The term Trinity is not derived from any biblical word, nor are there words related to the doctrine such as a derivative of “tri-,” subsistence, or essence. However, the Bible does speak of God being three persons and emphasizes their perfect unity.
This guide will discuss some of the biblical data which confirms this doctrine, the unbiblical views about the Trinity, as well as, why the Church considers this to be essential to orthodox theology.
The Biblical View of the Trinity
God in Perfect Unity
The idea of single-minded monotheism is at the forefront of Israel by Moses in Deuteronomy 4:3-4. The events in the exodus of Egypt and the victories within the Promise Land proved the monotheistic statement that “the LORD is God; besides Him there is no other (Deuteronomy 4:35).
Yahweh proved Himself to truly be the one and only God. This is what the Israelites believed and confessed in their faith, though wishy-washy at times. “Hear, O Israel! The LORD is our God, the LORD is one (Deuteronomy 6:4)!” These words declared that Yahweh is unique and possesses a unified character. This is the confession of faith which the Jews make and teach, and Jesus confirmed it to the Jewish scribes when they asked him what the greatest commandment is (Mark 12:29).
This great cry in Judaism is the Shema and teaches the unity of God — “Hear, O Israel! The LORD is our God, the LORD is one.” Unity means “oneness” which follows the monotheistic view and rules out the idea that God is more than one God (polytheism). This idea that God is one is distinguished with three related words according to the theologian Norman Geisler:
- Unity—there are not two or more gods
- Simplicity—there are not two or more parts in God
- Triunity—there are three persons in the one God
Geisler argues unity through other attributes of God, namely: His pure actuality, infinity, and absolute perfection.
Pure actuality, infinity, and absolute perfection
Pure actuality means that there is no potential in God (potentiality implies change); so, God cannot differentiate from another (in being) unless it is a different being. Two beings who are purely actual cannot be different kinds of beings.
The Bible shows that God is beyond the finite world (Genesis 1:1; 1 Kings 8:27; Psalm 147:5). This means that God is infinite or without limits (metaphysically). Because he is infinite, there cannot be two or more infinite beings or else they would cease to be infinite. To be two, there must be a difference in nature and locality; and God, who is a simplebeing cannot be two different simple beings of the same kind (complex beings can differ).
God is absolutely perfect. The Scriptures make that very clear (Deuteronomy 32:4; 2 Samuel 22:31, 33; Job 37:16; Psalm 18:30; 19:7; Matthew 5:48; Romans 12:2; Colossians 1:28; James 1:17). If there were two perfect beings, then they must differ or possess a perfection that the other lacks. This would mean that the one who lacked a perfection would not be absolutely perfect. If they do not differ then they must be one.
God in Triunity
The plurality of God is hinted at from the beginning of Scripture. The Hebrew word Elohim is known as a royal plural and is used over 2,500 times in the Old Testament. It is used 2,346 times to refer to God (e.g. Genesis 1:26, 3:22, 11:7; Isaiah 6:8; John 10:30); and sometimes refers to rulers, gods, or angels (Psalm 82:6).
The idea of oneness, which can consist of “many in one,” is nothing new in the Bible. From the beginning, Genesis 2:24 refers to male and female becoming “one” flesh. In the case of John 10:30, Jesus compared himself to the Father and used a plural verb to link both together as God. He, then, says that they are both “one” (neuter case) indicating the same essence. The Hebrew word for “one” (echad – neuter form) is the same word used of God in Deuteronomy 6:4.
The Old Testament establishes the fact of God having plurality, and it is the New Testament which sheds light in greater detail on who these persons are. This helped fashion the claim of the orthodox Christians which believed that God is three persons in one, otherwise, known as the Doctrine of the Trinity. Although the word trinity does not appear in the Scriptures, there is much evidence in the Old and New Testament which supports the idea that God is three persons. These figures or persons are known as: God the Father, God the Son (Jesus Christ), and God the Holy Spirit.
Let’s look at some Old and New Testament examples:
Old Testament
The Angel of Yahweh is the most common and may refer to any of God’s angels (1 Kings 19:7). Sometimes that Angel refers to God and yet is separate from Him (Genesis 16:7–13; 18:1–21; 19:1–28; Malachi 3:1). Therefore, this implies that there must be distinctions between the Godhead.
There are several passages which distinguish the persons within the Godhead in the Old Testament.
- The LORD is distinguished from the LORD (Genesis 19:24; Psalm 110:1; Hosea 1:7).
- The Redeemer (who must be divine) is distinguished from the LORD (Isaiah 59:20).
- The Spirit is distinguished from the LORD (Isaiah 48:16; 59:21; 63:9–10)
These differences play out through the Old Testament and distinguishes the roles and functions of the Godhead. All three persons are spoken of in Isaiah 63:7–10, and God is seen as a being a Father with a Son (Psalm 2:7; 45:6–7; 110:1; Proverbs 30:4). This Son was to be the Messiah and Savior of God’s people (Psalm 2:7; 110:1; Isaiah 7:14; 53; 63:8) and spoke to the Father too (Zechariah 1:12). The Holy Spirit was the one who worked within the world and with people (Genesis 1:2; Isaiah 63:9–10). All persons are seen to be God; and so, it must follow that they are all one in the same if God is truly One.
New Testament
The New Testament describes in greater detail what the Old Testament already taught; namely, the triunity of the Godhead, their roles, and functions (e.g. John 6:63–65).
There is no argument about the Father being God, nor being the highest in rank of the Trinity (John 6:27; 8:54; Romans 1:7; 1 Corinthians 8:6; Galatians 1:1; Ephesians 4:4–6; 1 Peter 1:2).
