Is This The Trinity?

©2009 Dr. Irene Faulkes

That there are three, who are yet one, is shown in 1 John 5:7, "There are three that testify in heaven, the Father, the Word, and the Holy Spirit, and these three are one". 

The Latin theologian Tertullian first used the term trinitas in the 2nd century, but the idea was developed during the debates on the nature of Christ.  In the 4th century, the doctrine was finally set; using words still used by Christian theologians.  The doctrine taught the coequality of the persons of the Godhead.

 In the West, the 4th-century theologian St. Augustine's work De Trinitate (On the Trinity, 400-16) compared the three-in-oneness of God with parts of the human mind.  He suggested that the Holy Spirit may be understood as the mutual love between Father and Son.  This second point seems hard to reconcile with the belief that the Spirit is a distinct, coequal member of the Trinity.  The stress on equality, however, was never understood as taking from a certain primacy of the Father.  From Him the other two persons derive, even if they do so eternally.  For an understanding of the Trinitarian idea of God, the distinctions among the persons of the Trinity must not become so sharp that there seems to be a plurality of gods.  These distinctions should not become an undifferentiated monism means of construing the word God in Christian discourse.  God is not a uniquely Christian word, and it needs specific definition in Christian theology.

"The doctrine of the Trinity may be understood on different levels.  It is a Christian definition as already apparent in the New Testament, where Paul says, "There are many 'gods' and many 'lords'—yet for us there is one God, the Father…, and one Lord, Jesus Christ," (1 Corinthians 8:5-6).  These words are the beginning of a process of making clear and defining.  That ended up as the doctrine of the Trinity.  The early church was monotheistic (one God).  The above verses state the Jewish Shema, Deuteronomy 6:4.

Paul redefined his fundamental and Jewish belief in One God.  It was Christological.  As well, the doctrine may be seen to set out Christian experience: The God of the Hebrew tradition had become known in a new way.  First in the person of Christ, and then in the Spirit that moved in the church.  It shows the Christian conception of God

   Although the word "Trinity" is not in the Bible, the fact that there is a Trinity in the One God begins with the Old Testament.  Then it is found in the New Testament.  Paul, as a Jew, had firmly believed in the One God with no thought of there being a Plurality of Persons.  The Person of Jesus Christ, the Living Lord, arrested him on the road to Damascus.  His ideas of God changed.

  To understand a little of the Trinity, we look at the Bible, the writings of the Apostolic Fathers and certain heresies around that time.  We see the beginning of clear language as to what the Trinity is.  This was before the Nicene Creed and the Roman Catholic Church.  The Bible will speak for itself if we let the Holy Spirit be the Teacher.  About 115 A.D. Ignatius was martyred.  At that time there were Elders in the church in Rome, no bishop and no pope.  The papacy was not until Leo the Great, Bishop of Rome, 440-461 A.D.  He was the one who founded the authority of the Roman Church.

At His birth as a man, "Jesus" ("Jehovah is salvation") and as Immanuel ("God with us") the angels sang, "Glory to God in the highest, and on earth peace", Luke 2:15.  Here is the marvel and revelation of the invisibility, fearsomeness, light and inapproachability of the One God.  In heaven, when Jesus was born there was God the Father in His Divine perfections and glory, dwelling in invisible light.  Now on earth, is the One God but in the Person of the eternal Son of God.  This One is definitely a Person and yet God the Father is still in heaven.  This points to the fact of the Trinity.  The Holy Ghost has already been mentioned in Scripture in Luke 1:35, where the angel said to Mary, "The Holy Spirit will come upon you, and the power of the Most High will overshadow; and for that reason the holy offspring shall be called the Son of God".  That verse itself shows the Trinity.

The Son of God was not "Jesus" until He was born in a manger.  To speak of God as "Jesus" or to call the Son "the Lord Jesus Christ" before the birth of the Saviour is unscriptural.  In the Old Testament, there is no Person present as "Jesus" or "the Lord Jesus Christ".  There is God, by His various Names, the Spirit, the Son and the Angel of the Lord or the Angel of the Covenant in some places.  We cannot call Him Jesus or Christ until His actual appearance on earth.  We should remember John 1:1,14, "In the beginning was the Word and the Word was with God and the Word was God" and "the Word became flesh", then being given the Name, "Jesus".

 The belief of the early Church is found in 1 Corinthians 8:4-6, "there is no God but one… there are many 'gods' and many 'lords'… yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord Jesus Christ, through whom are all things and through whom we exist".  This clearly distinguishes that in One God, there are mentioned here Two Persons.  Both Father and Christ have the personal pronoun "whom" after each.  Wuest (a Jewish Christian Hebrew and Greek scholar) translates it "one God, the Father…we for Him…one Lord Jesus Christ…we (exist) through Him".  Note the two words "Him", each indicating a different Person.

Remembering that Paul had been raised an Orthodox Pharisee, with emphasis on "The Lord our God is One Lord", the fact that he never stressed that Jewish belief is proof that his understanding and revelation of God was wider.  He always distinguished the Three.  He never said, "The Father is Jesus", "The Father is a Spirit" or "The Father is the Holy Spirit".  He acknowledged that there were Three.  Otherwise he would have clearly emphasised that the One God was Father, Jesus and the Holy Spirit.  He did not say such things even once.  On reading his epistles, without bringing to mind any doctrine of Oneness (Jesus Only) or the Trinity, we have to be struck with the fact that the revelation of God was the revelation of Three Persons, one God and distinct persons, Father, Son and Holy Spirit.

The "Jesus Only" form of Pentecostalism, they would call it "Oneness", is a revival of Sabellianism.  Sabellius, who wished to avoid any danger of tritheism, formulated this particular belief.  He formulated that teaching, so says Cairns in his "Christianity Through the Centuries", after 200 A.D.  He taught "a trinity of manifestation of forms rather than of essence", as do the Oneness Pentecostals.  He said that God was manifested as Father in Old Testament times, later as the Son to redeem man, and as the Holy Spirit after the resurrection of Christ.  There were not three persons in the Godhead but three manifestations!  He denied separate personality to Christ, as do the Oneness people.

One wonders if the words of 2 Corinthians 11:2-4 do not apply strongly to the Oneness Movement, who certainly are saints of the Lord.  It reads "I betrothed you to Christ to present you as a pure bride to her one husband.  But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ.  For if some one comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one your received, or if you accept a different gospel from the one you accepted, you submit to it readily enough".  The Jesus of the Oneness Movement is not the Jesus Christ that Paul preached.

According to the "Encyclopedia of Early Christianity", no works of Sabellius survive.  The doctrine was called Sabellianism in the east and Monarchianism in the west.  This Encyclopedia states that, "Monarchianism referred to a theological movement in Rome based on the teachings of Noetus, Praxess and Sabellius".  Like the Jews the early Christians were identified in ancient society by their monotheism.  Monotheism means, "there is One God".  There are not many gods.  We still hold to monotheism today.

 "The Modalist Monarchians taught that one divine being had revealed itself as 'Father', 'Son', and 'Holy Spirit' but that these names referred only to temporary modes of activity and were not eternal characters within the Godhead.  Sabellius allegedly taught that God was a monad (One) with three energies that appeared in history for the purpose of creation and salvation in 'Father', 'Son' and 'Holy Spirit'."

 "Praxes taught that the Father was born, suffered, and died (Prax. 28-29). This not only was against scripture but also was against the then definition of the God incapable of feeling or emotion.  Monarchianism was always rejected as the primary definition of divine being because it tended to blur the identities and roles of the Father and Son". 

The only time in Church History where this view of God has been held was at the time of Sabellius.  It emerged again at the time of the beginnings of Pentecostalism 1913 in the States within the ranks of the Assemblies of God.  Canadian evangelist R.E. McAllister preached at a Los Angelus camp meeting on baptism and noted Acts 2:38.  One, Scheppe, the next morning shouted that the Lord had revealed to him the truth on baptism in the name of the Lord Jesus Christ.  It should be noted that revelations have always been dangerous.  However, a quick reading of that verse may give an impression that their ideas of "baptism in Jesus' Name" are correct.

  Peter would have referred to the words of Jesus Luke 24:46,47, "Thus it is written, that the Messiah is to suffer and rise from the dead on the third day and that repentance and forgiveness of sins is to be preached in his name to all nations", as in Acts 2:37,38 he said, "Repent and be baptized in the name of Jesus Christ unto the remission of your sins".

 Let us look at how Wuest, a converted Jew, and a Greek scholar translates it.  "Have a change of mind, that change of mind being accompanied by abhorrence of and sorrow for your deed (of crucifying Christ), and let each one of you be baptized upon the ground of your confession of belief in the sum total of all that Jesus Christ is in His glorious Person, this baptismal testimony being in relation to the fact that your sins have been put away, and you shall receive the gratuitous gift of the Holy Spirit, for to you is the promise and to your children and to all who are at a distance, as many as the Lord our God shall with a divine summons call to Himself".

This places the correct understanding of baptism, using the name of "Jesus", in a different light.  Notice that baptism is "upon the ground of" etc., not exactly baptism where the one baptizing says, "In the Name of Jesus".

Ewart, an Australian by birth, was there at the time.  He preached publicly in 1914 on baptism in the name of Jesus and he with others were rebaptised.  He "was the first to chart a new direction within the early Pentecostal movement.  It was he who formulated a theology of the name of Jesus to validate the new baptismal practice".  This new doctrine spread rapidly, but was opposed by J. Roswell Flower, leader of the newly formed Assemblies of God.  Despite losing members, the Assemblies of God continued to oppose the views of the Oneness people.  It denounced, in 1915, aspects of Oneness teaching on God and Christ that are contrary to the Scriptures.

There is a large account of this in the "Dictionary of Pentecostal and Charismatic Movements".  The controversy amongst the Pentecostals was long, widespread, racial, denominational, doctrinal and rather bitter.  The distrust still exists.  This proves the necessity of knowing the Word of God and of following its truths. 

A reading of the Bible and particularly of the New Testament proves these beliefs of Oneness to be wrong.  Their belief that the Trinity is a doctrine brought in by the Roman Catholic Church is wrong.  The Roman Catholic Church was not even in existence.  Their emphasis on baptism in "Jesus' Name" seems to replace emphasis on salvation through the Name of Jesus.  There has been no proven belief in "Oneness" before the year 200 in the church.

Oneness statements such as when "God comes back again" are unscriptural.  The scripture this is taken from is 1 Thessalonians 4:15, 16 where it says, "The Lord Himself will descend from heaven".  We cannot say "God".  We have to say "Jesus", as is already explained by Paul in 1 Thessalonians 3:13, where he clearly says, "at the coming of our Lord Jesus".  This, of course, agrees with what the angels said in Acts 1:11, "This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven".  We wait for the return of our Lord and Saviour, Jesus Christ.  It is Jesus who is coming back again.  His very Person is returning.  Also, in Hebrews 9:28, "so Christ will appear a second time… to save those who are eagerly waiting for him".  We wait for Christ to come.  It is confusing to say, "God is coming".

There is no case for a rebaptism using "Jesus' Name" because the formula "In the Name of the Father, of the Son and of the Holy Ghost" was used previously in a believer's baptism.  When such a person who believed in Jesus was baptized by immersion, it was because he believed in Jesus and called on the Name of Jesus for salvation.  In Acts 2:41;8:12,38;9:18;16:33;18:8, it just says, "They were baptized".  Elsewhere in the book of Acts shows baptism in Acts 10:48, "In the Name of Jesus Christ"; Acts 19:5,  "in the name of the Lord Jesus".  Acts 8:15,16 shows they had "only been baptized in the Name of the Lord Jesus" and had not been "baptized in the Holy Spirit".  It is salvation through the Name of Jesus that counts.  Baptism, because of belief in Jesus, then follows.  The formula does not matter.  The person believes in Jesus.  The Bible does not call for sacramentalism, which means the "sacrament" of baptism saves.  Baptism comes after believing.  If we are not careful, we can make "Baptism in Jesus' Name" a kind of god - its importance being exalted above that of the redemption of Christ on the Cross and the necessity for faith in Him.

For Paul, as in Colossians 1:25,26, "to make the word of God fully known, the mystery that has been hid... but has now been revealed to his saints" and in verses 27, 28, regarding "mystery which is Christ in you, the hope of glory, It is he whom we proclaim".  The word of God from the beginning of the Old Testament to its end, had mysteries.  One of the mysteries was indeed the Person of God.  We cannot say even now that this mystery has been revealed to us in the New Testament, that we know all there is to know about God.  If we did, we would be as God.  We are not and Paul says in Colossians 1:10 "as you grow in the knowledge of God".  Our minds can never comprehend the Person of God who is eternal, who is love, who is holy, who is invisible, who dwells in light and who is spirit.

Oneness bases its fundamental belief of salvation on Acts 2:38.39.  Those verses do show the way to salvation, give the need for water baptism and the promise of the outpouring of the Spirit as in Acts 2:4.  At that time there was not a wide understanding of salvation amongst the Apostles.  In fact, the Church in Jerusalem never lost its Jewishness or clinging to Law, as proved in Galatians.  At the beginning, the then Apostles did not even include Gentiles in the Gospel hope.  Yet Jesus had said to preach the gospel to every creature, in Matthew 28, Acts 1:8.

