The Holy Trinity

The Holy Trinity, one of the most, if not the most, complex doctrines of Christianity. A doctrine that has been debated almost from the inception of Christianity. Early church fathers grappled with the dilemma of formulating a properly worded definition for the doctrine which required walking a tight rope between extremes. Let’s start our discussion with a general definition of the Trinity. Of the definitions I have come across, the following appears to be one of the best: “The doctrine that there is one only and true God, but in the unity of the Godhead there are three coeternal and coequal Persons, the same in substance but distinct in subsistence.” (The International Standard Bible Encyclopedia, Volume 4, page 3012, “Trinity”) In essence, what this is saying is that we have one God who consists of three “persons” or separate entities. These persons are the Father, the Son (Jesus Christ), and the Holy Spirit. They are in perfect divine harmony with each other. Each existing before the beginning of time, each possessing the exact same will and attributes, and each being equal in holiness. Together they are God, and separately they are God, but they are not three gods. Difficult to understand at first, but hopefully we can make this clearer further into our discussion. Before we continue, we must address one issue regarding the doctrine of the Trinity. This issue is that the term “Trinity” is not a term used in the Bible; however, it is scriptural nonetheless. This doctrine is divinely given to us in Scripture not in a specifically stated definition, but through revelation (by revelation, I mean that God reveals this concept to us throughout the Bible with examples). This revelation is given to us in “scriptural segments”, that is, the doctrine of the Trinity is not given in one or two specific places in the Bible, but is shown to us throughout the Bible within many verses. When we assemble all of these segments together, we discover the complete doctrine of the Trinity. The one caveat in studying the doctrine of the Trinity is that we must keep in mind that we are studying something of heavenly origin with no exact earthly model by which to compare and thus obtain a tangible understanding. Every earthly model, without exception, that has been used to try to explain the Trinity, e.g. the sun (with light and heat) or water (in its three states of gas, liquid and solid), has its errors and/or misstatements. These examples either error on the side of tritheism (three separate gods) or modalism (one god that manifests himself in three different ways or modes). We will discuss these two misinterpretations, tritheism and modalism, further on in our discussion. The Bible is the Word of God, written by God through men inspired by the Holy Spirit (II Timothy 3:16, II Peter 1:20-21). When the Bible talks about earthly things such as prayer, life’s tribulations, salvation, etc., we are able to use worldly or tangible examples in our minds to assist us in understanding what God is trying to communicate to us. However, when God’s Word is talking about heavenly things, such as what heaven is like, or, as in our case here, the Trinity, many times we cannot find a good or close example by which to compare and facilitate our understanding. With the Trinity, we are talking about the attributes of singleness and plurality in the same entity, that of God. This at first appears to be a complete contradiction. How can something be singular and plural at the same time? How can one be three at the same time? The doctrine of the Trinity is not discoverable by natural reason or example, but must be understood purely through the revelation of Scripture. God is unique, and there is nothing in the universe like Him in this respect. Natural reason cannot always be the basis for acceptance of a concept. As an example, Physicists have a similar problem when they are trying to study light. Laws of physics hold that either something is a “wave” or a “particle”, but can never be both. To possess both attributes is technically, and, from a comprehension standpoint, impossible. It defies the natural laws of physics which are considered scientific truths for which there is no exception. However, in different circumstances, light can either show attributes that indicate that it functions as a wave, and other times it can show attributes indicating that it functions as a particle. Depending on the test being performed, physicists will focus on the view of light either being a wave or a particle, even though they cannot understand how light can possess both attributes. They have proof that this dual existence of light exists; therefore, even though it is theoretically impossible, they believe in this phenomenon and study it accordingly. In the same way, we must view the Trinity. One commentator expressed this view as follows, “To understand a proposition is one thing; to understand the truth or fact asserted in that proposition is quite another thing. These two aspects of understanding are constantly distinguished in human experience….Inability to penetrate into the depths of such phenomena is not considered a reason for rejection of the obvious facts themselves. The triune mode of existence of the three Persons who form one Essence belongs to a category of ultimate facts and the inexplicable feature is not to be confounded with the evidence for the abstract and actual truth itself.” (Systematic Theology, Lewis Sperry Chafer, Vol. 1, pg. 274) In other words, when talking about the Trinity, we are talking about something that is completely divine in nature for which there is no tangible evidence nor anything analogous from which, by comparison, we can gain a proper understanding. Nevertheless, even though we cannot completely understand this Biblical truth in a tangible manner, this should not deter us from believing this doctrine which God has given to us in His Word. Let’s move on to an elaboration of the previous definition of the Trinity. The Trinity, as we mentioned, simply states that there is one God consisting of three persons. The first part of the definition states that there is only one true God. This aspect of the Trinity points to the singleness of God. The Bible is very clear that there is only one God for us to worship and follow (See section I below “The Singleness of God” for further discussion). To view the Trinity as three separate God’s, i.e. tritheism, would be a direct contradiction of many clear scriptural passages. Therefore, in defining the concept of the Trinity in our minds, we must never error by conceiving that there are actually three Gods for this would contradict the scriptural singleness of God. The second part of the definition states that there are three “persons” that constitute God. This second part of the definition points to the plurality of God. This plurality is made up of three “persons.”