On the Trinity - what to believe and why to believe it - 3 June 2007

scripture focus

romans 5:1-5

theme

knowing God.

summary

“taste and see that the Lord is good” (psalm 34:8). indeed, there is nothing better than knowing God, but what will we discover when we let Him reveal Himself to us?

Trinity Sunday. Why set aside a day on the Christian calendar for worship specifically to celebrate a doctrine? Why celebrate a teaching of the Christian faith which is, quite possibly, the most difficult of orthodox Christian doctrine?

Notice that term that I just used: orthodox. I use that term for a reason. Firstly, because there exists in the world, and always has existed, many “ravenous wolves” who desire to confuse and deceive the “sheep” ---that is, particularly the faithful followers of Jesus (Matthew 7:15; cf. 10:16; Acts 20:29). Secondly, because it is also the case that there are people who seem to sincerely profess to be Christian, but who are so befuddled that we have to be concerned at just who they think they are worshipping (Matthew 7:21-23). They may do the right things, yet without truly knowing Almighty God.

So, the term “orthodox” refers to beliefs or teachings about God that conform to the accepted historical teachings of the Church (of which, our recitation of the Apostle’s Creed is a good example). I use the term intentionally because I believe that the triune nature of God is an essential belief of Christianity, right alongside the physical resurrection of Jesus (1 Corinthians 15:17).

Opposition to this teaching comes from three sources of which you are likely aware —Mormonism, Jehovah’s Witness, and the Oneness theology of Unitarianism

. Thus, we would do well to admit that this doctrine is a hurdle to faith for many people. Nevertheless, it is important to clear away the confusion so that we know what to believe, but, just as importantly, to also investigate why we should believe this doctrine.

The following definition of the Trinity is quite concise and accessible, and is borrowed from James R. White, author of The Forgotten Trinity:

Within the one Being that is God, there [exists] three coequal and coeternal Persons, namely, the Father, the Son, and the Holy Spirit.

This definition contains the three foundations for the doctrine of the Trinity which are based firmly upon the biblical witness of God’s nature.

Foundation 1: God is one. This foundation refers to the Monotheism of Judeo-Christianity. Both the Old and New Testaments affirm unequivocally that God is a singular being:

You believe that there is one God. Good! Even the demons believe that —and shudder (James 2:19).

The Church of Latter-Day Saints —or Mormons, as its members are more commonly called— deny this foundation. For instance, in reference to the Holy Spirit, they teach that

The Holy Ghost is a member of the Godhead, along with God the Father and His Son, Jesus Christ. Though one in purpose with the Father and the Son, the Holy Ghost is a separate being.

This teaching —that the Father, Son, and Holy Spirit are separate in being— is an expression of Polytheism —that is, they worship three gods.

Being is what makes something what it is. Person is what makes someone who he or she is [...] when speaking of the Trinity, we speak of one what (the Being of God) and three whos (the three divine Persons).

In reference to myself, my being is human, but my personality is uniquely Ian Forest-Jones —that’s my story and I’m sticking to it!

This distinction between being and person naturally leads us to the second foundation.

Foundation 2: There are three divine persons. This foundation refers to the fact that the one being that is God is made known to us in three persons: the Father, the Son, and the Holy Spirit. The Father is not the Son is not the Holy Spirit. They are all divine, but separate.

In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1).

Since Jesus is “the Word”, John is clearly asserting that Jesus is divine —do not be distracted by the implied use of the term “God” as a proper name —it is His divine being that is highlighted.

“Ananias,” Peter asked, “why has Satan filled your heart to lie to the Holy Spirit [...] You did not lie to us but to God!” (Acts 5:3-4).

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19).

The use of the definite article the here indicates that the three persons are most definitely distinct from one another. So, we can conclude that the Father is divine, that Jesus is divine, that the Holy Spirit is also divine, and that the three, while different persons, share a singular being, so as to maintain that God is one.

A good analogy of their separateness and unity is the person who suffers a multiple personality disorder —an unfortunate analogy, but useful. Such a patient is a singular being, but with three personalities. In this case, though, only one personality can be expressed at a time, while, with God, all three exist simultaneously.

As with the first foundation, there are opponents of this foundation also. Unitarians and some branches of Pentecostalism promote a Oneness theology, believing that while there is only divine being, that being is expressed in three modes or manifestations:

In distinction to the doctrine of the Trinity, [United Pentecostal Church International] holds to a oneness view of God. It views the Trinitarian concept of God, that of God eternally existing as three distinctive persons, as inadequate and a departure from the consistent and emphatic biblical revelation of God being one [...] God is manifested as Father in creation and as the Father of the Son, in the Son for our redemption, and as the Holy Spirit in our regeneration.

