I. Introduction matters to the God of the Bible
A. The argument for God's existence
1. Philosophical approach
a. Cause and effect (the natural world is an effect that was cause by something)
b. Design and designer (the natural world is so well designed it requires a designer)
c. Man and morality (Man's moral nature, religious instincts, conscience, and emotional nature argue for the existence of God).
These arguments in themselves are not conclusive but they provoke one to consider the reality of God as testified by the Bible
2. Naturalistic Evidence
a. Special or General Revelation; the evidence from nature (cf. Romans 1:18-21; Psalm 19:1-6)
b. Historical Evidence: history testifies to the claims Scripture make about God (God's Word is working its way out in history; for example, the nation of Israel)
3. The Biblical Evidence
a. The whole tenor of Scripture assumes the existence of God
b. The whole tenor of Scripture presents a natural argument for the existence of God
c. The fulfillment of Scripture testifies to the claims the
Bible makes about God
B. The uniqueness of God's person
1. God transcends all of His creation (therefore there is nothing in this world that God can be compared to; to compare him to something is to deny His uniqueness and majestic ways; in reality, denying what makes Him God) cf.Isa.40:18,25
2. God is Spirit; Jn.4:24 (therefore we must not limit Him to the limitation of a being as we would comprehend one) cf.Acts 7:48-50
3. God is infinite (therefore he cannot fully be comprehended by man's finite mind) cf.Deu.29:29; Isa.55:8-9
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4. God is Eternal (therefore His being is outside time and space; God has no limitations based on time or matter) cf. Isa.40:28; 43:13
We struggle with God's eternity. We cannot grasp it. Our lives are conditioned by the passing of time. Our language itself is based upon tenses: past, present, future. We are creatures, and as such, we have been created to exist temporally, that is, within the realm of time. God is not a creature and does not exist temporally, but eternally. Rather than thinking of eternity as a long, long time, think of it here as a way of existence that does not involve a progression of events and moments. That is how God lives. He defies our categories and our feeble efforts to comprehend Him. If He didn't He wouldn't be God. And if we struggle mightily to even begin to envision the eternity of God, which is part of the most basic truth He has revealed about himself, how can we expect to probe all the recesses of His highest revelation, His Triune nature?
(James White)
C. The names of God in the Bible
1. Elohim
a. It is the most general name for God in the Old Testament
b. This name for God occurs 2500 times in the Old Testament
c. The names carries the Hebrew meaning of the Strong One
d. The im ending indicates the name is plural allowing for the subsequent revelation of the Triune God.
2. Jehovah (YHWH)
a. The name carries the meaning of the One who is eternally self existing ("I AM WHO I AM"; Ex.3:14)
b. This name is the most specific and personal name for God in the Old Testament (this personal emphasis is further echoed in God's relationship to Israel as His covenant people; cf. Exod.6:6-7)
c. The name occurs nearly 7000 times in the Old Testament
3. Adonai
a. The name means Lord
b. When used of God by man it carries the meaning of His absolute authority over them
4. God (Theos)
a. The word was used by the Jews and the Christians to denote, the one true God
b. In the Septuagint, apart from for a few exceptions, the Hebrew words for Elohim and Jehovah were translated by this Greek word.
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D. The Attributes of God (the properties or qualities of the Divine Being)
1. The attributes that express His Being
a. God is self-existent, self-sufficient and self-sustaining (the quality of having life in and from Himself) Ex. 3:14
b. God is perfect and immutable; Isa.40:8; Mal.3:6 (the essence and perfect being of God is unchanging and unchangeable) (cf.Nu.23:19) Since God is Eternal (see above) and unchangeable, He always existed as a perfect being. He did not evolve or progress as taught by the Mormons
c. God is infinite (God's being is beyond our understanding and His wisdom, immeasurable) Isa. 40:12-14; Psalms 147:5; Rom.11:33-35
d. God is sovereign; He is the only God and the supreme ruler (God is in control and orchestrating all things in harmony with His perfect will; past, present and future) cf.Isa.40:12-25
e. God is omnipresent; everywhere present (The present of God is never limited by space or time) Psalms 139; Jer.23:23-24; Acts 7:48-50
f. God is omniscient, all knowing (God is cognizant of all that ever was, is, or shall be) cf. Job 37:16, Psalm 147:5, Heb.4:13
g. God is omnipotent, all-powerful. God's power is unlimited. He is powerful to do anything, that is consistent with His nature, character, and purpose (cf.Job 38:1-40:2)
(1) Can God make a rock He couldn't lift? (No)
(2) Would God attempt to make a rock He couldn't lift (No)
h. God is Spirit; Jn.4:24 (no body or physical form that can be measured by human devices) cf.2Chron.6:18
i. God is free (God exist independent of all His creatures but cannot act independent of His nature, character and purpose) For example God cannot lie; cf. Heb.6:18; Titus 1:2
2. Gods attributes that express His character
a. God is love; 1Jn.4:8 (God is all loving in the expression of His being)
b. God is holy (God is righteous in all His being)
c. God is just; cf.Rom.3:24-25 (God's holiness expressed in His dealings with men)
d. God is true; Rom.3:4 (There is no falsehood in God. Everything God has declared in His Word is truth) cf.Pro.30:5-6
e. God is Eternal; there was never a time when God was not (Ps. 90:2; Psalm 102:25-27)
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(A) God's attributes in relation to His character blend harmoniously with each other in the unity of His one being (for example God's love cannot be expressed apart from His holiness and truth) cf.Rom.3:24-26; the uniqueness of God's love and righteousness expressed at the Cross
(B) These attributes of God in His character can best be defined in His relationship with man
II. Introduction matters to the Trinitarian doctrine
A. The Trinity in no way compromises the belief in one eternal God (All believing Christians hold to monotheism as taught in Scripture; cf.Deu.6:4-6; Isa.43:10; Isa.44:6-8; Isa.45:21-22; Isa.46:9-10; 1Cor.8:4-6; 1Tim.2:5;
B. The Trinity is without question, taught in the Bible. Understanding it in its fullness might be beyond our comprehension. This in no way dismisses this essential biblical doctrine to the faith
C. The Trinity is essential to the Faith
(1) One must have the right Jesus to be saved (cf.Jn.8:24; 1Jn.4:1-3)
(2) It distinguishes the true Church from a false church (cf.2Pet.2:1-4)
(3) It is the cornerstone or capstone for all other doctrines in the faith
D. The Trinity is not a New Testament innovation by the Church but God always existed in the Father, Son and the Holy Spirit throughout eternity (cf.Mal.3:6; Heb.13:8) The doctrine is taught in the Old Testament and is merely developed and clarified in the New Testament.
