The Trinity
Steve Curtis
A common (yet theologically unsustainable) tenet often found in neo-Gnostic (or, extreme Pentecostal) systems is the denial of the Trinitarian doctrine. While ostensibly acknowledging the existence of the Father, Son, and Holy Spirit, a deeper study reveals an inconsistent and fallacious position regarding the triunity of God.
Some groups specifically denounce the historical doctrine altogether, and espouse a ‘Jesus only’ view that is really nothing more than a contemporary restatement of the modalistic heresy of Sabellianism or, in some cases, the hierarchically defined “created Son” of Arianism. Both of these heresies were officially denounced in the third century, yet have persisted in varying degrees ever since. Both reflect a poor grasp of biblical truth that is often denied simply because it is impossible to grasp fully. Make no mistake: this is not a non-essential doctrine.
The Christian faith is nothing less than faith in the triunally revealed God of the Bible. The evangelical community, in some quarters, has become so desensitized to this error that it is excused as merely a minor one. While one may certainly be excused for not understanding the doctrine (since no one fully can), to deny it is by no means excusable. To deny the orthodox doctrine of the triune God is simply heresy and anti-Christian.
The unavoidable result of a deviation from orthodox theology at such a basic and crucial point is that all subsequent doctrinal expressions are similarly flawed, and the flaws are compounded exponentially. All other tenets of the faith hang upon a proper apprehension of the being, attributes, and triune nature of God (inasmuch as the human mind is capable of apprehending). A foundational – indeed, perhaps, the foundational – truth concerning the nature of God is the thoroughly biblical doctrine of the Trinity.
BIBLICAL PROOFS
1. The one true God is one in every way, in nature, will, and being; but one in three distinct Persons – Father, Son, and Holy Spirit. There is but one living and true God (Deuteronomy 6:4). There was no God before or after Him (Isaiah 43:10). That He exists in three Persons is indicated in the Old Testament: God speaks in the plural (Genesis 1:1); God’s blessing is threefold (Numbers 6:24-26); a distinction is made between the Lord and the Angel of the Lord, who Himself is God, to whom all divine titles are given and divine worship offered (Genesis 16:10-13; 18:13; 14:1, 25, 33; 22:11 ff; 48:15-16; Exodus 3:2, 6, 14; 13:21; 14:19; 23:20-21; Joshua 5:13-15; Judges 6:11 ff; 13:3 ff).
2. As the revelation of the Old Testament is continued, the distinction between the Lord and the angel of the Lord becomes clearer. This messenger of the Lord (Malachi 3:1) is called the Son of God (Daniel 3:25). His personality and divinity are clearly revealed (Zechariah 3:1). He is of old, even from everlasting (Micah 5:2), the Mighty God (Isaiah 9:6), the Lord of David (Psalms 110:1), who was to be born of a virgin (Isaiah 7:14), and bear the sins of many (Isaiah 53).
3. With regard to the Holy Spirit, He is represented in the first chapter of Genesis as the source of order and life in the created universe (Genesis 1:2). In the books that follow in the Old Testament, He is represented as inspiring the prophets (Micah 3:8), giving wisdom, strength, and goodness to statesmen and warriors, and to the people of God (Exodus 31:3; Numbers 11:17, 25; Deuteronomy 34:9; Judges 3:10, 11, 29; 1 Samuel 10:6; 16:13).
4. There is, of course, the ample evidence of the fact of the Trinity throughout the New Testament, and the particular evidence of the baptismal formula (Matthew 28:19) and the apostolic benediction (2 Corinthians 13:14).
5. The Father, Son, and Holy Spirit are not simply different modes of appearance God uses in His relationship to us. The Father says “I” (John 12:28); the Son says “I” (John 17:4); and the Spirit says “I” (Acts 13:2).
6. The Father says “Thou” to the Son (Mark 1:11); the Son says “Thou” to the Father (John 17:2); the Father and the Son use the words “He’ and “Him” in reference to the Spirit (John 14:26; 15:26).
