matter is that apart from supernatural revelation there is nothing in human consciousness or experience which can give man the slightest clue to the distinctive God of the Christian faith, the triune, incarnate, redeeming, sanctifying God.
3.5 Christian Doctrine of the Trinity Is Superior than Other Pagan Religious Triads of Divinities
Some of the pagan religions have set forth triads of divinities, such as, for instance, the Egyptian triad of Osiris, Isis and Horus, which is somewhat analogous to the human family with father, mother and child; or the Hindu triad of Brahma, Vishnu and Schiva, which in the cycle of pantheistic evolution personifies the creative, preservative and destructive power of nature; or the triad set forth by Plato, of goodness, intellect and will which are not examples of true and proper tri-personality, not real persons who can be addressed and worshipped, but only personifications of the faculties or attributes of God. None of these systems have anything in common with the Christian doctrine of the Trinity except the notion of "threeness."
4. BIBLICAL EVIDENCES OF THE TRINITY
Since the Trinity involves the key aspects of oneness and threeness, support for this doctrine will be dependent on the discovery of these two aspects in Scripture as it reveals how God exists.
The Old Testament Scriptures that support the oneness of God are:
Deuteronomy 6:4, "Hear, O Israel! The LORD is our God, the LORD is one!" There is also a secondary emphasis "The Lord's indivisibility." This confession clearly prepares the way for the later revelation of the Trinity, but how? God, Elohim (note: this is the transliteration of Hebrew alphabet into English pronunciation) is a plural word, and the word one (the Hebrew, echad) refers to one in a collective sense. As such, it is used of the union of Adam and Eve (Genesis 2:24) to describe two persons in one flesh. Further, it is used in a collective sense, like one cluster of grapes rather than in an absolute sense as in Numbers 13:23 when the spies brought back a single cluster of grapes. Furthermore, the oneness of God is implied in those Old Testament passages that declare that there is no other God beside Yahweh, the God of Israel.
Deuteronomy 4:35, "To you it was shown that you might know that the LORD, He is God; there is no other besides Him."
Isaiah 43:10, "You are My witnesses, declares the LORD, And My servant whom I have chosen, In order that you may know and believe Me, And understand that I am He. Before Me there was no God formed, And there will be none after Me."
Isaiah 46:9, "Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like Me."
1 Corinthians 8:4-6, "Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him."
Ephesians 4:4-6, "There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all."
James 2:19, "You believe that God is one. You do well; the demons also believe, and shudder."
While there is no explicit statement in the Old Testament affirming the Triunity, we can confidently say that the Old Testament not only allows for the Tri-unity, but also implies that God is a triune Being in a number of ways:
The name for God is Elohim (note: this is the transliteration of Hebrew alphabet into English pronunciation). The name for God is the plural form of El. Linguists explain it as the Hebrew "plural of power and majesty" when it is applied to the one true God (Genesis 1:1). We can say that Elohim certainly allows for the New Testament revelation of the Triunity of God.
There are many instances where God uses the plural pronoun to describe Himself (see Genesis 1:26; 3:22; 11:7; Isaiah 6:8). In Genesis the dialogue attributed to God is often plural - "us" (Genesis 1:26); and in Isaiah 6:8 God says, "Who will go for us?" This may imply a plurality in the Godhead.
In the creation account, both God the Father and God the Holy Spirit are seen in the work of creation. It is stated that God created heaven and earth (Genesis 1:1), but that it was the Holy Spirit who moved over the earth to infuse it with life in the sense of protecting and participating in the work of creation (Genesis 1:2). Note also the quotation, "My Spirit shall not strive with man forever" (Genesis 6:3; cf. Numbers 27:18; Psalm 51:11; Isaiah 40:13; Haggai 2:4f).
The triple use of "holy" in Isaiah 6:3 may imply a trinity (cf. Revelation 4:8), as well as the triple benediction of Numbers 6:24-26.
Writing about the Messiah, Isaiah reveals Him to be equal with God, calling Him the "Mighty God," "Eternal Father" and "Prince of Peace."(Isaiah 9:6). In Isaiah 7:14, God made it clear that the One who would be born of the virgin (i.e. Jesus Christ) would also be Immanuel, God with us.
Two other passages which imply the Trinity are Isaiah 48:16 and 61:1. In Isaiah 48:16 all three Persons are mentioned and yet seen as distinct from each other. See also Genesis 22:15-16.