III. The Eternal Covenant of Redemption
A. In Eternity all three persons choose to function in a particular and unique way in the redemption of man (Eph.1:3-14)
1. The role of the Father (1:3-6)
2. The role of the Son (1:7-12)
3. The role of the Holy Spirit (1:13-14)
B. The threes person work in complete union (equality and cooperation) in the redemption of man
C. The relation between the Father, Son and Holy Spirit needs to be stressed in order to uphold the concept of the Trinity and their distinctive roles in the redemption of man
D. The close association of the three persons in the work of redemption
1. In relation to there specific roles (cf.Jn.14-17)
2. In the great commission (Mt.28:19)
3. In relation to the Election of the believer (Eph.1:3-14)
4. In the apostle Paul's benediction (2Cor.13:14)
5. In relation to the gifts (1Cor.12:4-6)
6. In relation to the intimacy of the believers salvation (Gal.4:6)
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IV. Defining the Doctrine of the Trinity
A. A basic definition of the Trinity: In the nature of the one true God, there are three distinct persons, the Father, the Son, and the Holy Spirit, each fully God, coequal, coeternal, and consubstantial (one and the same substance). The one eternal God always existed in His Triune nature (Mal.3:6)
B. The three foundational truths of the Trinity
1. Monotheism; there is only one God
2. The are three divine persons
3. The persons are coequal, coeternal and consubstantial
C. Breaking down the definition:
1. There is only one true God who is unique, undivided, and
indivisible (Monotheism) cf.Deu.6:4-6; Isa.43:10; Isa.44:6-8; Isa.45:21-22; Isa.46:9-10
The doctrine of the Trinity is based upon this firm foundation [Monotheism] … The Trinity in no way, shape, or form compromises this fundamental truth-it does however, fulfill it, bring it to full realization, and reveal to us how this one true and eternal God exists as three coequal and coeternal persons. (James White)
2. There are three divine persons, the Father, the Son and the Holy Spirit in the one being of God
a. Wrong terminology
(1) "Three beings in one being"
(2) "Three persons in one person"
b. Right terminology
(1) Three distinct persons in the one being of God
(2) There is one what (one being or essence) and three who's (three divine persons; the Father, Son and Holy Spirit)
3. The three divine persons are coequal, coeternal, and consubstantial
a. Coequal; they are equal in their person, (each is fully God; not one third of the one being)
b. Coeternal; they have eternally existed in this unique relationship to one another (There was never a time that any of the three divine persons, the Father, Son, or Holy Spirit did not exist)
c. Consubstantial; they all share an identical nature of the same essence or substance (three persons sharing equally in a single substance of Deity).
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V. The Trinity in Church History
A. Major heretical teachings opposing the biblical doctrine of the Trinity
1. Gnosticism
a. It taught dualism in which matter is evil, and that which is spiritual (the soul), is good (Man's immaterial part is trapped in this evil body)
b. It denied the incarnation of the Son of God because matter is evil (the Logos could not come into such a union with man since the material part of man is evil)
c. In their theology they concluded that Jesus did not have a real body (Docetism), it only appeared that way (cf. 1Jn.4:1-3)
2. Arianism
a. Originated by Arius, of Alexandria; (c.256-336)
b. The Son is of a "different substance" therefore denying the divine person of Jesus Christ
c. "The Father alone is God; therefore he alone is unbegotten, eternal, wise, good, and unchangeable, and he is separated by an infinite chasm from the world. He cannot create the world directly, but only through an agent, the Logos. The Son of God is pre-existent, before all creatures, and above all creatures, a middle being between God and the world, the creator of the world, the perfect image of the Father, and the executor of his thoughts, and thus capable of being called in a metaphorical sense God, and Logos, and Wisdom. But on the other hand he himself is a creature, that is to say, the first creation of God, through whom the Father called other creatures into existence; he was created out of nothing not out of the essence of God by the will of the Father before all conceivable time; he is therefore not eternal, but had a beginning, and there was a time when he was not."
d. The Arians called the Trinity, polytheistic in its makeup
e. The movement survived into the fifth century
3. Monarchianism
a. Modalism: The distinctions among the three persons of the Trinity are not permanent and that they are not three distinct persons, but rather three modes or forms or names in which God was successively revealed (CD) The Son and the Holy Spirit are but temporary modes of self-expression of the Father of all, denying three coequal and coeternal persons
b. Dynamic Monarchianism: Jesus was born just like any other man but at a later time was energized by the Holy
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Spirit being empowered as the Son of God for a limited time
4. The Cults today (denied the orthodox position on the Trinity, therefore, in effect, deny the Jesus Christ of the Bible)
a. Mormonism (Jesus Christ is the brother of Satan)
b. Jehovah Witnesses (Jesus Christ is the archangel Gabriel)
c. Christian Science (Jesus Christ is a great man who never died for our sins)
B. The evidence of the Trinity in the early writings of the Church fathers.
Many opponents of the Trinity believe that the doctrine developed during the first four hundred years; that is, that it evolved into the orthodox position that is held today. This is contrary to the early writings of the Church fathers.
