The Work Of The Holy Spirit

The Work Of The Holy Spirit

I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.” (John 16:12–16)



Note: The reader would do well to first read the following article on the Divine Essence.


The Scriptures tell us that the Holy Spirit is eternal (Hebrews 9:14), and thus has no beginning or ending. Thus it is when we see the very beginning, we are not surprised to find that the Holy Spirit was active in the Creation. “Inthe beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” (Genesis 1:1–2) When man was created, the Spirit of God was busy. “The Spirit of God hath made me, And the breath of the Almighty hath given me life.” (Job 33:4)

We then see the Spirit of God calling men to repentance for a time. “And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the Lordsaid, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.” (Genesis 6:1–3) The Scripture later speaks of this as the longsuffering of God (1 Peter 3:20). Jesus also told us that the Spirit would convict men of sin, righteousness, and judgment (John 16:7-11), pointing men to Jesus.

When a person trusts Jesus, the Spirit applies to that person the benefits available to us in Christ. “Through him we both have access by one Spirit unto the Father.” (Ephesians 2:18) He sanctifies, redeems, justifies, and cleanses us. “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” (1 Corinthians 6:11) Taking residence within us, He is the earnest of our inheritance, thus promising to bring to us all of the blessings of Christ in this world and in that which is to come (Ephesians 1:13-14).

The Spirit has worked in people, giving them various gifts and skills that they might do the work God desired of them. “And the Lordspake unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,” (Exodus 31:1–3) The Spirit was laid upon men for leadership positions also (Numbers 11:16-17;28:17). “And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the Lordcommanded Moses.” (Deuteronomy 34:9) We see similarly in 1 Samuel 10:6;16:13. This continues to this day within the body of Christ, as “the manifestation of the Spirit is given to every man to profit withal.” (1 Corinthians 12:7 and context) We are warned that we need not think that we can work without the aid of the Holy Spirit. “This is the word of the Lordunto Zerubbabel, saying, Not by might, nor by power, but by my spirit, Saith the Lordof hosts.” (Zechariah 4:6)

The Spirit also guides us (John 16:13;Acts 8:29;10:19;11:12;16:7;21:4) Being omnipresent and omniscient, He is a perfect guide who is always with us. “Whither shall I go from thy spirit? Or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: If I make my bed in hell, behold, thou art there. If I take the wings of the morning, And dwell in the uttermost parts of the sea; Even there shall thy hand lead me, And thy right hand shall hold me.” (Psalm 139:7–10) In His guidance, He instructs us. “Yea, when they had made them a molten calf, and said, This is thy God that brought thee up out of Egypt, and had wrought great provocations; yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should go. Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst.” (Nehemiah 9:18–20) It is important to note that the Holy Spirit guides us by instructing us. We must never think that our feelings and opinions are important or crucial in being guided by the Spirit, because He directs and guides us by teaching us. Holy Spirit guidance is Word based guidance.

It is very important that we understand that the Spirit is deeply involved in the work and ministry of the Word. We read, “Now these be the last words of David. David the son of Jesse said, And the man who was raised up on high, The anointed of the God of Jacob, And the sweet psalmist of Israel, said, The Spirit of the Lordspake by me, And his word was in my tongue.” (2 Samuel 23:1–2) Thus, He spoke to the prophets (Cf Ezekiel 2:1-3;Micah 3:8;Zechariah 7:12;1 Peter 1:10-12;2 Peter 1:16-21). We also find that the Holy Spirit was active in giving to us the New Testament. “These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (John 14:25–26) He was promised to testify of Christ, using the apostles to bear witness (John 15:26-27), which they did (See 2 Peter 3:1-2, where Peter states that the writings of the apostles are of the same authority as those of the Old Testament Scriptures.). Jesus promised that the Spirit would guide us into all truth, telling us things to come (John 16:12-15). We see this throughout the New Testament Scriptures, as the writers often acknowledge their words as being of the Spirit, or God’s Word (1 Corinthians 2:10-14;7:40;1 John 5:6,9;Revelation 1:9-20). In fact, Peter was so bold as to call Paul’s writings by the name “Scripture” (2 Peter 3:14-16), and John placed his writings on the same level as the law (Revelation 22:18-19 Cf Deuteronomy 4:1-2). Yes, the Spirit has given to us the Scriptures we have today.

Not only does the Spirit give to us the Scriptures, but also He helps us understand them. “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.” (1 Corinthians 2:9–16) We are taught in the Scriptures that God gives to us understanding (Proverbs 2:1-9;James 1:5;John 16:12-16;Ephesians 1:15-17;2 Timothy 2:7). Because we have the Holy Spirit within us, we can understand the wonderful gifts and words of God to us in the Scriptures.

The Scriptures present to us many promises of the Spirit being poured out upon the earth and upon men. It is then that the earth will be renewed and filled with righteousness and peace (Isaiah 32:15-20;44:1-5;Ezekiel 39:25-29;Joel 2:28-32;Acts 2:17), and men will be transformed. This promise began to be fulfilled on Pentecost (Acts 2), and continues to be fulfilled in everyone who believes to the saving of the soul (Romans 5:5;8:9;1 Corinthians 12:13;Galatians 3:26-29;Ephesians 1:13-14). (See the article The Baptism Of The Spirit.)

When the Spirit comes upon a person, He also indwells him. “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you.” (John 14:15–18) This wonderful indwelling of the Spirit is the very presence of both the Father and the Son within us (See Romans 8:9-11, where the Spirit is spoken of as the Spirit of God and the Spirit of Christ. See also Colossians 1:27.) Not only so, but the promise of Jesus is that the Spirit will be with us forever. God has promised never to leave us, nor forsake us (Hebrews 13:5-6), and His Spirit will ever be within us.

As the Spirit works within the child of God, we have already seen that He instructs us and enlightens us regarding the Word of God; but He also is at work in us to sanctify us. Paul stated, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.” (Galatians 5:22–25) The Spirit works within us to give us the will and the power to please God (Philippians 2:13), and He enables us to put to death sinful lusts and live holy to the glory of God (Romans 8:1-14).

The Spirit also assures us of our salvation and son ship. “Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God:” (Romans 8:12–16) We know that we belong to Christ because of the presence of the Spirit within us transforming us into His likeness (Ephesians 1:13-14;1 John 3:24), and giving to us promise of greater and more perfect things to come (Romans 8:9-11;Galatians 5:5;Titus 2:11-15).

