The Trinity
Though the word “trinity” does
not appear in the Bible, the concept is taught in God’s Word. The trinity is the fact that within the Being of the one true God there are three distinct persons;
one Supreme Being, but tri-personal (in three persons): God the Father, God
the Son, and God the Holy Spirit. [“Being”
is the essence/attributes/nature of a person or people. “Person” is a distinct
(complete and separate) entity.].
The Hebrew word Elohim is a
plural noun having the masculine plural Hebrew ending “im”.
It is used of the true God in Gen. 1:1, “In the beginning God (Elohim)
created the heavens and the earth…” It is also used of false gods (plural), as in Ex. 20:3, “You shall
have no gods (Elohim) before Me…” or as in
Deut. 13:2, “Let us go after other gods (Elohim)…” While the use of the
plural Elohim doesn’t prove the
trinity, it shows the possibility of the plurality in the Godhead. It is often
called the “plurality of majesty” in a singular sense of the one true God. For
this reason, singular verbs are usually used with this plural noun (Elohim)
to show God’s singular Being, as in Gen. 1:1, “God
created” (a singular verb in Hebrew).
But Elohim is also used with plural
verbs, emphasizing the plurality of this one God, as in Gen. 20:13, “when God caused” (literally,
“They caused”, a Hebrew plural verb is used). Or, as in Gen. 37:7, “God
appeared” (literally, “They appeared”, a
Hebrew plural verb is used). The writers of the Old Testament could have
used the singular form of Elohim, which
is Eloah, if
they wanted to communicate God as only singular (e.g., Deut. 32:15, 17). Yet, this singular noun for God is used
only 250 times while Elohim (plural) is used 2,500 times.
Also, when God speaks of
Himself, He often uses a plural pronoun, as in Gen. 1:26, “God said, ‘Let Us
make man in Our image, according to Our likeness.’ ”
Or, as in Gen. 3:22 and 11:7. In Isaiah 6:8 it says, “the voice of the Lord, saying,
‘Whom shall I send, and who will go for Us?’ ” Both
the singular “I” and the plural “Us” are used, thereby, showing God as a
plurality in a unity (plurality of
persons in the one Being/God).
Also, Hebrew nouns and
adjectives used in speaking of God are plural. Eccles. 12:1 says, “Remember now
your Creator (literally, “Creators”, in
Hebrew); Psa. 149:2 says, “Let Israel rejoice in their Maker” (literally, “Makers”, in Hebrew); and
Isa. 54:5 says, “For your husband is your Maker” (literally, “husbands and Makers”, in Hebrew).
YHVH (or Yahweh/Yehovah) is the Hebrew word for “LORD”, the name
of God (also translated, “I AM” in Ex.
Deut. 6:4 What
does this verse say about the LORD (YHVH)?
While Deut. 6:4, “The LORD is
our God, the LORD is one” shows that God is one (Heb. “echad”),
this oneness is a compound “one” and not an absolute “one”. It’s the same
Hebrew word used in Gen. 2:24, where a man and a woman become one (echad)/united flesh in marriage. Or, in Ezra 3:1, where
the whole assembly was as one (echad/), though
it was composed of numerous people. Or, in Ezek. 37:17, where two sticks are combined
to become one (echad), showing this word to
mean a compound and not an absolute unity. There is a Hebrew word, “yachid”, which means an absolute unity or oneness or the
only one. This is seen in Judges 11:34, “she was his one (yachid) and only child”. If Moses wanted to teach God’s
absolute oneness as opposed to His compound unity, he would have used “yachid” instead of “echad”.
Deut.
1 Tim. 2:5 What does this verse say about
God (Gk. Theos)?
Gal. 3:20; Jas.
2 Pet. 1:17; 1 Pet. 1:2; Psa.
89:26; Jer. 3:1, 4, 19, 20; Jn. 5:18; Matt. 11:25; Eph. 4:6 Who is the Father called?
