The Trinity of the Godhead

The doctrine of the Tri-unity is the basic teaching of the Scriptures, in both the Old and the New Testaments.  One must establish himself upon this doctrine in order to correctly view any of the Scriptures.  A failure to recognize this fact leads to a position from which the truth cannot be seen in its entirety.

The Godhead

In the Apostle Paul’s Mars Hill speech, the Athenians were told that “we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man” (Acts 17:29). The word translated Godhead may also be rendered that which is divine.  It may also be rendered deity.  In his letter to the Colossians, the Apostle Paul asserted that in Christ “dwelleth all the fullness of the Godhead bodily” (Colossians 2:9).  From these two passages it is clear that Paul’s reference to the Godhead was to be construed as being exclusively comprehensive of all that is divine.  But this term gives us no hint as to the nature of deity-as to personality or personalities.  It is like the word God as it appears in the English translation of the Scriptures. Upon opening the Bible one reads these words from the first verse,

“In the beginning God created the heavens and the earth.”

A reference to the Hebrew text immediately reveals that the word rendered God is in the plural number, Elohim; indicating more than one divine personality.  Properly translated, the passage reads, “In the beginning Gods created the heavens and the earth.”  The translators of our English Bible have rendered this noun of plural number as though it were singular in order to avoid any misconception concerning the one true and living God.  It was necessary for them to thus translate it in order to express the sum total of the idea conveyed by the passage.  While the noun rendered God is in the plural number, it is used with a verb in the singular number; by this arrangement, the facts are preserved.  These facts are equivalent to an affirmation that the Godhead is comprised of more than one person, but that they exist as one in a very definite and specific sense.  Hence, there is no inference of polytheism to be found in this verse.

The Tri-Unity

The word trinity  is of Latin origin and means three-in-one.  Webster defines it as follows:

“The union of three persons or hypostases (the Father, the Son, and the Holy Ghost) in one Godhead, so that all the three are one God as to substance, but three persons or hypostases as to individuality.”

This definition is accurate and unmistakable; it renders the exact teaching of both the Old and New Testaments.

The Plurality of Divine Personalities

The Hebrew word which appears in the text of the Old Testament, usually translated in singular form, is in the plural number when applied to the true God.  This same word, when applied to idols or heathen gods, appears in our English translation as gods.  However, when used with reference to the true God, the translators invariably spelled it God, as thought it were a singular noun.  Before the creation of man the divine personalities comprising the Godhead held a council.   In Genesis 1:26 we read that God said,

“Let us make man in our image, after our likeness…”

There is only one image, or likeness, that was common to all who held this conference.  God could not have been speaking to any celestial creatures because none of them possess divine nature.  Since all those engaged in this conference were the same in nature and image, all were Divine Persons.

The Unity of the Divine Personalities

In Deuteronomy 6:4 we read Moses’ exclamation,

“Hear, O Israel, Jehovah our Gods is Jehovah a unity.”

This translation of the Hebrew text is literal and entirely accurate; it faithfully and correctly conveys in the English that which is found in the original text.  In this fundamental passage we are taught that there is a plurality of divine personalities Who constitute a unity.  Jesus, in confirming what is the first and greatest, said,

“Hear, O Israel; The Lord our God the Lord is one…”  (Mark 12:29).

We are made to see that both the Old and New Testaments teach the unity of the divine personalities.

The Mention of Only Three Divine Personalities

When Jacob invoked God’s blessing upon Joseph’s two sons, he prayed:

“The God before whom my fathers Abraham and Isaac did walk, the god who hath fed me all my lifelong unto this day, the angel who hath redeemed me from all evil, bless the lads…” (Genesis 48:15-16).

In this passage is seen three divine personalities are mentioned: the god before Whom Abraham and Isaac walked: the God who Fed Jacob throughout his lifetime; and the angel Who redeemed him from all evil.  These three personalities are called upon to bless Joseph’s sons.  That each is a divine personality, co-equal and co-eternal with the others, is clear from the fact that no Hebrew would have mentioned any created beings, placing them upon a level with the Eternal God, as is here done.  We therefore conclude that the three mentioned in Jacob’s invocation are divine.

Three divine personalities are mentioned in Isaiah 48:16.  Here we see Isaiah the prophet impersonating the Messiah as He was to be at the His first coming.  Speaking for Him, he said:

 “And now the Lord Jehovah hath sent me, and his Spirit.”

From the context it is clear that the first sixteen verses of chapter 48 are describing Isaiah as impersonating the Messiah, the Creator of the universe (vs. 13).  In this impersonating the Messiah is saying that the Lord Jehovah has sent Him, and also has sent His Spirit (the Holy Spirit).  According to this verse, there are three divine personalities.  In Isaiah 63:8-10 we see God the Father, mentioned in verse 8 as the Saviour of Israel: God the Son Who is called “the angel of his presence” (vs. 9); and the Holy Spirit (vs. 10).