Peter's sermon on the Day of Pentecost, Acts 2:14-36 shows lack of content of the gospel.  He was preaching to Jews that Jesus was the promised Servant and Prophet.  If Israel repented then, God would send Jesus from heaven as their Messiah to restore Israel, nationally, before the final woes.  He had not received understanding of the teaching Jesus had given His disciples.  Neither did he yet have revelation of the gospel as was given to Paul at a later date that he even fully failed to understand, 2 Peter 3:15,16.  Peter had not yet been taught sufficiently by the Spirit and led into "all truth".  Later on the Spirit gave him much more understanding and so he was able to write the 1 and 2 Epistles of Peter.  Therefore, it is not wise to base the message of the gospel as a foundation, on his sermon in Acts 2 even though he spoke truth.

We can understand on the basis of Scripture and the revelation of the Spirit of God.  We must open our hearts and minds.  We cannot be unbelieving and have hardness of heart.  We are to begin to understand the "mystery of the gospel", Ephesians 6:19.  This includes the Persons of Jesus Christ, the Holy Spirit and the Father God, all "mysteries".

The New Testament is about the New Covenant God made with Jesus Christ on our behalf.  It speaks of the Gospel of Jesus Christ.  It shows redemption through His Blood, and atonement for sin by His death on the Cross.  It says Jesus Christ is the Mediator of the New Covenant.  It shows Him now in heaven, interceding for His people.  Then it gives Him as the Head of the Church, by whom the worlds were created.  He gave Himself for our sins to bring us to God.  He is God and worthy to be praised.  That there was the Person of the Son in eternity is proved by John 17:24, where Jesus prays, "Father,… to behold my glory which you have given me because you loved me before the foundation of the world".  The Father loved the Person of the Son in eternity.  The Son had glory and His love in eternity.

In Acts 4:16 Peter clearly shows that there is salvation in no other name, other than in the Name of Jesus.  Romans 10:9,13 that "If you confess with your mouth that 'Jesus is Lord' (Jehovah),... you will be saved", and "Everyone who calls on the name of the Lord will be saved".  The angel said to Joseph in Matthew 1:21, "You are to give Him the name Jesus".

The ancient Hebrews were monotheistic, following Exodus 20:2,3.  The Shema of Deuteronomy 6:4 reads, "Hear, O Israel: the Lord our God is one Lord".  They held to the Oneness of God, but overlooked the references in the Old Testament to the fact of the Persons of the Father, Son and Holy Spirit, all three being Deity.  "Person" in this sense does not mean "a human being".  A better way of saying it is that there are three personal self-distinctions within the Divine Essence, or three underlying substances, three different modes, not of manifestation, but of existence or subsistence.  Because the Jews did not believe in a Trinity of Persons is no reason for us to follow them.  They did not receive the Messiah when He came.  They did not understand the revelation of the Old Testament about His death and resurrection.  We believe the revelation made clear in the New Testament.

Calvin shows the "Persons" of the Trinity as "By person, then, I mean an existence in the Divine essence - an existence.  This, related to the other two Persons, is distinguished from them by attributes not shared".  "The divine essence is not divided among the three persons, but is wholly with all its perfection in each one of the persons.  They have the identical essence.  The divine nature is indivisible and therefore identical in the persons of the Godhead", Berkhof. 

There is a revelation of the Trinity in Isaiah 6:3, where the seraphim called one to the other and said: "Holy, holy, holy is the Lord of hosts", three calls.  In Isaiah 6:1, the vision was of "Adonai sitting on a throne".  He had a vision of the Son of God on the throne, as John 12:41 reads "Isaiah said this because he saw his glory and spoke about him (Jesus)".  Then in verse 5, the seraphs called, "Holy, holy, holy is Yhwh (Jehovah) of hosts", which shows the Trinity

Psalm 2 speaks of the Son, who says in verse 7, "I will tell of the decree of the Lord: He said to me, 'You are my son; today I have begotten you.  Ask of me, and I will make the heathen (nations) your heritage, and the ends of the earth your possession'."  Hebrews 5:7 shows God said it to the Son before He was born.  In Psalm 2:12 it reads, "Kiss the Son lest he be angry".  Then in Psalm 110:1, "Yhwh (Jehovah) says to my Adonai, 'Sit at my right hand until I make your enemies your footstool'."  David speaks of the Father and the Son as existing then, 1,000 years before Jesus was born.  In Exodus 25:1, "The Lord said to Moses", (see Exodus 24:1), and this has to be God in three Persons.  Hebrews 9:8 says "the Holy Spirit indicates that the way into the sanctuary…", which means the Holy Spirit.  Then Christ is meant as we know from Psalm 68:17,18 and Ephesians 4:8-10.  In Ephesians 4:4-6 it clearly states "one Spirit", "one Lord (Jesus)" and "one God and Father".

Concerning the " House of God" in the Old Testament, Hebrews 3:4-9 states "the builder of all things is God" and we can see in this God the Father.  Then Christ, the Second Person of the Godhead, in verse 6 "was faithful over God's house".  In 1 Corinthians 10:4, "They drank from the spiritual rock that followed them, and the rock was Christ".  There is then the mention of the Holy Spirit in Hebrews 3:7,8.  The Holy Spirit says,  "Today, if you hear HIS voice,… as in the wilderness, where your ancestors put 'Me' to the test".  It is God's voice speaking and yet the Holy Spirit was putting them to the test.  The Trinity is operating with the Children of Israel in the Wilderness, yet there is no mention of a Trinity in the Old Testament.  According to the above Scriptures, the Trinity was there.

In the Old Testament, the name "Jesus" was unknown as the name to be given to the Saviour of the world.  God did give an insight into that in several scriptures whose meanings were closed to the Israelites.  According to a converted Jew, there are several verses that talk about "Jesus" very clearly.  Such are, Isaiah 12:2, in the original Hebrew, "Behold, the Mighty One is my Yeshua (Yesha or Yeheshua)".  Meaning "Jesus", in His pre-incarnation existence.  In Isaiah 62:11, "Jehovah has proclaimed 'See your salvation (Yesha, Jesus)' comes".

Again, "Jesus" is mentioned.  In Psalm 91:11, the Psalmist says "For Jah (Jehovah) is my strength and my song.  He also is become my salvation, (Yesha, Jesus)".  In Zechariah 3:3 "Joshua (Yeshua, or Jehovah is salvation, Jesus)"; here He is to bear our sin.  Habbakuk 3:13, "You came forth with Yesha, with your anointed One."  Here, God the Father brings salvation in a coming forth "with Yesha, or Jesus".  Notice in this verse, "You crushed the head of the wicked (Satan)", as prophesied in Genesis 3:16.

In Genesis 49:18, Jacob prays, "I wait for your Yesha, O Jehovah".  The Father God, the Eternal One, is going to "send" His Jesus to mankind.  Notice that God the Eternal One is not coming as Jesus, because that One God is Three Persons.  In Deuteronomy 33:19, note the "people saved by Jehovah", but He does this by sending "His Yesha".

This Great Eternal One as known by several names, joined to Jehovah.  They revealed His nature in its different aspects.  Those Names did not bring salvation at that point.  The salvation was yet to come in the form of a Person, the Eternal Son, who was called "Jesus" and is "Immanuel", "God with us".  Therefore, the Name to be exalted for us under the New Covenant, is not "Jehovah", but rather, "Jesus", which means "Jehovah is salvation".  Salvation is found in "Jesus.

This being the case, under the anointing of the Holy Spirit, we cry "Jesus is Lord (or God, or Jehovah)", 1 Corinthians 12:3, rather than "Hallelujah", which literally means "Praise to Jehovah".  Jesus Himself said, "No one can come to the Father, but by Me".  Saying "Hallelujah" often would appear to be eliminating the necessity of offering prayer or praise through the Name of Jesus.

See 1 Timothy 3:16, (v.13 Christ Jesus), "He Who was manifested in the flesh".  The One God was not manifested as the Son in the flesh.  The Son, Christ Jesus, was manifested in the flesh.  That it was "Christ" who was "manifest in the flesh" is shown by the Greek word, "hos", a relative pronoun, referring to "Christ" as its antecedent in verse 15.  Nowhere does the Scripture say that the Father manifested Himself as the Son or as the Spirit.  In relation to manifestation, 1 Corinthians 12:4-11 shows the "manifestation of the Spirit".  The Holy Spirit is said to be the "Executive" of all the works of God, Smeaton, Scotland's greatest theologian.  The Spirit, in particular, does the will of the Son, John 16:7,13-15; 1Timothy 3:16, " Great, we confess, is the mystery of our godliness.  He (Christ) was manifested (made visible) in the flesh, vindicated in the sphere of the spirit, seen by angels, preached among the nations, believed on in the world, taken up in glory".  "Vindicated" means here "endorsed, proved, pronounced as".

The words, "flesh" and "spirit", so says Wuest, a converted Jewish Hebrew and Greek scholar, "are set in opposition to one another.  The former word refers to our Lord's life on earth as the Man Christ Jesus.  The latter word refers to what He was in His preincarnate state as pure spirit, as Deity, as being in the form of God and as being the express image of God's substance.  The word 'flesh' refers to His humanity.  The word 'spirit' refers to His Deity".

How?  By His resurrection to immortal life, it proved that His obedience to God had been complete.  His claims to be Messiah were confirmed.  His suffering for sin had been effective.  Mark 1:11; 9:7 - His resurrection was like that Voice of God at His baptism and on the Mount of Transfiguration, the resurrection was the voice of Divine approval of the Son.

The Son possesses life exactly similar and as a parallel to the Father's life.  Each has a different, personal life.  John 5:26, "As the Father has life in himself, so he has granted the Son also to have life in himself".  Each is a Person with a Personal life.  This verse shows a certain subordination to the Father, as does 1 Corinthians 15:28.  There is a parallel that can be drawn from our lives in Christ to show the distinction between the Father and the Son.  "Christ in us", "received the Spirit of Christ" shows our spiritual position.  It does not deprive us of our own personal individuality, just because "the same Spirit that raised Christ from the dead" lives in us.  Yet we are as "he how is joined to the Lord is one spirit with Him", 1 Corinthians 6:17.  Just so, the Father has life, as a Person and the Son has life as another Person even though Jesus said, "I and my Father are One".  We could never deprive the Son of eternal personality.

John 1:18 declares the Son was with the Father from eternity, "God uniquely begotten, He who is in the bosom of the Father, that One fully (declared) explained ('him, deity' is not in the Greek)", Wuest or Carrirer (both of these translators being Jews); "No man has ever seen God.  It is his only Son, who rests on the breast of the Father, who has made him known".  That there is a plurality of Persons in the Godhead is also proved in John 14:23, where Jesus said, "My Father will love him, and we will come to him and make our home with him".  Then that there are three, is again shown to be so in John 14:26, "the Counsellor, the Holy Spirit, whom the Father will send in my Name".

It is not surprising that the nation of Israel did not see the revelation in the Old Testament of the One God in Three Persons.  Most of its national history was spent in rebellion, disobedience, idolatry and apostasy.  They were ignorant as to the manner of the coming of their Messiah and His purposes of redemption, despite the Old Testament revelation.

The Old Testament shows the Trinitarian life in its various relations as a living reality.  This can be seen in the works of creation and providence and particularly in relation to the work of redemption.  The fuller revelation of the Trinity is found in the New Testament, alongside the fuller revelation of the love of God, His being our Father, our Redemption, Reconciliation, Restoration, the Word made flesh and the abode of the Holy Spirit in the church.

Some references to the fact of more than one person in the Unity of God is found in the Old Testament -

a. In passages referring to the Angel of Jehovah, who is identified with Jehovah and distinguished from Him, Genesis 16:7-13;18:1-21; 9:1-28; Malachi 3:1.

b. In places in which the Word or Wisdom of God is personified, Psalm 33:4,6; Proverbs 8:12-31.

c. Where more than one person is mentioned, Psalm 33:6; 45:6,7; Hebrews 1:8,9.

d.  Isaiah 48:26,17 reads, "From the beginning I have not spoken in secret, from the time it came to be I have been there.  And now the Lord God has sent me and his spirit.  thus says the Lord, your Redeemer."

e. In Genesis 1:26 the Hebrew reads, "Then God said (singular), "Let us make (plural) man in our (plural) image".  Genesis 11:7, "Let us go (plural) down and there confuse their language".  In Isaiah 6:8, "Whom shall I send (singular) and who will go for us".  According to Genesis 2:24, man and woman are to become one ("echad") flesh, a union of two separate entities.  In Deuteronomy 6:4, "The Lord our God is one ('echad') Lord".  It would seem that this projects the nature of God - He is an organism, that is, a unity of distinct parts.