This is but a very small portion of the things that can be written concerning the work of the Holy Spirit within us. It is a beginning for us. Let us search the Scriptures, pleading with God to fulfill His promise of giving to us enlightenment and understanding, so that we might indeed know the things He has freely given to us. “Open thou mine eyes, That I may behold wondrous things out of thy law.” (Psalm 119:18)



Is The Transcendental Argument Circular Reasoning?

It is said that the transcendental argument, which states that truth and meaning exist and therefore the God of the Bible exists, is circular reasoning. The claim is that we are using the Bible to prove that the Bible is true.

This argument fails to take into consideration the linear nature of the transcendental argument, which would say:

There is truth and meaning.

Therefore there is a standard of truth and meaning.

There is a standard of truth and meaning.

Therefore the God of the Bible exists.


There is a source and standard of truth and meaning.

Therefore the God of the Bible exists.

The God of the Bible exists.

Therefore the Bible is true.

That is what is presented in the articles ( Here and here) regarding the existence of God.

See also

The Trinity

In many of our statements of faith such as those used for our various associations, we read something like the following:  We believe that there is one and only one living and true God, the Maker and Supreme Ruler of Heaven and Earth; and there is a Godhead, one in spirit, essence and power, and that this Godhead consists of three persons: Father, Son and Holy Ghost.

This foundational belief is referred to as the doctrine of the Trinity. In this article we will look at some of the evidence of this doctrine found in the Scripture. In the interest of time and space, only a portion of the evidence will be presented.  On each major point, a sampling of scripture references will be provided should you wish to study the subject further. You should understand this is a complex and fascinating doctrine. This article only provides enough on the subject so that you can be confident of its truthfulness.   

Interestingly, the doctrine of the Trinity is unique to Christians.  No other religion believes in a triune God. It is also a doctrine that is rather difficult to understand.  There is not really anything quite like it to which we can point as an illustration which fully displays its character.  As a result, we sometimes neglect to teach it as we should. It is a mistake to avoid such an important doctrine.  As we will see today, the Scriptures clearly teach the doctrine of the Trinity and we should therefore embrace its wonder and recognize that God is far greater than we can imagine.

What does the Bible say About the Trinity?

            The word “Trinity” does not show up anywhere in the Bible.  Rather this is just a word that has been coined to give short hand to the doctrine presented in the opening paragraph of this lesson.  While the word does not appear in Scripture, the doctrine does. 

            The word Trinity is made up of two words – “tri” and “unity” or three in one.  There are three statements that summarize this doctrine: (1) There is one God (2) God is three persons (3) Each person is fully God.  If we remove any of these three, we are no longer thinking Biblically about the Godhead.  Let’s consider each of these vital points.

            God is One.  The Trinity does not mean that there are three Gods.  That is a belief known as “tritheism.” Such a belief is in direct conflict with a mountain of Scripture. Deuteronomy 6:4 states it succinctly “Hear, O Israel: The LORD our God is one LORD.” You can also see this truth presented in a variety of other passages (A sampling from the Old Testament: Psalm 86:10; Isaiah 43:10; 44:6, 8; 45:5-6, 18, 21-22; 46:9; And a sampling from the New Testament: Mark 12:29; John 10:30; John 17:3; Romans 3:30; 1 Corinthians 8:4-6; Ephesians 4:6; 1 Timothy 2:5). 

It is evident from these samplings of scripture that the Bible is very clear that God is one. You might wonder why.  Historically, Israel was surrounded by polytheists.  These are people who believe in multiple gods. Israel was called to counter this wrong view of God. Some people think that mankind was originally polytheist and then came to believe in one God.  The Bible presents the opposite.  Man was made to know the one true living God and then became corrupt and began worshipping many false gods.  God separated Abraham from these idol worshippers so that He might have a people that would serve as a witness to Him. That responsibility has now been passed on to the Church today.

Polytheism was a tool of Satan to confuse mankind.  He later tried another tool – to present God as one, but not the God of the Bible.  Perhaps the most fundamental teaching of Islam is that there is only one God and Mohamad is his prophet.  To the Muslim, the idea of God having a son or that there can be three persons in the godhead is anathema – a strong curse.  But Biblically we know that to deny the Son is to deny the father (John 5:23, 8:19, 10:30, 15:23, 24; 1John 2:23; 2 John 1:9-11).  We see then that it is important that we get this doctrine right.    

            God is three persons.Though God is one, He exists in three distinct persons.  This is contrary to the teaching of some that say the Fatherbecamethe Son, and then becamethe Holy Spirit. No, the Bible presents them as three distinct persons. We see this for example in the command to baptize.  Jesus said we are to baptize “in the name of the father, and of the son, and of the Holy Ghost” (Matthew 28:19).  Notice how each person of the Godhead is separated and distinguished by the article “and.”  This is a method in language that accentuates each item in a list. It means that God would have us know and understand that each person is distinct.  That each are distinct is evident in Scripture.  We see all three listed in 2 Corinthians 13:14. We can find a distinction made between the Father and the Son (the Word) in John 1:1-2, 14. We see Jesus praying to the Father in John 17 – if he is praying to the Father then he must be distinct from the Father. Likewise, the writer of Hebrews tells us that Jesus is our High Priest that makes intercession with the father for us (Hebrews 7:24-28).  The Scriptures also make a clear distinction between the Son and the Holy Spirit.  For example, Jesus speaks of his leaving so that the Holy Spirit might come (John 14:15-31). All three are of course present at the Baptism of Jesus (Mark 1:9-11). 

            While the Trinity is not fully presented until the New Testament, there were hints of this doctrine  in the Old Testament.  In particular, we see that the Godhead was presented as a plurality (consisting of multiple persons). This was evident for example when God said “Let usmake man in ourimage after our likeness” (Genesis 1:26). We likewise see this idea presented in many other scriptures (Genesis 3:22; 11:7; Isaiah 6:8).

            How do we reconcile the idea that there are three person and yet God is one?  Frankly, we cannot.  Our minds cannot comprehend a being that exists as three persons, just as we cannot fathom a being that is eternal.  There is nothing like it; there is no illustration to help us comprehend it.  Perhaps this is by design.  Perhaps God would have us in awe of a being more glorious than we can imagine.  

Each person in the Godhead is fully God. This means that each possess the whole essence of God. Every attribute of God is present in God the Father, God the Son and God the Holy Spirit.  For example, the Bible speaks of the “fullness of God” dwelling in Jesus (Colossians 1:19). We see this truth presented in a variety of ways in the scripture (Matthew 1:23; John 10:10; 14:9-10; 17:21; 1 John 5:7,8). Many of the attributes of God are explicitly applied to Jesus: Eternalness (John 8:58), Immutability (never changing, see Hebrews 13:8); Omnipotence (having all power see Matthew 28:18), Omnipresence (present everywhere see Matthew 28:20), omniscience (having all knowledge see John 1:48).  He is likewise presented as the creator, the one in whom all things consist, and the judge of all mankind (See Colossians 1:15-19).  