Jesus made many claims of being equal with God the Father and to the Yahweh of the Old Testament (Exodus 3:14, John 8:58; 6:35; 8:12; 10:7, 11; 11:25; 14:6; 15:1). The apostle Paul and the other apostles defended Christ’s deity with their lives. Paul even makes the bold claim about Christ’s deity in Colossians 1:13–20.
The Holy Spirit is also contributed to being equal to God. Peter asked Ananias why he lied to the Holy Spirit; and as a result, he “did not lie to man but to God” (Acts 5:3–4). The Spirit is called the Lord (2 Corinthians 3:17) and lives within God’s temple (the believer’s body) (1 Corinthians 3:16; 6:19). The Spirit also bestows supernatural gifts which only God can do (Acts 2:4; 1 Corinthians 12:4–11).
The Functions and Roles in the Trinity
It is important to remember that God is equal in essence; however, there are roles or otherwise known as a functional subordination. Simply put using the plan of salvation for humankind:
- The Father is the Planner of salvation (e.g. Isaiah 53; John 3:16).
- The Son is the Accomplisher of salvation (Luke 19:10).
- The Holy Spirit is the Applier of salvation to those who believe in the Son (Ephesians 1:13–14; 2:1–22).
Evidence of Triunity
The strongest case in the Scriptures for the Trinity is Matthew 28:19. Jesus is with His disciples just before His ascension into heaven and gives them the Great Commission: “Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.” The Greek word for name (ὄνομα) is singular in form and followed by its connecting words which are singular, genitive nouns. Because of this grammar, the Father, Son, and Holy Spirit, refer to the word name and shows that they each share the same singular name.
Isaiah 63:7–10 speaks of God in His three persons and how He interacts and intercedes for His people. All three persons appear in the same passage at Jesus’ baptism (Matthew 3:16–17; Mark 1:10–11; Luke 3:21–22). Likewise, Paul speaks of all three persons in the same verse and discusses the work of each one as they together bring salvation and fellowship to mankind (Romans 5:1-5; 2 Corinthians 13:14).
Unbiblical Views
The concept of three persons being one God is hard to fathom. From the “oneness” and “triunity” of God emerged three major ideas in order to explain this difficult concept: Polytheism, Tritheism, and Modalism.
Polytheism
Polytheism holds true if God is more than one. “Poly” means “many” and “theism” comes from the Greek word “theos” meaning “God”. Polytheism thus means that God is many g/Gods. This is the predominate view in many religions such as Hinduism or in Greek, Roman, and Babylonian mythology.
Tritheism
Tritheism promotes the idea that God is three separate beings in the Godhead. Is goes completely against monotheism which holds to God being only one being, not three beings. That is why the distinction is made between personality and physical being. God is spirit and is not confined to limitations such as physical domain. He can be three persons in one, united in perfect, holy essence, different in personality and role but coequal and coeternal.
Modalism
Modalism says that God has three modes all in one and the same being. This denies the plurality of persons in God and advocates that He plays the role of each of the parts at different “times.” Since the Bible makes the distinction between each of the Godhead, the Trinity exists simultaneously in three persons and not some individual with a split-personality disorder.
There are illustrations which people used to articulate God’s plurality in a simple manner; but there is no perfect example in creation which can define an infinite being perfectly. There is definitely evidence for plurality in nature, for example the three states of water (solid, liquid, and gas). The problem of this illustration is that the same water molecule is never in all three states at the same time. This illustration, despite good intentions, promotes more of the modalism heresy rather than the God who is all three states at once.
Orthodox Theology
Why does the church consider the doctrine of the Trinity essential to orthodox theology? God’s unity and oneness goes back to the teachings of the first century Christians and even to Judaism. It has never been challenged by any orthodox Father of the Church even though theologians throughout the centuries have tried explaining the plurality and the unity of God.
The Doctrine of the Trinity is essential because it holds to the belief about the unity and oneness of God. He is three coequal, coeternal beings sharing the same essence (singular nature). If this teaching differs in the slightest, then the whole of Scripture fails to make sense of God, the confession that He is One, and how He accomplished salvation for the world. In actuality, there will be many contradictions in the Bible as one tries to make sense of it without a proper trinitarian perspective.
Summary
The plurality of God clearly portrays itself in the Scriptures. God is one God in essence (nature); but distinguished between three different persons (God the Father, God the Son, and God the Holy Spirit). These three persons are coexisting, coeternal, and coequal; thus, they can all be one in the same God. Each person in this Godhead has a specific role or function seen in the plan of salvation for the world. If orthodox theology of the Trinity differs or is not followed by Christians; then, the truth of the Scriptures and what they teach about God and salvation will lead to belief in more than one God and will inevitably bring contradictions within its words.
If you want to know this triune God personally and experience his love and plan for your life, consider checking out The Ultimate Guide to Salvation in Jesus Christ. You can know God, experience forgiveness, and receive eternal life with God today!
For Further Study
(The links below are affiliate links which I receive a small commission from any purchases from Amazon)
Basic Theology. Charles C. Ryrie – Buy it here!
Old Testament Theology. — Paul House – Buy it here!
Systematic Theology: God/Creation, vol.2. — Norman Geisler – Buy it here!
Systematic Theology: An Introduction to Biblical Doctrine — Wayne Grudem – Buy it here!
Understanding Christian Theology — Charles R. Swindoll & Roy B. Zuck – Buy it here!
What Is Modalism/Modalistic Monarchiansim? — https://www.gotquestions.org/Modalistic-Monarchianism.html