Paul, an Apostle of Jesus Christ, in Ephesians writes to the faithful "in Christ Jesus".  The benediction is given from God our Father, and "from the Lord Jesus Christ".  We are chosen "in Christ".  God the Father glorifies Himself in Christ the Only-Begotten Son.  Christ glorifies Himself in believers, John 17:5; 2 Thessalonians 1:12.  In 2 Thes. 2:16, "May our Lord Jesus Christ himself, and God our Father, who loved us... comfort your hearts" is a benediction that distinguishes between the Person of the Father and the Person of the Son.  In 2 Corinthians 13:14, the blessings of three Persons are pronounced, "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all".

Again in Galatians, Paul shows his belief in the Trinity.  In Galatians 4:4 he writes, "God sent forth His son, born of a woman".  This means that the Father in heaven, sent His son, eternal, from heaven to earth.  This eternal Son had a human birth.  Also in verse 6 he says, "God sent forth the Spirit of His Son into our hearts".  Here are three distinct Persons.

The Early Church believed in One God with Three Persons or Three Beings.  The revelation was clear to all.  It was not until error, heresy and questioning concerning the Person of Jesus Christ and that of One God in Three Persons, that statements began to be formulated regarding Christ and the Trinity, that was a second century term.

At baptism, there was confession of "the Father, Son and Holy Spirit" and this could be called the earliest creed.  It declared the Doctrine of the Trinity in a form as a confession of faith that became the basis of the Apostles' Creed.  For example, there is Hippolytus, who around 200 A.D. wrote "Apostolic Tradition" that included baptism in its Trinitarian form.  This was long before the establishment of the Roman Catholic Church and the time of Constantine.  "In the name of" means "with fundamental reference to".  It is a way of saying "unto the Father, and the Son, and the Holy Spirit".  Name in the Bible is a representative of a person.  Our union is with Jesus Christ and our water baptism is unto Christ and unto the Trinity, whatever formula is used.

Jesus' words in Matthew 28:20 were not a law or a formula for baptism, but are a confirmation of One God (One Lord), this One God shown as three Persons (lacking a better word).  There is a "Father", who eternally produces Himself in His "Son", and by His "Spirit", who in His very being and works, is a witness of unity in plurality.  There is a giving forth out of the Spirit and a communion we can have with the Person of the Spirit.  The importance of the words of Jesus is found not in their relation to baptism but in the revelation of the One God in Three Persons.  It says that God is Father and that there is a Son.  There is an eternal love between the Father and Son who is "with God" and also "is God" and is "His only begotten Son".  The Father and the Son are One in One Spirit.  We should remember Matthew is written to Jews.

Jesus spoke of the name as being of the Father and of the Son and also of the Holy Spirit.  He is the worker of the Father's Will.  Even in creation, He moved upon the waters.  This one and self-same Spirit, 1 Corinthians 12:6,11 works in "dividing to every man severally as He will".  Under this Name of the Holy Spirit we receive revelation.  His Power operates in and through us.  This Name of the Father and of the Son and of the Holy Spirit sums up what can be known of God.  These Three are One.  The union of the Son with the Father did not cease when the Son became man.  At that time the Holy Spirit was, as He was in eternity, in the Father and in the Son.

THE "FATHER" APPLIED TO GOD

The Triune God is seen in creation, 1 Corinthians 8:6; Ephesians 3:15; Hebrews 12:9; James 1:17.  This Name, "Father", expresses His Theocratic rule over Israel, Deuteronomy 32:6; Isaiah 63:16; 64:8; Jeremiah 3:4; Malachi 1:6; 2:10.  In the New Testament the name "Father" applies to the triune God of all His spiritual children, Matthew 5:45; 6:6-15; Romans 8:16; 1 John 3:1.

EARLY CHURCH FATHERS KNEW OF THE TRINITY WITHOUT NAMING IT "THE TRINITY".

Clement, 88-97 A.D., wrote, "Have we not one God, and one Christ, and one Spirit of grace" and  "As God lives, and the Lord Jesus Christ lives, and the Holy Spirit".  This is definitely a Trinitarian belief.  Ignatius, at the beginning of the second century (martyred before 120 A.D.) said, "Be diligent to be confirmed in the ordinances of the Lord and the Apostles, that you may prosper in whatever you do in flesh and spirit, by faith and love, in the Son and the Father and in the Spirit".  Polycarp, who is said to have sat at the feet of the Apostle John and to have been appointed as a Bishop by the Apostles, wrote just after the death of Ignatius, about 117 A.D.  He was martyred at Smyrna about 155 A.D. and looking up to heaven prayed, "Lord God Almighty, Father of Your beloved and blessed Son Jesus Christ, …unto resurrection to life eternal of both soul and body in the incorruptibility of the Holy Spirit.  ...I glorify You through the eternal and heavenly High Priest, Jesus Christ Your beloved Son, through whom together with Him and the Holy Spirit be the glory both now and ever".  This is the earliest mention of a doxology in which the Spirit is glorified together with the Father and the Son.

About 177 A.D. Athenagoras wrote, "We believe in a God who made all things by His Word and holds them together by the Spirit that comes from Him.  Let no one count it absurd that God should have a Son.  We hold the Father to be God and the Son God, and the Holy Spirit" And "united as they are - the Spirit, the Son, the Father".  This is belief in One God with three Persons forming a Trinity.  The belief in the Trinity did not commence with the Roman Catholic Church.

Dionysius of Corinth, about 170 A.D., denounced Marcion, a successful heretic.  Dionysius of Rome, about 260 A.D., wrote, "It is absolutely necessary that the Divine Trinity be summed up and gathered into One, as its Head - I mean, into the God of all, the Almighty; otherwise we shall revert to Marcion's diabolical doctrine of Three Principles".  This is before there was a Roman Catholic Church.

The church in the city of Rome, before 150 A.D., confessed its faith in the words, "I believe in God (the Father) Almighty, and in Christ Jesus, His only-begotten Son our Lord… and in the Holy Spirit".  The early creeds confessed, "One God…  One Lord…One Holy Spirit".  Such were those in Africa as stated by Tertullian 200 A.D., in Caesarea (recited at Nicaea by Eusebius, 270 A.D.) and Cyril in Jerusalem 349 A.D.  It was not until 379 that Cyril joined the Eastern Church under the Nicene Creed.  The Church did not take on the Nicene Creed until 325 A.D.  These were all professed well before the Roman Catholic Church began its use in the fourth century.

The layman Julius Africanus, about 220 A.D., ended his writings with a doxology, "We thank the Father who gave us Him who is the Saviour of all and our Lord Jesus Christ, to whom with the Holy Spirit be glory and majesty for ever".  There is no hint of "Oneness with Three Manifestations".  It is clear their belief was in the One God who is a Trinity.  The Didache (writings of early Church Fathers just after the Apostles) says that baptism was administered in the Trinitarian form.  It even suggests trine baptism, thus emphasising the relation in which the baptized enter with each Person in the Trinity.  Also, from the words of Justin and Tertullian it is clear that in the West also, at Rome and at Carthage, baptism was administered in the Name of the Three.  This is around 200 A.D.

The very fact of being called "Son of Man", assures us of His Deity while here on earth.  That brings to mind Daniel 7:13,14, which places the Son of Man as a Divine Being on a throne.  This Son of Man came to the "Ancient One".  This is One Person coming to another Person.  This also disproves the Oneness position, (U.P.C.). 

Now the African Church.  There were many martyrs in the year 180 A.D. and it is said in the account "thus all the martyrs were crowned together, and now they reign with Father, Son and Holy Spirit for ever and ever".  This is the simple Trinitarian faith of the African church in the second century.  Clement of Alexandria, 160-215 A.D. often referred to the Holy Trinity.  Origen, a brilliant writer, about 220 A.D. says, "In the Trinity, nothing can be said to be greater or less."  And "the nature of Father, Son, and Holy Spirit is incorruptible and eternal".

Tertullian, 160-220 A.D. of the North African Church, about 210 A.D., addressed a Treatise to the church, defining the formula for what became the orthodox doctrine of the Trinity.  He also wrote in Latin.  Tertullian's writings demonstrate a profound knowledge of Greek and Latin literature, both pagan and Christian.  He was the first writer in Latin to formulate Christian theological concepts, such as the nature of the Trinity.  Having no models to follow, he developed a terminology derived from many sources, chiefly Greek and the legal vocabulary of Rome.  His legal turn of mind imprinted on this newly minted theological language of the West a juridical character that has never been erased.

The famous Jerome quoted him.  He was the one who corrected earlier efforts and translated the Bible into Latin, the Vulgate, used by the Roman Catholic Church.  He translated the Old Testament from the Hebrew, 389-405 A.D.  His translations were not quickly accepted by either the Roman or Greek Orthodox Church.  The latter preferred their own translation from the Septuagint (Greek translation of the Hebrew before Christ).  In 1546 the Catholic Council of Trent called the Vulgate the "authentic" text to be used in the Roman Church.

Around 205 A.D. Tertullian developed an "economic" view of the Trinity.  In his view there are three manifestations of the one God.  In the unity within the Godhead, he pointed out, the Father, Son and Spirit are one identical substance.  This substance has been extended into three manifestations, but not divided.

This is rather a vague view of the Trinity and has never been taken up by most theologians, Bible scholars or most churches.  That view does not have any roots in the Bible, early writings or the early church.  In fact, this view followed by a minority was laid to rest by the mid-third century, fifty years after Tertullian developed it.  It was stated in the first treatise against this "economic" view that since the Father is always Father, he must always have had a Son.  In the east, around 250 A.D., Origen's account set out the Son's "eternal generation", to which we still adhere to today.

There is no room for any belief in "Jesus Only", "Oneness, with Three Manifestations", or in Oeffler's Doctrine of Baptism in "the Name", being "in the Name of the Father, Son and Holy Ghost which is the Lord Jesus Christ".  Neither can we subscribe to any belief that "Jesus is only a Man even while on earth".  It can be seen from history that the Trinitarian belief did not originate with the Roman Catholic Church.  It was taken up by that Church due to the overwhelming historical proof that it had always been the basic belief of the Christian Church.

1 Timothy 3:16, "He was manifested in the flesh" shows clearly that The One God was not manifested as the Son in the flesh.  The Son was manifested in the flesh.  In Romans 8:26 "The Spirit Himself intercedes for us... and He who searches the hearts of men knows what is the mind of the Spirit (within us)".  This Spirit cannot be merely a "manifestation" of the One God.  It is the Third Person of the Trinity.

John 1:18 declares the Son was with the Father from eternity, "God uniquely-begotten, He who is in the bosom of the Father, that One fully explained deity", Wuest or Carrirer (both of these translators being Jews), "No man has ever seen God.  It is his only Son, who rests on the breast of the Father, who has made him known".

Mention should be made of Augustine.  Although a Roman, he was born in North Africa.  He wrote "Confessions" to praise God for the grace that He had given to such a sinner as he, who had followed his evil passions.  He wrote "Thou madest us for thyself, and our heart is restless, until it repose in thee" at the commencement of the book.  He had been converted through Romans 13:13,14.  He died in 430 A.D. He wrote "De Trinitate" concerning the Trinity.  The first seven books of the work were scriptural expositions of that doctrine.

Protestants consider Augustine as one who was a forerunner of Reformation ideas.  However, he did bring some errors into Christian thought, e.g. purgatory, emphasis on the two sacraments so that the doctrine of baptismal regeneration and sacramental grace were natural outcomes of his views.  Protestants do think that between Paul and Luther the church had no one of greater moral and spiritual stature than Augustine.  We are indebted to much of his great work and ideas.

The orthodox doctrine of the Trinity came about because of the heresies that existed about God.  In 381 A.D. the Council of Constantinople defined its beliefs.  The basis of this was the creed of Athanasius, 293-373.  There was an acknowledgment with which we must agree that the Trinity can never be fully understood.

(N.B. Much of the following is not my own work.  It is transcribed for our learning and information only, from "The Trinity", Bickersteth, who wrote such a book over a century ago).

THE TRINITY - GOD IN THREE PERSONS

1.  THE FATHER OR THE FIRST PERSON IN THE TRINITY

a.  The Name "Father" is applied to God.  This name is used in different ways.

    i.  Sometimes it is applied to the Triune God as the origin of all created things - 1 Corinthians 8:6; Ephesians 3:15; Hebrews 12:9; James 1:17, "Every perfect gift is from above, coming down from the Father of lights".  The name is for the triune God but it refers more to the first person.

    ii.  The triune God expressing the theocratic relation in which He stands to Israel in the Old Testament, Deuteronomy 32:6; Isaiah 63:16; 64:8; Jeremiah 3:4; Malachi 1:6; 2:10, "says the Lord of hosts: and "Has not one God created us?"

    iii.  In the New Testament as the Father of all His spiritual children, Matthew 5:45; 6:6-15; Romans 8:16; 1 John 3:1, "the children of God".

    iv.  In a different sense, the name is applied to the first person of the Trinity in His relation to the second person, the Son, John 1:14,18; 5:17-26; 8:54; 14:12,13, "because I go to the Father".  This is the original fatherhood of God

b.  The distinction of the Father.  He is not begotten and from him is the generation of the son and the Holy Spirit comes from Him and also from the Son.

c.  Specific works of the Father.  All the works of God are those of the triune God, but the Father is to the fore in -

    i.  The work of redemption, Psalm 2:7-9; 40:6-9; Isaiah 53:10; Matthew 12:32; Ephesians 1:3-6, "Blessed be the God and Father of our Lord Jesus Christ who has blessed us in Christ".

    ii.  The works of creation, 1 Corinthians 8:6, "There is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist".

    iii.  The work of representing the Trinity, Psalm 2:7-9; 40:6-9; John 6:37,38; 17:4-7, "Father, glorify me in your own presence with the glory I had with you before the world was made".

