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Introduction:
Did you know “trinity” is not found in the Bible! The concept,
however, clearly is. According to Webster’s New Twentieth
Century Dictionary, the word “trinity” is derived from
the Latin “trinitas” meaning threefold or threeness. The
Scriptures clearly teach the threeness of God, yet how can they
also repeatedly say God is one? That is our question for this
month. Discussion: I.
What does “Godhead” mean? A.
“Godhead” is found three times in the KJV of the New
Testament (Acts
17:29; Romans 1:20; Colossians 2:9). Each time it
translates a different derivative of the Greek word “theos,”
denoting deity, divinity, or divine nature: that which pertains to
being God. These terms all address the quality, character,
essence, substance or being of one who is “God.” B.
Since the terms translated Godhead in the KJV (translated
“divine nature” and “deity” in NASB) refer to the essence,
qualities, character or substance of being God, perhaps another
term would suit our purposes of description better: Godhood—used
in much the same way we use terms today such as manhood,
childhood, motherhood. These terms respectively speak of the
essence, qualities, character and substance of being man, child or
mother. This is the essence of the terms Godhead and Godhood. II.
In the Bible we find three to whom the term Godhead or
Godhood applies. A.
The three are demonstrated by such passages as Matthew
28:19; II Corinthians 13:14; Ephesians 4:4-6;
and I Peter 1:2. We find God the Father, God the Son
(Jesus Christ) and God the Spirit. Each of these are demonstrated
by the Bible as being God, either directly or by demonstration of
character and divine nature. B.
Of course, there is no doubt of the Father’s godhood. John
6:27 and other passages present “God the Father” (KJV).
In fact, the godhood of the Father is so accepted that when we
speak the word “God,” we typically are referring to the
Father. C.
The scripture equally represents the godhood of the Son. John
1:1, 14, 18 demonstrate the Son of God, Jesus the Christ
is God. He is divine in nature. Colossians
2:9 teaches that Jesus was deity in the flesh. How the
incarnation worked is a mystery to me and I call into question
anyone who claims to know more than simply that godhood and
manhood both applied to Jesus while in the flesh. John
1:1-3 teaches Jesus was in the beginning and, in fact,
teaches Jesus’ own self-existence. John
17:5 further demonstrates Jesus existed not only at the
beginning of creation, but before the world was. Jesus Himself
makes his eternal existence equal with that of the Father’s in John
8:58 when He ascribes to Himself the same phrase Jehovah
used to define His self-existence to Moses in Exodus
3:14. D.
Finally, the scripture presents the godhood of the Holy
Spirit. Hebrews
9:14 presents the Spirit as eternal, a trait of godhood. I
Corinthians 2:10-12 demonstrates the omniscience of the
Spirit. The omnipresence of the Spirit is demonstrated
symbolically in Revelation
4:5; 5:6. The seven lamps or seven Spirits are
representative of the Holy Spirit having been sent out to the
whole earth. The Holy Spirit is equated with godhood in the mere
fact that He is so commonly referred to by the phrase “the
Spirit of God” (Matthew
3:16; Romans 8:9; I Corinthians 12:3; Ephesians 4:30; et al).
Additionally, II
Peter 1:21 equates speaking from God with being moved by
the Holy Spirit. Acts
5:3-4 demonstrates lying to the Holy Spirit is on par with
more than lying to men, it is lying to God. Finally, the greatest
piece of evidence that the Spirit is God comes in Hebrews
10:15
and Jeremiah 31:33. The Hebrew writer’s inspired
representation of this quote puts the Spirit and Jehovah on equal
ground. III.
These three, though the same in nature and godhood, are
distinct persons. A.
Matthew
3:16-17,
at Jesus’ baptism presents all three members of the Godhead
together as distinct individuals. Further investigation
demonstrates that these are distinct persons. Father, Son and
Spirit are not simply different titles given to the same person.