Matt
[From
these parallel passages, we see that the Holy Spirit is the same person as the
Spirit of God.].
The Holy Spirit is a person (e.g., Acts 13:2, 4) having intellect (e.g., Rom.
Acts 5:3, 4 Who is the
Holy Spirit called in verse 4, whom Ananias lied to?
[This shows that the
Holy Spirit is God.].
Matt.
[This shows that the
Spirit of God is the same being as God.].
2 Cor. 3:3 Who is the Holy Spirit
called?
Eph.
Isa. 63:10, 11 Whose Spirit (vs. 7) is the Holy Spirit?
Acts 28:25-27 Verse 25 attributes this quote to the Holy Spirit, yet Isa.
6:8-10 attributes it to the LORD.
So
who does that make the Holy Spirit?
Heb. 10:15-17 Verse 15 attributes this quote to the Holy Spirit, yet verse
16 attributes it to the LORD, as does Jer. 31:31-34.
So
who does that make the Holy Spirit?
1 Cor. 2:10, 11 Is there a distinction between God (referring to the Father) and the Spirit of God (i.e., the Holy Spirit), thus showing
that they are two different persons?
Psa. 51:10, 11 Is there a distinction made between
God (i.e., the Father) and the Holy
Spirit?
Ex. 31:1-3 Do these verses show that the LORD and the Spirit of
God are two different persons?
1 Cor.
The Holy Spirit has the following attributes that are only
true of God: omnipresent/present everywhere (e.g.,
Psa. 139:7, 8), eternality (Heb.
Titus 2:13; 2 Pet. 1:1 Who is
Jesus called in each of these passages?
Jn. 1:1 Who was the Word? And
who is the Word, according to vss. 14-18, 29, 30?
[So, Jesus Christ is God, yet separate from God the Father, vs. 1].
Jn. 10:30 Who
are one (Gk. “hen” is in the neuter
gender, meaning “essential unity” or “one in essence/nature”; whereas, if “heis”, masculine gender, had been used, it would indicate
“absolute identity”, meaning “one and the same”)?
Also, the word “are” is the Greek word “esmen” (1st person plural), meaning “we are”, indicating two
separate persons. So, Jesus and the Father (God)
are one in essence/nature (as God)
but two in persons.
Jn. 20:26-28 Who is Jesus called by Thomas?
1 Jn.
Heb. 1:1, 2, 8-10 Who does God call His Son in verses 9, 10?
Jn. 14:9, 10 Jesus said that to see Him is the same as seeing Whom?
[Jesus is the visible image of the invisible nature of God
the Father, Col. 1:15; Heb. 1:3].
In Jn. 8:58, Jesus calls
Himself “I AM”, and in Ex. 3:13-15, God (YHVH)
calls Himself “I AM”. The Jews
recognized that Jesus was claiming to be God by making this statement, but
because they didn’t believe Him, they wanted to kill Him by stoning Him, which
was the penalty for blasphemy, according to the law of Lev. 24:16 (blasphemy being, to make yourself out to be
God when you’re not God).
According to the prophecy of
Isa. 9:6, the future child to be born (
In John 19:7, it states that
the Jews said Jesus was making Himself out to be the Son of God, while in
To claim to be the Son of God (e.g., Matt. 26:63-65; 27:43; Lk. 22:70)
is a claim to be God Himself, as seen by the reaction of the Jewish religious
leaders accusing Jesus of blasphemy.
Jn.
Phil. 2:5-8 Jesus, who existed in the form/nature (Gk. “morphe”, the
very essence) of God, didn’t regard what, a thing to be grasped/clung to (by staying in heaven with its glory rather
than coming to earth in the likeness of men and humbling Himself)?
[So Jesus regarded Himself
equal with God.].
In Jn. 5:43, it says that
Jesus Christ came in His Father’s name.