Another phenomenon in the Old Testament is the apparent ascription of deity to someone who is distinct from Elohim or Yahweh. For example, many passages describe the "angel of Yahweh" or "angel of the Lord" being spoken of as though He were deity. This may be Christ Himself, pre-incarnate (before He was born as man). He appeared to Hagar (Genesis 16:7-14), Abraham (Genesis 22:11-18), Jacob (Genesis 31:11-13), Moses (Exodus 3:2-5), Israel (Exodus 14:19), Balaam (Numbers 22:22-35), Gideon (Judges 6:11-23), Manoah (Judges 13:2-25), Elijah (1 Kings 19:5-7), and David (1 Chronicles 21:15-17). The angel of the Lord slew 185,000 Assyrians (2 Kings 19:35), stood among the myrtle trees in Zechariah's vision (Zechariah 1:11), defended Joshua the high priest against Satan (Zechariah 3:1f), and was one of the three men who appeared to Abraham (Genesis 18).
In Psalm 110:1, David demonstrates there is a distinction of Persons between "LORD," the one speaking, and the one addressed called by David, "my Lord." David was indicating the Messiah was no ordinary king, but his own Lord, Adoni (my Lord), one who was God Himself. So God the first Person addresses God the second Person. This is precisely Peter's point when He quotes this Psalm to show the resurrection of the Messiah was anticipated in the Old Testament.
The Redeemer (who must be divine, Isaiah 7:14; 9:6) is distinguished from the Lord (Isaiah 59:20).
The Lord is distinguished from the Lord in Hosea 1:6-7. The one speaking here is Yahweh, the Lord, yet, note the statement in verse 7, "I will have compassion and deliver them by the Lord their God."
The Spirit is distinguished from the Lord in a number of passages (Isaiah 48:16; 59:21; 63:9-10).
The New Testament is explicit about the elements of a tri-unity in the Godhead. This teaching is based on the attributes and behavior ascribed to each personality which can only be said of God. We can see that:
all three personalities appear as equal;
each personality is called God; and
each personality is distinct.
4.2.2.1 All three personalities appear as equal
In the great commission of Matthew 28:19 the command to baptize contains the singular "name" before the names Father, Son and Holy Spirit. In the Hebrew culture a person's name described, or stood for his attributes; in most cases, a person was in reality just what he was named. "Name" probably means "person" in this verse, and suggests an equality among the persons mentioned.
Also, the apostolic benediction of 2 Corinthians 13:14, "The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all," implies the equality of the personalities mentioned.
4.2.2.2 Each personality is called God
(A) The Father is called God. His deity is shown in the following Scriptures:
Jesus explains to His disciples that the seal of "the Father, even God" is upon Him (John 6:27).
Paul, as he begins his epistle to the Romans calls God "our Father" (Romans 1:7).
See also John 20:17; 1 Corinthians 8:6; Galatians 1:1; Ephesians 4:6; Philippians 2:11 and 1 Peter 1:2.
(B) Jesus Christ, the Son is declared to be God. The doctrine of the deity of Christ is crucial to the Christian faith. "What think you of Christ?" is the paramount question of life (cf. Matthew 16:15; 22:42). It can be demonstrated that He is God in several ways:
His divine names. He was given the name Immanuel, meaning God with us (cf. Isaiah 7:14; Matthew 1:22f). The term Word (Logos) is used to emphasize His deity (John 1:1-14; Revelation 19:13). As the Son of Man, He has authority on earth to interpret the sabbath law (Matthew 12:8), to give His life a ransom for many (Matthew 20:28), will send His angels to gather out the tares (Matthew 13:41), will sit upon the throne of His glory (Matthew 19:28; 25:31), will come again in great power (Matthew 24:44; 26:64; 26:63f; cf. Daniel 7:13). Christ is identified with the Jehovah of the Old Testament (cf. John 12:40f; Romans 10:9, 13; and 1 Peter 3:15 with Isaiah 6:1ff; Joel 2:32; and Isaiah 8:13 respectively). As the Son of God (Luke 1:32, 35; John 1:14), He is said to have life in Himself and to quicken whom He will (John 5:21, 26), and to give eternal life (John 10:10). Jesus is also called Lord (Matthew 7:21f; Luke 1:43; 2:11; John 20:28; Acts 16:31; 1 Corinthians 12:3; Philippians 2:11), the Messiah (John 1:49; 11:27), only begotten Son (John 3:16, 18), and God (John 20:28; Titus 2:13; Hebrews 1:8; 2 Peter 1:1; 1 John 5:20; cf. Romans 9:5).