1. Clement, bishop of Rome; died ca.96ad (His writings elevate Jesus Christ and the Holy Spirit in the same matters as the New Testament writers)
2. Ignatius; died ca.107ad (continuously addresses Jesus as God in his writings)
3. Irenaeus; ca.115-190 (His writings stated the Trinity in a formalized pattern resembling the Creeds in Church history)
4. Athenagoras; ca.170-180 (Develops the Logos and the Person of the Holy Spirit)
5. Ignatius, bishop of Antioch; d.107AD (His language is strong
in identifying Jesus Christ as God and His two natures after the Incarnation)
6. Melito, bishop of Sardis; d.180 (Sermon by him clearly reveals the New Testament teaching of the Trinity)
7. Tertullian (2nd - 3rd century)
a. His formulation of the doctrine of the Trinity served as a forerunner to the Nicene Creed
b. His writings developed the unity of the substance of God, maintaining the teaching of the three persons of the Godhead
8. Athanasius; 4th century (called the father of orthodoxy)
C. The major Councils of Church history addressing the Trinity
1. The Council of Nicaea (325)
a. The issue; refuted Arianism an heretical teaching on the Deity of Christ
b. The different groups represented
(1) The "different substance" party; Jesus was not God (Arius and his followers)
(2) The "same substance" party (Alexander, Hosius) They used this terminology to protect against
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promoting tritheism (three gods, not three persons in the one being God)
(3) The "similar substance" party (Eusebius). They used this terminology to protect against the possibility of the church lapsing into "modalism" the teaching that Jesus was the Father in a different mode
c. The results; agreed upon the same essence of the Father and the Son
d. The temporary victory of the orthodox position
e. The Nicene Creed (see handout)
2. The Council of Alexandria (362)
a. The brilliant wisdom of Athanasius (The father of orthodoxy)
b. Instrumental in working out the language of the Trinity
c. The Athanasius Creed (see handout)
3. 1st Council of Constantinople (381AD)
a. Refuted Apollinarianism and Arianism
b. Asserted Christ's full and true humanity
c. Arianism was never the same as a major threat to the orthodox position
4. Councils addressing Christological issues (many issues had to do with the two natures and two wills of Christ)
a. The Council of Ephesus (431AD)
(1) Refuted Nestorius
(2) Agreed upon the true union of the two natures of Christ
b. The Council of Chalcedon (451AD)
(1) Refuted Eutychus
(2) Agreed upon the true nature of Christ
c. The 2nd Council of Constantinople; refuted Monophysites (553AD)
d. The 3rd Council of Constantinople; established the two wills of Christ (680-681AD)
D. Terms Use in the affirmation of the Trinity in Church history
1. As to the word trinity itself
a. Theophilus ca. A.D. 170 (Its usage was commonplace at that time indicated the word was in use for sometime)
b. Tertullian ca. A.D. 200 (In his writings we find the earliest Latin use of the word)
2. As to the Persons of the Godhead
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a. Prosopon (It had different meanings in society therefore it created confusion as to what one actually meant by it usage)
b. Persona (Latin for person)
c. Hypostasis
(1) It became the standard designation of a "person" of the divine Trinity
(2) It denoted 'being, substantial reality', with reference either to the stuff or substance of which a thing consisted (cf.Heb.1:3) or to its distinctiveness.
(3) The word best distinguished the three persons of the Trinity without promoting polytheism
3. As to the substance of the Godhead
a. Substantia (Latin)
b. Ousia (Greek)
c. Homoeousios; semi-Arians (similar or like substance)
d. Homoousious (consubstantial; one substance, same substance). This was the key term or phrase that came out of the Council of Nicaea. This term although not found in the Bible was necessary in order to protect the essence of the Trinity. Jesus Christ in His full divinity as God the Son was one substance with the Father. The term was chosen to prevent the Arians from skating around certain biblical terms, that could possibility hide, the essence of what they truly believed in their heretical teaching on the Trinity. In order to expose their true beliefs this word was adopted to uphold the truth of the Trinity
E. Terminology reached on the orthodox position of the Trinity
A sophisticated definition of the Trinity:
1. There is only one divine essence or substance, Father, Son.and Spirit are one in essence, or consubstantial. They are in one another, inseparable, and cannot be conceived without each other. (Each person of the Godhead cannot exist without the others)
2. In this one divine essence there are three persons or to use a better term, hypostases, that is three different modes of subsistence [personal distinctions] of the one same undivided and indivisible whole, which in the Scriptures are called the Father, the Son, and the Holy Ghost
3 Each divine person has his property, as it were a characteristic individuality, expressed by the Greek word idiotes or the Latin word proprietas. This is not to be confounded with attribute; for the divine attributes, eternity, omnipresence, omnipotence, 9
wisdom, holiness, love, etc, are inherent in the divine essence, and are the common possession of all the hypostases. (since all three persons are fully God, all three share the fullness of the divine attributes)
4. The divine persons are in one another, mutually interpenetrate, and form a perpetual intercommunication and motion within the divine essence; as the Lord says: " I am in the Father, and the Father in me: and the Father that dwelleth in me, he doeth the works." (this is not to say that the Father is the Son or the Son is the Holy Spirit; they are one in essence or substance not in a numerical sense that would mean one person)
(1) There is in the divine Being but one indivisible essence
(2) In the one indivisible essence there are three persons or individual subsistence's (personal self-distinctions)
(3) The three persons or subsistence's are known as the Father, Son, and Holy Spirit
(4) The whole undivided essence of God belongs equally to each of the three persons (Each divine person is in full possession of the entirety of the divine nature)
(5) There are different functions within the relationship of Godhead in God's redemptive plan (The Eternal Covenant of Redemption)
F. The Creeds of Church history addressing the Trinity (See handout)
The Church fathers put into writing, in a brief and succinct way, the language, that would best express the biblical doctrine of the Trinity.
