THE TRINITY: Genuine Christian's Believe in God's Triune Nature
The Unity of God means that there is but one God and that the divine nature Is undivided and indivisible. That there is one God is the great truth of the Old testament (Deut. 4:35, 39; I Kings 8:60; Isa. 45:5f.). The same truth is frequently taught in the New Testament (Mark 12:29-32; John 17:3; 1 Cor. 8:4-6, 1 Tim. 2:5). But God is not merely one, he is the only God; as such, he is unique (Exod. 15:11; Zech. 14:9). There can be only one infinite and perfect being. To postulate two or more infinite beings is illogical and inconceivable the divine nature is undivided and indivisible, is intimated in Deut. 6:4
Hear, 0 Israel! The Lord is our God, the Lord is one!" (cf. Mark 12:29 James 2:19). God does not consist of parts nor can he be divided into parts. His being is simple, numerically one, free from composition; man's is compound, having both a material and an immaterial part. But God is spirit and is not susceptible of any such division. This unity is, however, not inconsistent tent with the conception of the trinity, for a unity is not the same as a. unit is marked by mere singleness. The unity of God allows for the existence of personal distinctions in the divine nature, while at the same time recognizing that the divine nature is numerically and eternally one. Unity does imply that the three persons of the trinity are not separate essences within divine essence. Many sects and cults have broken with the historical Christian faith at this point by failing to accept the doctrine of three Persons but one essence.
II. THE TRINITY OF GOD
The doctrine of the trinity is not a truth of natural theology, but of revelation may show us the unity of God, but the doctrine of the trinity comes from direct revelation. 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 (d. A.D. 181), and its Latin form, trinitas, by Tertullian (d. ca. A.D. 220). In Christian theology, the term "trinity" means that there are three eternal distinctions in the one divine essence, known respectively as Father, Son, and Holy Spirit. These three distinctions are three persons, and one may speak of the tripersonality of God. We worship the triune God. The Athanasian Creed expresses the trinitarian belief thus, "We worship one God in the Trinity, and the Trinity in unity; we distinguish among the persons, but we do not divide the substance." It goes on to say, "The entire three persons are coeternal and coequal with one another, so that... we worship complete unity in Trinity and Trinity in unity."
The doctrine of the trinity must be distinguished from both Tritheism and Sabellianism. Tritheism denies the unity of the essence of God and holds to three distinct Gods. The only unity that it recognizes is the unity of purpose and endeavor. God is a unity of essence as well as of purpose and endeavor.
The three persons are consubstantial. Sabellianism held to a trinity of revelation, but not of nature. It taught that God, as Father, is the creator and lawgiver; as Son, is the same God incarnate who fulfills the office of redeemer; and as Holy Spirit, is the same God in the work of regeneration and sanctification. In other words, Sabellianism taught a modal trinity as distinguished from an ontological trinity. Modalism speaks of a threefold nature of God, in the same sense in which a man may be an artist, a teacher, and a friend, or as one may be a father, a son, and a brother. But this is in reality a denial of the doctrine of the trinity, for these are not three distinctions in the essence, but three qualities or relationships in one and the same person.
To be sure, the doctrine of the trinity is a great mystery. It may appear to some as an intellectual puzzle or a contradiction. The Christian doctrine of the trinity, mysterious as it may seem, is not an outgrowth of speculation, but of revelation. What has God revealed about this doctrine in his Word?
A. Intimations in the Old Testament
Although the great emphasis of the Old Testament is the unity of God, hints of plurality in the Godhead are not lacking, nor are suggestions that this plurality is a trinity. It is interesting that God used plural pronouns (Gen. 1:26; 3:22; 11:7; Isa. 6:8) and plural verbs (Gen. 1:26; 11:7) to refer to himself. The name for God (Elohim) is plural and may imply plurality, though this is dubious. The plural form is probably used for intensity, rather than for expressing plurality.
More definite indication that this plurality is a trinity are found in the following facts:
(1) The Lord is distinguished from the Lord Gen 19:24 states, “Then the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven," and Hosea 1:7 declares, "I will have compassion on the house of Judah and deliver them by the Lord their God" (cf. Zech. 3:2; 2 Tim. 1:18).
