<P>[GEN:1:1], [GEN:1:26]; [ISA:6:1-5], [ISA: 6:9-10]; [ISA:48:16]; [PS:2:7], [PS:2:12]; [MAT:3:13-17]; [MAT:28:19]; [JHN:14:26]; [JHN:15:26]; [HEB:1:1-14]; [1PE:1:2]; [REV:4:8].</P>

Lesson 262 - Senior

Memory Verse

"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all" (II Corinthians 13:14).

Cross References

I "God in Three Persons, Blessed Trinity"

1. God, the Eternal Father

(a) God, the Father, is a Person -" a Spirit -" whose eternal existence is proved by His Word and by His works, [EXO:3:13-15]; [DEU:4:35-39]; [2CH:6:14-18]; [NEH:9:6]; [PS:19:1], [PS:19:7-8]; [PS:90:1-2]; [PS:97:6]; [MAL:3:6]; [JHN:4:24]; [ACT:14:15-17]; [ROM:1:19-20]; [2PE:1:16-21]; [REV:4:8-11]; [REV:7:12].

(b) God's attributes are beyond all limitation, as infinite as God Himself, [JOB:42:2]; [PS:33:6-11]; [ISA:40:28]; [MAT:19:26]; [ACT:17:27-28]; [ROM:11:33-36]; [1TM:6:15-16]; [HEB:4:12-13].

2. Jesus Christ, the Son of God from All Eternity

(a) The Scriptures show that Jesus is a distinct, divine Personality, equal with God and in perfect oneness with God, [PS:2:2], [PS:2:7], [PS:2:11-12]; [PS:110:1]; [PRO:30:4]; [ISA:6:1-5], [ISA:6:9-10] cf. [JHN:12:37-41]; [ISA:48:16]; [MAT:3:13-17]; [MAT:28:19]; [LUK:1:30-35]; [JHN:1:1-3], [JHN:1:10]; [JHN:6:32-33], [JHN:6:38], [JHN:6:50-51], [JHN:6:58], [JHN:6:62]; [JHN:8:58]; [JHN:14:26]; [JHN:15:26]; [JHN:16:28]; [ROM:1:1-4]; [PHL:2:5-11]; [1TM:2:5]; [HEB:1:1-4]; [HEB:13:8]; [1PE:1:2]; [REV:1:4-5].

(b) Divine names are given to Christ, and all the divine attributes and perfections are found in Him, [ISA:9:6-7]; [MAT:7:29]; [MAT:18:20]; [MAT:28:18]; [JHN:1:1]; [MAT:5:26-27]; [MAT:6:64]; [MAT:14:8-11]; [MAT:16:15]; [MAT:20:28]; [ACT:20:28]; [EPH:1:22]; [COL:1:13-19]; [COL:2:9]; [1TM:3:16]; [HEB:1:8]; [2PE:1:1].

(c) Divine works are done by Christ, [MAT:9:2-7]; [MAT:25:31-32]; [MAK:2:7-10]; [LUK:10:22]; [JHN:1:3], [JHN:1:10]; [JHN:5:22], [JHN:5:25-30]; [ACT:2:21]; [ROM:14:10]; [EPH:3:9]; [COL:1:16]; [HEB:1:2], [HEB:1:10]; [REV:21:5].

(d) Worship was accepted by Christ, [LUK:24:51-52]; [ACT:1:24]; [ACT:7:59-60]; [2CO:12:8-9]; [1TS:3:11-13]; [2TS:2:16-17].

(e) Prophecy was fulfilled by Christ, [GEN:3:15] cf. [GAL:4:4]; [MIC:5:2] cf. [MAT:2:1]; [ISA:7:14] cf. [MAT:1:18] and [LUK:1:26],Luke 1:35; [ISA:9:1-2] cf. [MAT:4:12-16]; [DEU:18:15] cf. [JHN:6:14] and [ACT:3:19-26]; [ZEC:9:9] cf. [JHN:12:13-14]; [PS:41:9] and [ZEC:11:13], cf. [MAK:14:10] and [MAT:26:15]; [ISA:53:7] cf. [MAT:26:62-63]; [PS:16:10] and [PS:68:18] cf. [MAT:28:9] and [LUK:24:50-51].

3. The Holy Ghost, the Third Person of the Trinity

(a) The Scriptures shows that the Holy Ghost is also a distinct Person, sent by the Father and by the Son, [JHN:14:16-17], [JHN:14:26]; [JHN:15:26]; [JHN:16:13-15]; [ROM:8:9]; [1CO:2:10-12]; [GAL:4:6].