. These three “persons” are the Father, Son, and Holy Spirit. A “person”, as it is used, refers to a separate distinct entity. Each person of the Trinity is distinct from the other. However, the Father, Son, and Holy Spirit are so interdependent, so perfectly in agreement both in thought and experience, that they consist of a perfect divine union and one essence. This one essence is God, sometimes referred to as the Godhead (NKJ: Romans 1:20 and Colossians 2:9). These three “persons” are God, but their union is such that it cannot be fully comprehended by our finite minds for there is no equivalent example of such a union that we can point to in our finite tangible world. This divine union is beyond our complete comprehension; nevertheless, it is a biblically stated fact. We can see the plurality of God communicated to us through His Word in various ways. Examples of these plurality references are as follows: -We find that each person of the Trinity is referred to as God (see section VII below “Each Personage of the Trinity referred to as God”). -We find various passages where the persons of the Trinity are referred to or implied of as being one (see section VI below “References to the Personages of the Trinity as One”). -We find passages where there is an elusion to the inseparability of the Father, Son, and Holy Spirit (see section VIII below “Inseparability of the Father, Son, and Holy Spirit). -We find in the Scripture an example of multiple entities coming together and being viewed as becoming one (see section III below “Unity of Multiple Entities Viewed as One”). This scripturally unique concept of singleness of plurality, though impossible to fully comprehend, has been fully laid out for us in God’s Word. God has given us a multitude of examples in His Word to convey this divine reality of One God in three persons, that is, absolute singleness coexisting with plurality. The reality of the Trinitarian existence of God can also be seen in His attributes and works. For all the attributes of God, and all of His major works are individually ascribed to each person of the Trinity (see section IV below “All the Attributes of God are Ascribed to each Person of the Trinity” and section V below “The Works of God Attributed to Each Person of the Trinity”). And the mystery that would exist, if not for the Trinitarian existence of God, would be that most often each of the attributes and works are uniquely ascribed to each person of the Trinity. That is, each person of the Trinity is said to uniquely and solely possess each attribute and work. How could this be that the same works and attributes are solely and uniquely ascribed to each person of the Trinity. That would be similar to a man saying to each of three separate woman that each was his one and only wife. An absurd and obviously false statement, as would be the unique and sole ascribing of the works and attributes of God to each person of the Trinity if not for the fact that they are One in divine essence. As with most doctrines of the Bible, there arises various heresies or misinterpretations of the Scriptures. The doctrine of the Trinity definitely falls into this category. In the study of the Trinity, we come across two primary misinterpretations, that of tritheism and modalism. Tritheism is the belief that the persons of the Trinity are actually three separate gods; whereas, modalism believes that there is one God, but not three persons. Modalism believes that God just works in three different “modes” when dealing with humanity. Both views are false and misinterpretations of the Scriptures. Let’s take a closer look at each of these misinterpretations.. First let’s take a look at tritheism. As we mentioned, tritheism states that there are actually three separate Gods, that is, the Father, Son, and Holy Spirit are actually three separate gods. Some versions of this interpretation see them as equal Gods, and other interpretations see them as a hierarchy, but either version falls back on the same premise of three gods. Tritheism acknowledges the unity of purpose and endeavor, but denies the concept of one essence and one God. That is, the tritheistic view sees three gods who are working together on the same mission in relation to humankind. The tritheism belief is actually a denial of the Trinity, and is an obvious misinterpretation based on our previous discussions (see section I below “The Singleness of God”). The Scriptures are very clear that there is only one true God. Attempting to stretch the Scriptures into a multi-god concept is futile and an obvious misinterpretation. The modalistic viewpoint (referred to also as modalism, modal Trinity, Trinity of manifestations, Unitarian, or Sabellianism) basically believes that there is one God that manifests Himself in three different modes, that is, Father, Son, and Holy Spirit. Based on this view, there are not three separate “persons”, but only one. God is more or less similar to an actor on stage playing multiple parts facilitated by wearing various masks depending on the current part being played. This belief or interpretation carries with it various significant problems. First, it denies the plurality of God from the standpoint of three separate persons (see section II below “The Plurality of God”). Second, there are places in the Gospels where two or all three persons appear together: a.The Baptism of Jesus (Luke 3:21-22) – At the baptism of Jesus we have all three persons of the Trinity appearing together at one time: Jesus is baptized, the Father