The word “name” is used here with the meaning of “authority”. So, Jesus came in His Father’s authority. In Jn. 17:6, 11, 12, “Thy name” means “the
Father’s authority and power”.
In Jn. 5:32, Jesus states that
there is another (Gk. “allos”, meaning “someone who is different from the one who
is speaking, which in this case, Jesus is the one speaking) who bears
witness of Him/Jesus, referring to the One who sent Him (i.e., God the Father, vss. 30, 36; 3:17). So, Jesus is a different
person from God the Father.
Psa. 2:7-12 What does the LORD (YHVH) say about His Son in verse 7?
[The word “begotten”,
Heb. “yalad”, here, means “brought forth” or
“declared”, and refers to God the Father raising up Jesus from the dead, Acts
13:33, which was a declaration that Jesus Christ was the Son of God or God the
Son, Rom 1:4.]. The word “son” is
often used as a metaphor (a figure of
speech) to show similarity. The phrase “Son of” is often used as an idiom (a
figure of speech) to show that the person or thing so described stands in
some relation to the object mentioned after the phrase “son of”. That relation may be one of quality, resemblance,
derivation, destiny, etc. – Dr. W. Hendriksen, NT Commentary, Luke, p. 628. Basically
then, the phrase “son of” means that the person is like/similar (in some way) to the person he is the
“son of”. So, the phrase “the Son of God”
(not “a” son of God), referring to
Jesus Christ, means that Jesus Christ is like God the Father in a unique way, and
that unique way is in terms of God’s nature/essence/attributes (Heb. 1:3; Jn. 10:30) and works (e.g., Jn. 5:21), which are only true of
God, such as being: immutable/never-changing (Heb 13:8; 1:8, 10-12); almighty (Isa. 9:6; Rev. 1:8 with 1:17, 18 and 22:12-16, 20; Matt. 16:24, 27);
eternal (Isa 9:6, where the phrase
“Eternal Father”, an idiom, means “possessor of eternalness”; Jn. 1:1, 2, 14-18;
17:5; 8:58; Micah 5:2 with Lk. 2:4-11); omniscient/all-wise and all-knowing
(Col. 2:2, 3; Jn. 16:30; 21:17);
truth (Jn. 14:6; 1:14);
omnipresent/present everywhere (Col.
3:11; Eph. 1:20-23); absolute holiness (Lk
1:35; Heb 4:15; 1 Jn. 3:5); absolute righteousness (1 Jn. 2:1; 1 Pet. 2:22); etc.
Jesus Christ is also identified in equality with God in the following
ways: in being worshipped as God (Matt.
14:33; 2:2; 28:9, 17; 4:10; Heb. 1:5, 6); in being honored as God (Jn. 5:22, 23); in being able to forgive
sins as God (Lk. 5:20-24); in
creating all things in the heavens and on the earth (Col. 1:13-16; Heb. 1:8, 10; Jn. 1:3; Gen. 1:24-27); in
authority/name (Matt. 28:18, 19); in
possession (Jn. 16:15; 17:10; Matt.
11:27); in Deity/God’s nature (Col.
2:9; Heb. 1:3; Jn. 10:30); in raising Himself from the dead (Jn. 2:19-21; 1 Thes. 1:9, 10). So, we see that Jesus Christ is God, but just
one of the three persons in the Godhead and distinct from the LORD (God the Father).
Psa. 45:6, 7 What does it say about God (Elohim) in the last part of verse 7?
Who is the first person that’s
called God (Elohim) and the second, but
different, person who is called God (Elohim) according to this quote found in Heb 1:8, 9 and
its context in 1:1-7?
[So we see that God is at
least two different persons from this passage.].
Isa. 48:12-16 In verse 16, who
is the Lord God, and who is the Me [who is
the first and last, vs. 12 (Rev. 1:17, 18) and who founded/created the earth
and spread out the heavens, vs. 13 (Col. 1:13-16) and was sent by God (Jn.