1. The Apostle's Creed
2. The Nicene Creed
3. The Athanasius Creed (5th century)
VI. Old Testament evidence for the three persons of the Trinity
A. The evidence in relation to the names of God in the Old Testament
a. Elohim
(1) Elohim is the most common word used of God in the Old Testament
(2) Elohim is a plural noun having the masculine plural ending "im" (the singular form is Eloah; used 250 times as compared to 2500 times of the plural form; cf. Deu.32:15-17; Hab.3:3) Why, the plural form of the word used of God and not Eloah throughout the Scriptures?
(3) The word Elohim is used of the true God in Genesis 1:1 and of false gods (Ex.20:3; Deu.13:2)
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(4) The word Elohim (as a plural noun) allows for the three persons of the Godhead.
(5) The rules of Hebrew grammar require that verbs agreed with associated nouns in both gender and number. When Elohim is used of the true God, this rule is normally broken in which a singular verb follows this plural noun. The usage of the word Elohim when referring to the true God is sometimes followed by a plural verb (Gen.20:13; 35:7; 2Sam.7:23; Psalm58:11) allowing for the Triune nature of God.
(6) The name Elohim applied to two distinct Persons as God in the same text
(a) Psalm 45:6-7 (cf.Heb.1:8a)
(b) Hosea 1:2,6-7
b. Adonai
(1) It is translated in our Bibles as "Lord"
(2) The word when used of God is consistently in the plural, never in the singular
(3) The significance of the word in developing the Trinitarian doctrine is clearly realized in New Testament revelation. The meaning of the word and its usage in Old Testament writings is associated with the Father and Jesus through the word Lord (Kurios) in the Greek NT.
c. Jehovah (YHVH)
(1) The name Jehovah is applied to two distinct persons
(a) Genesis 19:24
(b) Hosea 1:2,7
(c) Zechariah 2:8-9
(2) The name applied to the Messiah, Jesus Christ (Jer.23:5-6)
(3) The Angel of the LORD is called God and Jehovah (see comments below under Deity of Christ in the Old Testament)
B. The use of plural pronouns by God, when speaking of Himself
1. Genesis 1:26
2. Genesis 3:22
3. Genesis 11:6
4. Isaiah 6:8
C. The Three distinct persons of the Trinity in the Old Testament
1. The Lord Jehovah
2. The Angel of Jehovah (appears 50 times) or Angel of God (appears 5 times)
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a. The name is not a title but following Hebrew grammar it always functions as a proper name
b. This person is unique and distinguished from the ordinary angels of God (He is different in stature, nature and essence)
3. The Spirit of God (appears 90 times in the Old Testament)
4. The three persons in the same passage (Isaiah 48:12-16; 63:7-14)
D. The Trinity in the Shema (Deu.6:4)
1. The Hebrew word for God in the Plural, "Elohim", is used here. Literally it says in Hebrew "Our Gods"
2. The Hebrew word for one is "echad" which is a compound unity (cf.Gen.1:5; 2:24; Ezra 2:64; Ezekiel 37:17) rather than the word "yachid" which is an absolute one
3. Maimonides shied away from the usage of the word echad in his "Thirteen articles of Faith" and used yachid in place of it
E. The Deity of Christ in the Old Testament
1. The Angel of the LORD (Christ) is closely identified with God or called God and LORD
a. God walking in the Garden of Eden (Gen.3:8)
b. Three men visiting Abraham (Gen.18) cf.18:1, 2, 22, 33; 19:1 (one of these men (angel) is called the LORD)
c. The man who wrestled with Jacob; He is called God in the context of Gen.32:24-32) and an angel in Hos:12:3-4
d. Hagar's encounter with the Angel of the Lord; she calls the
Angel, God (Gen.16:11-13)
e. Moses and the burning bush (Exod.3:1-6); The appearance of the angel of the LORD in the midst of the burning bush, verse 2, is later referred to as God in verses 4-6
2. The names and attributes used of Jesus Christ (the Messiah) in the Old Testament
a. Mighty God (Isaiah 9:6)
b. Eternal Father (Isaiah 9:6)
c. Jehovah my righteousness (Jer.23:5-6)
d. The LORD of Host (Isa.6:5, Jn.12:41, Isa.44:6)
F. The Person and Deity of the Holy Spirit in the Old Testament
1. In relation to His attributes (He shares the same attributes as God the Father)
a. The Holy Spirit creates and gives life (Job.33:4)
b. The Holy Spirit is omnipresent (Psalms 139:7)
c. The Holy Spirit is infinite in His Being (Isa.11:2)
d. The Holy Spirit is omnipotent; all powerful; Zech.4:6 (He is the means by which God accomplishes His Will)
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2. The Holy Spirit has the characteristics of personality
a. The Holy Spirit has intellect (Isa.11:2)
b. The Holy Spirit has emotions (Isa.63:10)
c. The Holy Spirit has a will (Isa.63:14)
d. The Holy Spirit is personal in His identification with man (Gen.6:3)
VII. New Testament evidence for the Trinity
A. The three distinct persons of the Godhead
1. God the Father (Jn.17:1,5,11,24,25)
2. The Son, Jesus Christ (Jn.3:16-18; 17:1)
3. The Holy Spirit (John 14:26; 17:8; 20:21)
4. The distinction of all three persons in one passage (Mat.3:16-17; Acts 7:55; Jn.1:29-34)
5. The separate personhood of the Father and the Son is demonstrated to us throughout the four Gospels and Epistles (cf. the transfiguration, Matt.17:1-9; Jn.12:27, 28; Jn.17:1-12)
B. The Deity of Jesus Christ in the New Testament
1. The prologue of John (1:1-18)
a. The Word is eternal; v.1 (co-eternal with God). The tense of the verb "was" expresses continuous action in the past. This indicates that the Word was in existence, not came into existence. The text is implying no matter how far one goes back in time, (In the beginning) the Word always existed at that particular time.