speaks from heaven, and the Holy Spirit comes down upon Jesus like a dove. b.Jesus, during his ministry, prayed to the Father (cf. Matthew 26:39, John 14:16). This would have been a meaningless or even fraudulent act if there were not separate persons in the Trinity. c.When Jesus was in the womb, who was controlling the universe? Life begins at conception (Psalm 139:13 & 16); therefore, Jesus was in the womb for nine months. Was God both in Mary’s womb and in heaven at the same time controlling the universe? d.Jesus on earth became limited in knowledge and power (cf. Mark 13:32). How could He have the relation to the creation that deity must have? If God was just putting on different masks, then his knowledge and power would not have deviated when He was Jesus. The denial of the plurality of God, that is, the denial of the existence of three separate persons in the Godhead, has no scriptural foundation and should be accordingly discarded. Both of these misinterpretations illustrate the danger in over emphasizing the singleness of God over His plurality or vice versa. With tritheism, we have the antithesis of emphasizing the plurality over the singleness of God; whereas, with modalism we have the antithesis of emphasizing the singleness over the plurality of God. When we are searching for the proper definition of the Trinity, we are walking a narrow pathway over a great chasm. To stray too far to the left would have us fall off the path plummeting down into tritheism, and to stray too far to the right would have us free falling down into modalism. Hence, we have the challenge to continually have both God’s singleness and plurality always in view when discussing the Trinity. Based on our discussion, hopefully now the previously presented definition of the Trinity, “The doctrine that there is one only and true God, but in the unity of the Godhead there are thee coeternal and coequal Persons, the same in substance but distinct in subsistence”, is significantly more clear. Even more simply stated, we have one God in three persons. If you are anything like me, you will read and study this discussion and come away with what you believe is a good understanding of the Trinity. However, you will find yourself later pondering the concept and then having it become very fuzzy as you try and formulate your own definition. You will find yourself trying to keep on the narrow walkway between tritheism and modalism. You will continually come back to the Scriptures to try and steady the wavering concept of the Trinity. Do not be frustrated. You will probably never achieve a level of complete understanding of the concept of the Trinity, but just learn to rest in the truth of the Scriptures. One final question to be answered is, “What is the significance of the Trinitarian doctrine?” This is a very valid question, and one that should be asked regarding all Christian doctrines. In regards to the Trinity, the answer to this question is profound and has far-reaching implications. We will look at three reasons for the significance of the Trinitarian doctrine: the security we have in our salvation, the divinity of the Holy Spirit, and the validity of the Scriptures themselves. To begin with, the Trinitarian doctrine has profound ramifications in relation to the security of our salvation. Within the Trinitarian doctrine, we know that Jesus Christ is God. However, the denial of this doctrine would place our salvation in the hands of not God, but that of some lower divine entity, or even another created entity. Our precious gift of salvation is from God (cf. Ephesians 2:8-9). He was manifested in flesh here on earth (cf. I Timothy 3:16) to be a sin offering for us in that he took on all the sins of the world on the Cross, paying the debt for us so that all we had to do is accept His offering on our behalf, confess our sins, and accept Him, Jesus Christ, as Lord and Savior of our lives, and then to receive eternal life. Denial of the Trinity would be to deny the infinite nature of His sacrifice for us, and to deny His infinite love for us. Jesus Christ, part of the Godhead, left His place of glory in Heaven with the Father, came down to earth to become a lowly man, thus enabling Him to give all mankind the most precious eternal gift costing Him the ultimate selfless sacrifice. Only God Himself could have made this personal sacrifice. Otherwise we would have a lower divine or created being exalted to glory with God. For only if Jesus Christ were God could He have said, “And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.” (NKJ: John 17:5) Truly, without the Trinitarian doctrine, our salvation would be in the hands of not God, but some other divine entity. And we know that even divine angels have the capacity to sin and fall from grace (cf. Isaiah 14:12-15,Ezekiel 28:12-17, Revelation 12:4); therefore, our salvation would be in less-than-perfect hands since only God is good and only in He can we confidently place our faith. The Trinitarian doctrine is essential to the security of our salvation. Next we have the significance of the Trinitarian doctrine as it relates to the divinity of the Holy Spirit. As expressed by one of my biblical resources, “Our salvation by Christ does not consist only in the expiation of our sins, etc., but in communication of Divine grace and power, to renew and sanctify us: and this is every where in Scripture attributed to the Holy Spirit, as his peculiar office in the economy of man’s salvation: it must therefore make a fundamental change in the doctrine of Divine grace and assistance, to deny the Divinity of the Holy Spirit. For can a creature be the universal spring and fountain of Divine grace and life? Can a finite creature be a kind of universal soul to the whole Christian Church, and to every sincere member of it? Can a creature make such close application to our minds, now our thoughts, set bounds to our passions, inspire us with new affections and desires, and be more intimate to us than we are to ourselves? If a creature be the only instrument and principle of grace, we shall soon be tempted either to deny the grace of God, or to make it only an external thing, and entertain very mean conceits of it. All those