Because it is vastly important to possess a proper understanding of
the nature of God we offer this study. There is another reason
for this article. We feel a serious need for a study of this kind
because recently some have displayed serious misunderstanding regarding
God's nature. To present this study we need to deal with two
principles set forth in the Scriptures. Those principles are the
unity of God, and the Godhead. (Please note -- We do not use the
word "trinity" to signify a Roman Catholic dogma, but simply
to indicate the Three in the Godhead).
THE UNITY OF GOD
By the unity of God we mean that there is but one God, and that the
divine nature is indivisible. The great emphasis in the Old
Testament is that there is but one God (See Deuteronomy 4:35,39;
1 Kings 8:60; Isaiah 45:5,6; Zechariah 14:9). This same
truth is frequently taught in the New Testament (See Mark 12:29-32;
John 17:3; 1 Corinthians 8:4-6; 1 Timothy 2:5). The emphasis of
Old Testament teaching in this regard seems to have been necessary
because of a persistent tendency among the Israelites to
idolatry. It has been theorized that polytheism (the doctrine of
many gods) may be an attempt by sinful men to get rid of their
responsibility to God Jehovah. By attributing the various
activities of the true and living God to the separate wills of various
gods, men may think they have avoided their accountability to the all
knowing and all powerful God of the universe. But according to
Scripture there can be only one infinite and perfect being. It
seems that even polytheism cannot rest in the belief in many
gods. The Greeks believed in some Supreme Fate that ruled both
gods and men. Those who dreamed up these gods bestowed upon them
the characteristics, frailties, faults, and failures of mortal men.
In the Old Testament we are presented with an undivided God in such
passages as Deuteronomy 6:4, "Hear, O Israel: Lord our God is one
Lord." Since the word Lord with capital letters stands in place of
Jehovah in the K.J.V., it would translate, "Hear, O Israel:
Jehovah our God is one Jehovah" (See also Mark 12:29). This
is teaching that God does not consist of parts nor can He be divided
into parts. Jehovah's being is simple; man's is compound, having
both a material part (body) and a spiritual part. When there is a
separation of the two man dies (James 2:26). But "God is a
spirit" and is therefore not subject of such a division (John
4:24). This unity is, however, not inconsistent with the
conception of the Godhead; for a unity is not the same as a unit.
Someone illustrated: "A unit, like a stone or a stick, is marked
by mere singleness. It admits of no interior distinctions, and is
incapable of that inherent ‘trinality' necessary to self-knowledge and
self-consciousness."
The failure to grasp these distinctions kept many Jews from
accepting Christianity with its belief in the Godhead and of the deity
of Jesus. The Ebionites were a sect of Judaizing teachers that arose in
the church early in the second century. They professed faith in
Jesus Christ, but regarded Him as a mere man who had been endowed with
supernatural powers at His baptism. A belief in His deity seemed
to them to be incompatible with the doctrine of one God. Islam,
and the modern Unitarian movement likewise fail to recognize this
distinction and so regard God as a unit, rather than as the Godhead in
unity.
THE TRINITY -- THE GODHEAD
If you have had difficulty in understanding the nature of the
Godhead, you are not alone. The doctrine of the Godhead is not a
truth of natural deduction; it is known only by revelation. The
ancient world had its "Triads," but they were only mystical
and philosophical distinctions among its conglomeration of false
gods. All such ideas have no foundation in the Biblical doctrine
of the Trinity; furthermore, they do not serve to explain nor do their
false concepts confirm the Godhead. Although the doctrine of the
Trinity is not discoverable by human reason, it can be rationally
defended now that it has been revealed in Holy Scripture.
The word "trinity" itself does not occur in the
Scriptures. Its Greek form, TRIAS, seems to have been first used
by Theophilus of Antioch (A.D. 181), and its Latin form, TRINITAS, was
used by Tertullian (A.D. 220). However, the belief of three persons in
the Godhead did not begin with these men, as we shall presently
see. By the Trinity we mean that there are three eternal
distinctions in the one divine essence, known respectively as Father,
Son, and Holy Spirit. These three distinctions are three persons,
and so we may speak of the tri-personality of God.
The true doctrine of the Godhead must thus be distinguished from
both Tritheism and Sabellianism. Tritheism denies the unity of
the essence of God and holds to belief in three distinct Gods.
The only unity that this theory recognizes is the unity of purpose and
endeavor. But God is a unity of essence as well as of purpose and
endeavor. Sabellianism from the third century held to a Trinity
of revelation, but not of nature. It held that God, as Father, is
the Creator and Lawgiver; as Son, He is the same God incarnate who
fulfills the office of Redeemer; and as the Holy Spirit, He is the same
God in the work of regeneration and sanctification. You see,
Sabellianism teaches that God merely manifests himself in three modes
as distinguished from the Trinity of his being. Others speak of a
threefold nature of God, in the same sense in which a man may be an
artist, a teacher and a friend. But, in reality, this is a denial
of the doctrine of the Trinity, for these are not three distinctions in
the essence, but three qualities in one and the same person.