(2) The Son is distinguished from the Father. The Son speaking through Isaiah the prophet said, "The Lord God has sent Me, and His Spirit" (Isa. 48:16; cf. Ps. 45:6f.; Isa. 63:9f.). Ps. 2:7 reads, "Thou an My Son, today I have begotten Thee." Jesus is not only called the Son of God (Rom. 1:4), but also the only begotten Son (John 3:16, 18) and his first-born Son (Heb. 1:6). Christ did not become the eternal Son of God at the incarnation; he was the Son before he was given (Isa. 9:6). "His goings forth are from long ago, from the days of eternity" (Mic. 5:2).
(3) The Spirit is also distinguished from God. Gen. 1:1 reads, "In the beginning God, created the heavens and the earth." Then v. 2 states, "The Spirit of God was moving over the surface of the waters." Note also the quotation, "The Lord said, 'My Spirit shall not strive with man forever'" (Gen. 6:3; cf. Num. 27:18; Ps. 51:11; Isa. 40:13; Hag. 2:4f.).
(4) Other such matters as the triple use of "holy" in Isa. 6:3 may imply a trinity (cf. Rev. 4:8), as well as the triple benediction of Num. 6:24-26. The oft-recurring phrase "the angel of the Lord," as found in the Old Testament, has special reference to the preincarnate second person of the trinity. His appearances in the Old Testament foreshadowed his coming in the flesh. The angel of the Lord is identified with the Lord and yet distinguished from him. He appeared to Hagar (Gen. 16:7-14), Abraham (Gen. 22:11-18), Jacob (Gen. 31:11-13), Moses (Exod. 3:2-5), Israel (Exod. 14:19), Balaam (Num. 22:22-35), Gideon (Judg. 6:11-23), Manoah (Judg. 13:2-25), Elijah (1 Kings 19:5-7), and David (1 Chron. 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 (Zech. 1:11), defended Joshua the high priest against Satan (Zech. 3: If.), and was one of the three men who appeared to Abraham (Gen. 18).
In light of the above intimations of the trinity in the Old Testament, we conclude with Berkhof, "The Old Testament contains a clear anticipation of the fuller revelation of the Trinity in the New Testament."
B. The Teaching of the New Testament
The doctrine of the trinity is more clearly set forth in the New Testament than in the Old Testament. It can be proven along two lines: by means of general statements and allusions and by demonstrating that there are three that are recognized as God.
1. General Statements and allusions. Several times the three persons of the trinity are shown together and seemingly are on par with one another. At the baptism of Jesus, the Spirit descended on him and a voice from God out of heaven identified Jesus as his beloved Son (Matt. 3:16f.). Jesus prayed that the Father would send another Comforter (John 14:16). The disciples were told to baptize in the name (sing.) of the Father, the Son, and the Holy Spirit (Matt. 28:19). The three persons of the trinity are associated together in. their work (1 Cor. 12:4-6; Eph. 1:3-14; 1 Pet. 1:2; 3:18; Rev. l:4f.). In addition, the apostolic benediction unites the three together (2 Cor. 13:14).
2. The Father is Recognized as God. A brief scanning of the New Testament reveals numerous times that the Father is identified as God (John 6:27; Rom. 1:7; Gal. 1:1).
3. The Son is recognized as 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. Matt. 16:15; 22:42). Surely Jesus Christ is the greatest of all men, but he is infinitely more than mere man. It can be demonstrated that he is God in several ways.
The attributes of deity. Christ possesses the five attributes which are uniquely and distinctly divine: eternity, omnipresence, omniscience, omnipotence, and immutability.
- He is eternal. He was not only before John (John 1:15), before Abraham (John 8:58), and before the world came into being (John 17:5, 24), but he is "the firstborn of all creation" (Col. 1:15), being in existence "in the beginning" (John 1:1; cf. 1 John 1:1), and, in fact, "from the days of eternity" (Mic. 5:2). And as to the future, he continues forever (Isa. 9:6f.; Heb. l:llf.; 13:8). The Father's communication of life to him is an eternal process (John 5:26; cf. 1:4).