II.  THE SON OR THE SECOND PERSON OF THE TRINITY

a.  He is called the "Son" or "Son of God" - without regard to His position and work as Mediator.

    i.  He is spoken of the Son of God from a pre-incarnation view, John 1:14,18; Galatians 4:4, "When the time had fully come, God sent forth His Son".  Notice it never says, "God came as the Son".  The Son is different.

    ii.  Called the "only-begotten" Son of God or of the Father, showing this is not official but actual from all eternity, John 1:14,18; 3:16,18; 1 John 4:9,

    iii.  "God sent His only Son into the world".  Compare 2 Samuel 7:14; Psalm 2:7, "He said, 'You are my son, today I have begotten you"; Luke 3:38; John 1:12.

    iv.  Jesus addresses God as "Father" uniquely, Matthew 6:9; 7:21, "he who does the will of my Father who is in heaven"; John 20:17.

    v.  Jesus claimed a unique knowledge of God, Matthew 11:27, "no one knows the Father except the Son".

    vi.  The Jews knew He claimed to be the Son of God, Matthew 26:63; John 5:18; 10:36, "He has uttered blasphemy"; Matthew 8:29; John 1:49.

    vii.  He is mentioned as God in distinction from the Lord, John 17:3; 1 Corinthians 8:6; Ephesians 1:3.

    viii.  He is called "Son of God" in His birth, Luke 1:32,35, "called Son of the Most High God".  There is the Most High God and there is also the Son.

b.  His personal existence.

    i.  The Bible speaks of the Father and Son alongside of each other, implying one is just as personal as the other.

    ii.  The name "first-born" emphasises the fact of the eternal generation of the Son, Hebrews 1:6; Colossians 1:15,16, "the first-born of all creation for in him all things were created … all things were created through him and for him", meaning He was before all creation.  The Son, distinguished from the Father, existed in eternity.  He is the "image of God the invisible".  As "image" He is derived from God, the Father.  He is the likeness and representation of God.  He is the copy.  This word "image" shows He is the Son of God, He is the eternal Son of God and He is God.  He is seen here to be the Person of the Son, as distinct from the Person of the Father.  As the image of the Father, He is not the Father.  The eternal Son is the manifestation of God.  Verse 16 shows Paul is speaking of the Son in eternity, before creation and before the Son came to earth.  Before His incarnation, He was the "image of God" to the angels.  Incarnate, born of a woman, the Son was still the image of the Father, as John 14:9, "He who has seen Me has seen the Father".  There was placed in His human nature also, the image of the Father.  We cannot imagine Jesus Christ.  This would only be our own making of an image.

    iii.  The use of  "Logos" refers to the Son personally, John 1:1-14, "In the beginning was the Word (Logos) and the Word was with God and the Word was God"; 2 Corinthians 4:4; Colossians 1:15; Hebrews 1:3.  If the Son of God is the very image of God, He too must be a person.  He is God's purpose and expression.  He is God's Personal Word.

c.  The eternal generation of the Son.  He is eternally begotten of the Father and from Father and Son go out the Spirit.  "Only-begotten", John 1:14,18, "only begotten of the Father full of grace and truth"; 3:16,18; Hebrews 11:17; 1 John 4:9.

    i.  The will of the Father delights in it.

    ii. It is an eternal act of the Father.  It is impossible to think of the Father not generating and this naturally shares in the eternity of the Father.  Regarding the Son's pre-existence or His equality with the Father, Micah 5:2, "whose origin is from of old, from ancient days"; John 1:14,18, "the Word was made flesh"; 3:16, "gave His only begotten Son"; John 5:17,18,30,36;Acts 13:33;John 17:5;Colossians 1:16;Hebrews 1:3.

    iii.  It is a general state of personal existence rather than of the divine essence of the Son.  The Son has the divine essence entirely.  The Father did not generate a second person and then communicate the divine essence to this person.  Also, He was not created.  John 5:26, "As the Father has life in Himself, so He has granted to the Son to have life in Himself".

    iv.  It is that eternal and necessary act of the first person in the Trinity, whereby He, within the divine Being, is the ground of a second personal existence like His own.  He puts this second person in possession of the whole divine essence, without any division or change.

d.  The Deity of the Son.

    i.  Deity of the Son, Romans 9:5; Philippians 2:6.

    ii.  His Divine nature, Isaiah 9:6; 40:3; Jeremiah 23:5; 1 Timothy 3:16, "He was manifested in the flesh".  The One God was not manifested as the Son in the flesh.  The Son was manifested in the flesh.

    iii. The Son has Divine attributes, such as  - eternal, Isaiah 9:6; John 1:1,2; Revelation 1:8; 22:13, "I am the Alpha and the Omega, the first and the last, the beginning and the end".

    iv.  The Son engaged in Divine works of creation, John 1:3,10; Ephesians 1:22; Matthew 9:2-7 (forgive sins); Mark 2:7-10; resurrection and judgment, Matthew 25:31,32; John 5:19-29; Acts 10:42; 17:31.  This is enlarged below under  "The Person of the Lord Jesus Christ, Co-Equal with the Father".

e.  The Place of the Son in the Trinity: The second place, 1 Corinthians 8:6, "One God the Father, One Lord, Jesus Christ:"; John 1:3,10; Hebrews 1:2,3; John 1:9; Psalm 40:7,8, "Lo, I come … I delight to do your will, O my God".

III.  THE HOLY SPIRIT OR THE THIRD PERSON IN THE TRINITY.

It has long been the general Church belief that the "Holy Spirit proceeds from the Father and from the Son" as an eternal fact.  That was the position in eternity before the worlds were created.  Origen, of Alexandria, Jerusalem and Caesarea, about 230 A.D. set out the belief of the procession of the Spirit from the Father and the Son but in an imperfect teaching.

Clearly, John 15:26, "Whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father" is the scriptural basis for the belief.  This is clear enough and it is certain that Jesus did not use the order of procession lightly.  The acts of the Persons of the Trinity bear a relation to their order in the Godhead.  God planned, He counselled with the Son who said, "I will go" and the plan of redemption was effected in the last instance by the spirit.  The Son redeemed us but the Spirit came upon Mary, was with Jesus throughout His life, was the anointing upon His ministry and was with Him in His death and brought about His resurrection, Romans 8:11, "If the Spirit of him who raised Jesus from the dead", verse 2, "the law of the Spirit issues in life".

Smeaton says, "The Scripture evidence in support of the procession is conclusive; and it is set forth in a mass of solid literature, from the earliest times to the present day.  They who err depart from the confession of a doctrine the entire Church of God has taught and enforced from the days of the apostles.  John 16:13, enables us to understand what is involved in this procession, viz. That the Holy Ghost receives the same...  divine essence with the Father and the Son.  The three Persons have a natural relation to each other, both in existence and action.  They are one in essence and in operation".

The Holy Spirit proceeds from the Son as well as from the Father.  This is why in 1 Peter 1:11, "The prophets... inquired what person or time was indicated by the Spirit of Christ within them when predicting the sufferings of Christ".

In the late second century, Clement of Rome said, "As God lives, and the Lord Jesus Christ lives, and the Holy Spirit lives".  Tertullian called the Holy Spirit God, stressing that there is one substance which the Son and the Spirit hold jointly, as it were, with the Father.       "Praise ye the Spirit!  Comforter of Israel, Sent of the Father and the Son to bless us, Praise ye the Father, Son and Holy Spirit, Praise ye the Triune God".

In Hebrews 9:14, the Holy Spirit is called the "Eternal Spirit".  In Isaiah 40:13, "Who has directed the Spirit of the Lord?  With whom took He counsel?"  God is indeed spirit but He is "the Lord" and not the "Spirit of the Lord".  Here in Hebrews and in Isaiah are distinctly set out this third Person.  The three Persons, all Deity, in the Trinity, stated clearly in Ephesians 2:18, that by Christ we have access in one Spirit to the Father. 

The name "Father" is also applied to the first person of the Trinity in His relation to the second person, John 1:14,18; 5:17-26; 8:54; 14:12,13.  The Father is not begotten or unbegotten.  The Father generates the Son and the Holy Spirit proceeds from Him. 

The Father, this First Person, designed the work of redemption, Psalm 2:7-9; 40:6-9; Isaiah 53:10; Matthew 12:32; Ephesians 1:3-6.  He was the originator of creation, 1 Corinthians 8:6; Ephesians 2:9.  His right was violated, Psalm 2:7-9; 40:6-9; John 6:37,38; 17:4-7. 

The Holy Spirit is the same essence as the Father.  We believe that the Spirit proceeded from the Father and from the Son.  The Holy Spirit is in the closest possible relation to the other persons.  In 2 Corinthians 3:17, "The Lord (Christ) is the Spirit, and where the Spirit of the Lord (the Holy Spirit) is there is liberty".  In Ezekial 11:5, "Then the spirit of the Lord fell upon me, and he said to me, 'Say, Thus says the Lord.'"  This proves the Lord or Father is not the Spirit.  It does not say that it was the Lord who fell on him.  Also, it was then that the Spirit spoke, and told him to say what the Lord said and not what He, the Spirit, said.

The Holy Spirit was sent into the Church on the day of Pentecost in His unity with the Father and the Son.  He came to take the place of Christ.  The work of the Son in revealing things to us stood on His unity with the Father.  So the work of the Spirit is based on His unity with the Father and the Son, John 16:14,15.

The Father is not the Holy Spirit.  The Holy Spirit is another Person, because in John 14:26, Jesus said, "The Holy Spirit, whom the Father will send in my name, he will teach you".  There are three Persons here as stated previously, but the point we wish to make is that if the Holy Spirit is not another Person, how can - i. The Father send Him?  The Father cannot send Himself and certainly not in the totality of His attribute of spirit.  ii. The Spirit has to be a Person to be able to teach.  

Divine Names are given to the Holy Spirit, Exodus 17:7; Hebrews 3:7-9; Acts 5:3,4; 1 Corinthians 3:16; 2 Timothy 3:16.  The Holy Spirit is Omnipresent, Psalm 139:7-10.  He is Omniscient, Isaiah 40:13,14; Romans 11:34; 1 Corinthians 2:10,11.  He is Omnipotent, 1 Corinthians 12:11; Romans 15:19.  He is eternal, Hebrews 9:14.  Divine works are ascribed to Him, Genesis 1:2; Job 26:13; 33:4; Psalm 104:30, regeneration, John 3:5,6; Titus 3:5 and the resurrection of the dead, Romans 8:11.  Divine honour is given Him, Matthew 28:19; Romans 9:1; 2 Corinthians 13:13.

The Holy Spirit can be grieved, Ephesians 4:30 "Do not grieve the Holy Spirit of God, in whom you were sealed".  We can only grieve a Person.  As a Person the Holy Spirit has emotions.  The Holy Spirit was the Agent through whom the Father and the Son operated upon creation and mankind in the Old Testament.  In Genesis 1:2,  "The Spirit of God was moving (or brooding as a hen) over the face of the waters".  It does not say "God, the Father, as Spirit" which it would have been necessary to declare if the Father and the Spirit were not two Persons.

The Holy Spirit took part in creation, as in Job 26:13; Psalm 33:6; Psalm 104:30.  He qualified men to perform, Exodus 28:3; 31:2,3,6; 35:35; 1 Samuel 11:6; 16:13,14.  The Holy Spirit inspired men to write the Holy Scriptures, 1 Corinthians 2:13; 2 Peter 1:21.  He teaches and guides the Church as the Person of the Holy Spirit with the Father and the Son, John 14:26; 15:26; 16:13,14; Acts 5:32; Hebrews 10:15; 2 John 2:27.

The Holy Spirit proceeds from the Son as well as from the Father.  This is why in 1 Peter 1:11, "The prophets... enquired what person or time was indicated by the Spirit of Christ within them when predicting the sufferings of Christ".

Divine Names are given to the Holy Spirit, Exodus 17:7; Hebrews 3:7-9; Acts 5:3,4; 1 Corinthians 3:16; 2 Timothy 3:16.  The Holy Spirit is Omnipresent, Psalm 139:7-10.  He is Omniscient, Isaiah 40:13,14; Romans 11:34; 1 Corinthians 2:10,11.  He is Omnipotent, 1 Corinthians 12:11; Romans 15:19.  He is eternal, Hebrews 9:14.  Divine works are ascribed to Him, Genesis 1:2; Job 26:13; 33:4; Psalm 104:30, regeneration, John 3:5,6; Titus 3:5 and the resurrection of the dead, Romans 8:11.  Divine honour is given Him, Matthew 28:19; Romans 9:1; 2 Corinthians 13:13.