Nor, are they different aspects or representations of the same
person. B.
The Father is not the Son. In John
8:17-18, Jesus Himself, describes the Father and the Son
as two distinct individuals. Thus their testimony comprised a
testimony of two witnesses. C.
The Father is not the Spirit. In John
14:26, Jesus says the Father will send the Holy Spirit.
This is strange language if the Holy Spirit is the Father. I would
never say, “I will send myself to you.” Neither is Jesus
saying the Father will send Himself. D.
The Son is not the Spirit. In John
16:7, Jesus says He must go away for the Spirit to come.
If Jesus was the Spirit, He would not have to go away.
Additionally, when you cross-reference John
14:16, Jesus says that this Spirit who will be sent
is not the same helper or comforter, but another helper or
comforter. IV.
Surprisingly, the Old Testament presents evidence of three
persons in the Godhead. A.
Genesis
1:1
begins with the Hebrew word for God “elohiym.” According to
Strong’s Enhanced Lexicon, this is the plural of the Hebrew word
for God “elowahh.” The singular is used in Deuteronomy
32:17 and others.
Of course, we do not know Hebrew, but even the English
translations represent this plurality to us in Genesis
1:26, “Let Us make man in Our own
image.” B.
Isaiah
48:12-16
presents all three in the Godhead. In the beginning of the passage
we read about the One who is first and last, who founded the earth
and spread the heavens. At first we think this refers to the
Father. But vs.
16 says this one has been sent by Jehovah and Jehovah’s
Spirit. This is a prophecy of the Son being sent by the Father and
the Spirit. C.
Some will object that these cases do not represent three in
the Godhead because the Jews had no concept of “threeness.”
The Jews may not recognize it, but it is still there. Consider
some other things the Jews did not recognize that are clearly
found in the Old Law. 1.
The promised kingdom was spiritual, not physical (Daniel
2:44-45). 2.
The Messiah must suffer and die (Isaiah
53). 3.
Gentiles would be a part of God’s kingdom (Amos
9:11-12). V.
How then does the scripture so often describe God as one? A.
Begin by noticing Deuteronomy
6:4. 1.
“LORD” translates “Jehovah” and the term translated
“God” is the plural term “Elohiym.” 2.
The term “one” translates “echad.” This word is
often used to describe numerical value. However, it is also used
to describe unity. This same word is used in Genesis
2:24 to describe the oneness of a husband and wife. While
they are two distinct persons, they are still one. When applied to
Genesis
2:24, we know beyond doubt it refers to unity. Upon
further investigation, we will recognize it means the same thing
when referring to God. B.
Look at James
2:19. 1.
The Greek word translated “one” is “heis.” I
Corinthians 3:8 used this word. Matthew
19:5, according to Strong’s Enhanced Lexicon uses the
“irregular feminine” of this same word. 2.
This same word is used in John
17:11, 21. Jesus prayed that the apostles and all who
believe through their word would be one. Yet, the apostles and
other believers were not one person. The point was one of unity.
Jesus clearly explained the oneness of God. Jesus prayed in this
verse that the apostles and other believes be one, just as the
Father and the Son are one. Since we know the apostles and
believers are not one in number but in unity, the logical
conclusion is oneness of God is dealing with unity not number. Conclusion: I would be extremely naïve to believe I have answered every question about the trinity. However, I have demonstrated biblically that trinity, though not a Bible word is Biblical. Additionally, I have demonstrated that these three distinct persons are one, showing the passages which describe God as one do not contradict this Biblical concept of trinity. In the long run, this sermon is pointless in your life if you do not submit to being what Christ prayed for in John 17:20-21: one with the believers in Christ. That means submitting to the scriptures and being of the same mind with the saints (I Corinthians 1:10). Acts 2:38 only means one thing. You must become of the same mind as the saints, submitting to that passage, repenting and being baptized for the remission of your sins.
Glory
to God in the church by Christ Jesus
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