- He is omnipresent. He was in heaven while on earth (John 3:13) and is on earth while he is in heaven (Matt. 18:20; 28:20). He fills all (Eph. 1:23).
- He is omniscient. Jesus knows all things (John 16:30; 21:17). In fact, in him are hidden all the treasures of wisdom and knowledge" (Col. 2:3). Several examples of his omniscience are given in the Gospels. He knew what was in man (John 2:24f.), and he knew 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 (Matt. 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 (Matt. 24, 25). He knew the Father as no mortal could (Matt. 11:27).
Now it is true that there are certain statements which seem to indicate something less than omniscience. 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). However, 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. Without doubt, Jesus now knows the time of His second coming.
- He is omnipotent (John 5:19). He is the mighty God (Isa. 9:6; cf. Rev. 1:8), he "upholds all things by the word of His power" (Heb. 1:3), and all authority is given to him (Matt. 28:18). He has power over demons (Mark 5:11-15), disease (Luke 4:38-41), death (Matt. 9:11-25; Luke 7:12-16;) John 11:38-44), the elements of nature (Matt. 21:19; John 2:3-11), indeed all things (Matt. 28:18). During Christ's ministry on earth, he subjected himself to the will of God, and, though done in the power of the Spirit, his miracles are cited as proofs of his deity (John 5:36; 10:25, 38; 20:30f.). Jesus himself declared, "The Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner" (John 5:19).
- He is immutable (does not change) (Heb. 1:12; 13:8). This is true of his plans, promises, and person. But this does not preclude the possibility of a variety of manifestations on his part, nor of a restriction of some of his instructions and purposes to particular ages and persons.
C. The Offices of Deity.
He is the creator (John 1:3; Col. 1:16; Heb. 1:10) and the upholder of all things (Col. 1:17; Heb. 1:3). Neither accident nor mere natural law caused the universe to come into existence or keeps the universe in existence and everything in its proper place. This is the work of deity (2 Pet. 3:5-7).
D. The Prerogatives of Deity.
Christ forgave sins (Matt. 9:2, 6; Luke 7:47f.). None of the disciples claimed to have this authority (cf. Matt. 16:19; 18:18; and John 20:23 with Acts 8:20-22 and 1 John 1:9). He will raise the dead in the resurrection (John 5:25-29; 6:39f., 54; 11:25). This resurrection will be different from the raising of the three when he was on earth (the widow's son, Luke 7:12-16; Jairus' daughter, Mark 5:35-43; Lazarus, John 11:38-44). In the future, all his saints will be raised; they will be raised from decomposition as well as from death; they will be raised never more to die; and they will be raised by Christ's inherent power rather than by the Spirit's power. And, finally, he_will_execute judgment (John 5:22), that of believers (Rom. 14:10; 2 Cor. 5:10) of the beast and his followers (Rev. 19:15), of the nations (Matt. 25:31f.; Acts 17:31), of Satan (Gen. 3:15), and of the wicked dead (Acts 10:42; 2 Tim. 4:1; 1 Pet. 4:5).
E. His identification with the Old Testament Jehovah.
Things that are in the Old Testament said of Jehovah are in the New Testament said of Christ. He was the creator (Ps. 102:24-27; Heb. 1:10-12), was seen by Isaiah (Isa. 6:1-4; John 12:41), was to be preceded by a forerunner (Isa. 40:3; Matt. 3:3), disciplines his people (Num. 21:6f.; 1 Cor. 10:9), is to be regarded as holy (Isa. 8:13; 1 Pet. 3:15), is to lead captivity captive (Ps. 68:18; Eph. 4:8), and is to be the object of faith (Joel 2:32; Rom. 10:9, 13)
F. Names that imply deity.
1) Jesus used certain metaphors of himself that imply supernatural character. For example, Jesus said, "I am the bread that came down out of heaven" (John 6:41; cf. v. 50); "I am the door to the sheepfold anyone enters through Me, he shall be saved" (John 10:9); "I am the way, and the truth, and the life; no one comes to the Father, but through Me" (John 14:6); "I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing" (John 15:5). He also used certain designations of himself that imply deity, such as, "the Alpha and the Omega, the first and the last, the beginning and the end" (Rev. 22:13), "the resurrection and the life" (John 11:25), and "the Amen, the faithful and true Witness, the Beginning of the creation of God" (Rev. 3:14). Further, he said, "Before Abraham was born, I AM" (John 8:58; cf. Exod. 3:14).