His divine attributes. Eternality: He was before the world came into being (John 17:5, 24), the firstborn of all creation (Colossians 1:15), being in existence "in the beginning" (John 1:1; cf. 1 John 1:1), and continues forever (Hebrews 1:11f; 13:8). Omnipresence: He fills all (Ephesians 1:23), He was in Heaven while on earth (John 3:13) and is on earth while He is in Heaven (Matthew 18:20; 28:20). Omnipotence: He has power over demons (Mark 5:11-15), the elements of nature (Matthew 21:19; John 2:3-11), all things (Matthew 28:18), to perform miracles (John 5:36; 10:25, 38; 20:30f), and to uphold all things (Hebrews 1:3). Omniscience: He knows all things (Matthew 11:27; John 16:30; 21:17; Colossians 2:3), the history of the Samaritan woman (John 4:29), the thoughts of men (Luke 6:8; 11:17), the time and manner of His exit out of this world (Matthew 16:21; John 12:33; 13:1), the one who would betray Him (John 6:70f), and the character and termination of the present age (Matthew 24, 25). He is Immutable (Hebrews 1:12; 13:8).
His works that only God could do. He is the creator (John 1:3; Colossians 1:16; Hebrews 1:10) and the upholder of all things (Colossians 1:17; Hebrews 1:3). He forgave sins (Matthew 9:2, 6; Luke 7:47f). He raised dead men (Luke 7:12-16; Mark 5:35-43; John 11:38-44) and will raise His saints in the future resurrection (John 5:25-29; 6:39f,; 54; 11:25). He will execute judgment (John 5:22), that of believers (Romans 14:10; 2 Corinthians 5:10), of the beast and his followers (Revelation 19:15), of the nations (Matthew 25:31f; Acts 17:31), of Satan (Genesis 3:15), and of the wicked dead (Acts 10:42; 2 Timothy 4:1; 1 Peter 4:5).
His acceptance of divine worship. Since the Old Testament (Exodus 34:14) and Christ Himself (Matthew 4:10) declare that God only is to be worshipped, and both ordinary men and angels refused the worship which was offered them (Acts 10:25f; Revelation 19:10; 22:8f), for Christ to accept it, if He were not God, would be blasphemy. The Scriptures not only inform us that Christ was worshipped, but they ask us to worship Him (John 5:23; Hebrews 1:6).
Some explicit statements declaring His deity. Thomas addressed Christ, "My Lord and my God" (John 20:28). Peter said, "Thou are the Christ, the Son of the living God" (Matthew 16:16). See also John 1:1; 20:28; Titus 2:13 and Hebrews 1:1-8.
(C) The Holy Spirit is recognized as God. His deity is evident by:
His divine names. He is expressly called God (Acts 5:3f.; 2 Corinthians 3:17f.), the Spirit of our God (1 Corinthians 6:11), and other divine names (cf. Exodus 17:7 with Hebrews 3:7-9; and 2 Timothy 3:16 with 2 Peter 1:21). Comparing Peter's comments in Acts 5:3 and 4, we see that in lying to the Holy Spirit (v. 3), Ananias was lying to God (v. 4).
His divine attributes. He is eternal (Hebrews 9:14), omniscient (1 Corinthians 2:10f.; John 14:26; 16:12f.), omnipotent (Luke 1:35), and omnipresent (1 Corinthians 6:19).
His works that only God could do. He regenerates people to new life (John 3:5-6, 8; Titus 3:5) which must of necessity be a work of God for only God has the power of life. The words and works of the Holy Spirit are considered as the words and works of God (cf. Isaiah 6:9f. with John 12:39-41 and Acts 28:25-27; Exodus 16:7 with Psalm 95:8-11; Isaiah 63:9f. with Hebrews 3:7-9). Other works, such as: inspiration of the Scriptures (2 Peter 1:21; cf. Acts 1:16; 28:25), and raising of the dead (Romans 8:11).