The Holy Spirit can be grieved, Ephesians 4:30 "Do not grieve the Holy Spirit of God, in whom you were sealed".  We can only grieve a Person.  As a Person the Holy Spirit has emotions.  The Holy Spirit was the Agent through whom the Father and the Son operated upon creation and mankind in the Old Testament.  In Genesis 1:2,  "The Spirit of God was moving (or brooding as a hen) over the face of the waters".  It does not say "God, the Father, as Spirit" which it would have been necessary to declare if the Father and the Spirit were not two Persons.

a.  The Name, Holy Spirit, is applied to the third person of the Trinity.  In John 4:24 it says, "God is Spirit", (Greek).  It is apparent that the Oneness belief (Jesus Only), being particularly based on "God is a Spirit" as wrongly put in some translations, and of His Oneness (rightly), is in error.  This belief closes the mind to the overwhelming revelation in particular in the New Testament, to there being a distinct Father, a distinct Son and a distinct Holy Spirit.  It can never be said that this means there are three Gods.  There is one God, but plurality in that Godhead.  The beliefs of Oneness appear to leave the exponents of it, short in the glory of the experience of all Three.

The name, "Holy Spirit", more particularly applies to the third person of the Trinity.  Hebrew, "ruach", Greek, "pneuma" both meaning, "to breathe": As "breath", Genesis 2:7; 6:17; "wind" Genesis 8:1; 1 Kings 19:11; John 3:8.  The Old Testament uses the term "spirit" without any qualification, or of "the Spirit of God", "the Spirit of the Lord" and "Holy Spirit" only in Psalm 51:11; Isaiah 63:10,11.  In the New Testament it is more common and designates the third person in the Trinity.  God, in the Old, is often "the Holy One of Israel", Psalm 71:22; 89:18; Isaiah 10:20; 41:14; 43:3; 48:17.  In the New Testament, "holy" frequently is about the Spirit.  It is the Holy Spirit who takes up His place in the hearts of believers and separates them God, cleansing them from sin.

b.  The personality of the Holy Spirit.

    i. Personality is given to Him.  "Pneuma" is neuter, but the masculine pronoun "ekeinos" is given to Him.  John 16:14; Ephesians 1:14.  The name "Parakletos" is said of Him, John 14:26; 15:26; 16:7 (Advocate or Comforter).  We know this is a Person for one reason that the Holy Spirit as Comforters is placed alongside Christ as Advocate, about to depart, to whom the same terms is used in 1 John 2:1, "We have an Advocate with the Father, Jesus Christ the righteous".

    ii.  The characteristics of a Person are given Him.  Intelligence, John 14:26; 15:26; Romans 8:16, "bears witness with our spirits".  Will, Acts 16:17; 1 Corinthians 12:11, "as He wills".  Affections, Isaiah 63:10; Ephesians 4:30, "Grieve not the Spirit".  He searches, speaks, testifies, commands, reveals, strives, creates, makes intercession, raises the dead etc.  Genesis 1:2; 6:3; Luke 12:12; John 14:26; 15:26; 16:8; Acts 8:29; 13:2; Romans 8:11; 1 Corinthians 2:10,11.

    iii.  He stands with others (as a Person).  The apostles, Acts 15:28; Christ John 16:14; the Father and the Son Matthew 28:19; 2 Corinthians 13:13; 1 Peter 1:1,2; Jude 20,21.

    iv.  The Holy Spirit is not His own power.  Luke 1:35; 4:14; Acts 10:38; Romans 15:13; 1 Corinthians 2:4.

c.  The Holy Spirit in relation to the other persons in the Trinity.  John 15:26; Romans 8::9, Spirit of Christ and of the Son; Galatians 4:6 and is sent by Christ into the world.

The Holy Spirit is close to the other persons.  1 Corinthians 2:10,11 the same as the self-consciousness of God.  2 Corinthians 3:17; "Now the Lord (Jesus Christ) is the Spirit, and where the Spirit of the Lord is (the Holy Spirit), there is liberty.  The work for which the Holy Spirit on the Day of Pentecost was based on His unity with the Father and the Son, Acts 1, 2.  Also John 16:14,15.

l.  ...according to the commandment of God our Saviour ...grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.  Titus 1:3,4.  (Note that in 1, 2 and 3 here, Scripture speaks of Jesus Christ).

2.  …adorn the doctrine of God our Saviour For the grace of God has appeared, bringing salvation to all, …to live …looking for the glorious appearing of the Great God and our Saviour Jesus Christ.  Titus 2:l0-13.

 3.  The kindness and love towards men of God our saviour.  Titus 3:4-6.

Note that in the worship of the Father, in the Lord's prayer; Jesus Christ conceals his Personal glory, that as our Brother he may lead us up to the throne of grace, and cry with us, while by his Spirit he teaches us to cry, Abba, Father.

 Without denying that there is a peculiar difference in the offices of the Father and the Son respectively on our behalf, these passages prove that we may in all the requests that Christ has put into our lips, honour the Son even as we honour the Father.  The following list also testifies to the Father and to the Person of the Son.

Let us look at these passages.  Here Scripture shows that the Father is eternal, and the Son eternal.  Now One, who is from everlasting, must be God.  But there are not two Gods.  Therefore the Son is one with God, and is God.

In like manner Scripture says that the Son, equally with the Father, is the first and the last, is omnipresent, immutable, almighty; is incomprehensible, absolutely holy, indefectible; is the Creator, Preserver, and Governor of all things in heaven and earth; is the searcher of all hearts, the final Judge, and the Awarder of everlasting life and death.  Now One, possessing such properties and fulfilling such offices, must be God.  There are not two Gods.  Thus the Son who is another Person is one with God and is God. 

Likewise, Scripture shows that unto the Son, equally with the Father, his people are to cling, in him to abide, from him to draw their strength, and on him to lay their hope and trust.  Also, that the Son, equally with the Father, is the Saviour and Redeemer of mankind.  By looking up to the Son, equally with the Father, sinners are forgiven and souls are saved.  It is unto the Father, and equally unto the Son, every knee shall bow.  The Son, equally with the Father, is the righteousness and strength and rock, the Shepherd and the master of His peop1e; forgives sins, ca1ms the conscience, gives his holy Spirit, legislates for his people on earth, and will receive them to his glory.  The Son, equally with the Father, is to those, who believe in him, the Author of unspeakab1e joy and everlasting salvation.  Such a One, who is the object of such ultimate confidence, homage, and delight, has to be God.

But there are not two Gods.  Therefore the Son is one with God, and is God.  These are two Persons, in the Unity of God.  The Holy Spirit makes the third.

Scripture represents the most high God as Creator, Preserver, Redeemer, Saviour, Lord, Shepherd, King, Judge, and Father.  And yet we read of Jesus Christ, as we have seen in the above passages, holding all these offices.  He is our Creator, when "all things that are in heaven and that are on earth" were created by Him.  He is our preserver, when "by him all things consist", Colossians 1:16,17.  He is our Redeemer, seeing that "Christ has redeemed us from the curse of the law, being made a curse for us", Galatians 3:13.  Saviour and Lord are his distinctive names.  He is the Chief Shepherd, 1 Peter 5:4.  He is the Lamb our King, when he is Lord of lords and King of kings, Revelation 17:14.  He is our Judge, when "we shall all stand before the judgment seat of Christ", Romans 14:10.  Lastly, he has the relationship of Father to his people, when in them he sees his seed, the travail of his soul, and is satisfied.  When he calls them children; when he will present them at last before the throne, saying, "Behold I and the children whom God has given me?"  See Isaiah 53:10,11; John 21:5; Hebrews 2:13.

There are appearances of Jehovah to the Old Testament saints, taken in connection with what God said to Moses, "You cannot see my face; for no one shall see me and live," Exodus 33:20.  The parallel of this in the New Testament is, "No one has ever seen God.  It is God the only Son, who is close to the Father's heart, who has made him known", John 1:18.  This indicates that he, who thus manifested himself, was the Lord Jesus.  It is true that in John 1:18, it speaks generally of no one; but in 1 Timothy 6:6, "man" is stated,  "whom no man has seen nor can see."  If Christ manifested Himself, He could not be a manifestation only of the One God as "Oneness".  He is a manifestation of the One God in Three Persons, the Trinity, revealing the God, the Father, to us.

Now Jacob says, "I have seen God face to face, and my life is preserved," and this after wrestling all night long in tangible conflict with One now called a man, now the angel, now God, now the Lord God of hosts.  Genesis 32:30; Hosea 12:3,4.  The elders saw the God of Israel.  Exodus 24:10.  Unto Moses, the Lord spake face to face, as a man speaketh with his friend.  Exodus 33:11.  Joshua conversed with the adorable captain of Jehovah's host.  Manoah feared, saying, "We shall surely die, because we have seen God."  Joshua 5:15, Exodus 3:5; Judges 13:22.  Isaiah cried, "Woe is me! for I am undone;...for mine eyes have seen the King, the Lord of hosts."  Isaiah 6:5.  Of the message then recorded, we are expressly told--"These things said Isaiah, when he saw his (Christ's) glory, and spake of him.  John 12:4I.

Compare Genesis 18:1,2, with 17: Gen. 31:11, with 13; Gen. 48:15, with 16: Exodus 3:2, with 4, 6: Exod. 13:21, with 14:19: Judges 6:l2, with l4, 22 with 23 in which the one who appears under the form of an angel or a man, is said to be God, or Jehovah.  Who, I ask, was this mysterious being the Angel, or Sent One: he whom the Lord calls "my presence;" Exodus 33:14, the visible similitude of Jehovah.  Numbers 12:8, an angel of whom the Lord says, "Beware of him, and obey his voice, provoke him not; for he will not partake your transgressions: for my name is in him."  Exodus 23:20,21.  This one could not be distinctively the Father, for no man hath seen him at any time, or can see him and live.  He who appeared is said to be Jehovah and God.  We must acknowledge that He was the Divine Word, the Son, the brightness of his Father's glory, the express image of his person.  Therefore the Word is Jehovah God.  The Son manifested Himself to be "Angel of the Lord".  This alone proves that God is not One Who manifests Himself in three manifestations.  If that were so, there would be a "manifestation" manifesting Himself as another "manifestation"! 

The appearances of Jehovah in the Old Testament, has to be understood in view of Exodus 33:20, "You cannot see my face; for no man shall see me and live", and John 1:18; 1 Timothy 6:16.  Jacob saw "God face to face", One then called a man, now the angel, now God, now the Lord God of hosts, Genesis 32:30; Hosea 12:3,4.  Joshua spoke with the captain of Jehovah's host, the Eternal Son who appeared to him, Joshua 5:15; Exodus 3:5; and Manoah "we have seen God", Judges 13:22, the Angel of the Lord.  The Eternal Son manifested Himself to Isaiah in a vision, as the King, the Lord of hosts, Isaiah 6:5; John 12:41.

The Lord said of Him, "My presence", Exodus 33:14, 20,21; Numbers 12:8, the visible likeness of Jehovah, the Angel of His Presence, the Eternal Son.  Only the Son, even in the Old Testament, according to John 1:18 can reveal the Father.  In Exodus 33:114, "My presence will go with you", and in Exodus 23:20-22, the Lord said of the Angel (Christ), "listen to his voice; for he will not pardon your transgression; for my name is in him.  If you listen attentively to his voice and do all that I say".

In Psalm 68:16-19, a description of the Lord coming down on Mt. Sinai at the giving of the Law and that is quoted in Ephesians 4:6-8 concerning the Lord Jesus Christ, shows again Who this is.  Jehovah reveals Himself in the Presence of the Angel of the Covenant who is the Eternal Son.

In Hebrews 3:6-10 there is mention of God's (the Father's) house, of things spoken later by Christ "faithful over God's house" and also of the Holy Spirit saying.  Here are the Three Persons of the Trinity.  Even in the wilderness, Christ, as the Angel of the Covenant, the Eternal Son, was there.  1 Corinthians 10:4 states, "they drank from the spiritual rock that followed them, and the rock was Christ".  As the incarnate Son of God, he said, "I came from God and now I am here.  I did not come on my own, but he sent me", John 8:42.  The Father as Jesus spoke, was still in heaven with the Son on earth - two Persons.  The Third Person is the Spirit of truth, to be sent from the Father because the Son will ask Him, John 14:16,17.

Scriptures regarding the Angel of the Lord (the Eternal Son as Jehovah Himself) are Genesis 18:1,2,17; 31:11,13; 48:15,16; Exodus 3:2,4,6; 13:21; 14:19 Judges 6:12,14,22,23.    

This is further made so by the consideration that Scripture sanctions prayer to Christ, and commands the highest adoration and worship to be paid to him.