"When all things began, the Word already was" (New English Translation)
b. The Word existed in a relationship with God in the beginning; v.1. The preposition "with" emphasizes a personal relationship (eternal fellowship) existing between two persons. The Greek word with (pros) is translated "face to face" in 1Cor.13:12
"Jesus Christ did not at some point in time come into existence or begin a relationship with the Father. In eternity past the Father (God) and the Son (the Word) have always been in a loving communion with each other.
c. The Word was God; v.1 (co-equal with God). The absent of the article "the" before God, is purposely left out by John to maintain a distinction between the Word and God. John is not trying to prove that the Word is God but that the Word is equal to God but apart from being God the Father in this
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verse. The Word as a distinct person is God as to His nature but apart from the Father.
Both Father and Son are God, yet there are not two Gods." The Son is co-eternal, co-equal, and consubstantial (same essence) with the Father.
f. The Word was a person; "He" v.2 (The Word was a distinct personality from the Father, that shared the nature and being of God) "He" implies that "This is the one who eternally existed in a personal relationship with the Father"
g. The Word was the creator of all things; v.3. The language of v.3 can only be used of the only true God. This verse reinforces the latter part of v.1 "the Word was God" therefore the Word who shares the same attributes as the Father was the creator of all things (cf.Col.1:16-17).
h. The Identity of the Word (vss.14-18)
(1) The Word took on flesh. Jesus Christ is the distinct person of vs.1 and 2 (vs.14)
(2) He is the only begotten (monogenes; unique; one of a kind) from the Father (vs.14)
(3) He is full of grace and truth (vs.14). Jesus is the embodiment of all grace and truth of the Father that is in the Son, Jesus Christ (cf.Col.2:9)
(4) The Word, Jesus Christ, was greater and existed before John the Baptist (vs.15)
(5) Jesus is the means in which the believer has access to the fullness of the Father's grace and truth (vss.16-17) cf. Rom.5:1-2; Col.2:2-3
(6) Jesus Christ, God the Son, has made the Father known, who no one has ever seen (vs.18)
Jesus Christ is God in Human flesh, the eternal Creator of all things, "the one and only Son" (only begotten) who has made known to us God the Father.
The passage above (the prologue of John), if interpreted apart from the Trinitarian doctrine (the Triune God), would make absolutely no sense unless we subscribe to polytheism
2. The 'I AM" statements of the Gospel of John build upon the Prologue (the introduction to John's gospel
a. The claim Jesus makes of Himself (John 8:24; 8:58)
(1) Jesus is identifying Himself with the I Am of the Old Testament (Exod.3:14; Isa.43:10)
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(2) The Greek phrase is ego eimi (It carries the meaning of continuous Being, irrespective of time) In the context of verse 8:58 the phrase is making a clear distinction (the contrast in verbs) between Abraham, who came into being and the eternal existence of Christ
(3) The Septuagint, the Greek translation of the Old Testament Hebrew texts, translates the Hebrew phrase ani hu as ego eimi in Isaiah 41:4, 43:10 and 46:4
b. The reaction of the Roman cohort to His claim of I Am
(John 18:1-4)
c. The reaction of the Jews to His claim of I AM (Jn.8:59; 10:33)
d. In the verse of Jn.13:19 the claim of I Am by Jesus reminds us of the claims of God as the I Am (ani hu) in Isaiah 40-46, in which God proclaims His infinite knowledge of all things (cf.Jn.13:19; Isa.40:21-22a, 40:28,41:4, 41:21-24, 42:9; 43:12-13, 45:11-12, 46:4)
e. The self-descriptions of Jesus in John that are preceded by the I Am (The I am is emphatic in the Greek)
(1) I Am the bread of Life (6:35)
(2) I Am the light of the world (8:12) cf. Psalm 27:1,
36:9; 2Sam.22:29
(3) I Am the door of the sheep (10:7-9)
(4) I Am the good shepherd (10:11,14) cf.Gen.48:15; Psalm 23:1, 80:1
(5) I Am the resurrection and the life (11:25) Psalm 36:9; Deu.32:39
(6) I Am the way, the truth and the life (14:6)
(7) I Am the true Vine (15:1,5)
The inescapable conclusion of these I AM statements is to bring us back to the I Am (Jehovah) of the Old Testament.