(b) The deity of the Holy Ghost is unquestionable because divine names are given to Him, divine attributes are ascribed to Him, divine works are performed by Him, and worship is paid to Him, [GEN:1:2]; [PS:104:30]; [PS:139:7-10]; [ISA:6:3-9] cf. [ACT:28:25-26]; [MAT:28:19]; [JHN:3:5-6]; [ACT:5:3-4]; [ROM:8:11], [ROM:8:26-27]; [1CO:2:10];[1CO:2:11]; 3:16; 12:11; [2CO:13:14]; [TIT:3:5]; [HEB:9:14]; [1PE:3:18].

(c) The Holy Ghost is the specific Agent in the world to lead men to Christ, to lead believers into deeper experiences, and to call and empower disciples for service, [GEN:6:3]; [JHN:6:44-65] cf. [JHN:16:7-8]; [JHN:14:16-17], [JHN:14:26]; [JHN:16:13]; [ACT:1:8]; [ACT:6:3]; [ACT:13:2-4]; [1CO:2:9-16]; [1CO:6:11]; [1CO:12:4-11].

II The Trinity in Unity

1. The fact of the plurality of the Godhead is shown beyond the question of a doubt, [GEN:1:1], [GEN:1:26]; [NUM:6:24-27]; [ISA:6:1-5]; [ISA:48:16]; [MAT:3:13-17]; [MAT:28:19]; [JHN:14:26]; [JHN:15:26]; [EPH:2:18]; [EPH:4:4-6]; I [JHN:5:7]; [REV:1:4-5]; [REV:4:8].

2. The equally incomprehensible fact of the perfect unity of the Trinity is also shown beyond the question of a doubt, [DEU:6:4]; [2SM:7:22]; [ISA:43:10-13]; [ISA:44:6]; [MAK:12:29]; [JHN:10:30-38]; [JHN:14:8-11]; [JHN:15:26]; [JHN:16:15]; [JHN:17:10-11], [JHN:17:21-23].

Notes

The fact of Divine Trinity is, to all genuine Christians, an incomprehensible but great and treasured truth -" an incomparable and immeasurable truth. It is a truth that can never be fathomed in its fullness, and because of that fact we must always approach the study of it in reverence. We must not allow ourselves to scan it in a careless or irreverent manner, for it is one of the solemn verities of the Word of God. It is actually the fact of God.

 The Word of God is inseparably linked with the Person of God, and the admonitions that are given us regarding our observance of that Word are most certainly applicable to our attitude toward, and belief in, the Person of our God. We know that if we violate one of God's commandments we are guilty of them all; and it is therefore true that if we deny one of the Persons of the Godhead we are denying all of that infinite Trinity. If we limit one, we limit all. If we discredit one, we discredit all. If we fail to give reverence to one, we fail toward all.

Some people take the attitude that since the mystery of the Holy Trinity is so great it must not be true. They deny, or limit, the existence of one or more of the Persons of that Trinity because they cannot comprehend, or understand, such an infinite existence. But the things, which are revealed to us are sufficient for us. And in considering and contemplating the great Scriptural facts on this subject it is well that we simply and sincerely accept them, and them alone, leaving untouched the realm of vain, human speculation and reasoning.

"The LORD he is God"

Moses told the assembled multitudes of Israel that "the LORD he is God" [DEU:4:35]). We shall see that even in this brief statement positive evidence is presented concerning the Divine Trinity. We know this evidence is absolute, for the choice of words by the Holy Spirit to convey the precepts of divine revelation is perfect, and because we know that God says what He means and most certainly means what He says.

When the Holy Spirit, through Moses, used the name Jehovah in this short passage, He did no advisedly. (Jehovah is the actual name as it appears in the original Hebrew, translated LORD in our version of the Scriptures.) The name Jehovah is the name, which God has chosen to be known by in His dealings with His own people -" the people who are bound to Him by Covenant relationships. This has been called the proper name of God, the most personal and intimate name by which He is known. It is not used when a message is being given to those outside the Covenant promises. The Holy Spirit has always used this name with great and careful discrimination.

It is also very plain that the Holy Spirit made no error, or oversight, when He used the Hebrew name Elohim in this short passage. (Elohim is the Hebrew name for which our translators have substituted the English name God.) Devout men of all ages have attempted to define the name, Elohim, but, like God Himself, it defies complete analysis. It is one of the names that are used by the Holy Spirit when the message is directed to the world at large. It describes all that God is and all that He does, has done, and is to do. One very capable student of the original languages in a past generation has given us the following definition of the name Elohim.