The doctrine of the Trinity is, we grant, a great mystery.
Some regard it as an intellectual puzzle and a contradiction. How
can there be, they ask, one God and at the same time three persons in
the Godhead? But Robert Flint said it very well -- it is "a
mystery indeed, yet one which explains many other mysteries, and which
sheds a marvelous light on God, on nature, and on man."
One's view of this doctrine affects every other part of, not only one's
theological belief, but also his faith, work, and worship. So
this doctrine is not a mere burden on our intelligence, but we must
believe it to have a true understanding of the world, and of life, of
sickness, and of death. Even men's philosophies have had
difficulty with the conception of God as an absolute unity. Without a
true concept of God many tend to reduce to the philosophy of,
"Eat, drink and be merry, for tomorrow we die."
But, as we have already said, the Christian doctrine of the Trinity
is not really an outgrowth of speculation, but of revelation. We
could not know about this self-distinction in the Godhead if God had
not revealed Himself in that character. We must, therefore, turn
to the Scriptures for the true doctrine of the Trinity. We shall
first consider the intimations in the Old Testament, then set forth
some New Testament teaching.
INTIMATIONS IN THE OLD TESTAMENT
Although, as we have said, the great burden of the Old Testament
appears to be the unity of God, there are numerous intimations of a
plurality in the Godhead, and some indications that this plurality is a
trinity. As for the intimations of a plurality, we may mention
the plural nouns and pronouns applied to God, as in Genesis 1:1, 26;
3:22; 11:6, 7; 20:13; 48:15; Isaiah 6:8. Despite the fact that in
Genesis 1:1, 26; 48:15, 16 the name for God is plural (ELOHIM), the
verb is singular. The verb "come" (Vulgate, VENITE) in
Genesis 11:7 is really in the plural. We are told that it must,
therefore, be addressed to at least two others. This can hardly be the
angels, for God sends them, but never acts in union with them.
Neither is Genesis 1:26 addressed to the angels, for in the very next
verse we are told that "God created man in his own image, in the
image of God created He him."
JEHOVAH IS DISTINGUISHED FROM JEHOVAH
In Genesis 19:24 we read: "Then Jehovah rained upon Sodom and
upon Gomorrah brimstone and fire from Jehovah out of heaven"; and
in Hoses 1:7: "But I will have mercy upon the house of Judah, and
will save them by Jehovah their God."
JEHOVAH HAS A SON
In Psalms 2:7 we read: "Thou art my son; this day have I
begotten thee." By "this day" is here meant the eternal
present; it refers to the eternal generation of the Son by the
Father. Jesus is not only called the Son of God (John 9:35;
Romans 1:4), but also the only begotten Son (John 3:16,18) and His
firstborn Son (Hebrews 1:6). But He was a Son before He was
"given" (Isaiah 9:6); for His "goings forth are from of
old, from everlasting" (Micah 5:2); and He is called the
"Mighty God" (Isaiah 9:6).
THE SPIRIT IS DISTINGUISHED FROM GOD
In Genesis 1:1 we read, "In the beginning God created the
heavens and the earth"; and in verse 2, "the Spirit of God
moved upon the face of the waters." In Genesis 6:3:
"Then the Lord said, My Spirit shall not strive with man
forever." For further examples of this distinction, see Num.
27:18; Psalms 51:11; Isaiah 40:13; 48:16; Haggai 2:4,5.
SCRIPTURES OF PRAISE SEEM TO INTIMATE A TRINITY
In Isaiah 6:3 the seraphim cry to one another: "Holy, holy,
holy, is Jehovah of hosts"; Revelation 4:8: "Holy, holy,
holy, is the Lord God, the Almighty, who was and who is and who is to
come."
THE AARONIC PRAYER
This prayer of the Old Covenant priests seems to intimate the same
thing (Numbers 6:24-26). It is as follows in the American
Standard Version: "Jehovah bless thee, and keep thee: Jehovah make
his face to shine upon thee, and be gracious unto thee: Jehovah lift up
his countenance upon thee, and give thee peace." It should
be observed that, although this is a threefold prayer, it is only One
God that blesses. This is evident from the next verse, which
says: "So shall they put my name upon the children of Israel; and
I will bless them."
THE ANGEL OF GOD
"The angel of Jehovah," is a recurring phrase in the Old
Testament. Strong says, "It seems in the Old Testament with hardly
more than a single exception, to designate the pre-incarnate Logos,
whose manifestation in angelic or human form foreshadowed His final
coming in the flesh." He finds this single exception in
Haggai 1:13, where Haggai himself is the "messenger" of
Jehovah (same word as "angel"). As "the angel of
Jehovah" He appeared to Hagar (Genesis 16:7-14), to Abraham
(Genesis 22:11-18), to Jacob (Genesis 31:11, 13), to Moses (Exodus
3:2-5), to Israel (Exodus 14:19; cf. 23:20; 32:34), to Balaam (Numbers
22:22-35), to Gideon (Judges 6:11-23), to Manoah (Judges 13:2-25), to
David (1 Chronicles 21:15-17), to Elijah (1 Kings 19:5-7); He slew
185,000 Assyrians in one night (2 Kings 19:35); He stood among the
myrtle trees in Zechariah's vision (Zechariah 1:11); and He defended
Joshua the high priest against Satan (Zechariah 3). In Genesis
18, one of the three "men" that appeared to Abraham is
repeatedly represented as Jehovah (verses 13, 17, 20, 22-33).