2) He was called Immanuel meaning God with us. Matthew explicitly applies Isa. 7:14 to Jesus (Matt. l:22f.). He was born of a virgin and given the name Immanuel, meaning God with us. This name in the New Testament occurs only here in Matthew, though the concept occurs elsewhere (John 1:14; Rev. 21:3).
3) The term "Word " (Logos) is used to emphasize his deity (John 1:1-14; Rev. 9:13). Although the term seems first to have been used by Heraclitus to mean reason, then to have been taken over from him by Plato and the Stoics, and finally to have been taken into Jewish theology by Philo, it seems clear that John derived it from none of these sources. He most definitely took it over from the Old Testament personification of Wisdom and the Hebrew term memra, but filled it with the Christian concept of deity.
4) Jesus' favorite name for himself was Son of Man.
In all but one instance (Acts 7:56), it is he who uses this term of himself in the New Testament. The term does not always clearly denote deity, as in Matt. 8:20; 11:18f.; 17:12; and Luke 9:44, but it very often does. For instance, it is as Son of Man that he has authority on earth to forgive sins (Matt. 9:6), to interpret the sabbath law (Matt. 12:8), and to execute judgment (John 5:27). It is as Son of Man that he gives his life a ransom for many (Matt. 20:28), will send his angels to gather out the tares (Matt. 13:41), will sit upon the throne of his glory (Matt. 19:28; 25:31), and will come again (Matt. 24:44; 26:64). When Jesus declared he was the Son of Man spoken of in Daniel, who was to come in great power, the high priest accused him of blasphemy (Matt. 26:63f.;cf. Dan. 7:13).
5) Christ is called Lord.
In the New Testament the Greek term is used in four ways. It is used of God the Father (Matt. 4:7; 11:25; Luke 2:29; Acts 17:24; Rom. 4:8; 2 Cor. 6:17f.; Rev. 4:8), as a title of courtesy (Matt. 13:27; 21:29; 27:63; Luke 13:8; John 12:21), as a name for a master or owner (Matt. 20:8; Luke 12:46; John 15:15; Col. 4:1), and as a title of address to, or as a name for, Christ (Matt. 7:22; 8:2; 14:28; Mark 7:28). It is doubtful whether all who called Jesus "Lord" thought of him as deity, but on numerous occasions there can be no question that they did (Matt. 7:21f.; Luke 1:43; 2:11; John 20:28; Acts 16:31; 1 Cor. 12:3; Phil. 2:11). The title "Lord," as it is often used of Jesus, is the translation of the Hebrew name Jehovah. Thus, Christ is identified with the Jehovah of the Old Testament cf. John 12:40f.; Rom. 10:9,13; and 1 Pet. 3:15 with Isa. 6:lff.; Joel 2:32; and Isa. 8:13 respectively).
6) Christ is called Son of God.
The full title is never applied by Jesus to himself in the Synoptic, but in John he once uses it of himself (John 10:36; cf. v. 33). It is, however, applied to him by others, and he accepts it in such a way as to assert his claims to it. Though the term is also applied to the angels (Job 2:1), Adam (Luke 3:38), the Hebrew nation (Exod. 4:22; Hos. 11:1), the king of Israel (2 Sam. 7:14), and all saints (Gal. 4:6), in John 5:18,10:33, and 36 Jesus' claim to divine sonship is clearly intended to denote deity. This is implied in the designation of the phrase "only begotten Son" (John 3:16, 18). When he acknowledged himself to be the Son of God, he was accused of blasphemy (Matt. 26:63-65; cf. John 5:18; 10:36). As the Son of God, he is said to execute all judgment (John 5:22), to have life in himself and to quicken whom he will (John 5:21, 26), and to give eternal life (John 10:10). It is the Father's will that all should honor the Son, even as they do the Father (John 5:23). Jesus is also called Son in the sense of being the Messiah, the anointed of God (John 1:49; 11:27). Through the experience of the incarnation, he is also called Son (Luke 1:32, 35; John 1:14).
