The Doctrine of the Trinity takes into consideration all of what the Bible teaches about God being. This doctrine is the only teaching about God that Scripture teaches and accepts. Other views contradict the Bible. Based on the fact that God is incomprehensible (1Kg 8:27; Rom 11:34-36: Is 55:8,9), and yet the Holy Trinity is clearly set forth in Scripture, a Christian may say "Amen!" to the Trinity without fully understanding God in full. For this reason too, while various examples to the Trinity have been offered, none can adequately described God as such.
The Trinity Defined Given the eternal distinctions of three persons sharing one nature, it might be better to describe God as a Tri-Unity. The Doctrine of the Trinity consists of four basic truths: God is one in nature and Being, three in person, these person are equal to the other, and hold different functions. Worded differently, the doctrine of the trinity consists of four pillars: A unity of nature, a tri-personality, an equality of attributes, and subordination. This definition is of prime importance for this study. The Scriptural information for this definition will be presented in this study.
The Old Testament The Old Testament gives hints of plurality (Gen 1:26; 3:22; 11:17; Is 48:16; 63:8-11). Additionally, the triple use of "Holy" (Is 6:3) and the triple benediction (Num 6:24-26) may also imply a Trinity. In several passages in the Old Testament Christ himself appears to be speaking in the first person (Isa 48:16; Zech 2:8-12; 11:13; 12:10: Mal 3:1). If it is true that the Angel [Heb. Messenger] of the Lord is God (Gen 28:12-13,19; 32:24-30: cf. Hos 12:4-5) and that this Messenger is a title for Christ before His incarnation (Exod 23:21; Jg 13:18,20 [cf. Isa 6:9]; Mal 3:1), the Godhead's economy is foreshadowed in various forms (Gen 16:7,13; 21:16,17; 22:11; 48:16; Exod 3:2; 13:21; 14:19).
The New Testament Since the Trinity is progressively revealed in Scripture, glimpses of the Trinity in the Old Testament is more clearly revealed in the New Testament (Lk 1:35; Mk 1:10-11; Heb 9:14; Jn 14:16; 15:26; 1Cor 12:46; 2Cor 13:14; Rev 1:4-5). Concerning illumination about God as a Trinity to His Followers, Jesus seemed to give this promise to obedient Believers, "I will love him, and will manifest myself to him…we will come unto him, and make our abode with him" (John 14:21,23).
Church History As to the usage of the term "Trinity" to describe God, its Greek form, trias, was first used by Theophilus of Antioch (A.D. 181). Its Latin form, trinitas, was used by African Church father, Tertullian (A.D. 220), who of God as one in three persons. Aside from using the name "Trinity" itself, the writings of the early Church Fathers during the first four centuries supply ample documentation that all four components that make up the doctrine of the Trinity were taught in the early Church.
The creeds set forth in the councils of Nicea (A.D. 325) and Constantinople (A.D. 381) affirmed the universality of this belief. Furthermore, while 1 John 5:7 is not found in any Greek manuscript prior to the 16th century, and is only retained in late Vulgate manuscripts, a segment of the verse is found in St. Cyprian in an early age (A.D. 250). "The Lord says, 'I and the Father are one.' And Again, it is written of the Father, the Son, and the Holy Spirit: 'and these three are one'" (St. Cyprian 5.423). The expression "it is written," shows this was accepted as a part of Scripture. Additionally, the verse is certainly consistent with biblical Trinitarian doctrine and the affirmation of Christians throughout the ages. The following will outline the Bible's teaching on the four pillars of this essential Christian doctrine. Afterward examples of the Trinity, its practical importance, and some of its common objection will be presented.
GOD IS ONE
There is only One God (Deut 6:4; Mk 12:39; Jas 2:19) that is God by nature (Gal 4:8). The Bible teaches this by calling God the true and living God (Jer 10:10; Isa 43:10), implying other so-called gods are false and not gods at all (Isa 37:19; 41:23-24,29). In cases where men are called gods (Ps 82; Exod 7:1), this is only in a representative sense (in fact, their personal sins and weaknesses are always pointed out).