3. The introduction to the book of Hebrews, Chapter One; the
description of the Son
a. The complete Revelation of God (1:3a)
(1) "radiance of His glory"
(2) "exact representation of His nature"
Jesus Christ in His humanity is the embodiment of Deity (Col.2:9)
b. The Name of Jesus carries the meaning of everything God the Father is (1:4) cf.Eph.1:21; Phil. 2:9-11; Acts 4:12
c. Christ is the Son of God in a unique way; by His eternal relationship to the Father (1:5) cf. John 1:1-2,14; 10:30
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d. The angels worshipped the Son (Heb.1:6) cf.Psalm 97
e. The Son is called God "Your throne, O God" (Heb.1:8a) cf. Psalms 45:6-7 where there appears, two Elohims in the verses
f. The Son is the creator of the universe; cf.Col.1:16-17 (Heb.1:10)
g. The Son is unchangeable and Eternal (Heb.1:11-12)
h. In Hebrews 1:5-13, the author of Hebrews quotes from the Old Testament and portions of Psalms. In the context of these quotes they are speaking of God Almighty in all His majestic ways. The author applies these verses to Christ in order to show the superiority of the Son over the angels in his Deity. In so doing he is identifying Christ with the name Yahweh that is shared by both the Father and the Son.
4. The Kenosis (emptying) of Phil.2:6-11
a. In His preincarnate state He existed in the form of God; Literally "continuing to consist in the form of God" (fully God); The wording is suggesting a continuous existence in the form of God without a beginning point. (cf.Jn.1:1; where the word was expressed that same continuous existence) The Greek word form expresses the "outward display of the inner reality or substance"; in this case the divine substance or nature of God. The NIV translates verse 6, "Who, being in very nature God"
b. He was not regarded as equal to God, v.6; in the role he chose in his humanity. Difference in function does not indicate inferiority of nature
f. He emptied Himself (of the expression of His deity); Jesus Christ chose not to express His Deity, when he took on humanity. (He did not cease to be God)
(1) Submission does not mean inferiority of nature (In His (Jesus) submission He remained fully God)
(2) Equality does not mean there is no submission (Although he was fully God, Jesus submitted himself to the Father in the role He played in the Eternal Covenant of Redemption)
g. He took the form of a bond-servant (fully man)
(1) Being made in the likeness of men; v.7
(2) Being found in appearance as a man; v.8
(3) The Greek word form in v.7, is the same word of v.6
(4) The book of Hebrews chapter 2 develops the humanity of Christ being fully man. (Heb.2:9-18)
h. Paul ended the passage by applying a passage to Christ which in the Old Testament was applied to Jehovah (cf.vv.10,11 to Isa.45:23)16
5. The description of Christ in Colossians (Col.1:15-19)
a. The "image" of the invisible God; Jesus Christ is the visible image (the complete representation) of the unseen God. (1:15)
b. Creator of all things; all things that were ever created were created by Jesus Christ (1:16) cf.Rev.5:13 in which all created beings are worshipping God the Son
c. He is before all things; not in point of time but because he is eternal (1:17)
d. All things are held together by Him (1:17)
6. The words of Thomas (Jn.20:26-29)
a. Thomas' words are plain and unambiguous
b. Thomas called Jesus his God ("My Lord and my God")
c. Jesus would have rebuked Thomas if he were making a blasphemous statement. Instead he recognized his confession of faith that included the Deity of Christ.
7. Direct proclamation of his Deity in the Epistle's
a. …."looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus" (Titus 2:13)
b. …."of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen". (Romans 9:5)
c. The fullness of Deity is embodied in Christ (Col.1:19, 2:9)
d. "In the beginning was the Word, and the Word was with God, and the Word (Jesus; Jn.1:14) was God". (Jn.1:1)
8. The evidence of His Deity by scripture association
a. cf. Rev.1:8,17, 22:13 with Isa.41:4
b. cf. Isa.45:22-23 to Phil.2:5-11
c. cf. Joel 2:32 to Romans 10:9-13, Acts 2:21-36
9. The evidence of His Deity by self-descriptions (These descriptions of the Son are also true of the Father)
a. Jesus is called Savior (Matt.1:21; Lk.2:11; John 4:42; 2Timothy 1:10; Titus 2:13). The Father is called Savior (Isaiah 43:3, 43:11, 49:26, 63:8; Luke1:47; 1Tim. 4:10)
b. Jesus is called the King (Revelation 17:14; 19:16) The Father is called King (Psalm 95:3; Isa.43:15; 1Tim.6:14-16)
c. Jesus is our Redeemer (Isa.44:6; 47:4; Eph.1:7; Heb.9:12). The Father is called the Redeemer (Ps.130:7-8; Isa.43:1; Isa.48:17, Isa.49:26, Isa.54:5)
d. Jesus is called the Shepherd (Jn.10:11,16; Heb.13:20; 1Pet.2:25; 1Pet.5:4). The Father is called the Shepherd (Gen.49:26; Psalm 23:1, Psalm 80:1)17
10. His attributes prove His Deity
a. He is Eternal (Jn.1:1; 1Jn.5:11-13)
b. He is unchangeable (Heb.1:8-12; 13:8)
c. He is omnipresent (Matt.18:20; 28:20; Col.3:11)
d. He is omniscient (Jn.2:23-25; 16:30; Col.2:3)
e. He is omnipotent (Phil.3:20-21; Rev.1:8; 22:12-13)
11. His works and abilities prove His Deity
a. He created all things (Jn.1:3,10; Col.1:16
b. He controls all things (Col.1:17; Heb 1:2-3)
c. He heals all diseases and sicknesses (Matthew 4:23-24)
d. He calms the sea (Mk.6:47-51)
e. He forgives sin (Mark 2:1-12; Matt.9:1-8; Jn.14:13-14)
f. He gives eternal life (Jn.6:27, 41-58, 10:25-29)
12. The praise and worship directed at Jesus Christ proves His Deity
a. All creation in heaven and earth is worshipping Him (Rev. 5)
b. All the angels of God are worshipping Him (Heb.1:6)
c. No person less then God can receive that kind of praise and
worship
C. The Deity of the Holy Spirit
1. The personality of the Holy Spirit (The Holy Spirit is a person)
a. The Holy Spirit is intelligent (Acts 15:28; 1:Cor.2:10-11)
b. The Holy Spirit has emotions (Rom.8:26-27, Eph.4:30)
c. The Holy Spirit has a will (Acts 13:2, 1Cor.12:11)
d. Personal acts are ascribed to the Holy Spirit
(1) The Holy Spirit speaks (Acts 13:2)
(2) The Holy Spirit teaches us ((1Jn.2:20-27, Jn.14:26)
(3) The Holy Spirit intercedes for us (Rom.8:26)
e. Personal pronouns used of the Holy Spirit (Jn.14:16-17, Jn.16:7-15; Acts 10:19-20, 13:2; Rom.8:26-27)
f. Arguments against the personhood of the Holy Spirit
(1) The Greek gender is neuter therefore the Holy Spirit is not a person
(2) The Greek gender of the Holy Spirit does not negate the fact that the Holy Spirit is a person
2. The Attributes of the Holy Spirit declare His Deity
a. He is Eternal (Heb.9:14)
b. He is omniscient (1Cor.2:10-11, Jn.16:13)
c. He is omnipresent (Psalm 139:7)
d. He is omnipotent; all powerful (cf. Lk.1:35; Eph.2:19-20, Rom.1:4, 8:11)
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3. The names ascribed to the Holy Spirit declare His Deity
a. He is called God (Acts 5:3-4)
b. He is called Lord (2Cor.3:17-18)
c. He is called the Spirit of Jesus (Acts 16:6-7, Rom.8:9)
d. He is called the Spirit of God (Rom.8:9).