7) Jesus is called God several times in the New Testament.
John 1:1 is very emphatic in the original. It reads as follows, "And the Word was God." The absence of the article before theos indicates that "God" is in the predicate position. It is not a question as to who God is, but as to who the Logos is. He is not only the only begotten Son, but also the only begotten God (John 1:18). Thomas addressed Christ, "My Lord and my God" (John 20:28). Titus 2:13 refers to "our great God and Savior, Christ Jesus." God said to the Son, "Thy throne, O God, is forever and ever, and the righteous scepter is the scepter of His kingdom" (Heb. 1:8). Peter writes of "our God and Savior, Jesus Christ" (2 Pet. 1:1). 1 John 5:20 reads, "in His Son Jesus Christ. This is the true God, and eternal life" (cf. also Rom. 9:5).
G. Certain relations proving his deity.
The Father and he are put side by side with each other and with the Holy Spirit in the baptismal formula (Matt. 28:19; cf. Acts 2:38; Rom. 6:3) and in the apostolic benediction (2 Cor. 13:14; cf. 1 Cor. 1:3). He is the radiance (Heb. 1:3) and image of God (Col. 1:15; cf. 2:9). He and,, the Father are one (John 10:31; "one" is neuter, not masculine; one substance, not one person; cf. John 14:9; 17:11). He and the Father act together (John 14:23; 1 Thess. 3:11; 2 Thess. 2:16f.). Whatever the Father has, belongs also to Christ (John 16:15; 17:10). The Christian sustains the same relationship to the Father as he does to the Son (Eph. 5:5; Rev. 20:6).
H. Divine worship rendered to and accepted by Him.
(Matt. 14:33; 28:9; Luke 5:8; 1 Cor. 1:2). Since the Old Testament (Exod. 34:14) and Christ himself (Matt. 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.; Rev. 19:10; 22:8f.), for Christ to accept it, if he were not God, would be Blasphemy. And what is still more, the Scriptures not only inform us that Christ was worshipped, but they ask us to worship him (John 5:23; Heb. 1:6). If he is not God, he is a deceiver or is self-deceived, and, in either case, if he is not God he is not good {Christus, si non Deus, non bonus).
I. Christ's own consciousness and claims as proofs of his deity.
At the age of twelve he recognized the peculiar claims of his Father (Luke 2:49), at his baptism he was assured of his special sonship (Matt. 3:17), in the Sermon on the Mount he set himself over against the ancients (Matt. 5:21f., 27f., 33-36), when he sent forth the disciples he gave them power to perform miracles (Matt. 10:1, 8; Luke 10:9, 19), he asserted his pre-existence (John 8:58; 17:5), he requested that prayer be offered in his name (John 16:23f.), he claimed that he and the Father were one (John 10:30; 14:9; 17:11), and he claimed that he was the Son of God (John 10:36). Logic seems to demand that he either is what he knew himself to be and what he claimed to be, or that he is unfit to be recognized at all. demonstrated that the Holy Spirit is God, it must first be established that he is a person, not a mere influence or divine power. This is done along the following lines:
The Nature of the Holy Spirit of God
a) The Holy Spirit is a person.
- Personal pronouns are used of him. Though the Greek term for spirit is neuter, Jesus in John 14:26 and 16:13f. used the masculine demonstrative pronoun "he" (that one) of the Holy Spirit.
- He is called Helper (Comforter). This designation is applied both to the Holy Spirit (John 14:16, 26; 15:26; 16:7) and to Christ (John 14:16; 1 John 2:1), and since it expressed personality when applied to Christ, it must do so also when applied to the Spirit.
- Personal characteristics are ascribed to him. He has the three ^essential elements of personality: intellect (1 Cor. 2:11), sensibilities (Rom. 8:27; 15:30), and will (1 Cor. 12:11).
- Personal acts are performed by him. He regenerates (John 3:5), teaches (John 14:26), bears witness (John 15:26), convicts (John 16:8-11), guides into truth (John 16:13), glorifies Christ (John 16:14), calls man into service (Acts 13:2), speaks (Acts 13:2; Rev. 2:7), directs men in service (Acts 16:6f.), intercedes (Rom. 8:26), searches out (1 Cor. 2:10), and works (1 Cor. 12:11).