"The eternal, independent, and self-existent Being: the Being whose purposes and actions spring from himself, without foreign motive or influence: he who is absolute in dominion; the most pure, the most simple, and most spiritual of all essences; infinitely benevolent, beneficent, true, and holy: the cause of all being, the upholder of all things; infinitely happy, because infinitely perfect; and eternally self-sufficient, needing nothing that he has made; illimitable in his immensity, inconceivable in his mode of existence, and indescribable in his essence: known fully only to himself, because an infinite mind can be fully apprehended only by itself. In a word, a Being who, from his infinite wisdom, cannot err or be deceived; and who from his infinite goodness, can do nothing but what is eternally just, right, and kind."

Now, the choice of these two names of God for inclusion in this short passage, "The LORD he is God," is, in itself, truly remark-able. But there are other features and distinctions indicated by the names that speak eloquently to us on the subject under consideration.

In the study of Hebrew grammar we find that the name Jehovah is singular but Elohim is plural. This proves to us that our God is, in a sense, both one and yet more than one. An examination of the Holy Scriptures with this thought in mind shows us that He is plural in person and singular in essence. The fact that the Holy Spirit's selection of these names is a perfect choice proves that the doctrine of the Holy Trinity is true, for if the doctrine be false the names are absolutely contradictory. Therefore, even in this short passage we can see that our God is one in essence and threefold in personality.

Proofs of the Trinity

But there are many other conclusive proofs that demonstrate, beyond all doubt, the great truth and fact of the Holy Trinity. In the first verse of the Bible the plural name, Elohim, is used to show that Jesus Christ and the Holy Spirit were united with God the Father in the work of creation [JHN:1:3]; [COL:1:16]; [1CO:8:6]; [EPH:3:9]; [HEB:1:1-2]). We also read that in the beginning, Elohim said, "Let us make man in our image" [GEN:1:26]). The Holy Spirit would never make an error in grammar, therefore we can see by this that there is a plurality in the Godhead.

In the vision of the Lord Jehovah that Isaiah saw, he heard the seraphims cry one to the other, saying, "Holy, holy, holy, is the LORD of hosts" [ISA:6:3]). This is called, by theological students and authorities, the, threefold ascription of praise.

Here, again, we see that the name Jehovah is used; for every time the name LORD, or the name GOD, appears entirely in capital letters in the King James' version of the Bible, the original Hebrew word is Jehovah. When the name Lord is found with merely the first letter capitalised, as in [ISA:6:1], the Hebrew word is Adonai. The name Adonai, or Lord, when applied to an individual or member of the Godhead, signifies that the one to whom it is applied has ownership or mastership over another. Another remarkable thing to remember is that the name Adonai is almost always used in a plural form, as well as in a possessive form, showing that the person, nation, or the thing owned is owned by a plural Being.

The same threefold ascription of praise that Isaiah heard from the lips of the heavenly beings is voiced by the beasts, or living creatures, who are before the Throne of God [REV:4:6-11]). We see that these beasts, and the 24 elders who also were seen by John the Beloved, are groups of redeemed or raptured saints [REV:5:9]). Therefore, in summing up the matter, we can see that angelic, heavenly beings and redeemed saints -" members of the First Resurrection group -" are united in their usage of this threefold ascription of praise and worship. There certainly must be something significant in such a deliberate choice of this form of praise, if it is used by all who will praise God in Heaven!

Now, if there were no Holy Trinity, the Holy Spirit would not have been so careful to select a form of ascription that could be understood only as giving praise to a trinity. If there were no Trinity, one ascription of praise would be sufficient. And if it is argued that one ascription of praise is not sufficient for the purpose, we ask, then, why three were selected? If one is not sufficient, are we to assume, therefore, that three are sufficient? We answer: Would not seven be more fitting, since this is the number that is always used in Scripture when the thought of completeness is desired? If the threefold ascription is used merely because one is not enough, are those who doubt the doctrine of the Holy Trinity saying by this that God is entitled to less than our complete praise?

But, in considering Isaiah's vision, we are not left with merely this statement of logic as a basis for teaching that more than one Person is included in the Godhead. John the Beloved quoted the words, which were spoken to Isaiah and added, "These things said Esaias [Isaiah], when he saw his [Jesus'] glory, and spake of him [Jesus]" [JHN:12:37-41]). And, in addition to this, in the acts of the Apostles we read that the Holy Ghost spoke the words that Isaiah heard [ACT:28:25-27]). Therefore, we see that when Isaiah "saw also the Lord" he saw a Divine Trinity; for he saw God on His throne, saw Jesus in His indescribable glory, and heard the voice of the Holy Ghost. In addition, God spoke a the conclusion of the vision and asked the question, "Whom shall I send, and who will go for us?" If the Godhead were only one, a gross misrepresentation was deliberately made here by the choice of both plural and singular pronouns in the same sentence. But we know no error was made, for it was a Triune Being that Isaiah saw and heard.