The Bible never says that God is one "person;" that is, that He is an absolute unity, a solitary unit, or a singular being. But it does impart the idea that God is a composite unity. In Deuteronomy 6:4, "Hear, O Israel: The LORD our God is one LORD." The Hebrew word for "one" is not yachid (which means absolute oneness), but echad, which speaks of composite unity. The same word is used when God said the man and the woman became "one [echad] flesh" (Gen 2:24), when many soldiers became "one [echad] troop" (Sam 2:25), and when two sticks became one [echad] stick" (Ezek 37:17). Regarding Deuteronomy 6:4, the sacred Jewish book, the Zohar, testifies to the truth of the oneness of the three persons: "Why is there need of mentioning the name of God three times in the verse? The first Jehovah is the Father above. The second is the stem of Jesse, the Messiah who is to come from the family of Jesse through David. And the third one is the way which is below (meaning the Holy Spirit who shows us the way) and these three are one."
God is one substance and three persons. The Son spoke to one Father, "we are one" (Jn 17:22; for Holy Spirit sees 2Cor 3:17-18). The Bible teaches that God is one in two ways:
A) One in nature (essence, substance) (Jn 10:30,38).
B). One as a single indivisible Being: "God is [not are] Spirit" (Jn 4:24).
The Father, the Son, and the Holy Spirit represented as active co-Creators (Acts 4:24; Heb 1:10; Gen 1:2). Because these three are one indivisible unified Being, this Being testifies, "I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself" (Isa 44:24).
God is not three parts (tripart) that make a whole (1+1+1=3). To affirm this is to invest in polytheism. Rather the Bible reveals that God is triplex (1x1x1=1). The three members of the Godhead are of one undivided nature and thus one indivisible divine Being. This unity of nature cannot be broken up. God is whole and undefiled. No one can get "into" or add to the Godhead (Isa 43:10; 42:8). This must be affirmed about God before anything else.
GOD IN THREE PERSONS
The Bible teaches that the plurality that exists in God (Gen 1:26-27) involves a numerical distinction of three persons (Jn 14:16; 15:26). In the Baptism of Jesus, all three members of the Godhead are seen (Lk 3:22).
By person we mean that each "person" of the Godhead is described as having a mind (Rom 8:27; 1Cor 2:11), emotion (Matt 12:32; Eph 4:30), will (Jn 5:21; 3:8; 1Cor 12:11), and self-awareness (Acts 13:2; Heb 1:13; 10:5-7). This distinction of personhood seen further in the fact that each member of the Godhead relate to the other as subject and object, "I and thou" (Jn 11:51; 12:28), speak of one another as "Him, He, We," and of self as "I" and "Me" (Jn 16:7, 13-15; Acts 13:2; Jn 3:11; cf. Dan 7:9,22; Heb 1:13; Rev 5:7).
Verifying these three persons are the one divine Being is taught in the words, "baptizing them in the name of the Father, the Son, and the Holy Spirit" before each personal noun and the singular "name" (for usage see identified God the Father (Jn 6:27), God the Son (Heb 1:8), and God the Holy Spirit (Acts 5:3,4). Since the Bible declares that there is one God and three persons are called God, these three must be the one God.
CO-EQUAL
Resulting from their oneness of nature, the members of the Godhead are necessary co-equal to each other (Jn 5:17-23; Matt 28:19). This means that infinite supernatural and moral attributes are possessed by the Father (Jer 17:10; 23:24), the Son (Jn 5:23), and the Holy Spirit (Gen 1:2; Neh 9:20; Ps 139:7). Each person of the Godhead has accessed the same nature. In John 14:16, Christ said, "And I will pray [erotao, ask as a equal] the Father, and He shall give you another [allos, numerically different and another of the same sort] Comforter, that He may abide with you forever." In one breath, Christ summed up the personality of the Spirit, and equality of both the Son and Spirit with the Father. Being one in unity of substance, the Bible informs us that this tri-personality is equal.
For instance, in regard to eternity, the Father is eternal (Rev 21:6), the Son is eternal (Jn 8:58), and the Holy Spirit is eternal (Heb 9:14). In terms of power, the Father (Gal 1:1), the Son (Jn 2:19,21; 10:18), and Holy Spirit are said to have raised the body of Jesus from the dead (Rom 8:11). Acts 2:32 simply says, "God raised" Jesus' body from the dead. In regard to Glory, the Father is called "the Father of glory" (Eph 1:17), the Son is called "the Lord of glory" (1Cor 2:8), and the Holy Spirit is called the "Spirit of glory" (1Pet 4:14). Isaiah 42:8 says, "I am the LORD: that is my name: and my glory will I not give to another."