[So, we see from this passage that the
speaker, God, who created the earth distinguishes Himself from the Lord God and
then from God’s Spirit. So God is three different persons
here.].
Isa. 63:7-14 Who is the LORD (YHVH)
in verse 7, and who is the angel of His (YHVH)
presence in verse 9, and who is His (YHVH)
Holy Spirit in verses 10, 11 or the Spirit of the LORD (YHVH) in verse 14?
[So, we see three different persons in this
passage, all of Whom, are the LORD (YHVH).].
Now, the angel of His presence
(Isa. 63:9) is the angel of the LORD (Ex.
First, we find an angel who is identified with/as YHVH/LORD in Gen. 16:7, 9-13; 22:11-18:
31:11-13; 48:15, 16; Ex. 3:2-6; 13:21 with 14:19, 24; Num. 22:20, 35, 38;
Judges 2:1-4 with Gen. 17:7, 8 and Ex. 20:2; Judges 6:11-24; Zech. 12:8.
Second, we find that the angel of the Lord is identified with/as the
LORD/God, yet distinct from God/the LORD in Judges 13:21, 22 with 13:3, 8, 9, 16;
Zech. 3:1, 2a with 3:2a, 2b; Gen. 24:7, 40 with 24: 27, 48; Ex. 20:22 &
23:20-23 & 32:33 – 33:2. Also, the
angel of the LORD is distinct from God/the LORD in 2 Sam. 24:16, 17 and Zech.
1:11-13.
YHVH/God revealed Himself in this angel. The essential nature of YHVH was manifested in this angel.
This angel (Ex.
Another appearance of Christ
in the OT is found in Gen. 32:24-30. But
this time, He comes in the form of a man (32:24). After wrestling all night with Jacob, the man
tells Jacob that he has striven with God.
The man has supernatural power to dislocate Jacob’s thigh simply by
touching it, and Jacob himself says that he saw God face to face, referring to
the man (32:30). Even the prophet Hosea confirms this in Hosea
12:4, 5 while calling the man an angel (i.e.,
the angel of the Lord).
Then in Joshua 5:13 – 6:2, we
find a man, called the captain of the host of the LORD, standing opposite
Joshua. And this captain tells Joshua to
take off his sandals because the place/ground he’s standing on is made holy (just like God told Moses in Ex. 3:5). Joshua worships him in
Since Jesus Christ is God or
God the Son (Jn. 10:30, 33; 1:1, 2, 14;
Heb. 1:8; Col. 2:9; 1 Jn. 5:20; 2 Pet. 1:1; Titus 2:13) and, therefore, eternal
(Jn. 1:1, 2, 14; 8:56-58; Micah 5:2 with
Lk. 2:4-11; Isa. 9:6), we find Christ/God the Son appearing in the Old
Testament.
Psa. 110:1 What does the LORD/YHVH say to King David’s Lord (Heb. Adonay)?
The Hebrew word Adonay
(which is used exclusively as a divine
name – Vine’s An Expository Dictionary of Biblical Words, p. 228)
means “Lord” or “Master” and is in the plural form referring “only” to God (Dr. L. Richards, Expository Dictionary
of Bible Words, p. 416). An
example of this is found in Psa 2:2-4, where the LORD/YHVH is sitting in heaven laughing in derision at the kings of the
earth, and then it says He, the Lord/Adonay
scoffs at them. So Adonay, the “Lord”, refers to YHVH/
“the LORD” or “God”/Elohim (Josh.
So in Psa. 110:1, David shows a differentiation between the
LORD/YHVH and his Lord/Adonay/Master/God. That Lord/Adonay
is referring to Jesus Christ here can be seen from Jesus’ own interpretation of
this verse as found in Matt. 22:41-45.
Also, the Pharisees (the Jewish
religious leaders) understood Jesus’ comment in Matt. 26:63-65 about His
sitting at the right hand of Power/God to mean that He/Jesus was claiming to be
God, as they accused Him of blasphemy (i.e.,
His making Himself out to be God).