Still Further Old Testament Proof

We are given other instances to show that the choice of a threefold ascription was not an accidental choice and was not indicative of any other thing than that the Godhead is three Persons.

The benediction that God gave Moses, to be used by the high priest, was threefold in its construction and provisions. This is a remarkable thing, too. God said, "On this wise ye shall bless the children of Israel, saying unto them, The LORD bless thee, and keep thee: the LORD make his face shine upon thee, and be gracious unto thee: the LORD lift up his countenance upon thee, and give thee peace" [NUM:6:23-26]). Notice here that the name of Jehovah is repeated three times, and this fact, together with the fact that, it is a singular name and is not plural, demonstrates that there are three Persons in the Godhead. Here is a separate and distinct blessing is pronounced upon the people of God by each one of the Three, through the use of the one Covenant-name.

New Testament Evidence of the Trinity

Consider also the following, in which we have taken the liberty again to print in bold type the names of the three members of the Holy Trinity: The Apostolic benediction shows three distinct Persons, for it states, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all" [2CO:13:14]). The saints of God have access, through Christ, "by one Spirit unto the Father" [EPH:2:18]); and the blessings of grace and peace are given to us "from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ, who is the faithful witness, and the first begotten of the dead" [REV:1:4];[REV:1:5]). And we must not ignore the easy-to-be-understood statement that "there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one" (I [JHN:5:7]). This last statement is made even clearer elsewhere in Scripture, for there we see taught the perfect oneness and unity of the Godhead and the fact that the Word is Jesus Christ Himself. (Read [JHN:1:1-34].)

Equally plain and thorough are the following: Jesus said, "If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever." "The Comforter... is the Holy Ghost" [JHN:14:15];[JHN:14:16];[JHN:14:26]). Christ said, before His incarnation, "Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD [Adonai Jehovah], and his Spirit, hath sent me" [ISA:48:16]). The Psalmist wrote: "Thou art my Son; this day have I begotten thee" [PS:2:7]) and "The LORD said unto my Lord" [PS:110:1]). We are told, in the New Testament, that these passages from the Psalms apply solely to God the Father and Jesus Christ the Son [MAT:22:41-45]; [HEB:1:1-5]).

Evidence from the Prophetic Writings

The wise man knew of the mystery of the Godhead and its depths, also, for he said: "Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?" [PRO:30:4]). David wrote, "Teach me to do thy will; for thou art my God: thy spirit is good" [PS:143:10]). And we are told that the Spirit of God moved upon the face of the waters in the beginning and that He was striving with men because of their sins in that early day [GEN:1:2]; [GEN:6:3]).

Other inspired men have written of these individual Persons and their works. "I am the LORD your God, and none else:... I will pour out my spirit upon all flesh" [JOE:2:27-28]). "Not by might, nor by power, but by my spirit, saith the LORD of hosts" [ZEC:4:6]).

Proof in the Ordinance of Water Baptism

From the great volume of conclusive, prophetic Scripture quoted above, and from that which we have not had space to quote, we can turn to the historical portion of the Bible for still more evidence. Consider the baptism of Jesus, when the Spirit of God descended upon Him and the voice of God the Father spoke from Heaven, saying, "This is my beloved Son, in whom I am well pleased" [MAT:3:16-17]). The last command of Jesus to His disciples was, "Go ye therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost" [MAT:28:19]).

Some have misinterpreted Christ's baptismal formula in saying that it does not indicate three Persons but only One whose names include the Three stated therein. They support their claim by separating other passages of Scripture from the proper context and say that we are to be baptised instead in the name of Jesus. Others say they believe and receive the doctrine of the Holy Trinity but contend that because of these passages we are told to baptise in the name of the Lord Jesus Christ. These contentions are but wrestings of the Scripture and do violence to its plain and full teachings.

In comparing Christ's baptismal formula with the vast bulk of Scriptural evidence, we see that it definitely teaches the fact of a Triune Godhead. And the other passages that state that we are to be baptised in the name of the Lord Jesus Christ are not in the least contradictory when taken in their true context and surroundings. An examination of these passages [ACT:2:38]; [ACT:10:48]) shows that the Apostles, through the inspiration of the Holy Spirit, were teaching and defending the deity of Christ as the most important thing to be established in the minds of their hearers at that particular time.