We can likewise see that the Holy Spirit is presented as fully God.  For example, in Acts 5:3-4, Peter speaks of a man lying to the Holy Ghost as lying to God. He is likewise presented as being eternal (Hebrews 9:14), omnipotent (Luke 1:35), omnipresent (Psalm 139:7-10), and omniscient (John 14:26). He is presented as the creator (Genesis 1:2; Job 33:4). There are a multitude of other passages which demonstrate that both Jesus and the Holy Ghost are fully God. These references are sufficient to demonstrate the truthfulness that each person in the Godhead is fully God. 

Why Does the Trinity Matter?

            As we have seen, the Trinity is something that has been revealed in Scripture – it is part of the specific revelation which we call God’s Word, the Bible. While it is hinted at in the Old Testament, it becomes clear in the New.  It is also in the New Testament that we get the clearest view of God’s plan of redemption.  We see how God will be both just and merciful: He sends His only begotten Son to take our place as an atonement for our sins. The Trinity is then essential to the plan of redemption.  It is only through a plurality in the Godhead that God can be both just and justifier of those that believe (Romans 3:23-26).

            The Trinity provides the only means of truly knowing God.  If there is a multitude of gods, as the polytheists believe, we would never know which god to worship and we could not possibly worship them all. Even if there were only two gods, we could not possibly give total devotion to both, even as we cannot serve God and mammon.  Likewise, if everything is god as the pantheist believe, then God is not a person but a force – spread so widely that knowing that force requires knowing the universe! But if God is one in the sense that Islam teaches, God is distant and unknowable as he does not reveal himself as does the God of the Bible. In contrast to these views of God, the triune God of the Bible, in whose image we are made, is touched by the feelings of our infirmities.  He reveals himself to us and is therefore truly knowable.

            The Trinity is also essential for the Glory of God.  For example, we are told that God is love (1 John 4:8).  This is part of His glory; it is what makes Him worthy of praise. But love must have an object. If God is love, who did He love before the beginning when there was only God? The answer is He loved Himself, but not the way you and I might love ourselves. There was a circle of love flowing between the Father, the Son and the Holy Ghost.  Jesus spoke of this love in John 17:24. In fact, we see later in that chapter, the plan of redemption means the expansion of that circle to include all that believe (John 17:26). With this expansion, the Glory of God is magnified.

            It is in the doctrine of the Trinity we see unity in diversity and through that, the glory of God.  This theme of unity in diversity is beautiful. Think of a husband and a wife, though different in so many ways yet joined together as one. Think of a church filled with so many different personalities, yet unified in the service to the Lord. Think of millions of voices, from every nation, unified in praises to Jesus Christ (Revelation 7:9-12) – unity in diversity bringing the glory and honor due to God.  It is then through the Trinity, that God will tear down the walls between people and unify them with Himself, bringing Himself honor.


            The doctrine of the Trinity is not some obscure notion for theologians locked in ivy covered towers. The Trinity is a fundamental doctrine to the Christian faith. It is a Christian distinction. We believe that God the Father, sent His only begotten son to provide a means that we might be justified. We further believe that when someone repents and trusts Jesus Christ as savior and Lord, the Holy Spirit comes to dwell in them, giving them the desire and power to please God (Philippians 2:12,13).  We are then to give full devotion and worship to each of the three persons in the Godhead. We pray to the Father, in the name of the son, in the power of the Holy Spirit.

Notes On The Deity Of Christ

Why Call Jesus God?

John 1:1-4,14;Colossians 1:15-19;Hebrews 1:1-4 He is Creator



Psalm 90:1-2 Being Creator, He is before time and thus eternal Micah 5:2 cf Matthew 2:1-6 see also Hebrews 7:1-3;13:8;1 John 1:1-3;5:20-22 (Isaiah 57:15)

Cf Revelation 1:8,11;21:6

This also shows us that the Son of God has no beginning. He is the beginning. He is timeless and eternal.


John 1:1-4;1 John 1:1-3;5:20-22 cf Genesis 2:7 He is life Deuteronomy 32:39-41



He is the JEHOVAH, the I AM Isaiah 40:3 (Here He is explicitly called God.) Matthew 3:1-3;John 1:19-34 cf John 8:58



He is Savior Matthew 1:21;Luke 1:47;2:11;John 4:42;Acts 5:31;13:23;Ephesians 5:23;Philippians 3:20;1 Timothy 1:1;4:10;2 Timothy 1:10;Titus 1:1-4;2:10-15;3:4-6;2 Peter 1:1,11;2:20;3:2,18;1 John 4:14;Jude 1:25

2 Samuel 22:3;Psalm 106:21;Isaiah 43:3,11;45:21-22;49:25-26;60:15-16;Hosea 13:4

These texts show us the following: there is only one Savior, God is that Savior, Jesus is that Savior. Seeing there is only one Savior, who is God, and that Jesus is our Savior, it follows that Jesus is God.



God knows all things. This is an attribute that belongs to God alone. Isaiah 46:8-11 cf John 21:17;Hebrews 4:12-13;




Scripture calls Him the unchanging, eternal God. Hebrews 1:8-12 cf Psalm 102:24-27  and Malachi 3:6;Hebrews 13:8


He is the Lord from Heaven 1 Corinthians 15:44-49



He is omnipresent John 1:18;3:13



He is almighty Genesis 17:1;18:14 cf Revelation 1:8,11;(19:6-16)Here we see that the Lamb is the almighty God, who is King of kings.



He is the Son of God and one with the Father. John 1:1-3,14;10:27-30;14:9;Philippians 2:5-8

Why Is This Doctrine Important?

Mediator- 1 Timothy 2:5-6 cf Galatians 3:  The only way that our mediator could truly understand the way of God, represent God (John 1:18), accurately convey the heart and will of God (John 1:1-3,14;),and reconcile man to God (2 Corinthians 5:17-21), He must be God.

Savior-If Jesus is not God, He cannot save us. Only God is Savior Isaiah 45:21-22 cf Titus 2:11-14If Jesus is not God, we have no hope of future salvation at His return.

Worship- If Jesus is not God, He cannot rightfully be worshiped. No mere man is worthy of worship.