Isa. 11:1-4 In this passage, we find all
three persons of the Godhead/Trinity.
There’s a “shoot/branch from the stem of Jesse” (vs. 1), the Spirit of the LORD who is resting on the branch of
Jesse (vs. 2), and the LORD whom the
branch of Jesse delights in fearing (vs.
3). Now the “shoot/branch” of Jesse (Jesse being King David’s father) refers
to Jesus Christ (
Matt. 28:19 In whose name should Jesus’
disciples baptize new converts/disciples?
[Notice that the word “name” is a singular
noun, yet it refers to three different people.].
Matt. 3:16, 17 Who got baptized, who descended upon Him as/like a dove, and
who spoke out of heaven regarding His Son?
2 Cor.
2 Thes.
Jn.
Jn.
1 Cor.
And Who raised
Whom?
And the bodies of these Corinthian
believers are members of (i.e., part of, in
union with) Whom?
And the body of each Corinthian believer
is a temple of Whom, Who is from Whom?
1 Pet. 1:2 These believers were chosen
according to the foreknowledge of Whom, by the sanctifying work of Whom, that
they may obey Whom and be sprinkled (i.e.,
made clean spiritually) with His blood?
Eph. 4:4-6 In this passage, we see that
there is one Spirit (i.e., the Holy
Spirit), and one Lord (referring to
the Lord Jesus Christ,
As a result of this study from God’s Word, we see that there is only one true God, yet this one God is in 3 distinct persons: Father, Son, and Holy Spirit, all of whom compose the one Supreme Being of God and each of whom are God.
A Closer Look At the Trinity – Part 3 (The
Doctrine of the Trinity Among the Early Christian Fathers by Gary Leazer),
May 1993
Many people who reject the doctrine of the Trinity
argue that the doctrine was the product of three centuries of development.
Most point to the Council of Nicea in A.D. 325 and
the Council of Constantinople in A.D. 381 as the times in which the doctrine
of the Trinity was introduced into the Christian church. However, the conclusion
of these two councils merely affirmed that the doctrine of the Trinity was a
biblical teaching and that it had been accepted by the church since the first
century. This can be clearly shown by examining the writings of the early
Christian fathers during the first and second centuries.
Clement, a bishop of
The trinitarian formula from Matt. 28:19 is quoted
twice in The Didache, a church manual from A.D. 90-100, in connection
with instructions on baptism – 7.1-4,
Ignatius, bishop of
Justin, who wrote his First Apology about A.D.
155, acknowledged that “the Son, who being the Word and First-begotten of God
is also divine” – Richardson, p. 285.
The trinitarian is clearly implied in Athenagoras’ Plea
to Emperors Marcus Aurelius and Lucius Arelius in
A.D. 176-77, “the Son is in the Father and the Father in the Son by the unity
and power of the Spirit” – Richardson, p. 309. Athenagoras repeats his
trinitarian position later in his Plea, “We speak of God, of the Son,
his Word, and of the Holy Spirit, and we say that the Father, the Son, and the
Spirit are united in power” – ibid, p. 326.
Irenaeus, a bishop of
Tertullian (A.D. 160/70 – 215/20) explained how it
is possible that the Father, the Son, and the Holy Spirit are one God and that
they, however, are different in his treatise Against Praxeas
– Justo L. Gonzalez, A History of Christian
Thought, vol. 1 (Nashville: Abingdon Press, 1970) pp. 182-83. Other early
Christians affirmed their belief in the doctrine of the Trinity, including Origen (A.D. 185-254) and especially Novatian
of Rome (mid-third century) in his On the Trinity – ibid, pp.
226, 242.
None of these early Christian fathers speculated on
the philosophical nature of the Trinity. The doctrine of the Trinity was their
way of explaining the biblical truth that God is one and yet the Father, Son,
and Holy Spirit are God.