In the New Testament we find the Lord Jesus also teaching the doctrine of the three divine personalities; of their constituting a unity in the literal sense of the term.

“Go ye, therefore, and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always even unto the end of the world.”  (Matthew 28:19-20)

The disciples, as is shown here, were commissioned to baptize believers-not into names, but into the Name of the Father, and of the Son and of the Holy Spirit.  Herein is clearly echoed the doctrine of the plurality of the divine personalities of the Godhead: of their constituting a unity – a tri-unity (the trinity).

Frequently, the order in which the three divine personalities of the Holy Trinity are listed, is found to be different.  Illustrations of this are seen as follows: in Matthew 28:19-20 the order is Father, Son and Holy Spirit; in I Corinthians 12:4,5 it is the Holy Spirit, the Lord Jesus and God the Father; in II Corinthians 13:14 it is the Son, the Father and the Holy Spirit; in Ephesians 4:4,5 the order is the Holy Spirit, the Son, and the Father.

This varying  order of reference to the divine personalities is conclusive proof that, according to the Scriptural writers, they are co-equal – on an equality, one with the other.  It is improper and incorrect to speak of the respective persons of the Tri-unity as either the first, the second or the third person of the Godhead.  They are all divine, co-equal, co-eternal, comprising the Holy Trinity.

The Fourfold Usage of the Word “Jehovah”

The Lord spoke of Himself as the “I AM” – the self-existing One Who, in philosophical language, is called “the Uncaused Cause” of all things.  The Hebrew word, rendered “I AM,” is the verb meaning “to become, or to be”; it is in the first person, singular number.  According to Exodus 6:2,3, God revealed Himself to Moses as “Jehovah”.  He had not made Himself known by this name to either Abraham, Isaac or Jacob.  Many eminent Hebrew scholars see in this sacred name the third person, singular number of this same verb in the Hiphil stem.  Should this be the correct analysis the word Jehovah literally means, “He causes (things) to become, or to be.”  The meaning of this word, therefore, is essentially the same as that of “I AM,” with an additional injection of the idea of causation.

There are four usage’s of the word Jehovah in Old Testament passages.  In some, it refers to Jehovah, the Father.  Isaiah 64:8 is an illustration:

“But now, O Jehovah, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand.”  (See also Psalm 110:1)

In other passages, such as Isaiah 33:17-22;  40:10, Jehovah the Son, is in view:

“Behold, the Lord Jehovah will come as a mighty one, and his arm will rule for him:  Behold, his reward is with him, and his recompense before him.”  (Isaiah 40:10)

Jehovah, the Holy Spirit, is referred to in Isaiah 11:2 and 63:14:

“And the Spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel of might, the spirit of knowledge and of the fear of Jehovah.”

In the expression of the plurality and unity of Jehovah in Deuteronomy 6:4, the entire Tri-unity is seen to be included, when accurately translated. Jesus said this was the most important passage in the Bible (Mark 12:28, 29).

Echoes of the Tri-Unity

The doctrine of the Tri-unity is also found in several other Old and New Testament passages.  The quoted passages below will suffice to illustrate this wonderful truth.

“And Jehovah spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel: ye shall say unto them, Jehovah bless thee, and keep thee: Jehovah make his face to shine upon thee, and be gracious unto thee: Jehovah lift up his countenance upon thee, and give thee peace.  So shall they put my name upon the children of Israel; and I will bless them.” (Numbers 6:22-27)

“Oh give thanks unto Jehovah: for he is good: for his loving-kindness endureth forever.  Oh give thanks unto the God of gods: for his lovingkindness endureth forever.  Oh give thanks unto the Lord of lords: for his lovingkindness endureth for ever.”  (Psalm 136:1-3)

“And one cried unto another: and said, Holy, holy, holy, is Jehovah of hosts: the whole earth is full of his glory.” (Isaiah 6:3)

“And the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying, Holy, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come.”  (Revelation 4:8)

Doctrine of Tri-Unity Essential to the Understanding of the Scriptures

Many passages of Scripture remain as enigmas to the person who does not understand the teaching of the Scriptures concerning the Holy Tri-unity.  But when one sees that there are three divine persons in the Godhead Who are co-divine persons in the Godhead Who are co-equal and co-eternal, and ‘reads carefully each passage involving one of more of them, the truth can be seen more clearly.  It is of paramount importance, therefore, that we understand the Scriptural doctrine of the Tri-unity.

Originally published by Biblical Research Society.

The word Trinity has been changed to Tri-unity in the text.

10-2-2000