7. Some acts are referred to the Father, Son, and Spirit collectively: for example, creation and preservation. The Father created the world (Isaiah 40:28); the Son created the world (John 1:3); the Spirit created the world (Job 33:4). The Father preserves all things (Nehemiah 9:6); the Son upholds all things (Hebrews 1:3); the Spirit is the source of all life (Psalm 104:30)
8. Other facts are mainly referred to the Father, others to the Son, and still others to the Spirit: for example, the work and plan of redemption. The Father elects and calls, the Son redeems by His blood, and the Spirit sanctifies (1 Peter 1:2).
9. There is an order of relationship between the Persons of the Trinity. The Father is first (John 5:26, 27; Ephesians 1:3). The Son is second: He is begotten of the Father and is sent by Him (Psalms 2:7; John 3:16, 14:28; Hebrews 1:5; 1 John 4:14). The Spirit is third: He proceeds from the Father and the Son (John 14:17; 15:26; 20:22).
10. This order of relationship does not imply that the Father, the Son, and the Holy Spirit do not possess true and equal divinity. Nor does it imply that the existence of one preceded the existence of the others. Rather, it shows that the generation of the Son is from the Father and that the Holy Spirit proceeds from the Father and the Son in their eternal existence. Also, it shows that there is a filial relationship and a subordination within the Godhead. The Father is God (1 Corinthians 8:6; Ephesians 4:6). The Son is God (John 1:14, 18, 20:28, 31; Philippians 2:6; Titus 2:13). The Holy Spirit is God (Acts 5:3-4; 2 Corinthians 3:18). In the Bible, all of the divine characteristics are considered as belonging to the Father, Son, and Holy Spirit: for example, holiness (Exodus 15:11; Acts 1:5, 2:27); love (John 3:16; Ephesians 3:19; Galatians 5:22); omnipotence (Job 42:2; Isaiah 9:6; 1 Corinthians 2:4, and Romans 1:4); omniscience (Hebrews 4:13; John 21:17; 1 Corinthians 2:10); and omnipresence (Jeremiah 23:23-24; Matthew 28:20; Psalms 139:7-10).
Some groups specifically denounce the historical doctrine altogether, and espouse a ‘Jesus only’ view that is really nothing more than a contemporary restatement of the modalistic heresy of Sabellianism or, in some cases, the hierarchically defined “created Son” of Arianism. Both of these heresies were officially denounced in the third century, yet have persisted in varying degrees ever since. Both reflect a poor grasp of biblical truth that is often denied simply because it is impossible to grasp fully. Make no mistake: this is not a non-essential doctrine.
The Christian faith is nothing less than faith in the triunally revealed God of the Bible. The evangelical community, in some quarters, has become so desensitized to this error that it is excused as merely a minor one. While one may certainly be excused for not understanding the doctrine (since no one fully can), to deny it is by no means excusable. To deny the orthodox doctrine of the triune God is simply heresy and anti-Christian.
The unavoidable result of a deviation from orthodox theology at such a basic and crucial point is that all subsequent doctrinal expressions are similarly flawed, and the flaws are compounded exponentially. All other tenets of the faith hang upon a proper apprehension of the being, attributes, and triune nature of God (inasmuch as the human mind is capable of apprehending). A foundational – indeed, perhaps, the foundational – truth concerning the nature of God is the thoroughly biblical doctrine of the Trinity.
BIBLICAL PROOFS
1. The one true God is one in every way, in nature, will, and being; but one in three distinct Persons – Father, Son, and Holy Spirit. There is but one living and true God (Deuteronomy 6:4). There was no God before or after Him (Isaiah 43:10). That He exists in three Persons is indicated in the Old Testament: God speaks in the plural (Genesis 1:1); God’s blessing is threefold (Numbers 6:24-26); a distinction is made between the Lord and the Angel of the Lord, who Himself is God, to whom all divine titles are given and divine worship offered (Genesis 16:10-13; 18:13; 14:1, 25, 33; 22:11 ff; 48:15-16; Exodus 3:2, 6, 14; 13:21; 14:19; 23:20-21; Joshua 5:13-15; Judges 6:11 ff; 13:3 ff).