Of course, this theology falls apart at Jesus’ baptism when all three persons are present (Matthew 3:16-17), but Oneness preachers try their best to downplay such passages.

Foundation 3: The persons are co-equal and co-eternal. This foundation refers to the revelation that, while there is only one God, and while that divine being is known to us as three persons, those three persons are equal in power and have also always existed. God did not decide one day that maybe His creation might understand His nature better if He made Himself known in three ways. God simply always was three persons bound together in a relationship of mutuality.

[Jesus] himself is before all things, and in him all things hold together (Colossians 1:17).

How much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God (Hebrews 9:14a).

Clearly, both Jesus and the Holy Spirit are eternal —that is, existed for all time and always will. There never was a time when any of three did not exist.

In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1).

Such “fullness” also indicates that Jesus had all the power and knowledge of the Father, as did the Holy Spirit.

In reference to John 1:1, while the Jehovah’s Witnesses like to insert the indefinite article a, so as to argue that Jesus was only “a god”, not “the God”, the fact is that John was not equating Jesus with the Father —as we have already seen— but asserting His divinity (cf. 1:14) —that is, His divine being. They want to make Jesus subordinate to the Father, His creation.

The Bible is clear and consistent about the relationship of God to Jesus. Jehovah God alone is Almighty. He created the prehuman Jesus directly. Thus, Jesus had a beginning and could never be coequal with God in power or eternity.

This position is just not substantiated by the full testimony of the Bible, despite their claims.

In complete agreement with the principles of the worldwide convention of the Churches of Christ and Christian Churches, I do not want to bar anyone from communion with the Church or with God simply because they do not agree with my beliefs about God. However, I believe that this doctrine clearly falls into the category of the essentials of the faith and thus requires our unity on this point. Besides, there are good reasons for believing in the Trinity.

For an indication as to why to believe in the Trinitarian nature of God, let us turn to Paul’s Epistle to the Romans:

¹Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, ²through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. ³And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, ⁴and endurance produces character, and character produces hope, ⁵and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us (Romans 5:1-5).

There is no question that all three persons of the Godhead are actively involved in our salvation: Our reconciliation with God the Father is made possible by the life, death, and resurrection of Jesus (the Son of God); we are assured of the certainty of this salvation by the Holy Spirit, which provides the power to transforms us into the image of the Son, so that we may give glory to the Father. Do not let the language overwhelm you! While there is an aspect of mystery in this definition of the nature of the Godhead, the Trinity is made accessible and real to us as we grow and mature in our understanding and fall in love with its truth.

Without reference to all three persons, our worship is shallow and empty, and our faith is incomplete. Our sins cannot be forgiven and our relationship with our sovereign creator restored unless we have an appreciation of just what was accomplished through the Son, Jesus (John 14:6). But, unfortunately, Jesus is “ascended into heaven, where He is seated at the right hand of the Father” (Apostle’s Creed; cf. John 14:2). Until He returns, it is the Holy Spirit who reminds us of everything that Jesus taught (14:26) and empowers us to endure the trials of life (Romans 5:3-4).

Indeed, we can have peace with the Father through Jesus (:2), and the love of God will be poured into our hearts and lives, and overflow, by the Holy Spirit (:5). When we encounter the Three-In-One all our assumptions about the nature of the universe in which we live will be realigned in respect of that which created us. We will walk confidently in a united faith and mature knowledge of God (Ephesians 4:13), being filled with hope for a certain future in an eternal paradise.

I will not deny that the Trinity is a doctrine that can be troubling. It has most definitely kept some people from faith in Christ, when it should have been that which drew them.

While the term “Trinity” does not itself appear in the Bible, that fact does not diminish the biblical testimony on the nature of God. Consider all the passages that explicitly link the three together as I have described, while not using the term “Trinity”:

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19).

But we must always give thanks to God for you, brothers and sisters beloved by the Lord, because God chose you as the first fruits for salvation through sanctification by the Spirit and through belief in the truth (2 Thessalonians 2:13).

Now there are varieties of gifts, but the same Spirit; and there are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone (1 Corinthians 12:4-6).

But it is God who establishes us with you in Christ and has anointed us, by putting his seal on us and giving us his Spirit in our hearts as a first installment (2 Corinthians 1:21-22).

The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you (2 Corinthians 13:13).

To be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit (Romans 15:16).

There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all (Ephesians 4:4-6).

sermon delivered by Ian Forest-Jones
at Hurstville Church of Christ
on Sunday, 3 June 2007 at 10am
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