He is susceptible of personal treatment. He can be tempted (Acts 5:9), lied to (Acts 5:3), grieved (Ephesians 4:30; Isaiah 63:10), resisted (Acts 7:51), insulted (Hebrews 10:29), and blasphemed (Matthew 12:31f.).
He is distinguished from His own power (Acts 10:38; Romans 15:13; 1 Corinthians 2:4).
He relates to the Father and the Son as a person. This is the case in the baptismal formula (Matthew 28:19), in the apostolic benediction (2 Corinthians 13:14), and in His office as administrator of the church (1 Corinthians 12:4-6; cf. also 1 Peter 1:1f; Jude 20f.).
4.2.2.3 Each personality is distinct
Some have argued that Father, Son and Holy Spirit are merely modes by which the one personal God functions or manifests Himself. But there is evidence that they are distinct personalities.
The Father is distinct from the Son according to John 1:14: "And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth." The term "only begotten" suggests, that two distinct personalities are involved (as a father and his son are distinct), and that they are each of the same nature or substance (just as a child is as much a human being as his father).
Some theologians regard the Holy Spirit as a power or force of God, not a distinct personality. But clear evidence of the Holy Spirit's personality occurs in John 16:14. The word "spirit" literally means "wind," and as a neuter noun it requires a neuter pronoun, a peculiarity of the Greek language. But in this verse, John deliberately violates this rule and uses the masculine pronouns "He" and "Him," referring to the Holy Spirit. The only conclusion is that John regarded the Holy Spirit as a distinct person.
Lastly, Jesus said, "I will ask the Father and He will give you another Helper, that He may be with you forever" (John 14:16). In this case all three are seen as distinct personalities carrying out co-operative roles: the Son requests that the Father send the Holy Spirit to become the helper to believers.
4.3 Conclusion
From the above evidence, it should be clear that the Scripture teaches God is one and three.
It is true that there are certain Biblical statements and terms which seem to indicate that the Lord Jesus Christ is inferior to the Father God, for examples:
Less than omniscience;
Only-begotten; and
First-born.
Statements which seem to indicate something less than omniscience are as follows:
Jesus was ignorant of the date of His return (Mark 13:32);
marveled at the people's unbelief (Mark 6:6); and
went to the fig tree expecting perhaps to find figs (Mark 11:13).
During Christ's ministry on earth, He subjected Himself to the will of God. It must be recognized that in the days of His humiliation, Jesus surrendered the independent exercise of His divine attributes. The Father did not permit the use of His omniscience in these cases. It is a matter of self-restriction, therefore it doesn't mean that Christ is less than omniscience.
"And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth." (John 1:14)
"No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." (John 1:18)
Because to our mind the words only begotten suggest birth or beginning, some have tried to take the use of this designation of Jesus Christ to mean that Christ had a beginning, that He only became the Son of God. Such an understanding denies His eternality and also the concept of the trinity. So what does John mean by the term only begotten?
5.2.1 It means "unique" grammatically
Only begotten is the Greek monogenes, a compound of monos, used as an adjective or adverb meaning "alone, only." In compounds with genes, adverbs describe the nature rather than the source of derivation (emphasis mine). Hence monogenes is used for the only child. More generally it means "unique" or "incomparable. (Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Abridged in One Volume, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1985).
In the New Testament the term occurs only in Luke, John, and Hebrews, but an instructive use is found for us in Hebrews 11:17 where it is used of Isaac as the monogenes of Abraham. Isaac was not the only Son of the Patriarch, but he was the unique son of the promise of God. The emphasis is not on derivation but on his uniqueness and special place in the heart of Abraham.
5.2.2 It does not imply a beginning of Christ's Sonship
With reference to Christ, the phrase "the only begotten from the Father," (John 1:14), indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before "only begotten" and before "Father," and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The Apostle's object is to demonstrate what sort of glory it was that he and his fellow Apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by para, "from." The glory was that of a unique relationship and the word "begotten" does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man.
5.2.3 It is in the sense of unoriginated relationship
We can only rightly understand the term the only begotten when used of the Son, in the sense of unoriginated relationship. The begetting is not an event of time, however remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This necessitates eternity, absolute being; in this respect He is not "after the Father."
5.2.4 It expresses eternal union and love
In John 1:18 the clause "The Only Begotten Son, which is in the bosom of the Father," expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father's counsels and enjoying all His affections.