miraculous gifts which were bestowed upon the apostles and primitive Christians, for the edification of the Church; all the graces of the Christian life, are the fruits of the Spirit. The Divine Spirit is the principle of immortality in us, which first gave life to our souls, and will, at the last day, raise our dead bodies out of the dust; works which sufficiently proclaim him to be God, and which we cannot heartily believe , in the Gospel notion, if he be not.” (Importance of the Doctrine of the Trinity, cited by Watson, Institutes, I, 458) Finally, in discussing the significance of the Trinitarian doctrine, we have its relevance in relation to the usability of the Scriptures. In my research, I found this significance very aptly stated by one of my resources, “But the importance of the doctrine of the holy trinity may be finally argued from the manner in which the denial of it would affect the credit of the Holy Scriptures themselves; for if this doctrine be no contained in them, their tendency to mislead is obvious. Their constant language is so adapted to deceive, and even to compel the belief of falsehood, even in fundamental points, and t lead to the practice of idolatry itself, that they would lose all claim to be regarded as a revelation from the God of truth, and ought rather to be shunned than to be studied. A great part of the Scriptures is directed against idolatry, which is declared to be “that abominable thing which the Lord hateth; “ and in pursuance of this design, the doctrine that there is but one God is laid down in the most explicit terms, and constantly confirmed by appeals to his works. The very first command in the Decalogue is, “Thou shalt have no other Gods before me;” and the sum of the law, as tour duty to God, is that we love Him “with all our heart, and mind, and soul, and strength.” If the doctrine of the trinity of Divine persons in the unity of the Godhead be consistent with all this, then the style and manner of the Scriptures are in perfect accordance with the moral ends they propose, and the truths in which they would instruct mankind; but if the Son and the Holy Spirit are creatures, then is the language of the sacred books most deceptive and dangerous. For how is it to be accounted for, in that case, that, in the Old Testament, God should be spoken of in plural terms, and that this plurality should be restricted to three? How is it that the very name Jehovah should be given to each of them, and that repeatedly and on the most solemn occasions? How is it that the promised, incarnate Messiah should be invested, in the prophecies of his advent, with the loftiest attributes of God, and that works infinitely superhuman, and Divine honours should be predicted of him? And that acts and characters of unequivocal Divinity, according to the common apprehension of mankind, should be ascribed to the Spirit also? How is it, that, in the New Testament, the name of God should be given to both, and that without any intimation that it is to be taken in an inferior sense? That the creation and conservation of all things should be scribed to Christ; that he should be worshipped by angels and by men; that he should be represented as seated on the throne of the universe, to receive the adorations of all creatures; and that in the very form of initiation by baptism into his Church, itself a public and solemn profession of faith, and the baptism is enjoined to be performed in the one name of the Father, Son, and the Holy Ghost? One God and two creatures! As though the very door of entrance into the Christian Church should have been purposely made the gate of the worst and most corrupting error ever introduced among mankind ,---trust and worship in the creatures as God; the error which has spread darkness and moral desolation over the whole pagan world.” (Importance of the Doctrine of the Trinity, cited by Watson, Institutes, I,462-463) The doctrine of the Trinity is definitely a valid foundational doctrine with far-reaching implications. To comprehend the Trinity is to comprehend the awesomeness of our precious gift of salvation. For to believe in the Trinity is to believe that the God of the universe came down from Heaven, became a lowly man, and died a horrifically painful death just to give us the precious gift of salvation and eternity in Heaven with Him. Definitive Sections I. The Singleness of God The Bible is very clear that there is one and only one true God. Probably no other biblical principle, besides salvation through Jesus Christ, is stated more often in the Bible than this foundational biblical principle that there is only one God and Lord of this universe: “Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one.” (NKJ: I Corinthians 8:4) “There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all.” (NKJ: Ephesians 4:4-6) “For there is one God…” (NKJ: I Timothy 2:5) “How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?” (NKJ: John 5:44) “And this is eternal life, that they may know You, the only true God…” (NKJ: John 17:3) “Therefore know this day, and consider it in your heart, that the LORD Himself is God in heaven above and on the earth beneath; there is no other.” (NKJ: Dueteronomy 4:39) “I am the LORD, and there is no other; There is no God besides Me.” (NKJ: Isaiah 45:5) “I am the LORD your God and there is no other.” (NKJ: Joel 2:27) “Hear, O Israel: The LORD our God, the LORD is one!” (NKJ: Deuteronomy 6:4) This was followed by, “You shall love the LORD your God with all your heart, with all your soul, and with all your strength.” (NKJ: Deuteronomy 6:5) Israel, and us, are to worship only one God--the basics of monotheism. There is only one God, and He only is to be worshiped. In building one’s foundational Christian beliefs, one must hold fast to this simple but so important truth, that we serve one and only one true God. One common heresy that has grown through the years is that there are actually three separate Gods consisting of the Father, Son, and Holy Ghost. This heresy is often referred to as tritheism. Based on the verses above, I believe it is not necessary to spend much time in refuting this incorrect belief. Tritheism, or for that matter any belief structure that excepts that