- He relates to the Father and the Son as a person. This is the case in the baptismal formula (Matt. 28:19), in the apostolic benediction (2 Cor. 13:14), and in his office as administrator of the church (1 Cor. 12:4-6; cf. also 1 Pet. l:lf.; Jude 20f.).
- He is susceptible of personal treatment. He can be tempted (Acts 5:9), lied to (Acts 5:3), grieved (Eph. 4:30; Isa. 63:10), resisted (Acts 7:51), insulted (Heb. 10:29), and blasphemed (Matt. 12:31f.).
- He is distinguished from his own power (Acts 10:38; Rom. 15:13; 1 Cor. 2:4). All these things prove that the Holy Spirit is a person, not a mere influence.
b. He is deity. He is not, however, merely a person. He is a divine person. This can be shown in several ways:
- Attributes of deity are affirmed of him. He is eternal (Heb. 9:14), omniscient (1 Cor. 2:10f.; John 14:26; 16:12f.), omnipotent (Luke 1:35), and omnipresent (Ps. 139:7-10).
- Works of deity are ascribed to him, such as creation (Gen. 1:2; Job 33:4; Ps. 104:30), regeneration (John 3:5), inspiration of the Scriptures (2 Pet. 1:21; cf. Acts 1:16; 28:25), and raising of the dead (Rom. 8:11).
- The way in which he is associated with the Father and the Son proves not only his personality, but also his deity, as in the baptismal formula (Matt. 28:19), the apostolic benediction (2 Cor. 13:14), and the administration of the church (1 Cor. 12:4-6).
- The words and works of the Holy Spirit are considered as the words and works of God (cf. Isa. 6:9f. with John 12:39-41 and Acts 28:25-27; Exod. 16:7 with Ps. 95:8-11; Isa. 63:9f. with Heb. 3:7-9; Gen. 1:27 with Job 33:4.
- Finally, he is expressly called God (Acts 5:3f.; 2 Cor. 3:17f.). Other divine names are also given to him (cf. Exod. 17:7 with Heb. 3:7-9; and 2 Tim. 3:16 with 2 Pet. 1:21). All these references prove that the Holy Spirit, equally with the Father and the Son, is God.
In church history some opposition to the doctrine of the deity of the Holy Spirit has arisen. Arius and his followers held that the Holy Spirit was created by the Son; Macedonius, Bishop of Constantinople from A.D, 341-360, and his followers held that the Holy Spirit was a creature subordinate to the Son; and later, Socinus propounded that he was the eternal manifestation of God's power. Orthodox Christianity has always held to the deity of the Holy Spirit. The Council of Constantinople (381) affirmed this doctrine, just as the Council of Nicaea (325) clarified the doctrine of the deity of Christ. These are considered the first two general councils of the church. As Jesus Christ is the Son of God, so the Spirit is the Spirit of God. An early controversy (Filioque Controversy) in the church concerned the procession of the Holy Spirit. Did the Spirit proceed from the Father or from the Father and the Son? The Council of Toledo (589) acknowledged the Spirit's procession from both the Father and the Son. This doctrine is established in two ways: Jesus declared that he would send the Spirit (John 15:26), and the Spirit is called the Spirit of Christ (Rom. 8:9), of Jesus (Acts 16:7), and of his Son (Gal. 4:6).
C. Some observations and deductions based on the study of The trinity
1) 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) These distinctions are eternal. This is evident from the passages which imply Christ's existence with the Father from eternity (John l:lf.; 17:5, 24; Phil. 2:6) and from those which assert or imply the eternity of the Holy Spirit (Gen. 1:2; Heb. 9:14). The nature of the eternal relationship existing between the Father and the Son is commonly spoken of as "generation," while the relationship between the Father and the Son, on the one hand, and the Holy Spirit, on the other, is spoken of as "procession." By "eternal generation" is meant "eternal emanation." God says, "Thou art My Son, today I have begotten Thee" (Ps. 2:7). The word "today" denotes the universal present, the everlasting now. When Jesus said, "For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself" (John 5:26), he spoke of an eternal communication of the life of the Father to the Son. The term "procession," as applied to the Holy Spirit, has very much the same meaning as the term "generation" in connection with the Son, except that the Holy Spirit "proceeds" from both the Father and the Son (John 14:26; 15:26; Acts 2:33: Heb. 9:14).