5.2.5 It emphasizes the greatness of the gift
Another reading is monogenes Theos, "God only-begotten." In John 3:16 the statement, "God so loved the world that He gave His Only Begotten Son," must not be taken to mean that Christ became the Only Begotten Son by Incarnation. God so loved the world that He gave a special gift (i.e. Christ, the Saviour) to the world. The term "Only Begotten Son" emphasizes the value and the greatness of the gift lay in the Sonship of Him. His Sonship was not the effect of His being given.
5.2.6 It stresses God's love as conveyed in the name
In John 3:18 the phrase "the Name of the Only Begotten Son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the Name of One who, being in a unique relationship to Him, was provided by Him as the Object of faith.
5.2.7 It could not mean birth
In 1 John 4:9 the statement: "God hath sent His Only Begotten Son into the world" does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Compare the parallel statement, "God sent forth the Spirit of His Son," Galatians 4:6, which could not mean that God sent forth One who became His Spirit when He sent Him.
"He is the image of the invisible God, the first-born of all creation." (Colossians 1:15)
"For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities - all things have been created by Him and for Him." (Colossians 1:16)
"He is also head of the body, the church; and He is the beginning, the first-born from the dead; so that He Himself might come to have first place in everything." (Colossians 1:18)
"For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren;" (Romans 8:29)
"And from Jesus Christ, the faithful witness, the first-born of the dead, and the ruler of the kings of the earth ..." (Revelation 1:5)
Another term that has been misinterpreted by some as it is used of Christ is the term firstborn. It is used of Christ in Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; and Revelation 1:5. Again, because of the thought of birth that this word denotes in our minds, this passage has been used to teach that Christ was not the eternal second Person of the Trinity because He had a beginning as the firstborn of God. So what does the Apostles mean by the term firstborn?
5.3.1 It may mean "first in time" or "first in priority" grammatically
Firstborn is the Greek prototokos (from protos, first, and tikto, to beget), but this word may mean:
first in time; or
first in priority.
The point and focus of the word must be taken from the context in which it is used.
5.3.2 It is declaring Christ’s sovereignty as the Creator
In Colossians 1:15, as verse 16 makes clear, it refers to Christ’s sovereignty expressing His priority to and pre-eminence over creation, not in the sense of time, the first to be born, but in the sense of:
being the sovereign Creator, the One in Whom were the plans of creation as architect (“by Him all things were created” can also mean, “in Him …”);
by Whom all things were created as the builder (“all things were created by Him”); and
for Whom all things were created as the owner (“and for Him”).
Colossians 1:15 is declaring Christ’s sovereignty as the Creator.
We can see this meaning of prototokos to express sovereignty or priority in the Septuagint’s use of this word in Psalm 89:27 where the clause that follows explains the meaning of “firstborn” or prototokos. Psalm 89:27 reads, “I also shall make him My first-born, The highest of the kings of the earth.” Who is the firstborn? He is “the highest of the kings of the earth,” the sovereign Lord.
5.3.3 It means the first one to rise in an immortal and glorified body
In the words of Colossians 1:18, “and He is the beginning, the first-born from the dead,” it means first in time, the first one to rise in an immortal and glorified body. But even here, He is the first-born of the dead so that He might come to be pre-eminent in all things as the head of the body, the church (Colossians 1:18b). The point is that prototokos can mean either first in time or first in priority and it is the context which determines the meaning.
As the second Person of the Trinity, Christ is God and sovereign, but as the God-Man who died for our sins and was raised from the dead, He is the pre-eminent head of the body of Christ, the church. In Colossians 2:9, the Apostle confirmed this meaning when he wrote, “For in Him all the fulness of deity dwells in bodily form.”
5.4 Conclusion
According to the above clarifications, we conclude that the Lord Jesus Christ and the Father God are equal and co-exist.
6. MISCONCEPTIONS REGARDING THE TRINITY
During the history of the church, especially the earlier centuries, the church struggle to define the mystery of the Trinity in a way that was wholly faithful to Scripture. We should be aware of the following misconceptions regarding the doctrine of the Trinity:
the problem of the two extremes; and
the heresy concepts.
Any time man elevates his own reason above the clear revelation of Scripture and he is faced with those truths in Scripture that defy his human logic, he usually goes in one of two extremes. For instance, when faced with two truths which seem to contradict each other:
God's sovereignty and man's volition;
Christ's undiminished deity and true humanity in one Person; or
God is One and Three.