THE TEACHING OF THE NEW TESTAMENT
As we have seen, in the Old Testament we are more or less confined
to intimations rather then bold statements of the Trinity, but when we
come to the New Testament we find this doctrine clearly set
forth. The Trinity is there in such clear representations that it
can be easily seen. The proof is in general statements and
allusions, and also in that there are three that are recognized as God.
GENERAL STATEMENTS AND ALLUSIONS
We find these, first, in connection with the baptismal scene of
Christ. The Lord Jesus, of course, was present; but we also note that
the Spirit descended upon Him, and that a voice out of heaven declared,
"This is my beloved Son" (Matthew 3:16,17). Secondly,
we see an allusion in the statement of Jesus that He would pray the
Father to give them another Comforter (John 14:16, 17). Thirdly,
Jesus gave a pronouncement for baptism, which required the disciples to
immerse believers into the name (singular) of the Father, the Son, and
the Holy Spirit (Matthew 28:19). Fourthly, this is clearly seen in the
way in which the Father, the Son, and the Holy Spirit are associated in
their work (See 1 Corinthians 12:46; 1 Peter 1:2; 3:18).
And fifthly, we have the three pronounced in the apostle Paul's prayer
-- "the grace of the Lord Jesus Christ, and the love of God, and
the communion of the Holy Ghost, be with you all. Amen" (2
Corinthians 13:14). This is certain proof that there are
three that are recognized as God. These are, of course, the
Father, the Son, and the Holy Spirit. Let us notice brief proof
for this statement.
THE FATHER IS RECOGNIZED AS GOD
This is done so often that we do not need to present an exhaustive
list of references. Note, however, the following are samples:
"Him the Father, even God, hath sealed," (John 6:27);
"from God our father" (Romans 1:7): "God the
Father" (Galatians 1:1, 3); and many other similar
expressions.
THE SON IS RECOGNIZED AS GOD
The importance of the doctrine of the deity of Christ can scarcely
be overestimated. Jesus Christ does not sustain the same relation
to Christianity that other founders of religion sustain to the faiths
which they have originated. It is interesting to note that Buddha
(B.C. 563-484), Confucius (B.C. 551-478), and Mohammed (A.D. 570?-632)
are recognized by men primarily for their teaching, but Jesus Christ is
significant because of His person, who He is. He is indeed the
focal point of Christianity. Jesus himself emphasized this; He
asked, "What think ye of Christ" (Matthew 22:41-46;
Mark 12:35-37; Luke 20:41-44). He had earlier asked the disciples the
question, "Who say ye that I am?" (Matthew
16:15). Was He merely the greatest, the holiest, the most perfect
exhibition of godliness in humanity, the prototype man, the flower of
the race, and the greatest of all teachers! The inspired writers
surely represent Him as every bit of this and much, much more.
According to them He had --
THE ATTRIBUTES OF DEITY
Divine attributes are ascribed to all the Godhead, and manifested by
the Trinity. There are five distinctively divine
attributes. These are eternity, omnipresence, omniscience,
omnipotence, and immutability. The Trinity possess all. We
understand the possession of them in Jehovah. But Christ is
eternal. He was not only before John (John 1:15), before Abraham
(John 8:58), and before the world came into being (John 17:5, 24) but
He is "the firstborn of every creature" (Colossians 1:15),
being in existence "in the beginning" (John 1:1; I John 1:1);
and, in fact, "from the days of eternity" (Micah 5:2,
marg.). And as to the future, He continues forever (Hebrews 1:11;
Isaiah 9:6; Revelation 1:11). The Father's communication of life
to Him is an eternal process (John 5:26; 1:4).
The Holy Spirit took part in the creation (Genesis 1:1,2); He was a
creating force, "Thou sendest forth thy Spirit, they are created;
and thou renewest the face of the earth" (Psalms 104:30).
Job said, "The Spirit of God hath made me, and the breath of the
Almighty had given me life" (Job 33:4). There are many
passages that show the divine attributes of the Holy Spirit, but the
unique and intimate relationship of the Holy Spirit with the Son in His
work on earth show the Spirit's deity. The Holy Spirit came upon
Mary and Jesus was conceived (Matthew 1:20,21). It is said that
Christ had the Spirit without measure (John 3:34). He cast out
devils by the Spirit (Matthew 12:28). Christ spoke by the power
of the Spirit, and through the Holy Spirit he gave commandments to His
apostles (Acts 1:2).
[In our next study, Lord
willing, we intend to continue in this study about God. In this
series we intend to discuss the Decrees of God. --
R.N.]