It was not distinctively God the Father, but God the Son with whom Abraham interceded for Sodom and Gomorrah.  Genesis 18:23.  It was God the Son with whom Jacob wrestled in prayer, f or we are told--"he had power with God: yea, he had power over the Angel, and prevailed," Hosea 12:3,4, when he cried,  "I will not let you go, except thou bless me."  It was God the Son, whose benediction he besought for his grand-children, when he prayed, "The God which fed me all my life long, ... the Angel which redeemed me from all evil, 'bless the lads."  In all these instances, there is direct prayer to Christ.  Genesis 48:15,16.

Again, it was God the Son, called the Angel of Jehovah, whom Moses worshipped at the bush.  It was God the Son, who appeared as a man before whom Joshua fell on his face and worshipped.  Joshua 5:13,14.  It was God the Son whose glory Gideon feared, and to whom he built the altar that records that living prayer, Jehovah-shalom.  Judges 6:24…the Lord send peace.  It was God the Son, the angel of Jehovah whose name was wonderful, who rose in the smoke of Manoah's sacrifice.  Judges 13:17,20.  It was God the Son, for "upon the likeness of the throne was the likeness as the appearance of a man above upon it," Ezekial 1:26, before whom Ezekiel fell upon his face.

  When this same homage, described by the same word (poxuvc) was offered to a man or angel, as by Cornelius to Peter, or by John in Revelation, the action was immediately rebuked.  The worship goes from the creature to the Creator.  Acts 10:25,26; Revelation 19:10; 22:8,9.  Such as being idolatry.

It is not only worship.  It was prayer, when the disciples in the storm fulfilled the Psalmist's description of tempest-tossed mariners, who "cry unto the Lord in their trouble," Psalm 107:28, by betaking themselves to Jesus: Lord, save us, we perish."  Matthew 8:25.  What was it but prayer, when the two blind men implored a blessing no human power could bestow, crying, "Son of David, have mercy on us."  Matthew 9:27.

Moreover, Jesus Christ taught prayer to himself.  "You would have asked of' him; and he would have given you living water ...springing up into everlasting life", John 4:l0,14.  Again, he invites the weary and heavy-laden to come to him for rest.  Matthew11:28.  How are we to come, but by prayer?  So he rebukes the Jews: "You will not come to me, that you might have life."  John 5:40.  How were they to come, but prayer?  Trust he asks for himself.  "Let not your heart be troubled, you believe in God, believe also in me."  John 16:1.  It is clear that there is praise to the Father, in the angelic song, "Glory to God in the highest."  So also there is praise to the Son, by human lips, when the multitudes cried, "Hosannah to the Son of David!  Blessed is he who comes in the name of the Lord; Hosannah in the highest", Matthew 21:9.  For, when the chief priests and scribes were most displeased Jesus did not rebuke this giving of thanks but says, "I tell you that, if these should hold their peace, the stones would immediately cry out", Luke 19:40.  "Have you never read, Out of the mouth of babes and sucklings You have brought perfect praise?"  Matthew 21:16.

Again, the dying act of the martyr Stephen was adoration of .the Son of God, Acts 7:54-60.  Stephen, full of the Holy Ghost, looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of God, and said, Look, I see the heavens opened and the Son of Man standing at the right hand of God."  This again proves that God is not "One with three Manifestations".  Stephen looks into heaven and sees the Person of the Son of Man on the right hand of God.

 And Stephen knelt down and cried with a loud voice, "Lord, do not hold this sin against them.".  When he had said this, he died.  The Holy Ghost, inspired David's cry, "Into your hand I commit my spirit: You have redeemed me, O Lord, faithful God",  Psalm 31:5; and dictated Ecclesiastes 12:7, "The spirit shall return unto God who gave it".  This same Holy Ghost in his grace, prompted the dying martyr to pray not to God the Father alone, nor to the Father through Christ, but to pray to Christ, worshipping him with his latest breath as very, and eternal God.

There is Paul who addresses prayer to God the Father, and to the Lord Jesus Christ, without respect to order of names: -

Here is direct prayer, so that we need not marvel that this was one distinctive name of Christian believers--"all that in every place call upon the name of Jesus Christ our Lord."  1 Cor. 1:2.

The testimony here, "call upon," is most convincing for it is the ordinary term for the sacred cry to God.  Let's take one example out of many, "The Lord is near to all who call on him, to all who call on him in truth", Psalm 145:18.  It is used in the New Testament for prayer to God the Father: "If you call on the Father," 1 Peter1:17.  It describes such spiritual worship, that, whether offered to the Father or to the Son, salvation is connected with it: "Whosoever shall call on the name of the Lord shall be saved", Acts 2:21.  And yet it is applied to calling on the Lord Jesus--"all who call on your name," Acts 9:14.  Compare the words of Christ, "the same Lord over all, is rich unto all that call upon him."  Romans 10:12.

When we read, "Get up, be baptized, and have your sins washed away calling on His name," Acts 22:16, it is obvious that Divine worship is here intended.  Also, on reading, "Follow after righteousness, faith, charity, peace, with those who cal1 on the Lord from a pure heart," 2 Timothy 2:22, we know that it means true spiritual worshippers.  Let us look at, "those sanctified in Christ Jesus, called to be saints, together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours", 1Corinthians 1:2.  Paul said, "God has highly exalted him, and given him the name which is above every name, that in the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."  Philipp.2:9-11.  If Jesus were man only, or "manifestation", there would be exaltation of a creature or manifestation only.  We are to worship God, not a creature or only a "supposed manifestation of Him".  Could such be to the glory of God the Father?  That name, which is above every name, is Christ's, with the right as "God, our Saviour."

Is it Divine worship of the Father, when Peter, having prayed the God of all grace to perfect, establish, strengthen, and settle his people, closes his solemn prayer with the equally solemn doxology, "To him be: glory and dominion, for ever and ever.  Amen", 1 Peter 5:11.  Yet John, on Patmos, cries, " To him who loves us, and washed us from our sins in his own blood, and made us a kingdom, priests to His God and Father; to him be glory and dominion for ever and ever.  Amen.", Revelation 1:5,6.  The words, both in Greek and English, are identical; the adoration is the same; and the Beings worshipped--the God of all grace, and the bleeding Saviour are One indivisible Jehovah.  Also, it could never be said of a  "manifestation" of God as the Son, "to His God and Father".  This can only be of a Divine Being.  Compare also the doxology to Christ, 2 Peter 3:I8.

Revelation 5:8-14, "The four living creatures and the twenty-four elders fell before the Lamb, each holding a harp and golden bowls full of incense, which are the prayers of the saints.  They sing a new song, "You are worthy to take the scroll, and to open its seals, for you were slaughtered and by your blood you ransomed for God, saints from every tribe and language and people and nation; You have made them to be a kingdom and priests serving our God, and they will reign on earth.

"Then I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; They numbered myriads of myriads and thousands of thousands, singing with full voice, 'Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honour and glory and blessing'.  Then I heard every creature in heaven and on and under the earth and in the sea, and all that is in them, singing, 'To the one seated on the throne and to the Lamb, be blessing and honour and glory and might forever and ever'.  "And the four living creatures said 'Amen'.  And the elders fell down and worshipped him."

This testimony is first, the redeemed adoring the Lamb only.  Then numbers without number of the angels adore the Lamb likewise.  Then the whole universe; in similar adoration; blesses both the eternal Father and the Lamb.  And, lastly, there is the expressive echo of praise to the eternal Father alone.  It is the highest worship.  It is offered to the Eternal alone.  "Him that liveth forever and ever," is worship addressed absolutely to the Deity.  It has to be said that the same word is applied to Jesus Christ, a Being or Person (not as human or manifestation) is applied only to the Father.

It cannot be said this worship is offered to the Father alone, as One, for the Lamb is united with the Father and there are two Beings.  You cannot say it is offered to the Father only through the Son, for twice it is offered alone to the Lamb that was slain.  It is the greatest homage heaven can pay

There is a question, as to why the Father only is here spoken of on the throne, and why the Lamb being God is not represented "in the seat of God?"  Do the words of the Psalmist recur, "The Lord has prepared his throne in the heavens."  "God sits on the throne of his holiness."  "You sat on the throne judging right" Psalm 103:19; 47:8; 9:4.  Let these Scriptures have their full weight.  The possessor of the heavenly throne is God himself.  The occupant of that throne is the Most High.  Then the last chapter of the Divine Revelation supplies the last proof of the one and equal supremacy of the Father and the Son, for there, repeated with solemn emphasis, we twice find the seat of the Eternal described, as the throne of God and of the Lamb, Revelation 22:1&8.

 Jesus Christ himself, gathering up the testimony of Scripture, says "It is written, you shall worship the Lord your God, and him only you shall serve."  But we have seen that the highest worship and service on earth, and in heaven, is rendered to the Son.  Therefore, he is the Lord our God

(4) There is evidence of use in the New Testament that is conclusive that Jesus is God in the use of the name of the infinite God, with one who has equality of rank.  Examples will most readily illustrate my meaning: -

"Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost", Matthew 28:19.  It is obvious that each Person is God and that each is co-equal.  In verse 17, they "worshipped" Christ, assuring us of His Deity.  The Trinity is obvious.  Matthew in 3:16,17 again revealed there was a Trinity.  The Jews had only known "Hear, O Israel, the Lord our God is one Lord".

At the time of Christ, Jewish belief was in submission to the Law, reciting the Shema (Hear, O Israel, the Lord our God is one Lord, Deut. 6) and for Gentiles to become proselytes.  The belief was totally nationalistic with the expectation that the kingdom of God would come with an earthly struggle whereby national enemy nations would be defeated, and there would then be the sovereignty of God and Israel over the nations.  The wicked within Israel would be destroyed and the remnant blessed.  There would be the resurrection of the dead bringing in the kingdom as the age to come. 

When Jesus announced "The Kingdom of God is near" His meaning of the kingdom was totally different.  There would be no submission to the Law but rather to Christ Himself, the revelation of God as in the Shema would be clarified.  This revelation had been interspersed throughout the whole of the Old Testament to show there were Three Persons.  Finally, Jesus showed there would be a new Israel, not national but spiritual, and that introduction into this new Israel of God would be by believing on the Son and receiving life.  The Oneness belief that the Church should follow the belief of the Jews in the Shema, thus proves to be wrong.  To be consistent they would need to follow submission to the Law and proselyte non-believers into become Jews. 

  Now Matthew has the revelation that there are Three in One.  This supposed formula mentioned by Jesus and used at the time of most baptisms was not to be a formula.  In the book of Acts, it was Jesus' name that was associated with baptism, Acts 2:38; 8:16; 10:48; 19:5; 1 Corinthians 1:13,15.  "In the name of" means "with fundamental reference to".  Jesus said such to distinguish Christian baptism from that of John's that required only repentance.  The believer's baptism demands allegiance to the triune God.  Trinitarian texts supporting this are 1 Corinthians 12:4-6; 2 Corinthians 1:21,22; 13:13; Galatians 4:6; Ephesians 1:3-14; 4:4-6; 1 Peter 1:2,3.  The Didache, writings of the early Church Fathers after the Apostles, supports this.

The Name is always a sacred representative of the Person in the Old Testament.  Therefore, baptism is into the Name of the Father, into the Name of the Son and into the Name of the Holy Spirit.  There are three because there are Three Persons.  They are the Triune God.  Each Person has a Name.  Those who believe in "Oneness" (United Pentecostal Church) and who baptize in the Name of the Lord Jesus Christ, should really say, "I baptize you in the Name of Jesus Who is a Manifestation (only) of God"!

'Those who love me will be loved by my Father, and I will love him: and will manifest myself unto him…If a man love me he will keep my words: and my Father will love them; and we will come to them and make our home with them."  John 14:21,23.  The love of the Father and of the Son is represented as an equal privilege.  The access of the Father and of his Son to the soul of the obedient believer is a combined access.  The indwelling of the Father and of the Son as a combined habitation.  There is a parallel in 1 John 1:3, "Truly our fellowship is with the Father, and with his Son Jesus Christ".  We have to confess, that Jesus, in saying God was his Father, made himself, equal with God.

"This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent."  John 17:3.  Compare with. "Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord."  2 Peter 1:2.  If Jesus Christ were only a human prophet, or a manifestation revealing the Father, it is not possible that he should be put on the same level with the knowledge of God.

In the Epistles: "Paul, a servant of God and an apostle of Jesus Christ."  Titus 1:1.

   "James, a servant of God and of the Lord Jesus Christ."  James 1:1.

   "Peter, an apostle of Jesus Christ."  1 Peter 1:1.

   "Simon Peter, a servant and an apostle of Jesus Christ."  2 Peter 1:1.

   "Jude, the servant of Jesus Christ."  Jude 1

"Paul, an apostle, ...by Jesus Christ, and God the Father, who raised him from the dead."  Galatians 1:1.  How could God the Father, raise a Manifestation of God (Jesus Christ) from the dead?  A manifestation is merely an appearance (as of a ghost).