Service- The exalted Christ is the One Who is to be served and obeyed, not some mere human who deserves no honor and obedience as God deserves. Philippians 2:5-16


In short, this truth affects the whole of the Christian experience.

Of The Divine Essence

Of The Divine Essence

“We believe in one God, the Father, the Son, and the Holy Ghost, the same in essence, equal in power and glory.”[1]


What do we mean when we say that the Father, the Son, and the Holy Ghost are the same in essence? What is this essence? This terminology began to be used in the early centuries of the church when a man named Arius declared that the Son of God had a beginning, and that there was a time when the Son of God did not exist. A man named Athanasius stood up to combat this heresy. Athanasius said, “The Word who admittedly gives life and order to, and is in, the whole, must also be in the part; and in a part He manifested Himself—namely, in a human body. He gives life and being to everything, yet is essentially distinct from creation, being one in essence with the Father only.[2]The Son, Athanasius declared, is one in essence with the Father. The essence speaks of being. It speaks to us of nature and character. When we say that the Father, the Son, and the Holy Ghost are the same in essence, we are saying along with Christians of many centuries that they are the same being and of the same nature and character.

While it is indeed obvious that the Father, the Son, and the Holy Spirit are distinct persons, it is often difficult to see that they are one essence, being, or character. Let us consider the following:

  • The Father is God: “Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:9–11)
  • The Son is God: “Inthe beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.” (John 1:1–3)

But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.” (Hebrews 1:8)

  • The Holy Spirit is God: “But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.” (Acts 5:3–4)


What we mean when we say this is that each of the Divine persons is of the same being, nature and character. Thus, if we say that God is eternal, we must say that the Father is eternal (Deuteronomy 32:39-41;Matthew 6:13). We must also say that the Son is eternal (John 1:1-3;Colossians 1:15-17;1 John 1:1-4). Then we must also say that the Spirit is eternal (Hebrews 9:14). Thus, the essence of the Father, the Son, and the Holy Spirit is one.

It is necessary that we maintain this, because the Scriptures present us only one God. From the very beginning we are taught that the one true God created all things. It is He who said to Israel, “And God spake all these words, saying, I am the Lordthy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me.” (Exodus 20:1–3) Again, “Hear, O Israel: The Lordour God is one Lord: and thou shalt love the Lordthy God with all thine heart, and with all thy soul, and with all thy might.” (Deuteronomy 6:4–5) There is only one God, and must worship only one God. God’s holy and righteous jealousy demands that (Exodus 20:1-7; 34:14). We do not worship three different Gods; but we do worship one God who subsists[3]in three distinct persons. Thus, to worship the Son as God is not to be a polytheist who is provoking God to jealousy. Neither is it sinful to say that Christ is in us (Colossians 1:27), when we are speaking of the Holy Spirit’s indwelling (Ephesians 1:12-14). Nor is it wickedness to call the Holy Spirit God, as though we were claiming that the Holy Spirit is a separate God from the Father; because we know that the Spirit is the Spirit of God, the Spirit of Christ, and the Spirit of Him who raised up Christ from the dead (Romans 8:9-11). To worship God is to worship the three persons of God. We believe in the Trinity, the three-in-one God, the God who is three persons in one essence. To do otherwise would be to worship a god who is a figment of our sinful imaginations, as Scripture presents us three persons who are all God, and are the same in essence.

Finally, if the three persons are not of the same essence, then which is the God of our salvation? God is the only Savior, we find. “Tell ye, and bring them near; Yea, let them take counsel together: Who hath declared this from ancient time? who hath told it from that time? Have not I the Lord? and there is no God else beside me; A just God and a saviour; there is none beside me. Look unto me, and be ye saved, all the ends of the earth: For I am God, and there is none else. I have sworn by myself, The word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, Every tongue shall swear.” (Isaiah 45:21–23) Yet we also read that Jesus is our Savior: “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.” (Matthew 1:21) (See also 1 Timothy 1:15;Titus 2:13.) Then we read of the Holy Spirit in relationship to our salvation. “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:” (2 Thessalonians 2:13) Either the Bible is inconsistent and contradictory in claiming that all three persons are our Savior, or the Bible is teaching us that all three of the persons, the Father, the Son, and the Holy Spirit, are equally God, being the same in essence. It is imperative for us and for our salvation that we believe that there are three persons in the Godhead, the Father, the Son, and the Holy Spirit, one in essence, equal in power and glory.

To Him alone be the glory.





[1]Statement of Principles, Louisiana State/State Line Association Of Regular Baptist Churches.

[2]Athanasius of Alexandria, Athanasius: On the Incarnation of the Word of God, trans. T. Herbert Bindley, Second Edition Revised (London: The Religious Tract Society, 1903), 15–16.

[3]Subsist- to be, to exist

The Eternal Sonship of Jesus Christ

The Eternal Sonship of Jesus Christ


The eternal sonship of Jesus is a very important doctrine. It is also a doctrine that cannot be fully comprehended by mortal man.  On the other hand, mortals must at least accept this doctrine as being true.  Remembering that God is spirit and is not bound by time, space, and material/bodily constraints, will help us to more readily accept this truth.  Being the Son of God means that Jesus is God.  The Son has the nature of the Father.  This means that the Son is eternal. Though He was begotten and not made, the Son is eternal.  While these things are hard to be understood, let us attempt to attain a rudimentary knowledge of them.


The Son Eternally Begotten of The Father

Before Jesus was ever begotten in the womb of the virgin Mary He was the Son of God.  The Sonship of Jesus is not a physical sonship, but a spiritual one.  As Isaiah prophesied of the coming of Jesus, he told us, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” ( Isaiah 9:6) KJV  This passage tells us that Jesus was the Son before He became a man; He was givenas the Son.  Not only so, but He is one with His Father, which tells us that the Son of God is God.  We again read, “ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.”  ( John 3:16,17) KJV  The Son was givenand sentthus testifying to the fact that Jesus was the Son before He became a man.

There has never been a time when God in all of His glorious perfection did not have a complete comprehension of who He is.  Never has there been a time in which God did not have a full understanding of all His nature and His deeds.  In the midst of this perception that God has of Himself is to be found the fact that God delights in Himself; He is the happy God (1Tim 1:11).  This idea, love, delight, and contemplation of His own perfections is so complete that it stands forth as another person.  This person is the second person of the Godhead, the Son of God.  This is a begetting in a spiritual sense because the One begotten is truly the eternal offspring of the Father.  The Son is eternally begotten, because there has never been a time that God has not had this perfect delight in, and understanding of, who He is.  This means that the Son is eternal.  It also means that the Son is indeed divine in all facets of His nature. (Note: We should not think of the Son being begotten as though He had a beginning. The terms “begotten” and “Son” actually refer to the relationship He has with the Father rather than speaking of origination and beginning.)  “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.”   (Hebrews 1:1-8) KJV   This passage speaks volumes about this wonderful truth.  It tells us that the Son is of the same character as the Father, He is the Son who is begotten of God, is due worship, and is God.