there is more than one God (or that we may some day become a god), is in direct contradiction to God’s Word and is thus false in its claim. II. The Plurality of God We have a strong hint towards the doctrine of the Holy Trinity contained in plural references to God. One of these plurality examples is contained in the Hebraic references to God in the Old Testament. To understand this, we should have a quick lesson in Hebrew. In Hebrew grammar, both verbs and nouns have singular and plural forms. When a singular noun is used, its associated verb must also be in the singular form for grammatical correctness. The same is true for plural nouns being used with the plural verb forms. However, we see this grammatical rule broken in several passages referring to God: - “In the beginning God created the heavens and the earth.” (NKJ: Genesis 1:1) In this verse, the Hebrew plural form of the word for God, “Elohim”, is used with the singular form of the verb for created. This would be a grammatical error unless the Scriptures are trying to tell us something about God, that is, pointing to the plurality of God and the singleness of the work - “Remember now your Creator in the days of your youth…” (NKJ: Ecclesiastes 12:1) & “For your Maker is your husband…” (NKJ: Isaiah 54:5) In the above two verses, we have the same apparent grammatical error. Both “Creator” and “Maker” are plural nouns, but the verbs they are used with are in the singular form. Again, we either have grammatical errors in the Scriptures, or we have a revelation in the Scriptures communicating to us the plurality of God. - “Then God said, ‘Let Us make man in Our image, according to Our likeness…’” (NKJ: Genesis 1:26) In this verse we have several items pointing towards the plurality of God. First, God again is in the plural form being used with a singular verb form of “said.” Then we have God making the statement: Let Us – “Us” being plural Make man – “make” being singular In Our image – “Our” being plural According to Our likeness – “Our” being plural This passage would be a grammatical disaster if not for the plurality or Trinitarian nature of God. If the Holy Scriptures were written by men, then we could just point to the above grammatical errors as human error. However, we know that Scripture was actually written by God, and that man was only an instrument used by God to put His Word into written form (II Timothy 3:16, II Peter 1:20-21). Therefore, grammatical error is not an option when trying to explain the anomalies in the above verses, for God does not make grammatical errors. No, there is definitely something more going on here. That something more is a God pointing us to the Trinity. In section I above, we discussed the singleness of our Lord and God; however, in the following verse we have a distinction being made between two different Lords: “Then the LORD rained brimstone and fire on Sodom and Gomorrah, from the LORD out of the heavens.” (NKJ: Genesis 19:24) The above verse definitely points to more than one Lord or a plurality of Lords. At first glance, this appears to be a contradiction of Scripture, that is, we previously discussed the singleness of God in section I, and now we are seeing a plurality of Lords. However, this apparent contradiction is resolved when we view these verses under the light of the Trinity. The “persons” of the Trinity make up one divine essence, that of the Lord our God, but can also be referred to separately as God or Lord. However, and we must be clear on this, the “persons” are not separate gods but separate persons comprising God. Reference to one of the “persons” constitutes a reference to all three persons that comprise God. Said in another way, God can be referred to or viewed in His singleness or referred to or viewed in His plurality through one or more of His persons. Here in lies what I believe to be the answer to the mystery of how the Bible can state that there is only one God, but also refer separately to each of the persons of the Trinity as God. III. Unity of Multiple Entities Viewed as One The Bible gives us models or examples of heavenly things (cf. Hosea 12:10) to help us in understanding heavenly and divine concepts. It is God’s way of helping us to visualize heavenly concepts. By understanding the earthly example, we can transfer that understanding to the related heavenly concept, and, thus, come away with a better understanding of the heavenly concept. One example of this biblical modeling can be seen with the use of the Hebrew word “ehad” used in Deuteronomy 6:4-5, “Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength.” (NKJ) This Hebrew word, used in this passage to describe the singularity and uniqueness of God, is the same Hebrew word used in Genesis 2:24, “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.” (NKJ). Here we have an example of two entities, that is, a man and wife, coming together and forming one entity. Each is a separate person and can function separately, but their union in marriage is to create a oneness. Here we have a model presented to us that can be used to help us understand the concept of the Trinity, that is, three “persons” comprising one divine substance, that of God. Obviously, the union of the husband and wife is not a perfect union into one, but it does give us an insight into the heavenly concept of the Trinity pointing to “one” being a perfect divine union of three. IV. All the Attributes of God are Ascribed to Each Person of the Trinity God is unique in many ways. Various attributes are ascribed specifically and solely to God the Father (note: “God” and “Father” are used synonymously in the New Testament-John 6:27,20:17, Galatians 1:1,Romans 1:7). However, we have a mystery in that these attributes that are ascribed specifically and solely to God are also ascribed specifically and solely to each of the persons of the Trinity. How could this be unless each of the “persons” of the Trinity is God. The following are examples of attributes that are specifically and solely ascribed to God, but are also ascribed to each “person” of the Trinity: Eternal Existence Father “Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are God.” (NKJ: Psalm 90:2) Son “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” (NKJ: John 1:1-2) Holy Spirit “how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?” (NKJ: Hebrews 9:14) Infinite Power Father “who are kept by the power of God through faith for salvation ready to be revealed in the last time.” (NKJ I Peter 1:5) Son “And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me.” (NKJ: II Corinthians 12:19) Holy Spirit “in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.” (NKJ: Romans 15:19) Omniscience (knowing all things) Father “I, the LORD, search the heart, I test the mind, even to give every man according to his ways, according to the fruit of his doings.” (NKJ: Jeremiah 17:10) Son “I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts.” (NKJ: Revelation 2:23) Holy Spirit “For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God.” (NKJ: I Corinthians 2:11) Omnipresence (Present everywhere at the same time) Father “’Can anyone hide himself in secret places, so I shall not see him?’ says the LORD; ‘Do I not fill heaven and earth?’ says the LORD.” (NKJ: Jeremiah 23:24) Son “’For where two or three are gathered together in My name, I am there in the midst of them.’” (NKJ: Matthew 18:20) Holy Spirit “Where can I go from Your Spirit?” (Psalm 139:7) Holiness Father “’Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, for Your judgments have been manifested.’” (NKJ: Revelation 15:4) Son “But you denied the Holy One and the Just, and asked for a murderer to be granted to you,…” (NKJ: Acts 3:14) Holy Spirit In the New Testament, the Spirit is always referred to as the Holy Spirit. (Note that in reference to worship of God in heaven, that the words of worship contain the phrase “Holy, holy, holy” which may be in reference to the holiness of each person of the Trinity.) Truth Father “Then Jesus cried out, as He taught in the temple, saying, ‘You both know Me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know.’” (NKJ: John 7:28) Son “And to the angel of the church in Philadelphia write, ‘These things says He who is holy, He who is true,…’” ( NKJ: Revelation 3:7) Holy Spirit “And it is the Spirit who bears witness, because the Spirit is truth.” (NKJ: I John 5:6) Benevolence (Goodness) Father “Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (NKJ: Romans 2:4) Son “Husbands, love your wives, just as Christ also loved the church and gave Himself for her,…” (NKJ: Ephesians 5:25) Holy Spirit “You also gave Your good Spirit to instruct them,…” (NKJ: Nehemiah 9:20) Disposition for Communion (Desiring to have a relationship with us) Father and Son “that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ.” (NKJ: I John 1:3) Holy Spirit “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.” (NKJ: II Corinthians 13:14) V. The Works of God Attributed to Each Person of the Trinity The different works of God are not only attributed separately to each of the persons of the Trinity, but most often they are stated to have been wholly and independently completed separately by each person. This in itself would be a significant contradiction in the biblical record if not for the fact that each person in the Trinity is a member of the Godhead. The following are some examples of these works: Inspiration of Scripture: Father: “All Scripture is given by inspiration of God” (NKJ: II Timothy 3:16) Son: “Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, 11searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.” (NKJ: I Peter 1:10-11) Holy Spirit: “for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.” (NKJ: II Peter 1:21) The Indwelling Presence : Father: “…one God and Father of all, who is above all, and through all, and in you all.” (NKJ: Ephesians 4:6) Son: “To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory.” (NKJ: Colossians 1:27) Holy Spirit: “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (NKJ: I Corinthians 6:19) Creation of Man: Father: “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” (NKJ: Genesis 2:7) Son: “For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him.” (NKJ: Colossians 1:16) Holy Spirit: “The Spirit of God has made me…” (NKJ: Job 33:4) Resurrection of Jesus Christ: Father: “that just as Christ was raised from the dead by the glory of the Father…” (NKJ: Romans 6:4) Son: “Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.” (NKJ: John 10:17-18) Holy Spirit: “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” (NKJ: Romans 8:11) or “For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit.” (NKJ: I Peter 3:18) Believers Safekeeping Father: “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand. I and My Father are one.” (NKJ: John 10:29) Son: “My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.” (NKJ: John 10:27-28) Holy Spirit: “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” (NKJ: Ephesians 4:30) The Work of Sanctification Father: “To those who are called, sanctified by God the Father,…” (NKJ: Jude 1:1) Son: “For both He who sanctifies and those who are being sanctified are all of one,…” (NKJ: Hebrews 2:11) Holy Spirit: “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (NKJ: I Corinthians 6:11) Resurrection of All Mankind Father and Son “For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.” (NKJ: John 5:21) Holy Spirit “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” (NKJ: Romans 8:11) Indwelling Presence Father “one God and Father of all, who is above all, and through all, and in you all.” (NKJ: Ephesians 4:6) Son “To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory.” (NKJ: Colossians 1:27) Holy Spirit “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (NKJ: I Corinthians 6:19) Creation of the Universe Father “Thus says the LORD, your Redeemer, and He who formed you from the womb: “I am the LORD, who makes all things, who stretches out the heavens all alone, who spreads abroad the earth by Myself;” (NKJ: Isaiah 44:24) Son “All things were made through Him, and without Him nothing was made that was made.” (NKJ: John 1:3) Holy Spirit “By His Spirit He adorned the heavens;” (NKJ: Job 26:13) The Incarnation Father “Therefore, when He came into the world, He said: ’Sacrifice and offering You did not desire ,but a body You have prepared for Me.’” (NKJ: Hebrews 