No distinction between the Father and the Son is made in these commissions.  The original authority is equal.  The designation of the churches addressed is also perfectly unrestricted: -

   "To the church of God that is in Corinth to those who are sanctified in Christ Jesus" 1 Corinthians 1:2.  "To all the saints in Christ Jesus which are at Philippi", Philippians 1:1.  "To the church of the Thessalonians in God the Father and the Lord Jesus Christ", 1Thess.1:1.  "The church...in God our Father and the Lord Jesus Christ. 2 Thess.1:1.

The Church believers had a spiritual place in God the Father and they had one in the Lord Jesus Christ.  Then to that church the Father and the Son were equally the Rock of their salvation.

To complete the evidence, the benediction asked by the great apostle of the Gentiles is often:   "Grace be unto you, and peace from God our Father, and the Lord Jesus Christ.

Spiritual blessing from the Father and the Son are given because equally in the Father and in the Son have we eternal life.  Prayers are implored from God the Father, and the Lord Jesus Christ himself, as co-equal in their power to answer the petition asked.  1 Thessalonians 3:11; 2 Thessalonians 2:16-17.  There is the wondrous benediction dropped, as the gentle dew from heaven, upon the church of Christ for eighteen centuries, "The grace of the Lord Jesus Christ, and the love of God, and the communion of, the Holy Ghost, be with you all.  Amen."  2 Corinthians 13:14.  In this verse there is a change of the-order observed in Matthew 28:I9.  This shows that in this Trinity, none is before or after the other, none is greater or less.  In Revelation 22:1-3, the throne of divine glory is called "the throne of God, and of the Lamb.''  There is the Co-equal and Co-operating glory of the Lamb with the omnipotent God.  Here are distinctly two Divine Beings.  Rev.7:10.

 We look at the clear statements that Jesus Christ is Jehovah and God.  These things cannot be grasped by human reason as, "no man can say that Jesus is the Lord, but by the Holy Ghost."  1 Corinthians 12:3.  It is the Spirit of truth who guides us into all truth.  He glorifies Jesus.  He takes of the things of Christ and shows them to us.  John 16:13.

"Jehovah is the grand, the peculiar, and the incommunicable name of God.  It neither is applied to any created being throughout the Scriptures, nor can be applied.  It means the necessary, independent, and eternal existence of the High.  There is infinite, self-existent essence implied by this name.  It is impossible for us to understand; because we and all creatures are finite.  Our ideas of God fall short of the truth.  We cannot think of the peculiarities that this name teaches us of the Almighty, if he had not been pleased to reveal himself under it, and to declare those distinguishing peculiarities to us."

Certain prophecies in the Old Testament regarding Jehovah are fulfilled in the New Testament, in Christ Jesus.  This inspired text says, so that, "by two unchangeable things, in which it is impossible for God lie, we who have taken refuge might be strongly encouraged to seize the hope set before us", Hebrews 6:18.

John Baptist's voice was heard in the wilderness, preparing the way for Christ.  Therefore, Christ is Jehovah, our God.  From a comparison of Luke 1:76, and Matthew 11:10 it is seen that Jesus Christ is the Lord and the Highest.

The stone of stumbling, as Isaiah says, is "Jehovah of hosts himself," but as Peter interprets it, (for he is referring to what is contained in the Scripture, ver. 6,) this stone is Christ.  Therefore Christ is Jehovah of hosts himself.

The prophet says the one who is pierced is Jehovah speaking of himself, but according to John's inspired interpretation, Christ crucified is here predicted.  Therefore Christ is "Jehovah who stretched out the heavens and founded the earth, and formed the spirit of man within him."

John spoke of the occasion of Isaiah 6.  Therefore Jesus Christ, of whom the inspired apostle is speaking, is Jehovah of hosts, before whom the seraphim veiled their faces in lowliest adoration.

The Jews accused our Lord of making himself equal with God because he said God was his Father.  What is his reply?  Instead of protesting against how they took his words; which if he had only been a man, he would have done with, he went on to set forth the original and essential supremacy of his person as God.  If the Son does all things that the Father does, if the Son quickens whom he will, if the dead shall hear his voice and live, if he executes judgment on the universe; if all men must honour the Son, even as they honour the Father: then he is equally Almighty.  He is equally the fountain of life, equally God who alone can raise the dead, equally the Omniscient who alone can judge an assembled world: and equally the centre of all worship and adoration.  The Son states all these things in the Gospel of John.

The words of Thomas, "My Lord and my God!"  John 20:28.  The apostle had given up all for Jesus Christ.  His Master had been seized, crucified and buried.  Thomas' faith was tried.  Now the Lord stood before him.  He could doubt no more.  He answered and said, (not without reason is the word "answered" here used, the words were addressed as an answer to One who stood his proven Saviour before him.  It was the deep response of the heart of Thomas to Christ, "he answered and said, My Lord and my God!"

   Romans 9:5, "Of whom as concerning the flesh Christ came, who is over all, God blessed for ever."  Colossians 2:9, "for in him the whole fullness of deity dwells bodily".  K.J., "The Godhead", the essential being of God, bodily, is now displayed materially in his present glorified body.  Before his incarnation, it dwelt in him, in spirit only.  From his incarnation, it was in him bodily.

   Ephesians 5:5, "The kingdom of (him who is) Christ and God."  Titus 2:13, "the glorious appearing of our great God and Saviour, Jesus Christ.  2 Peter 1:l, "the righteousness of our God and Saviour, Jesus Christ.  Verse 11, "the everlasting kingdom of our Lord and Saviour Jesus Christ" 1 John 5:20. "We are in him that is true, in his Son Jesus Christ.  This (person) is the true God and eternal life."

The same person is here spoken of as "the true God and eternal life."  "The life was manifested and we have seen it, and show unto you that eternal life, which was with the Father, and was manifested unto us." 1 John 1:2.  In these words it is admitted that the eternal life is of Jesus Christ. 

The Word was made flesh.  This is the wonderful humiliation of the Creator!  But this is not all.  "He came," and "as any as received him, to them gave he power to become the sons of God."  John 1:11,12.  Now in this his creatures are exalted!  They are two mysteries, of which the second is only less marvellous than the first.  He, the infinite One, stooped to suffering that he might lift us to the highest life that a created being can enjoy, the life of God.

What argument can unbelief draw from the infinite mutual love of the Father and the Son, when Jesus says, "As the Father loved me, so have I loved you"?  John 15:9.  Or from the infinite knowledge possessed by the Son of the Father, when he says, "No one knoweth the Father, save the Son, and he to whomsoever the Son will reveal him"?  Matthew 11:27.  From the Son being the express image of his person when it is said, "we are changed into the same image from glory to glory"?  2 Corinthians 3:I8.  Or from his divine nature as the Son of God, when  "we are joint heirs with him who is the first-born among many brethren, and are ourselves partakers of a Divine nature"?  Romans 8:17,29; 2 Peter 1:4.  His words, "I and my Father are one," when he pray for his people "that they may be one even as we are one"?  John 17:22.  Or from his own mighty miracles, when he promises his faithful disciple,  "Greater works than these (of mine) shall he do"?  John 14:12.  Or from his session on the eternal throne, when he says, we shall share his throne?  Revelation 3:21.  From his saying, "He that hath seen me hath seen the Father," when he also says, He that heareth you heareth me From his assurance, "As the Father knows me even so I know the Father,". When Paul says in the confidence of faith; "Then shall I know even as also I am known"?  1 Corinthians 13:I2.  From the infinite understanding implied in the words, "The Father shows the Son all things that He himself does," when Jesus says, "All things that I have heard of my Father I have made known unto you"?  John 15:l5.  These texts must be believed.

From the name of Jesus, "The Saviour of the world, who shall save his people from their sins," when among the Old Testament saints we find there were "saviours who saved them;" Nehemiah 9:27, when Paul says, "I became al1 things to all men, that I might by all means save some;" 1 Corinthians 9:22, when James says, "Whoever brings back a sinner from wandering will save the sinner's soul from death"?  James 5:20.  From  "In him dwelleth all the fulness of the Godhead bodily," when Scripture records the prayer, "that ye might be filled even to all the fulness of God"?  Ephesians 3:19.

Most of the attributes and names of Christ are never given to his people.  They are his own essential prerogatives.  They are incommunicable.  The privilege of the believer is derived from Christ, or from the Father through Christ.  It is limited by because the creature is finite.  The wonderful glory of Christ is either not derived, is eternal or, if given, is expressly given to him in his subordinate character as Mediator.  Anything we have is in Christ.

There are a few instances in Scripture where there is the right of the Supreme Father and a privilege of his believing child. 

 "With God all things are possible," Matthew 19:26. "All things are possible to him that believeth."  Mark 9:23.  "Be perfect, therefore, as your heavenly Father is perfect", Matthew 5:48.

In the first quotation, all is given to Christ, as the heir of all things for his church.  The trust of mankind is on him.  In the second he is urging his disciples as weak beings, by the plea of the infinite fulness of his love towards them, to abide in that love, from which without him they would fall, "for without me," as he had just said, "you can do nothing."  John 15:5.

The first part is again accompanied by the declaration of the Son's unlimited inheritance of all things.  The second shows that these things were revealed to babes, and their finite knowledge of the Father is granted through the Son.

The first clause is extracted from that chapter which so illustriously roves the Deity of Christ.  The second refers all the transformation to the view "of the glory of God in the face of Jesus Christ," revealed progressively by the Lord, the Spirit.  2 Corinthians 4:6.

We have here another testimony to Christ that shows he is the Son of God in a different sense.  He stands forth as the Son, the only-begotten of the Father, John 1:14, the Son of his love, his own Son, the Son of the living God, the Son of the Blessed, the Son of the Highest.  Colossians 1:3; Romans 8:32; Matthew 16:16; Mark 14:61; Luke 1:32.  Glancing at the eighth chapter of Romans, we see how great the difference is between that essential Sonship, and our privileges, as adopted sons.  Such are only ours in Christ; and thus it is, as Peter writes, through the righteousness of our God and Saviour Jesus Christ, through the knowledge of God and of Jesus our Lord, that we become partakers of a (not the) Divine nature, 2 Peter 1:4.  We do not have the nature of God as Kenneth Copeland and Kenneth Hagin wrongly teach.

On the first hangs the security of the church, which is safe, whether held in his hand, or regarding truth, held in his Father's hand.  It is equally safe, for he and his Father are one in essence, power, operation and will.  From the second, we learn how close is the union of the saints with each other and with the Lord.  How glorious are the privileges asked for by Christ for his people in the above prayer.  They all flow equally from the Father, and from himself; (v. 3) as the one fountain of eternal life.

In these verses we see the great difference between the universal supremacy by right belonging to Christ forever, and the favour granted by him to his people of reigning with him.

The first explains how knowledge of himself embraces knowledge of the Father, and vindicates his claim to be "the way, and the truth, and the life."  He second gives his messengers ambassador's official authority, as speaking representatively for Him.

The good Shepherd, who is to know thoroughly all his sheep, needs omniscience; John 10:14.  We are assured that in heaven our knowledge will not be fragmentary as here, but so far as it extends, it will resemble Christ's knowledge of us, being perfect.

"I still have many things to say to you, but you cannot bear them now", John 16:12.

Looking at the passages, we see the great difference between him who is the Author of eternal salvation, and those who were deliverers of their country from oppression, or were instruments as the ministers of Jesus Christ in the salvation of souls.

In the first, we see that God, when applied to the word, is in the same sense as when immediately before and after applied to the Father.  The word is essentially God, the Creator of all.  The second, where there is a lower sense in which men were sometimes officially called gods, (though the passage marks their mortality, they shortly die like other men, Psalm 82:6,7.) contrasts with this the Divine Sonship of the Messiah.

The first shows the incarnate Deity of Christ as the One in whom we are complete, for he is the head of a11 principality and power.  The second says that we may be filled "each in our degree and to the utmost bound of our finite capacity".  This flows from our knowledge of the boundless love of Christ.

We acknowledge the extent of the humiliation of Jesus in descending from heaven to earth, to become a man and to die a cursed death on the Cross.  We believe the height of glory to which he will raise his people.  We accept the simple declarations of Scripture with regard to both these facts.

In Ephesians 1:17-23.  Paul exalts the Father and our Lord Jesus Christ with these words,  "That the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom as you come to know him, so that with the eyes of your heart enlightened; you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, and what is the immeasurable greatness of his power for us who believe, according to the working of his great power God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion and above every name that is named, not only in this age, but also in the ages to come.  And he has put all things under his feet and has placed us in Christ.

It is with all praise, glory and honour that we give to Him on whom we believe.  He is "over all, God blessed for ever".  He partook of our flesh and b1ood, and is now seated far above all principality and power.

In His exaltation Philippians 2:11 declares "God highly exalted him and gave unto him the Name which is above every name".  It was not "a" name but "the" name.  Giving this title, showing office rank, dignity, was given the Lord Jesus as the Son of Man.  The God-Man who condescended to stoop to the lowest depths during His incarnation, is raised, not as God but as Man, to that possessed only by Deity, John 17:5.  His glorified humanity is now in a place of equality with Deity.