The Father’s Witness to The Son

The Father bore witness to the Sonship of Jesus at least three times while He was on earth.  The first was at His baptism: “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.”  (Matthew 3:16,17) KJV  The second time was when He spoke to Peter, James, and John in the Mount of Transfiguration: “ While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.”   (Matthew 17:5) KJV  Finally, the Father testified of the Sonship of Jesus when He raised Christ from the dead.  Paul said that He was “ declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.”  (Romans 1:4) KJV   This is, I believe, a faithful representation of the Sonship of Jesus Christ, our Creator and Redeemer.


The Trinity As Seen In The Creation Account

A Biblical Study of The Trinity And The Deity of Christ

“In the beginning God created the heaven and the earth.   And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.”


 (Gen 1:1-2)  KJV


“And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.  So God created man in his own image, in the image of God created he him; male and female created he them.”   (Gen 1:26-27)  KJV


The Genre of The Genesis Account of Creation

At the outset, let it be known that the writer understands that there are those who will refuse to accept the fact that the Trinity is seen in the above verses.  They may contend that the account of creation as seen in Genesis chapters one and two is not a literal, historical narrative, but rather a poetic narrative that does not yield itself to a literal reading and interpretation. Is this truly so?

The form of the creation account is historic.  It gives a chronological procession of events.  We are told of how the creation took place from day to day.  The days are literal twenty-four hour days, as we can see from Moses:  “In six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.” (Ex 20:11) KJV  This again points us to the Genesis account being a literal, historical record of the creation.  Furthermore, Jesus taught the Genesis account of creation to be a literal, historical record (See Matt 12:8;19:3-6), the writer of Hebrews understood it to be the same (See Heb 4:4;11:3), the Psalmist understood the same (Ps 33:6-11;136:1-9), as did Solomon (Prov 3:19,20), and the list could surely be continued.  Of those who choose to call the Genesis creation account a sort of poem a question must be asked: would not some of the prophets or apostles, or even (I might say especially) Jesus have learned that this was not literal history, but only a poetic statement of God’s creating the world and informed us of this fact? A view that considers the Genesis account of creation to be anything other than literal history calls into question the knowledge, character, and integrity of Jesus, who taught it to be literally true.  This writer is content to believe that this account was given to us that we might know the literal, historical truth about the creation of the world and the God who created it.

(Note:  Though this writer affords no more authority to the Early Church Fathers than he does to elders whom he is to respect today, it is interesting to note that Augustine believed the Genesis account of creation to be historical, though he seemed at times confused in his interpretation of it.  “What then is this introduction? ‘In the beginning God made the heaven and the earth, and the earth was invisible, and unformed? and darkness was upon the face of the abyss.’  Do these words seem to some of you incapable of affording consolation under distress? Is it not an historical narrative, and an instruction about the creation?”


Schaff, P. (2000). The Nicene Fathers(electronic ed.). Garland, TX: Galaxie Software.)




The Name of God in The Creation Account

Biblical languages are rich.  We can learn much from them.  With the resources available today one can learn much without having learned the original languages (Though the writer recommends one attempting to gain at least a rudimentary understanding of the original languages of Scripture.).  The Hebrew name for God in Genesis 1:1 is Elohim.  Let us learn to what Elohim points us.

“That there is such a plurality of persons, will appear more clearly,


From the plural names and epithets of God. His great and incommunicable name Jehovah, is always in the singular number, and is never used plurally; the reason of which is, because it is expressive of his essence, which is but one; it is the same with “ I AM that I AM ”; but the first name of God we meet with in scripture, and that in the first verse of it, is plural; “In the beginning God ( Elohim ) created the heaven and the earth”, ( Gen. 1:1 ) and therefore must design more than one, at least two, and yet not precisely two, or two only; then it would have been dual; but it is plural; and, as the Jews themselves say, cannot design fewer than three 150. Now Moses might have made use of other names of God, in his account of the creation; as his name Jehovah, by which he made himself known to him, and to the people of Israel; or Eloah, the singular of Elohim, which is used by him, ( Deut. 32:15, 16 ) and in the book of Job frequently; so that it was not want of singular names of God, nor the barrenness of the Hebrew language, which obliged him to use a plural word; it was no doubt of choice, and with design; and which will be more evident when it is observed, that one end of the writings of Moses is to extirpate the polytheism of the heathens, and to prevent the people of Israel from going into it; and therefore it may seem strange, that he should begin his history with a plural name of God; he must have some design in it, which could not be to inculcate a plurality of gods, for that would be directly contrary to what he had in view in writing, and to what he asserts, ( Deut. 6:4 ). “Hear, O Israel, the Lord our God is one Lord”: nor a plurality of mere names and characters, to which creative powers cannot be ascribed; but a plurality of persons, for so the words may be rendered, distributively, according to the idiom of the Hebrew language; “In the beginning everyone, or each of the divine persons, created the heaven and the earth”. And then the historian goes on to make mention of them; who, besides the Father, included in this name, are the Spirit of God, that moved upon the face of the waters, and the word of God, ( Gen. 1:2 ) which said, “Let there be light, and there was light”; and which spoke that, and all things, out of nothing; see ( John 1:1-3 ).”


John Gill.A BODY OF DOCTRINAL DIVINITY(179). Formatted for use with Logos Bible Softwarea by Joseph Kreifels.


In Genesis 1:1, the original word Elohim,“God,” is certainly the plural form of El, or Eloah, and has long been supposed, by the most eminently learned and pious men, to imply a plurality of persons in the divine nature. As this plurality appears in so many parts of the sacred writings to be confined to three persons, hence the doctrine of the Trinity, which has formed a part of the creed of all those who have been deemed sound in the faith, from the earliest ages of Christianity. Nor are the Christians singular in receiving this doctrine, and in deriving it from the first words of divine revelation. An eminent Jewish rabbin, Simeon ben Joachi, has these remarkable words: “Come and see the mystery of the word Elohim; there are three degrees, and each degree by itself alone, and yet, notwithstanding, they are all one, and joined together in one, and are not divided from each other.” In the ever blessed Trinity, from the infinite and indivisible unity of the persons, there can be but one will, one purpose, and one infinite and uncontrollable energy.