Notice that the same symbolic language used of the Father's appearance ("the hair of His head like the pure wool," Dan 7:9) is also used of the Son (Rev 1:14,15). Notice further that "the Ancient of Days" came to "Ancient of Days" on the throne (Dan 7:9,22), and that both are described as having "the voice of the sound of many waters" (Ezek 43:2; Rev 1:15). Angels make a similar sound only collectively (Ezek 1:24; Rev 14:2; 19:6). God's voice is unique (Job 40:9; Ps 29:3-9).
DIFFERENT ROLES IN THE GODHEAD
While the three persons are equal in nature, the Son, and the Holy Spirit is relationally inferior to the Father (subjected to the other) in terms of office and function. Paul's statement "the head of Christ is God" is found in a passage that speak relationally, as proven in man being the head of the woman while yet equal before God (1Cor 11:3). "I go unto the Father: for my Father is greater than I," also speaks relationally in terms of office (Jn 14:28), as does His words "my God" (Jn 20:17). The Son said to His disciples, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of me" (Jn 15:26). Here the Holy Spirit is represented as relationally inferior to the Son and the Father while carrying out His work on earth. He is sent by the Son and proceeds from the Father.
In creation (Acts 4:24; Jn 1:3; Gen 1:2) and in redemption a subordination was carried out (Heb 9:14). A co-dependence and oneness of purpose can be observed in relation to creating (Jn 1:3) and providential works over creation (Jn 5:17). In relation to redemption, foreknowledge and central purpose lie behind a coordinated term effort.
In the eternal council of the Godhead, Christ was slain from the foundation of the earth (Rev 13:8) and "the hope of eternal life" was given (Tit 1:2) to those that should believe (1 Pet 1:2). To secure this work, different functions were assumed. The Father is presented as the Supervisor (Heb 2:10), the Son as the Mediator and Revelator of the Godhead (Col 1:16; Jn 1:3,18), and the Holy Spirit as the Illuminator and Applied of its benefits (Jn 16:7-14; Eph 2:18).
The Father delivered the church to the Son (Jn 6:39,44), the Son delivered the church to the Holy Spirit (Jn 14:18,26), and the Holy Spirit will return the church to the Son as a fit bride (Eph 5:27). Finally, the Son will deliver the church to the Father as a perfected love gift (1Cor 15:28). Hence, when speaking of His followers, the Son said to the Father, "All mine are thine, and thine are mine; and I am glorified in them" (Jn 17:10). The love gift is, therefore, reciprocal in unity. Currently, the Son mediates all graces and gifts (2Cor 1:20) from the Father (Jas 1:17) through the Holy Spirit to the Church (Jn 16:14-15).
EXAMPLES OF TRINITY IN VARIOUS ACTIVITIES
In the Birth of Christ (Lk 1:35) The Baptism of Christ (Lk 3:22)
The death of Christ (Heb 9:14) The Resurrection of Christ (Jn 2:19: Rom 8:11; Gal 1:1)
Christian fellowship (Jn 14:21,23) Christian Baptism (Matt 28:19)
Christian Benediction (2Cor 13:14) Christian Grace (rev 1:4-5)
The gifts of the Spirit (1Cor 12:4-5) Speaking through Christians (Matt 10:20; Lk 21:15; 12:12)
Sanctification (1Pet 1:2) In Truth (Jn 4:24; 14:6; 14:7)
The Trinity in the Creation of Man Genesis 1:26-27 is susceptible to a monotheistic Trinitarian view alone. "Let us" is not a first person plural (as Ezra 4:8), but points to a plurality of persons (as in "man is become as one of us," Gen 3:33,5). Whereas Genesis 1:26 opens with "Let us...in our image, after our likeness," it closes in the very next verse with "So God created man..." (v. 26). Along the same lines, "ourimage" (1:26) is explained as "the image of God" (1:27). The verse does not say "my image," but "our image" indicating those spoken to have the same image as the speaker.