At "the" Name given Him, every knee shall bow.  The Name is not "Jesus" which was the name given Him at His humiliation.  "The" Name is the Name of "Lord Jehovah".  This is the greatest Name in which God has shown Himself in His majesty and dominion.  This Name belongs to Jesus.  "In" that Name, every knee will bow and every tongue confess.  This Name is the holy sphere in which all prayer is to be offered.  This Name is given the Person, Jesus, by the Person of God the Father.

Yet he is not ashamed to call us brethren, Hebrews 2:11.

CO-EQUAL GODHEAD; HOLY SPIRIT, FATHER AND SON

And now I would state my next proposition, and briefly sketch the testimony on which it rests:

That Scripture, in the Old and the New Testament alike, proves the Personality and coequal Godhood, of the Holy Spirit, with that of the Father and of the Son.

May the same Spirit grant us reverence, and humility, and godly fear.

The coequal Deity of the Father and of the Son, and the Spirit obtained in Scripture is:

as one who is to be distinguished from the Father and the Son.

as one to whom such personal properties and actions are assigned as prove independent and intelligent personality;

as one who has love, "by the love of the Spirit", Romans 15:30.

as one who has "feelings", Ephesians 4:20, Grieve not the Spirit of God.

as one to whom Divine attributes are ascribed, and by whom Divine offices are exercised;

as one to be worshipped with the Father and the Son;

as one declared to be Jehovah and God.

 That the Divine Spirit is to be distinguished from the Father and the Son, appears from all those passages in Holy Scripture, which reveal to us the simultaneous co-operation of three infinite agents.

At our Lord's baptism, the voice of the voice of the Father, the human presence of Jesus, the visible descent of the Spirit, for "the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove.  And a voice came from heaven, "You are my Son, the Beloved; with you I am well pleased:' Luke 3:21,22.  We have to say the descending Spirit is distinct from the baptized Saviour, and from the approving Father.

When Jesus says, "I will pray the Father, and he shall give you another comforter, that he may abide with you for ever," John 14:16, and when, this promise was fulfilled on the day of Pentecost, the Holy Ghost appeared seated on the disciples as cloven tongues of fire; Acts 2:3, we have to acknowledge that the Spirit is distinct from the mediating Saviour, and the Father who decreed the gift.  And when we read of "the name of the Father, and of the Son, and of the Holy Ghost," Matthew 28:19, and again of: "the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit," 2 Corinthians 13:14, it is impossible to deny the necessary distinction between the three.

When the saint is described as "elect according to the fore-knowledge of God the Father, through

sanctification and of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ," 1 Peter 1:2, Scripture we conclude that as the bleeding Saviour is distinct from the predestinating Father so the sanctifying Spirit is himself distinct.

And when the benediction of grace and peace is implored from him which is, and which was, and which is to come; and from "the seven spirits which are before the throne: and from Jesus Christ, the faithful witness," we are assured that as there is a distinction intended between the eternal Father and the Lord Jesus, so is there likewise betwixt them and the seven-fold Spirit of God.  Revelation 1:4,5.

    (1)  "The Spirit of Jehovah shall rest upon him; the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah, and shall make him of quick understanding in the fear of Jehovah."  Isaiah 11:2,3.  I do not think any stress can be laid upon the number here, as the Hebrew only enumerates six, representing the last with a preposition, but on the multiplicity of perfections designated by various name and compromised in one, the Spirit of Jehovah.

    (2) "Upon one stone shall be seven eyes."  Zechariah 3:9.

"Those seven; the are the eyes of Jehovah, which run to and fro through the whole earth.  Zech. 4:10.

    (3) "And from the seven Spirits which are before his throne."  Revelation 1:4.

    (4) "These things saith he that hath the seven Spirits of God."  Rev. 3:1.

    (5) "And seven lamps of fire, burning before the throne, which are the seven spirits of God."  Rev. 4:5.

    (6) "In the midst, of the throne and of the four living creatures, and in the midst, of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes; which are the seven Spirits of God sent forth into all the earth."  As per Zechariah 4:10.

Here we learn;

from (3) and (5) the distinction to be observed between God and the seven Spirits, for they are said to be before the throne.  Therefore you could not identify them with the Father or the Lamb;

from (2) and (4 and (6) the mysterious union betwixt God and them, for they are called the eyes of Jehovah; the spirits whom the n of man hath-the eyes of the Lamb;

from (3) again, that they denote a willing intelligence not an abstract power, for to imagine that John prays to seven abstractions equal with the Father and the Son for Grace and peace is not possible.

They cannot be angels for the worshipping of angels is expressly forbidden..  Colossians 2:18.

Compare the other passages with (1) remembering how Jesus Christ says that the Scripture, "The Spirit of the Lord God is upon me," Isaiah 61:1, was fulfilled in himself and knowing that "in the Oriental style the perfection of any quality is expressed by the number seven," we conclude this expression represents to us "this heavenly Agent, the Holy Ghost, in his own original and infinite perfection, in the consummate wisdom of his operation, and in the gracious munificence of his gifts."

He reveals himself by his names, his attributes, and his acts.  If, combined with assertions that God is one, we find three revealed in Scripture.  To them are given the same names, attributes, and acts.  If we look at the intimate and necessary union affirmed to exist betwixt the Father; and the Son, and the Spirit, as when the Lord Jesus says; "I and my Father are one," and when Paul says, "The Spirit searches the depths of God;" if then, we find that every Christian is baptized into one Name, ---the Name of the Father, and of the Son, and of the Holy Ghost; we are led to the doctrine (call it by what name you will) of the Trinity in Unity.

The Father the Son, and the Holy Ghost are eternal.

    1.  Thus says the Lord, I am he first, and I am the last.  Isaiah. 44:6.  According to the command of the everlasting God. Romans 16:26.

    2.  I am he first and the last. Revelation 1:l7.  Whose goings forth have been from of old, from everlasting Micah 5:2.

    3.  The eternal Spirit. Hebrews 9:14.  The One Eternal is our trust.  The eternal God is thy refuge, and underneath are the everlasting arms.  Deuteronomy 33:27.

The Father the Son, and the Holy Ghost created all things.

    1.  One God, the Father, of whom are all things. -1 Corinthians 8:6.  The Lord …it is he that hath made us, Psalm 50:3.

    2.  All things were made by him (the Word, etc.- John 1:3) By him were all things created, etc., Colossians 1:6.

    3.  Who has measured, etc.---who has directed the Spirit of the Lord? Isaiah .40:12-13.  The Spirit of God has made me. Job 33:4.

The One Almighty is our trust.

  Commit the keeping of their souls to him, as unto a faithful Creator.  1 Peter 4:19.

The Father, the Son, and the Holy Ghost are omnipresent.

    1.  Do not I fill the heaven and earth?  saith the Lord.  Jeremiah 23:24.

    2.  Lo, I am with you alway. Matthew 28:20.

    3.  Whither shall I go from thy Spirit?  Psalm 139:7.

The One omnipresent God is our trust.  He is not far from every one of us; for in him we live, and move, and have are being.  Acts 17:27-28.

The Father, the Son, and the Holy Ghost are incomprehensible and omniscient.

    l.  No one knows the Father, except the Son.Matt.11:27.  Known unto God are all his works, Acts 15:18.

    2.  No one knows the Son, except the Father.-Matt.11:27.  Lord, thou knowest all things. John 21:17.

    3.  Who being his counsellor hath taught him? Isaiah. 40:13.  The Spirit searcheth all things. 1 Corinthians 2:10.  We worship the One all seeing God.  All things are naked and opened unto the eyes of him with whom we have in do. Hebrews 4:3.

The Father, the Son, and the Holy Ghost are true, holy, and good.

    l.  He who sent me is true. John 7:28.  Holy Father.  Righteous Father. John 17:11,25.  The Lord is good. Psalm 34:8.

    2.  Jesus said, I am. ...the truth. John 14:6.  The Holy One and the just Acts 3:14.  The good

 Shepherd.  John 10:11.

    3.  The Spirit is truth.1 John 5:6.  The Spirit the holy One.  John 14:26.  Your Spirit is good. Psalm 143:10.

We adore the One Lord of infinite goodness.

Who shall not fear You, O Lord, and glorify Your name?  for You only are holy. Revelation 15:4.

The Father, the Son, and the Holy Ghost have each a self regulating will.

    l.  He who works all things after the counsel of his own will, Ephesians 1:11.

    2.  The Son wills to reveal him. Matthew 11:27.  Father, I will, John 17:24.

    3.  Dividing to every one severally as he (the Spirit) wills, 1 Cor. 12:11.

   We rest on the will of him who alone is Jehovah.

The will of the Lord be done.  Acts 21:14.

The Father, the Son, and the Holy Ghost are the fountain of life.

    l.  With you is the fountain of life. Psalm 36:9.  God has quickened us. Ephesians 2:5.

    2.  In him (the Word) was life. John 1:4.  The Son quickens whom he will.  John 5:21.

    3.  The Spirit is life. Romans 8:10.  Born of the Spirit. John 3:8.

We depend on one life-giving God.  

Loving the Lord your God, obeying him, and holding fast to him... for that means life to you and length of days, Deuteronomy 30:20.

The Father, the Son, and the Holy Ghost strengthen, comfort and sanctify

    1.You strengthen me with strength in my soul Psalm 138:3.  I will comfort you, Isaiah 66:13.  Sanctified by God the Father.  Jude l.

    2.  I can do all things through Christ who strengthens me, Philippians 4:13.  If any encouragement in Christ, Philippians 2:l and Sanctified in Christ Jesus, 1 Cor. 1:2

    3.  Strengthened with might by his Spirit in the inner man.  Ephesians3:16.  The Comforter, the Holy Ghost. John 14:26. Sanctified by the Holy Ghost. Romans 15:16.

We trust in One God for spiritual power.

  My God, my strength, in whom I will trust, Psalm 18:2.

The Father the Son, and the Holy Ghost fill the soul with Divine love.

    l.  Every one who loves the Father 1 John 5:1.  If any man love the world, the love of the Father is not in him.1 John 2:15.

    2.  The love of Christ urges us on. 2 Corinthians 5:14.  If any man love not the Lord Jesus Christ. 1Corinthians 16:22.

3.  I appeal to you by the love of the Spirit. Romans 15:30.  Your love in the Spirit. Colossians 1:8.

 The love of the One living and true God characterises the saint.

  You shall love the Lord your God with all your heart.  Deuteronomy 7:5.

The Father, the Son, and the Holy Ghost gave the Divine law.

    1.  The law of the Lord is perfect.  Psalm 19:7.  The word of our God. Isaiah 40:8.  Thus says the Lord God. Ezekiel 2:4.

    2.  The law of Christ.  Galatians 6:2.  The word of Christ Colossians 3:16.  These things says the Son of God.  Revelation 2:18.

    3.  The law of the Spirit of life. Romans 8:2.  Holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:21.  The Holy Ghost said Acts 13:2.

The word of One Legislator is the believer's rule

There is one lawgiver who is able to save.  James 4:12.

The Father the Son, and the Holy Ghost dwell in the hearts of believers.

    l.  I will live in them.2 Corinthians 6:16.  God is in you of a truth. 1 Corinthians 14:25.  Our fellowships with the Father.  1 John 1:3.

    2.  Christ may dwell in your hearts by faith.  Ephesians 3:17, Christ in you the hope of glory, Colossians 1:27.  Our fellowship... with his Son Jesus Christ 1 John 1:3.

    3.  The Spirit abides with you, and shall be in you John 14:17.  The communion of the Holy Ghost 2 Corinthians 13:14.

The contrite heart receives One Divine guest

Thus says the high and lofty One who inhabits eternity, I dwell with those who are contrite and humble in spirit, Isaiah 57:15.

The Father, the Son, and the Holy Ghost are, each by himself, the supreme Jehovah and God.

    l.  I am Jehovah your God. Exodus 20:2. You, Lord are most High forever, Psalm 92:8.  This is the Father.

    2.  The eternal Son, who is "Jehovah our God", Isaiah 40:3.  See Matthew 3:3, John, "Prepare the way of the Lord" (Jehovah Jesus).  "The Most High", Luke 1:76 where Zechariah prophesies that his son John will be the prophet of the Messiah who is the Most High, Jehovah, in accordance with Malachi 3:1.  In Matthew 11:10, Jesus identifies John Baptist as the messenger.

    3.  "The Spirit" lifted me up …the hand of the Lord God fell upon me (the Spirit as Jehovah God), Ezekiel 8:1,3.  The Holy Spirit is the "Most High" in Luke 1:35, The Holy Spirit will come upon you, the power of the Most High.

The One supreme Lord God is our God forever and ever.

 Jehovah, our Elohim, is One Jehovah. Deuteronomy 6:4.

Scripture assures us that the Father, the Son and the Holy Ghost have the same Divine attributes, agree with a mind, will and heart, are personally independent but unitedly harmonious in the same Divine acts and addressed by the same Divine names.