Clarke, A. (1999). Christian Theology(electronic ed.). Albany, OR: Ages Software.



Jesus Our Divine Creator

As we consider the Trinity as implied and seen in the Creation we must recognize that the leading person in the Creation was God the Father.  “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,  Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.” (Heb 1:1-4) KJV  God the Father took the lead in the Creation, but when He created, He did so by the Son.  Notice how the Psalmist alludes to this:  “By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.”  (Ps 33:6)  KJV  Today we understand that the Psalmist was not only saying that creation was by Divine fiat, but that he was alluding to the Father creating the worlds by Christ.  “We may truly and certainly infer from this passage, that the world was framed by God’s Eternal Word, his only begotten Son.”  Calvin, J. (2000). Calvin’s Commentaries(electronic ed.). electronic ed. (Ps 33:6). Garland, TX: Galaxie Software.

The New Testament gives us ample testimony to the fact of the deity of Christ, using the creative work of God to do so.  John opens his account of Christ by saying, “In the beginning was the Word, and the Word was with God, and the Word was God.  The same was in the beginning with God.   All things were made by him; and without him was not any thing made that was made.   In him was life; and the life was the light of men.”   (Jn 1:1-4) KJV  Even if we were to grant the contention of the Russellites (which we do not) that the translation should be “the Word was agod,” we must still come to the conclusion that the Word in this passage is more than one god among many.  Why?  We must come to this conclusion because the Word is the very self-expression of God; the very mind, heart, and character of God; the eternal and perfect understanding that the Father has of Himself.  When God is considered as contemplating His eternal greatness and having a perfect thought of Himself, that thought is spoken of as the Word (logos), because it would be both a perfect representation of His thought and (words being expressions of thoughts) would be an eternal person equal to the Father and of the same essence. We know that Jesus is the Word of God who is the expression of the nature, heart, character and will of God in eternity and in this world.  Thus it is that the Son is spoken of as being eternally begotten of the Father.  Never has there been a time that the Father has not had this perfect awareness of His eternal self, and so there has never been a time that the Son/Word was not.

The Word is spoken of as being with God in the beginning. That is, the Word was before the creation.  This means that the Word is eternal in nature.  Immortality is the unique attribute of God (1Tim 6:16).  He alone has immortality.  If the Word was with God before the creation of the worlds, then He is necessarily immortal, and thus necessarily God.  Not only so, but referring back to the great I AM of Exodus (See Ex 3:13-15), John tells us that not only is the Word the immortal God and Creator, but that He is this I AM; the one who has an underived existence.  In Him- the Word- was life.  The Word, God, the Creator is the source of all life.  In other words, the  Word is YWH.  Then we read, “the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”  (Jn 1:14)  KJV  This confirms to us that the writer is indeed telling us of Jesus, and that Jesus is the eternal Son of God.

The deity of Christ in relation to the creation is confirmed to us as we read the New Testament.  Paul wrote to the Colossians and told them of Jesus:  “Who is the image of the invisible God, the firstborn of every creature:  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:  And he is before all things, and by him all things consist.”  


(Col 1:15-17) KJV  We again read, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,  Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;  Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.”  (Heb 1:1-3)  KJV  These two passages present to us the Son as being the Creator and the image of God.  What is meant by the image of God?  In the Colossian passage image speaks of the resemblance between God the Father and the Son.  “In Col. 1:15 Christ is described as the εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου. To modern logic this seems to be a contradiction, for how can there be an image of something which is invisible and without form? The peculiarity of the expression is related to that of the ancient concept, which does not limit image to a functional representation present to human sense but also thinks of it in terms of an emanation, of a revelation of the being with a substantial participation (μετοχή) in the object. Image is not to be understood as a magnitude which is alien to the reality and present only in the consciousness. It has a share in the reality. Indeed, it is the reality. Thus εἰκώνdoes not imply a weakening or a feeble copy of something. It implies the illumination of its inner core and essence.”  Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (2:389). Grand Rapids, MI: Eerdmans.  We see, then, that the Son’s being the image of God means that He is the perfect representation of the person and attributes of God, and thus God.  The Hebrews passage is a little different, but speaks of the same reality that is presented by the Son being the image of God.  The writer of Hebrews stated that the Son is the express image of the person of God.  The image in this sense gives us a picture of a stamp that leaves its exact impression upon the document that is stamped.  Jesus is said to bear the exact imprint of the character of God.  If He does so, then He is God, because one cannot be exactly like God without being God.

We then find that the Son is the radiance of the splendor and glory of the Father.  He simply shines forth the glorious character of the Father in every way possible.  That is why John stated that the glory that was seen in Christ was the glory as of the only begotten of the Father.  The glory that radiated from Jesus was manifestedly (See 1Tim 3:16) the Divine glory of the Father; yet it was the glory of the Son as well.

In both the Colossian and the Hebrew passage Jesus is spoken of as the Creator and sustainer of the worlds.  Everything was created by Him [Nothing was created without Him (See Jn 1:3).], all things are sustained by Him, and all things were created for Him.  For the average Bible reader it is not difficult to understand that there is no Creator beside God, and thus Jesus is God.

(Note:  The Colossian and Johannine use of the word “begotten” in reference to the Son is used by some to insist that Jesus was the Son only by incarnation. This is impossible due to the fact that the Son was the Son of God before He was incarnate (See Isa 9:6;Jn 3:16,17 where the  Son is said to have been given and sent as opposed to being created or made.). The Scriptures obviously describe the Son of God as having existed before the Creation.)

Having considered the fact that the worlds were made by the Son, we find new meaning when we read, “Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.  For he spake, and it was done; he commanded, and it stood fast.”  (Ps 33:8-9)  KJV  God the Father spoke, and God the Son acted.  God the Father and God the Son both created by means of Divine fiat.


The Spirit of God As Seen in The Creation

When we read the Genesis account of the creation of the heavens and the earth we read, “In the beginning God created the heaven and the earth.   And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.”

 (Gen 1:1-2)  KJV  It is readily seen that the Spirit of God was active in the creation of the worlds.  Now we must determine who this Spirit of God is.  Considering the fact that God is the only Creator we are convinced that the Spirit is a divine person.  Seeing that there are those who do not readily take this for granted, let us search the Scriptures to see if this is so.

One thing that leads us to understand that the Holy Spirit is divine is the fact that He is spoken of as having the divine incommunicable attributes.  That is, the Holy Spirit has attributes that belong only to God.