In his attempt to make the truth harmonize with his reason, he will inevitably move to one extreme or the other. He will accept one (truth A, God is one) either to the neglect of the other or reject it completely (truth B, God a tri-personality), or he will swing to the other side and either minimize or reject truth A and emphasize truth B. In an effort to water down the doctrine of the triune God many false cults have fallen into error, for examples:
Unitarianism;
Jehovah's Witnesses; and
Tri-theism.
6.1.1 Unitarianism
This view regards God as only one Person. Since, for most this Person is God the Father, Jesus Christ and the Holy Spirit are stripped of their genuine deity. Jesus is reduced to a mere man (i.e. the humble teacher from Nazareth), and the Holy Spirit is turned into an impersonal force or fluid that emanates from God. The Unitarian-Universalist Church is an example of this extreme.
6.1.2 Jehovah's Witnesses
Jehovah's Witnesses are essentially unitarian because they deny the deity of Jesus Christ and view the Holy Spirit as an impersonal force (Walter Martin, The Kingdom of the Cults, Minneapolis: Bethany Fellowship, 1965, p. 47). This false cult repudiates the Trinity because it holds it to be unreasonable.
6.1.3 Tri-theism
The second extreme is tri-theism. This is the teaching that there are three Gods who are sometimes related, but only in a loose association. Such an approach, abandons the biblical oneness of God and the unity within the Trinity.
This is a variation of polytheism because the Father, Son, and Holy Spirit are regarded as three separate Gods. Sometimes this is carried a step further into the idea that there are many different gods, some perhaps associated with other worlds or realms. Mormonism is an example of tritheism, for it speaks of the Father, the Son, and the Holy Spirit as three distinct Gods. Mormonism is actually polytheistic since it indicates that there are other gods besides these three.
6.2 Heresy Concepts
The following is a brief overview of the major heresy concepts that contradicted the total biblical revelation:
Sabellianism;
Dynamic Monarchianism;
Arianism; and
Socinianism.
They were finally rejected by the vast majority of believers and officially condemned as heresies by the Councils of Nicea (AD 325), Constantinople (AD 381) and Chalcedon (AD 451). Augustine of Hippo (AD 354-430) probably gave the most complete formulation of the orthodox doctrine of the Trinity. Most of the modern non-biblical views are rehashes of the ancient heresies described below, or similar in part to one of them.
6.2.1 Sabellianism (third century)
Sabellius (AD 200) is the originator of this viewpoint. His teaching came to be known as modalism because it views one God who variously manifests Himself in three modes of existence: Father, Son, and Holy Spirit. Sabellianism contradicted the biblical teaching of three distinct personalities in the Godhead by teaching that Father, Son and Holy Spirit are merely modes of expression by one God. Sometimes this is called "modalistic monarchianism."
6.2.2 Dynamic Monarchianism (third century)
This view held that the divine power, or Logos, penetrated the humanity of Jesus and gradually made Him divine but not fully God in the strict sense. The Logos and the Holy Spirit are merely impersonal attributes of the Godhead. This was a forerunner of Socinianism and modern Unitarianism.
6.2.3 Arianism (fourth century)
Arianism taught that Christ existed before creation and was the agent of creation, but also that He was a created being Himself and, in turn, created the Holy Spirit.
This doctrine had it roots in Tertullian, who made the Son subordinate to the Father. Origen took this further by teaching that the Son was subordinate to the Father "in respect to essence." The result was ultimately Arianism which denied the deity of Christ. Arius taught that only God was the uncreated One; because Christ was begotten of the Father it meant Christ was created by the Father. Arius believed there was a time when Christ did not exist. Arius and his teaching was condemned at the Council of Nicea in A.D. 325.
6.2.4 Socinianism (sixteenth century)
The Socinians held to the views of modalists and emphasized God's unity. They were the precursors of modern Unitarianism.
Some of the false views of the Trinity can be illustrated in the following diagrams:
6.3 Conclusions
The doctrine of the trinity is truly beyond human comprehension or the limits of our finite minds, but it is nevertheless a vital truth of the Bible. It is a doctrine that is closely connected to other key doctrines like the deity of Christ and the Holy Spirit. In fact, our Salvation is rooted in the mysterious nature of the Godhead who coexists as three distinct Persons all of whom are involved in our Salvation in all its aspects, past, present, and future. It encompasses everything we know and practice as Christians, including our:
sanctification;
fellowship;
prayer life;
Bible study; and
corporate worship.