In regard to singularity, the words, "So God created man in His own mage," uses the Hebrew term bara for create, a term only used of God. Further, the plural "us" and "our" used in verse 26 closes in verse 27 with the singular, "So God created." In Isaiah 44:24 God alone is declared to have created all thing. These words, therefore, could not apply to angels (Job 4:18; Ps 89:6,8) or someone outside of God (Isa 40:17,18,25; 46:5). Finally, the Bible ascribed the creation of man to Father (Isa 64:10), Son (Jn 1:3, and Holy Spirit (Job 33:4).
Considering the fact that God does not have a physical image or similitude (Jn 4:24; Deut 4:15-16), it is likely that the term "image" refers to man having God’s moral likeness (see Eph 4:24; Col 3:10).
THE PRACTICAL SIGNIFICANCE OF THE DOCTRINE OF THE TRINITY
The doctrine of the Holy Trinity is important for several reasons. Through the doctrine of the Trinity we come to:
A) Appreciate and understand God's atoning program (Jn 3:16; Gal 2:20; Heb 9:14).
B) The Bible calls us to affirm that the one God is three persons, co-equal in nature, and diverse in function. Considering the belief system of the other major world religions, this monotheistic view of God is unique. Anticipating the fullness of time to reveal this about Himself, this view of Him is a special disclosure of Himself to the world (Matt 2:19).
C) The transcended infinite God (Exod 33:20; Isa 45:15; 1Tim 6:16; Jn 6:45,46) is made known only in the Son who is the Revelator of the Godhead (Jn 1:18; 12:45; Matt 11:25-27).
D) The Trinity is a perfect model of love to the Church (Jn 17:21-23). Through the Trinity we come to experience God in fellowship (2Cor 13:14). That God has eternally existed as three persons in fellowship, prove that God has always had love in Himself and assures that He did not create us for selfish gain or as a means to an end. Instead, God chose to create us to share His love (Jn 17:24-26; Eph 3:8-12; 1:3-6).
COMMON OBJECTIONS
God is one in person and reveals Himself as Father, Son or Holy Spirit at different times
This statement is incorrect. The Son is not the Father and the Father is not the Son. The same is true of the Holy Spirit. The Son is shown as distinct from the Father (Ps 110:1; Acts 7:56; Jn 8:18 [cf. Deut 17:6; 19:15]). The Son is one in nature with the Father (Jn 10:30) and reflects His image (Jn 14:9); 1:18), but He is not the same person (Heb 1:3). True, the Son is called the everlasting Father is Isaiah 6:9. However, the Hebrew order here is "Father of eternity." This proves that Jesus is the source of time, not that He is the Father in person. By the Jordan the Father, Son, and Holy Spirit are seen as distinct from the other (Lk 3:22). The Throne room account in Revelation 5:6-7 also proves this reality.
The Father, the Son, and the Holy Spirit are three parts of God
This statement is incorrect. As previously stated, God is not tripart, as in three parts making a whole (1+1+1=3). Rather God is triplex (1x1x1=1). The three members of the Godhead share one nature and as such, they are one indivisible divine Being.
All Functions in Trinity will terminate at the end of the Church age
This view is based on 1 Corinthians 15:24,25,28. The Context for this passage seems to show that Christ's rule over the universe as Mediator (began in Matt 28:17-19) will end. His headship over His people, however, will continue (Lk 1:33; Dan 7:14; Heb 1:8).
The Father is the only God
This view is based on John 17:3, "And this is life eternal, that they may know thee the only true God." In Jude 4, Jesus is called "the only Lord." Yet God the Father is also called "Lord" (Matthew 11:25). The truth of the matter is "God" and "Lord" is synonymous and used interchangeably (1Cor 8:6,5; Rom 14:3-12).
The term "Trinity" is not mentioned in the Bible
Neither are the terms "theocratic," "monotheistic," "paganism," or the "Bible." Yet, the teachings behind each of these terms are contained in the Bible. So it is with the doctrine of the Holy Trinity. While the term "trinity" may not be mentioned in the Bible, the teaching certainly is.
The Trinity came from ancient Myths
Among other things, none of the so-called trinities in the ancient world would fit the Christian definition of the Trinity (remember the four pillars of this doctrine). What is more, all of these so-called trinities characteristically enlist female gods.