He is eternal as God is eternal.  “Lord, thou hast been our dwelling place in all generations.   Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.”  (Ps 90:1,2) KJV  “If the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb 9:13,14) KJV 

The Holy Spirit is also spoken of as being omniscient. All knowledge belongs to God and no one else.  “The word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.  Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.”  (Heb 4:12,13) KJV This attribute also belongs to the Spirit of God.  “The Spirit searcheth all things, yea, the deep things of God.”  (1 Cor 2:10) KJV 

The Spirit of God is also spoken of as being omnipresent, which is also a divine attribute.  “Am I a God at hand, saith the Lord, and not a God afar off?  Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord.” (Jer 23:23,24) KJV  “Whither shall I go from thy spirit? or whither shall I flee from thy presence?  If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.  If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold me.  If I say, Surely the darkness shall cover me; even the night shall be light about me.

Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.”  (Ps 139:7-12) KJV 

Finally, the Holy Spirit is spoken of as being omnipotent just as God is omnipotent.  “I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.”  (Rev 19:6) KJV  “The angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.  For with God nothing shall be impossible.”  (Luke 1:35-37) KJV

The New Testament also speaks of the Holy Spirit as being equal to Christ.  “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;  Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.  I will not leave you comfortless: I will come to you.”  (Jn 14:16-18)  KJV  Jesus promised that the Spirit was going to come to His people.  At the same time, He equated the presence of the Spirit with the Father by saying that He would not leave them fatherless. Jesus also equated the Spirit with Himself by saying that He (Jesus) would come to them.  That is why the indwelling of the Spirit (See Rom 8:9;Eph 1:13,14) is spoken  of as  Christ being in us (Col 1:27).  The Spirit is equal in essence and glory to the Father and the Son.  In fact, the Spirit is spoken of as being the Spirit of Christ,the Spirit of God, and Christ in us.  “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.   And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.”  (Rom 8:9-10)  KJV 

These things being so, we can be assured that the Spirit of God that was hovering over the face of the waters which were upon the earth was indeed the Divine Spirit who now indwells the people of God and empowers His church.  This Divine Spirit is the giver of life, just as the Son of God gives life (See Jn 1:1-4;5:21-29). “The Spirit of God hath made me, and the breath of the Almighty hath given me life.”  (Job 33:4)  KJV (See also Job 26:13;Isa 40:12-14)  It is this same Spirit of whom the Psalmist spoke when he said, “Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.”   (Ps 104:30)  KJV  The Spirit proceeds from the Father eternally (See Jn 15:26), was sent forth and was active in the creation of the worlds, and is sent forth performing creative work even today (See Jn3:1-8;1Cor +6:9-11;Tit 3:4-8).


Concluding Thoughts

One may wonder why a person would take the time to write over four thousand words to establish the truth of the Trinity from the Genesis account of the creation.  The answer can be summed up in one word: worship.  To worship we must know the truth about God, because worship must be in truth (See Jn 4:24).  The creation account bids us to worship one God in three persons, the God who created all things.  None other is worthy of our worship.  “Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.  For he spake, and it was done; he commanded, and it stood fast.”  (Ps 33:8-9)  KJV










The Necessity of The Trinity

The Necessity of The Trinity article


The cornerstone of Biblical doctrine and Christianity is the doctrine of God.  Who is God?  What is His nature?  How does He manifest Himself to us, and how does He work?  While this writer shall make no attempt to answer all of these questions, it is imperative that we learn the fundamental truth of the Trinity.  The doctrine of the Trinity is not arrived at by philosophical searching; it is a doctrine that is known only by revelation.  While the eternal power and deity of God is manifest in creation, the Trinity is only shown to us in the revealed Word of God,  the Scriptures.

One thing that is necessary to state is the fact that the Trinity does not teach that there are three gods.  On the contrary, the term Trinity speaks of three in unity, or tri-unity.  When we speak of the Trinity, we mean three in one.  The Scriptures bear witness of this fact saying, 1 John 5:7  there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.  (KJV)  When the Scriptures tell us that the Father, the Word, and the Holy Ghost are one they are telling us that they exist as one.  The very being of God is one.  The three who are in God exist as one.  There is only one existence in God, but three persons.  God’s Word attests to the fact of the solitary existence of God in a plurality of persons.  1 Cor 8:6  To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.  (KJV)  Paul is telling us that there is only one God, as opposed to the belief in many gods that idolaters hold.  He states that there is only one God, and names two of the persons who are God: the Father, and the Lord Jesus Christ.  While he names two persons, he calls the two persons the one God!

As we consider this subject, the question should be asked, “why speak of the necessityof the Trinity?”  Webster’s 1828 Dictionary defines necessity thusly: “That which must be and cannot be otherwise.”   When we speak of the Trinity being necessary we mean that God’s nature is such that He must be a plurality of persons who are of one essence. The Bible reveals to us that this God is a Tri-unity of persons, hence the Trinity.


The Glory of God Makes The Trinity Necessary

God is eternally glorious.  God’s glory is His nature and character.  He shines forth in splendor, beauty, and might.  This glorious nature of God makes the Trinity a necessity.

The first attribute of God’s glory we shall consider is the name of God.  When we speak of God’s name, we speak of the reputation and fame of God as well as the appellation by which He is called.  God told Moses that His name was an eternal name/fame.  Ex 3:13-15  And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?  And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.   And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. (KJV)  If God’s fame and glory are eternal there must have been a plurality of persons present to see and enjoy this fame.  True fame does not rest in one’s mind alone.  The fame and glory of God were expressed and enjoyed in eternity before even the angels were created.  God enjoyed His glory as He beheld His Son (See Prov 8:30;John 17:5,24).

God’s glory is seen in His mercy and truth.  Ps 115:1  Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake. (KJV)  God is eternally merciful and true.  He has always been this way.  These are personal attributes.  In other words, mercy and truth are shared with other persons.  For God to be eternally merciful and true means that there have always been other persons to whom He expressed mercy and truth.  (Note: Mercy here does not primarily speak of God’s compassion on those who face hardship and judgment, it is the loving-kindness of God which He expresses to other persons and has expressed forever to the other persons of the Godhead.)  From this we see that God is a plurality of persons.


Love Makes The Trinity Necessary

The Bible tells us that God is love (See 1 Jn 4:8).  The love of God is such that, should God cease to love at all He would no longer be God.  God does not only love, but islove.  When we consider the fact that God is eternal (Ps 90:1,2;Rom 1:20), God has always been love and has always loved.  For God to have always loved, there must be one who was there to be loved before the world was made.  That one who was present and loved before the world was created must also be eternal.  That being so, this one must would be equal to God.  That would mean there would be more than one in the essence of God.