The only way to avoid the above mentioned extremes and heresy concepts is to accept all the biblical facts in a balanced way. The Trinity cannot be comprehended by the human mind because it is super-rational. Nevertheless, when anyone places his faith in God and the truth of His Word, he finds a satisfaction in this and other difficult areas of revealed truth. There is no need for a continual struggle.
May the Lord bless you in your study of His precious Word and in your walk with God the Father, Son and Holy Spirit.
7. UNIQUENESS OF THE BIBLICAL CONCEPT OF GOD
One reason we are convinced that the God of the Bible is the only true God is that, in comparison to every non-Christian religion or philosophy, He is totally unique. And it is a matter of superiority, both in feeling and intellect. The uniqueness of the Biblical concept of God is summarized by the following points:
He is unlike all other human concoctions;
He is sovereign, yet not the cause of evil and sin;
He is creator and sustainer, yet transcendent over creation;
He has uniquely revealed Himself; and
He is uniquely incarnate in Jesus Christ.
7.1 He Is Unlike All Other Human Concoctions
The God of the Bible is completely devoid of the human imperfections that creep into many pagan concepts of God or gods. The Greek gods and goddesses were often fickle, selfish, corrupt and expressed the flaws of human character.
Our God is infinite yet personal. His feelings are free from selfish interests and have an infinite dimension to them.
7.2 He Is Sovereign, Yet Not the Cause of Evil and Sin
The persistence and frequent dominance of evil in this world is explained in a dualistic way by some religions. Good and evil are considered equal forces in the universe, neither necessarily having the upper hand.
In the Bible, however, God creates Satan and men as free agents capable of sinning. Because they are not forced to sin, evil ultimately falls under God's judgment, and He is vindicated. The existence and tolerance of evil remains a mystery, but we don't have to wonder if there is a "dark side" to the Biblical God; His character is completely free of evil.
7.3 He Is Creator and Sustainer, Yet Transcendent Over Creation
Trying to explain God as Creator, some resort to two false extremes:
God has created everything, but is uninvolved. Like a person who has constructed and wound up a clock, God is removed from the ongoing operation of the universe (this is called "deism"); or
God is thoroughly and indistinguishably identified with creation - creation and God are the same (this is called "pantheism").
Deism tries to explain evil by saying that God is not involved; pantheism fails to explain evil adequately, so that God is both good and evil, or evil is merely a figment of human imagination.
But the Biblical God is immanent (with His universe) and transcendent (above His universe). Through the fall of man evil has corrupted our universe; ultimately it will be purged (Romans 8:20-22).
7.4 He Has Uniquely Revealed Himself
The Bible itself is a unique phenomenon. It was written over a period of 1,500 years by several dozen authors, yet exhibits a remarkable unity of thought on every subject, especially on the subject of God.
It is revelation from the lives of credible people who encountered God in many ways and wrote that which no human being would likely have written on his own. For example, Scripture readily admits the evil within man and his inability to save himself (Jeremiah 17:9; Acts 4:12; Ephesians 2:8-9); it prophesies events with meticulous detail, and then records the fulfillment of them centuries later (Micah 5:2; and Luke 2:4-7; Psalm 22:7-8 and Matthew 27:39-44; Psalm 22:18 and Matthew 27:35).
7.5 He Is Uniquely Incarnate In Jesus Christ
The personality of Jesus Christ is absolutely unparalleled. The description of Him in the gospels is a delicate balance of all that God is and all that man is. Nowhere in human thinking is there such a doctrine of redemption with its excruciating death and triumphant resurrection. None of the gods of false religions come close to the real, personal and attractive Biblical God in Jesus Christ.
8. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY
Lectures in Systematic Theology, Chapter IX, Eerdmans, Grand Rapids, 1992 Edition, by Henry C. Thiessen.
Knowing God, Part I (Chapters 5 to 6), InterVarsity Press, 20th Anniversary Edition, 1993, by J.I. Packer.
Mere Christianity, Book IV, p.141-145, A Touchstone Book, Macmillan Inc., 1996 Edition, by C.S. Lewis.