John the Baptist's baptism was a baptism of repentance. The baptism ordained by Jesus was different. It was into the Christian faith of the new dispensation and symbolised our death to sin and our resurrection to walk in newness of life. It was a type of the death, burial, and resurrection of Jesus. For this reason the Apostles put extra stress on the baptism commanded by Christ as contrasted with that of John the Baptist. Under John the Baptist, penitents seeking salvation were baptised in water in the baptism of repentance. But in obedience to the command of Jesus, converts were to be baptised in water to symbolise the work of salvation already wrought out in their heart and also to symbolise the death and resurrection of their Lord. And when the Apostles stated that these were to be baptised in the name of the Lord Jesus Christ they did not set aside the baptismal formula Christ had given, for that baptism merely instructed their hearers to be baptised in the baptism of Jesus instead of the baptism of repentance as performed by John the Baptist.

Many other passages may be found in which Christ spoke, while He was on earth, of His Father who was in Heaven, of the relationship between them, of the unity that exists between them, and of the Holy Spirit who proceeds from them.

The Trinity in Unity

Having considered the Scriptural evidence that presents the irrefutable fact of the Divine Trinity, we now turn to consider the unity of that Trinity, for it is as incorrect to think of the Godhead as being three independent Gods as it is to consider Him as only one Person.

Herein lies a great mystery. It is here that the human mind fails to comprehend the facts that are laid before it. It is here that faith and trust must replace reasoning, for while the "invisible things of him ... are clearly seen, being understood by the things that are made, even his eternal power and Godhead" [ROM:1:20]), we are still not given the ability to understand and comprehend many of the indisputable facts that are clearly seen by us. This is an accepted fact of the material world. Why would it not also apply in the spiritual realm?

It is impossible to define the unity of the Trinity. All the words of our language that are synonymous with the term unity, even if combined to pool their meaning, would fail to convey the full meaning of the oneness that is found in the Holy Three. All that the best minds of a hundred generations have put forward as a definition of this unity is adequate only to give us a mere glimpse into its depths.

In all other objects of thought or conjecture we can find parallels that help us to understand the theory or hypothesis being advanced. But it is not possible to find parallels for God. Neither is it possible to find symbols that will teach us the incomprehensible fact of God's unity, or of His Trinity, for in Him, and in Him alone, there is absolute soleness. Nothing on earth or in the universe has this distinction, this inherent quality, or this intrinsic characteristic. It, too, is a fact of Deity.

Scriptural Symbols of God's Unity

In teaching the Ephesians about the love that we as humans should have one for the other, and especially that love and consideration that must, and will, exist between Christian husband and Christian wife, the Apostle Paul has compared that earthly union with the mystical union between Christ and His Church. And the Apostle John has given us a similar lesson about the unity that must, and will, exist between the members of that Church of Christ; for he has told us that Jesus prayed that we "all may be one" -" be "made perfect in one" -" as He was in God and God in Him. But we can see that even the Holy Spirit cannot, by symbol or parallel, teach the full and complete fact of the unity of the Godhead; for He has no earthly symbol or parallel to use for that purpose -" to bring the full truth to our earthly and finite minds.

The Holy Spirit has used the symbol of Christian husband and wife, to give us a little glimpse into this unfathomable mystery by comparing the unity of God and Christ with a human, earthly union and fellowship that is actually, in itself, beyond our analysis and understanding. Now, if we cannot understand and comprehend those things which are a part of each one of us, and which are around us on every hand, how can we expect to understand or comprehend an infinite mystery that defies earthly comparison or intellectual analysis? We cannot! But, thank God, we need not be able to do so in order to be a partaker of the blessings that are given to us through it and because of it.

Sufficient it is for us to know that some day, when the veil is lifted is lifted, these mysteries will be made plain to us. Then we shall know as we are known and be like Him who gave Himself that we might have life and have it more abundantly.

Questions

1. Enumerate some of the names that are given to Christ in the Bible.

2. Quote some of the Scriptural evidences that prove that Christ is the Son of God.

3. Cite some of the Scriptural evidences that prove the plurality of the Godhead.

4. What is the reason for mankind's acceptance of a doctrine that denies the Holy Trinity?

5. State your Scriptural authority for saying that the Holy Ghost is a Member of the Trinity.

6. What is the baptismal formula as given by Christ? What does it prove?

7. Tell, in your own words, the substance of the vision Isaiah saw and what great doctrines of the Bible are taught or defended by it.

8. Tell of the baptism of Jesus and how the doctrine of the Holy Trinity is illustrated there.

9. What great offices are given to Christ to fill in the over-all plan of redemption? Which one has He already filled? Which one is He filling now? Which one remains to be filled?

10. What is the work of the Holy Ghost? And how does His work fit into the plan of redemption?