e. He is called the Spirit of holiness (Rom.1:4)
f. He is called the eternal Spirit (Hebs.9:14)
4. The Deity of the Holy Spirit proven by word association
a. In Isa.6:8-10 it says God is speaking. In Acts 28:25-27, the Holy Spirit is credited with speaking the Isaiah passage
b. In Jer.31:31-33 God is said to be making a covenant with Israel. In Heb. 10:15-17 it says the Holy Spirit made the covenant.
c. In Psalm 95:7-11 it speaks of hearing God's voice. Hebrews 3:7-9 quotes this passage, with the voice being the Holy Spirit.
d. In Romans 8:9-11 the Holy Spirit, the Spirit of God, and the Spirit of Jesus are used interchangeably. The Holy Spirit is identified with God the Father and God the Son but distinct in His Person.
5. Personal sins committed against the Holy Spirit (You can't commit sins against an it or a force; therefore the Holy Spirit is a person)
a. Blaspheming the Holy Spirit (Matt.12:31-32)
b. Grieving the Holy Spirit (Eph.4:30)
c. Insulting the Holy Spirit (Heb.10:29)
d. Resisting the Holy Spirit (Acts 7:51)
e. Lying to the Holy Spirit (Acts 5:3-4)
D. The Trinity in the Great Commission (Matt.28:19)
1. Baptize in "the name" (singular)
2. The singular name is expressed in the Father, Son and Holy Spirit (The name of God in the New Testament includes the co-existence of all three persons of the Trinity)
F. The conclusion to the evidence in the New Testament
1. All three Persons are called God
2. All three Persons are distinct from each other
3. All three persons share the same attributes
4. All three persons eternally co-exist (cannot exist apart from each other) in revealing the complete revelation of God in all His fullness.
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VIII. Arguments against the Trinity
A. Argument: The Trinity teaches and promotes polytheism
Reply:
1. This statement is based on a misrepresentation of the Trinitarian doctrine
2. The doctrine does not teach three God's but three persons who are fully God in their subsistence who partake equally of the one essence of Deity and make up the one indivisible God
B. Argument: The terminology of the Scriptures argues for Jesus Christ being lesser than God who is created;
References and replies
1. "My Father is greater (meizon) than I (Jn.14:28)
a. The term greater is used in conjunction with position not suggesting better or superior to another in nature. The Father is greater in his position in heaven in which He is orchestrating everything in the Eternal Covenant of Redemption, over against the Son's position on earth in which He is doing the Fathers will in His humanity
b. The word greater (meizon) in Greek does not suggest Jesus was inferior in nature. The word better, Kreitton in Greek, best conveys one who is superior in nature. If John's intention was to show a distinction in nature he would have chose the latter word to convey this idea. In Hebrews 1:4 the author shows the superiority of Christ over the angels in His nature by using the term "better", Kreitton in Greek.
2. "The firstborn of every creature" (Col.1:15)
a. The word "firstborn" used 9 times in the Greek is prototokos. It does not carry the meaning of "first created". There is a word in the Greek, protoktisis, that means "first created". It is never used of Jesus Christ.
b. The word "firstborn" is not used in conjunction with time or point of origin. The word in Greek that would suggest, one is born, is teknon, which means "born one". This word is never used of Jesus Christ.
c. The word "firstborn" stresses the superiority and priority of Christ to creation. It emphasizes the preeminent position of Christ in the redemption of man for all eternity. This meaning of the word is supported by its usage in other areas of Scripture. In Exodus 4:22 the emphasis of the word is on Israel's special relationship to God, not that they were the first created nation by God. In Jeremiah 31:9 Ephraim is called "My firstborn" to show their special status in God's sight. In Psalms 89:27, King David is called
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"firstborn" to emphasis his preeminent role in God's plans to establish his throne forever. The inescapable conclusion in these scriptures is that the word is used as a title to show preeminence not as a designation of someone born first before another.
d. In reinforcing the proper meaning behind "firstborn", Jesus Christ is worshipped by all creation (Rev.5) making him unique (God), transcending His creation
3. Jesus is the "only begotten Son" (Jn.3:16)
a. The Greek word (monogenes) carries the meaning of uniqueness; one of a kind
b. Jesus was unique in the fact that He was "one of a kind" (no other kind before Him and no other kind after Him)
c. The words "only begotten" do not suggest Jesus was a created being but unique in His Person being God the Son In Heb.11:17, the term "only begotten" is used of Isaac in this sense, because of his unique relationship to his father in the Abrahamic Covenant.