2. As the revelation of the Old Testament is continued, the distinction between the Lord and the angel of the Lord becomes clearer. This messenger of the Lord (Malachi 3:1) is called the Son of God (Daniel 3:25). His personality and divinity are clearly revealed (Zechariah 3:1). He is of old, even from everlasting (Micah 5:2), the Mighty God (Isaiah 9:6), the Lord of David (Psalms 110:1), who was to be born of a virgin (Isaiah 7:14), and bear the sins of many (Isaiah 53).
3. With regard to the Holy Spirit, He is represented in the first chapter of Genesis as the source of order and life in the created universe (Genesis 1:2). In the books that follow in the Old Testament, He is represented as inspiring the prophets (Micah 3:8), giving wisdom, strength, and goodness to statesmen and warriors, and to the people of God (Exodus 31:3; Numbers 11:17, 25; Deuteronomy 34:9; Judges 3:10, 11, 29; 1 Samuel 10:6; 16:13).
4. There is, of course, the ample evidence of the fact of the Trinity throughout the New Testament, and the particular evidence of the baptismal formula (Matthew 28:19) and the apostolic benediction (2 Corinthians 13:14).
5. The Father, Son, and Holy Spirit are not simply different modes of appearance God uses in His relationship to us. The Father says “I” (John 12:28); the Son says “I” (John 17:4); and the Spirit says “I” (Acts 13:2).
6. The Father says “Thou” to the Son (Mark 1:11); the Son says “Thou” to the Father (John 17:2); the Father and the Son use the words “He’ and “Him” in reference to the Spirit (John 14:26; 15:26).
7. Some acts are referred to the Father, Son, and Spirit collectively: for example, creation and preservation. The Father created the world (Isaiah 40:28); the Son created the world (John 1:3); the Spirit created the world (Job 33:4). The Father preserves all things (Nehemiah 9:6); the Son upholds all things (Hebrews 1:3); the Spirit is the source of all life (Psalm 104:30)
8. Other facts are mainly referred to the Father, others to the Son, and still others to the Spirit: for example, the work and plan of redemption. The Father elects and calls, the Son redeems by His blood, and the Spirit sanctifies (1 Peter 1:2).
9. There is an order of relationship between the Persons of the Trinity. The Father is first (John 5:26, 27; Ephesians 1:3). The Son is second: He is begotten of the Father and is sent by Him (Psalms 2:7; John 3:16, 14:28; Hebrews 1:5; 1 John 4:14). The Spirit is third: He proceeds from the Father and the Son (John 14:17; 15:26; 20:22).
10. This order of relationship does not imply that the Father, the Son, and the Holy Spirit do not possess true and equal divinity. Nor does it imply that the existence of one preceded the existence of the others. Rather, it shows that the generation of the Son is from the Father and that the Holy Spirit proceeds from the Father and the Son in their eternal existence. Also, it shows that there is a filial relationship and a subordination within the Godhead. The Father is God (1 Corinthians 8:6; Ephesians 4:6). The Son is God (John 1:14, 18, 20:28, 31; Philippians 2:6; Titus 2:13). The Holy Spirit is God (Acts 5:3-4; 2 Corinthians 3:18). In the Bible, all of the divine characteristics are considered as belonging to the Father, Son, and Holy Spirit: for example, holiness (Exodus 15:11; Acts 1:5, 2:27); love (John 3:16; Ephesians 3:19; Galatians 5:22); omnipotence (Job 42:2; Isaiah 9:6; 1 Corinthians 2:4, and Romans 1:4); omniscience (Hebrews 4:13; John 21:17; 1 Corinthians 2:10); and omnipresence (Jeremiah 23:23-24; Matthew 28:20; Psalms 139:7-10).