3. The three are equal.
And yet this does not exclude the arrangement by means of which the Father is first, the Son second, and the Spirit third. This is not a difference in glory, power, or length of existence, but simply of order. The Spirit and the Son are equal, though subordinate to the Father. This subordination is voluntary, not necessary (Phil. 2:5-7).
4. 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 one 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." God told Moses that he would not be able to gaze upon the Lord God and live. Our eyes would still be too limited to take in the grandeur of God sense visible light is only 3% of the electromagnetic spectrum. All we need to look to is the Lord Jesus Christ, who is the image of the Invisible God. The Father thought the plan of salvation Jesus purchased the plan of salvation, and Holy Spirit delivered and wrought this plan to humanity. The mathematical logic of the trinity is not 1 + 1 + 1 = 3; but 1 x 1 x 1 = 1. The greatness of the God of the Bible is unchanging and eternal.
A Personal Note
I happen to be from a pentecostal-like non-denominational ministry and don't subscribe to Calvinistic predestination teachings due to the unscriptural positions it holds and it's anti-holy spirit pretenses.
Cults use the concept of the trinity as a wedge issue to confuse the listener into thinking that it is either from pagan origins or nonsensical. But their goal is always to attack the deity of Christ, and replace the authority of the person of Jesus Christ with the doctrines of men and their religious organization, all the while attacking the ministry of the Holy Spirit. The triune nature of God is not as complicated as the religious and cults make it out to be.
Just as you can't separate the water (h20) from the wet and separate the wet from its moisture - People cannot misrepresent the trinity by thinking that it is three gods. When one atom is split you get heat, light, and sound. Though you realize three outcomes, it was still one atom. So it is with Yahweh; the God of the Bible.
The Trinity is not 1 + 1 + 1 = 3 (as cults misrepresent it as); the Trinity of God is 1 x 1 x 1= 1 God. Our God is multidimensional and is not subject to the limits of our three dimensional reality. When Jesus Christ came established and completed an omnidirectional communication system, whereby, we now have direct access to the Father through the Son and through the Son God's instructions and system of things can be enforced and implemented on Earth through His Holy Spirit. Through Jesus Christ we are now capable of transmitting and receiving communication from Earth to Heaven and from Heaven to Earth God's way. Through Jesus Christ we can transmit our prayers to heaven and through the Holy Spirit we can receive God's messages and accomplish them on Earth. If people would take the time to read their Bibles they would discover just how awesome and loving God really is in that He would find a way to reconnect with the apex of His creation on Earth and restore us back to Himself. Jesus Christ is God our salvation that's why there is no other way to God and His Heaven. The Father thought the plan of Salvation, Jesus bought the salvation for us, and the Holy Spirit brought or wrought the God's salvation to and through us. One God working in us both to will and do His good pleasure. Phil 2:13
As Christians, we believe and know God as One God; not one of many, and not a group of beings in a unity. Yahweh God, as Father -Son - Holy Spirit is one essence, is triune in personal revelational manifestation in order to restore his image and kingdom within those who have accepted the blood covenant forged by the resurrected Lord and Savior Jesus Christ and gave them the power to represent His Character, fulfill His will and purpose for them, defend His Holy reputation, advance His Kingdom, and worship Him in Spirit and Truth forever.
As Christians we Must continue to hold fast to biblical truth as we see the Great Falling Away happening right before out eyes.
THE GROWING DECEPTION
CHRISLAM: An End-time Deception Exposed-Pt.2
CHRISLAM: Pastor Jack V. Impe Persecuted & Leaves TBN
Jack Impe Exposes the Syncretism Deception
The Islamic Caliphate is the Antichrist
"Aquarius: The Age of Evil - FULL Length Version"
.
0 Comments:
Post a Comment
Subscribe to Post Comments [Atom]
<< Home