4. Jesus is the "Son of God"
a. In Jewish reckoning the term "Son of God" carries the meaning "having the very nature of". Jesus, by calling Himself the Son of God was making Himself equal to God the Father. The Jewish leaders who opposed him understood this (cf.Jn.5:18, 10:30-36, 19:7).
b. The term "Son of God" distinguishes the person of Jesus from the Father but does not make Him less than the Father.
C. Argument: How can the Son be the Father; was he talking to himself in His prayers to the Father;
Reply:
1. The Trinitarian doctrine does not teach that the Son is the Father or the Father is the Son
2. The doctrine teaches that the Son is equal to God the Father and one with the Father in essence, but distinct from God the Father in His Person
3. The Son as the second Person of the Trinity prayed to the first Person of the Trinity the Father. In the Eternal Covenant of Redemption the Son chose to empty Himself out of the expression of His Deity (cf.Phil.2:5-11), therefore in his submission and humanity He depended on the Father in prayer.
D. Argument: Jesus Proclaims the Father as the only true God in John 17:3, therefore, He is not God;
Reply:
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1. First, the statement in John is upholding the truth of monotheism
2. Second, one must consider the context of John 17 in which this proclamation was made. The whole thrust of the passage is to establish the oneness of the Father and Son in bringing salvation to the lost. To have eternal life one must have both the Father and the Son according to John 17:2-3. The one true God who gives eternal life must consist in the Persons of the Father and Son. Therefore, John 17:3 is not suggesting that Christ is less than God but the only true God can only be fully expressed by including the eternal Son of God in His humanity. This is further reinforced by John 17:4-5 in which the glory of the Father was shared by Jesus Christ the Son in the eternal being of God
E. Argument: Matthew 24:36 suggest that Jesus is inferior because of His lack of knowledge to the timing of His Second Coming.
1. First, this scripture cannot be interpreted independent of everything else we know about the Son
2. The Kenosis of Phil. 2:5-11 is pivotal to our understanding of Matthew 24:36. In His humanity and submission to the Father, Jesus Christ took on certain physical limitations without ceasing to be fully God. He depended on the Father for the full knowledge of Revelation (cf. Isa.50:4-5; Lk.2:52; John 5:19, 8:26-28, 12:49-50). In the same way that the eternal timeless being of Christ, experienced time in the incarnation, the eternal omniscient Son was limited in the full knowledge of things in His humanity.
3. Therefore, Jesus Christ is speaking from the viewpoint of His human knowledge and not from the standpoint of His divine omniscience.
F. Argument: The Holy Spirit is not a person. The Greek gender of the Holy Spirit is in the neuter; therefore, the Holy Spirit is not a person or the third person of the Trinity;
Reply:
1. The neuter gender in Greek does not dismiss the personality of the Holy Spirit
2. Personality is distinguished by:
a. Personal pronouns used of someone (Jn.14:16-17, Jn.15:26, 16:13-14; Acts 13:2)
b. The three fundamental elements of personhood (will, emotion, intellect). All three are true of Holy Spirit.
c. Attributes shared only by a person (speaking, teaching (Jn.14:26) guiding, searching, interceding (Rom:8:26) testifying, revealing etc). The Holy Spirit functions in all these attributes.
3. In the Greek, inanimate things can have masculine and feminine genders and personal things can have the neuter gender.
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G. Argument: Jesus cried out to the Father " My God, My God, why have You forsaken Me?"(Matt.27:46);
Reply:
1. First, Jesus never ceased to be fully God and fully man on the cross
2. Second, in what way was Jesus forsaken by the Father? In order for God to uphold his righteous character as a perfect and just God (Rom.3:24-26), the entire wrath of God due to the sins of the world was pour out on the Son. (Rom.6:23; Gal.3:13; 2Cor.5:21; 1Pet.2:24). The sinless Christ (1Pet.2:22) in His humanity would bear the penalty for our sins (Rom.3:25). Jesus' words at the cross, "My God, My God", instead of My Father, My Father reveal that the Son's relationship with the Father at that time was of a judicial nature, in contrast to the eternal loving relationship He always shared with the Father for all eternity. It is in this judicial relationship He cried out to the Father, "My God, My God" why has thou forsaken Me". This is not to suggest that the eternal relationship between the Father and the Son ceased to exist during the hour of darkness (cf. Lk. 23:46). However, at the cross, the fullness of God's love could not be expressed to the Son because He was punishing the sins of the world, through the Messiah. In order for God's love to man to fully express itself, God the Father had to withhold the fullness of His love to the Son, at that particular moment.
3. Third, Jesus' words are a quote from Psalms 22. A closer look will show that the Psalm is devoted to events of the First Coming of the Messiah and a few aspects of the Second. Many Bible scholars believe that His words are meant to show the fulfillment of this Messianic Psalm in which the Messiah will suffer. In support of this are the comments of those who cast insults at Him in Matthew 27:43 while He hung on the cross. These insults were prophesied in Psalm 22:7-8, therefore His words of Psalms 22:1 were meant to show that in Him was the fulfillment of this Messianic Psalm. In light of this approach to Matthew 27:46 the emphasis of Jesus' words would be on fulfillment and not on separation.
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