10:5) Son “but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.” (NKJ: Philippians 2:7) Holy Spirit “And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.” (NKJ: Luke 1:35) The Death of Christ Father “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (NKJ: Romans 8:32) Son “’Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father’.” (NKJ: John 10:17-18) Holy Spirit “how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?” (NKJ: Hebrews 9:14) The Atonement Father “’Yet it pleased the LORD to bruise Him; He has put Him to grief. When You make His soul an offering for sin,’” (NKJ: Isaiah 53:10) Son “And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” (NKJ: Ephesians 5:2) Holy Spirit “how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?” (NKJ: Hebrews 9:14) The Resurrection of All Mankind Father and Son “For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.” (NKJ: John 5:21) Holy Spirit “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” (NKJ: Romans 8:11) Minister’s Authority Father “Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.” (NKJ: II Corinthians 3:5-6) Son “And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry…” (NKJ: I Timothy 1:12) Holy Spirit “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.” (NKJ: Acts 20:28) VI. References to the Personages of the Trinity as One Throughout the New Testament we can find passages that elude to the three personages of the Trinity as one. The personages are mentioned separately as unique entities, but are linked together into one essence unit. These passages, I believe, are meant to model the relationship of the personages of the Trinity. As discussed before, they are separate and unique entities, but so divinely connected to each other that they are one. The following are some examples of these passages: References to the Personages in a singular context In the following verse, the three “persons” are given equal prominence, but the Greek word for name is singular. This would be a grammatical error, that is, a singular verb referring to three nouns, unless there is something deeper going on here. Based on the Trinitarian doctrine this grammatical usage would be correct since they are one in essence and name (God), but at the same time separate in their personages. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…” (NKJ: Mathew 28:19) Triadic references, that is, statements in the Bible where the writer groups all three persons together. In these passages, we see the personages of the Trinity grouped together as a unit; thus, pointing to their unity. Here are some examples of such passages: “May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.” (NKJ: II Corinthians 13:14) “There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men.” (NKJ: I Corinthians 12:4-6) “I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me.” (NKJ: Romans 15:30) “…who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood” (NKJ: I Peter 1:2) “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood.” (NKJ: Acts 20:28) “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.” (NKJ: II Corinthians 13:14) Paul’s reference to all three persons in the Trinity as co-sources of the blessings of salvation: In these verses, we have Paul interlinking the three “persons” of the Trinity into one action. Each “person” of the Godhead is mentioned separately, but are completely connected to each other in the work being performed: “We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father, knowing, beloved brethren, your election by God. For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake.” (NKJ: I Thessalonians 1:2-5) “But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.” (NKJ: II Thessalonians 2:13-14) “For through Him (Jesus Christ) we both have access by one Spirit to the Father.” (NKJ: Ephesians 2:18) VII. Each Personage of the Trinity referred to as God ​One of the strongest arguments for the doctrine of the Trinity is the fact that each person of the Trinity is separately referred to as Lord and God. Now we know that there is only one true God (see section I), but each of the “persons” of the Trinity is being referred to as God. This could only be the case if each “person” was truly God, not separate gods, but part of the one true God. The following are examples of these references: The Father Referred to as God The concept of the Father being God has never really been in question. Jesus Christ uses “God” and “Heavenly Father” interchangeably all throughout the gospels as do the writers of the epistles: “Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him.” (NKJ: John 6:27) “Jesus said to her, ‘Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, ‘I am ascending to My Father and your Father, and to My God and your God.’” (NKJ: John 20:17) “Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead)…” (NKJ: Galatians 1:1) “Grace to you and peace from God our Father and the Lord Jesus Christ.” (NKJ: Romans 1:7) “…who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood” (NKJ: I Peter 1:2) The Son Referred to as God The deity of Jesus Christ is a foundational cornerstone of Christianity and beyond dispute. The biblical record is very clear on this foundational fact: “And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.” (NKJ: I John 5:20) “of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen. (NKJ: Romans 9:5) "looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (NKJ: Titus 2:13) “For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And is name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” (NKJ: Isaiah 9:6) Here we have prophetic evidence in the Old Testament regarding the deity of the coming Messiah, that is, He will be a “Mighty God.” “who, being in the form of God, did not consider it robbery to be equal with God,” (NKJ: Philippians 2:6) “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word.” (NIV: Hebrews 1:3) “Thomas said to him, “My Lord and my God!” Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.” (NKJ: Matthew 20:28-29) Notice here that Jesus does not rebuke Thomas for what would be a blasphemous statement if Jesus was not God, but He commends Him. “Then God said to him: ‘Call her name Lo-Ruhamah, For I will no longer have mercy on the house of Israel, but I will utterly take them away. Yet I will have mercy on the house of Judah, will save them by the LORD their God’” (NKJ: Hosea 1:6-7) God prophetical refers to Jesus as “the LORD their God.” “But to the Son He says: “Your throne, O God, is forever and ever;…” (NKJ: Hebrews 1:8) Again we have God the Father referring to the Son as God. “Simon Peter, a bondservant and apostle of Jesus Christ, to those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ:” (NKJ: II Peter 1:1) “of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.” (NKJ: Romans 9:5) “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” (NKJ: John 1:1-2) Besides the direct references to Jesus Christ as being God, there are other biblical proofs to which we can look that point to the deity of the Son, Jesus Christ: a. Jesus’ own understanding of Himself set forth that He was God. He claimed that God’s angels ( Luke 12:8-9; 15:10) were his angels (Matthew 13:41), and that God’s kingdom was his (Matthew 12:28; 19:14, 24; 21:31, 43), and that God’s elect were also his elect (Matthew 12:28; 19:14, 24; 21:31, 43). b. The actions that Jesus claimed to perform also testify to His deity: 1) Power to judge the world (Matthew 24:31) 2) Reign over the world (Matthew 24:30; Mark 14:62) 3) Most importantly, to forgive sins. This was an act that the Scribes and Pharisees knew to be only attributable to God. That is why when Jesus claimed to be able to forgive sins, they deemed this as blasphemy, “When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” Now some teachers of the law were sitting there, thinking to themselves, “Why does this fellow talk like that? He’s blaspheming! Who can forgive sins but God alone?” (NKJ: Matthew 2:5-7) The Holy Spirit Referred to as God The third “person” of the Trinity is also, like the Father and Son, referred to as Lord and God. Though not as prolific in deity references as the Father and Son, nonetheless, the Holy Spirit is referred to as deity: “But Peter said, ‘Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? 4While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.’” (NKJ: Acts 5:3-9) “Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty.” (NKJ: II Corinthians 3:17) In addition to the above references to the deity of the Holy Spirit, we have the following references linking the Holy Spirit to God:

• Body referred to as “God’s temple” ( I Corinthiians 3:16-17) and the temple of the Holy Spirit (I Corinthians 6:19-20)
  

• Prophecy written by God ( II Timothy 3:16) and then by the Holy Spirit (II Peter 1:21).
  

VIII. Inseparability of the Father, Son, and Holy Spirit The Scriptures, in various passages, speak of the “persons” of the Trinity in a manner that suggests that they are inseparable, that is, to have one is to have all three. Though they are separate entities, they function so divinely perfect in harmony that to have one is to have all three, and to reject one is to reject all three. Inseparability of Holy Spirit with Father and Son “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His. “ (NKJ: Romans 8:9) Here we have in one sentence the Holy Spirit referred to as both the Spirit of God and the Spirit of Christ, thus, interlinking the three. Further, to not have the Holy Spirit is equivalent to not having the Son, Jesus Christ. Inseparability of the Father and Son “No one who denies the Son has the Father; whoever acknowledges the Son has the Father also. See that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father.” (NKJ: I John 2:23) “’If you really knew me, you would know my Father as well. From now on, you do know him and have seen him.’ Philip said, “Lord, show us the Father and that will be enough for us.” Jesus answered: ‘Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’? Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves.’” (NKJ: Matthew 14:7-11) “My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one.” (NKJ: Matthew 10:27-30) The last part of this passage, “I and the Father are one”, speaks volumes to us. It is expressing the diversity of persons, and, at the same time, the unity of the “persons” is expressed. This inseparability, though true between all three, is seen most strongly between the Father and the Son. There are many people who believe in a “God”, but who reject Jesus Christ as Savior of the world. However, Scripture is very clear that one cannot truly believe in God, and thus be one of His, without also truly believing in Jesus Christ and accepting Him as Lord and Savior of their life. For they are inseparable, as the doctrine of the Trinity states, and to believe in the one True God is to believe in the Father and Son (and Holy Spirit). Conversely, to reject Jesus Christ is to reject God (and the Holy Spirit). ---------------------------------------------------------------- Final Quotes: “In its teaching, the Bible is neither polytheistic—gods many--, nor tritheistic—gods three--, nor Unitarian—one god who exercises his interests and powers in various ways. The monotheistic doctrine of one God subsisting in a plurality of Persons—three, no less and no more—is that which accords with all Scripture and, though characterized by mystery when approached by the finite mind, is, nevertheless, without contradiction and is perfect in all its adaptation and parts.” (Systematic Theology, Lewis Sperry Chafer, Vol. 1, page 282) “Though no finite mind has ever comprehended how three Persons may form but one Essence, that precise truth is the testimony of all parts of the Bible. It is not possible to define these attributes and (out) of nature. This disclosure presents a knowledge-surpassing complexity, but is free from the element of contradiction.” (Systematic Theology, Lewis Sperry Chafer, Vol. 1, pg. 273) “Burden is laid upon the student of theology to recognize that, regardless of the mystery involved, he is appointed to discover and defend the truth that the Bible is monotheistic to the last degree, contending, as it does, that there is one God and only one; yet as certainly it asserts that this one God subsists in three definite and identified Persons.” (Systematic Theology, Lewis Sperry Chafer, Vol. 1, pg. 274)