As we read the Bible we find that this one who is loved is none other than the Son of God, who is also called the Word.  John 1:1-3,14 In the beginning was the Word, and the Word was with God, and the Word was God.  The same was in the beginning with God.  All things were made by him; and without him was not any thing made that was made.   And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (KJV)  The reader will recall that the Word is spoken of as being one with the Father and the Holy Ghost.  Now we find that the Word was present in the creation, and is God.  How is this so?   Perhaps it would be well to try to describe it in this manner:  As person looks at life they will find themselves thinking about particular moments in life.  As these moments are contemplated, one finds that many emotions come to them as though they are reliving the moment.  Should one be able to have a perfect thought of every moment of his life, that thought would then become a complete replica of that person.  When God is considered as contemplating His eternal greatness and having a perfect thought of Himself, that thought is spoken of as the Word (logos),  because it would be both a perfect representation of His thought and (words being expressions of thoughts) would be an eternal person equal to the Father and of the same essence.  We know that Jesus is the Word of God who is the expression of the nature, heart, character and will of God in eternity and in this world  (See John 1:1-4;Heb 1:1-3).  The Word is also the Son of God, because God is spoken of as the Father of whom are all things.  He would also be the Son because He is of the same nature as the Father.  He is not created, but is eternally generated and eternally co-equal with the Father.  He has no beginning nor end, because God has always had the perfect thought of Himself.

Jesus spoke of this great love that existed between Him and the Father.   John 17:24  Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.  (KJV)  In fact, this love between the Father and the Son is so intense that that love in itself is another person.  That person is the Holy Spirit.  Have you ever been around a group of people where, although there are many individual persons, there is a group spirit?  We call it esprit de corps.  The spirit of the body.  It seems the group of people has a personality in itself.  So it is in the Godhead.  The Father loves the Son and the Son loves the Father.  This eternal love is so great that it has a personality and is a person.  Jesus’ own words bear witness to this fact.  John 17:26 I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.  (KJV)  Note that Jesus spoke of the love of the Father and Himself dwelling in us.  Who is it that dwells in us?  Paul says it is Christ (Col 1:27)  We find also that Rom 5:5  the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.  (KJV)  The Spirit of God dwells within us spreading God’s love in our hearts.  In fact, Rom 8:9 if any man have not the Spirit of Christ, he is none of his.

(KJV)  I think it is evident that the love which exists in the Godhead is the one we call the third person of the Godhead, the Holy Spirit.

This, I believe, is the Biblical doctrine of the Holy Trinity.  This doctrine is a revealed doctrine.  We do not by searching find God out.  This is not seen in Creation, nor inherently understood.  It is not understood at all.  We simply embrace this truth, because God has revealed it to us.  This truth demonstrates to us that our God is truly transcendent.  Let us, therefore, worship Him in all His Tri-une glory.  Isa 6:3  Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. (KJV)



The Triune God

3 Trinity 1


The Triune God

Genesis 1:1-3

This text, in the context of the totality of Scripture, gives to us an understanding of God as a plurality in unity, as it speaks to us of God creating and the Spirit being present. We must specifically, when speaking of the God of the Bible, speak of God as a Tri-unity, or Trinity. The one God is three persons in perfect unity of being, essence, and agreement. We see this by considering the fact that the Son is as much Creator-God as the Father (See John 1:1-4,14 and Hebrews 1:1-3), and by understanding that the Spirit of God is equally Divine (Job 33:4, Acts 5:1-5 and Romans 8:9-10). These three persons, Father, Son, and Spirit, are the One God.


Why Is The Triune God Necessary?

Why would we say that the Triune God of Scripture is necessary to knowledge?

First of all, truth is expected to be an unity. We expect that which is true in one field of study to agree with what is true in any other field of study in whatever fashion those fields of truth intersect. For example, we would expect that mathematical truth would be the same whether it were applied to governments or to a building contractor’s business. We would not expect the realities of mathematics to change simply because of the field in which math was applied changed. We expect truth to be true wherever truth appears.

What this means is that we expect there to be unity in plurality. While there are many fields of knowledge, we expect the truth to be united across the plurality of fields. There is one body of truth, though many fields of knowledge; and the truths found in every field of knowledge agree, as truth is an unity.

The problem is that we must then find a source and standard for truth and knowledge that can provide unity in plurality.

Pantheism cannot provide this unity in plurality. If all is god, then there is actually more of a monad than a plurality. Not only so, but all is subsumed into god leaving us with obscurity. There would be no true revelation, because all is god and there would be nothing distinct from the god to receive knowledge. In fact, we would be unable to even know what to call this god. This would cause everyone and everything to be a standard of truth in and of itself/ourselves. This would leave us with relativism, because we would be unable to point anywhere to a united standard of truth that addresses the problem of plurality in unity.

If God were totally one in the sense that Allah, the god of the Muslims, is one, then we would again have an unknowable standard. The god would then be so utterly other than the world and humanity that the god would be unapproachable and unknowable. There would be no way to have a divine revelation that would give us truth and knowledge. Neither would we have a standard by which to know truth. We would be left in the dark.[1]

What, then, is the answer to our dilemma? The Triune God of Scripture is the answer. He alone meets our need for a single, sovereign, intelligent Creator God who is the source of all knowledge and truth. Apart from the Trinity there can be neither truth nor knowledge.

The Bible, as the source of our knowledge of this Triune God, is our only ground of rational thought. It is in the Christian Scriptures that we find that God is:

  1. Our Creator (Genesis 1:1-3;Jeremiah 32:17;Hebrews 1:1-3;11:3).
  2. The God of knowledge and truth who judges us (Deuteronomy 32:4;1Samuel 2:3).
  3. The God who is one God, yet three persons (Genesis 1:1-3,26-28;Psalm 110:1-7;John 1:1-4,14;3:16-17;5:17-21;Hebrews 1:1-3).
  4. The God who makes Himself known to His creatures (Genesis 1:1-31;2:1-25;Psalm 19:1-11;Isaiah 40:1-8;John 1:18;Hebrews 1:1-3;Revelation 1:1-8;22:1-6,16-21).

With this in mind, we need to approach our Bibles as God’s revelation of Himself; and, if God reveals Himself to us in the Scriptures, we must acknowledge that the Scriptures are true.



[1] Thus, ipso facto, the Koran is no revelation of God, nor is it true.