THE EXISTENCE OF GOD
Before you begin your Bible study, as a believer in the Lord Jesus Christ, be
sure you have named your sins privately to God the Father.
If we confess our sins, He is faithful and righteous to forgive us our sins and to
cleanse us from all unrighteousness.
(Known, Unknown and Forgotten sins) (1Jn 1:9)
You will then be in fellowship with God, Filled with the Holy Spirit and ready to
learn Truth from the Word of God.
"God is spirit, and those who worship Him must worship in Spirit and Truth,"
(John 4:24)
THE BIBLE DOES NOT SEEK TO PROVE the existence of God; it
assumes it to be true. Only the fool denies His existence. (Psa 14:1) Both the
Scriptures and the operational Divine laws’ attest to the fact of a Supreme
Being. Likewise, the Doctrine of the Trinity and the Doctrine of Divine essence
are well-defined throughout the Word of God. Although the word Trinity itself is
not found in Scripture, it best expresses the threefold personality of God. Divine
essence is the description of the characteristics which belong to all three
members of the Godhead.
God is declared in many passages to be One God; (Exo 20:3; Deut 6:4)
(1Ti 2:5-6) but the Bible no less clearly reveals that there are three to whom all
the attributes of Divine essence are ascribed: the Father, the Son, and the Holy
Spirit. (Isa 48:16; Matt 28:19; (2Co 13:14; (1Pe 1:2) To deny the existence of
the three members of the Trinity is to deny the credibility of Scripture itself.
However, it is not my purpose to embark upon any lengthy arguments to
establish proof of this fact, but to present the facts in as simple a manner as
possible.
Before we can begin, we must first of all recognize that man has certain
limitations in dealing with the subject of God or in perceiving Spiritual
phenomena. There are only three systems of human perception: rationalism,
empiricism, and faith. Everything you have ever learned has been through one
of these three systems or a combination of them. Rationalism simply means
that the mind is the criterion for reality. This is perception through reason.
Empiricism brings the sensory system into the picture — perception through
observation and experimentation. This is the scientific method. Reality in
empiricism is what you smell, see, hear, taste, or feel.
Faith is the means of perception which accepts an established standard as
the basis of reality; hence, it is tantamount to confidence or belief in the
authority and veracity of another. Faith is the only system of perception
common to all members of the human race, as well as the only non-meritorious
system; therefore, it is the sole means of perceiving Spiritual phenomena.
(2Co 5:7; Heb 11:1) To try to comprehend the Idea of the Trinity or the Idea of
Divine essence by either rationalism or empiricism would inevitably result in
rejection. They must be accepted on the authority of the Word of God.
THE ONENESS OF GOD
Any discussion of the Truth of the Trinity must include three Concepts: the
Oneness of God, the three modes of being of the One and Only God, and the
equality of each of the Three. When the Bible speaks of the Oneness of God; it
is in no way contradictory to the Divine Concept of the Trinity. The Oneness of
God refers to His essence (Acts 17:29; Rom 1:20; Col 2:9) God is One in
essence. God has one essence. This means that all the characteristics of
Divine essence are resident in each member of the God-head. Sovereignty,
righteousness, justice, love, eternal life, omniscience, omnipresence,
omnipotence, finesse, generosity, severity, immutability, lovingkindness, Truth,
happiness and contentment, objectivity, humility and a perfect sense of humor
--- are possessed equally by the Father, the Son, and the Holy Spirit. In Their
essence They are absolutely the same. However, this is the only way in which
God is One. Since each person in the Trinity possesses identical essence,
these characteristics are what unite the Three as One God.
THE CHARACTERISTICS OF DIVINE ESSENCE: SOVEREIGNTY
God is, first of all, sovereign. That is, God has supreme volition. His volition
has always existed, and there is no higher volition in the universe. Sovereign
God is the Supreme Being of the universe: “Know therefore TODAY, and take it
to your heart, that the LORD, He is God in heaven above and on the earth
below; there is no other.” (Deut 4:39; cf. 1Sa 2:1-10; (1Ch 29:11; (2Ch 20:6;
Psa 83:18; Isa 45:5-6; Acts 17:24).
He is also said to be the king of heaven and earth; (Psa 47:2; Psa 93:1;
Matt 6:13; Heb 8:1; Rev 4:2-3) eternal; (Psa 93:2)
infinite; (Psa 8:1; Acts 5:39; Heb 6:13) and self-determining; (Job 9:12;
Psa 115:3; Psa 135:6; Prov 21:1; Dan 4:35). The Scripture states certain
expressions of Divine volition: “. . . My purpose will be established, And I will
accomplish all My good pleasure.” (Isa 46:10; cf. Eph 1:5) God’s pleasure
resulted in a plan for humanity. (Psa 24:1-10; John 3:16; Heb 6:17)
In harmony with His sovereign decree that man be allowed freedom of
choice, God will never use His absolute will to force the free choice which He
gave man to believe in Him, His Words and His Thoughts! (John 7:17) God
honors your decisions, whether they are for or against Him. (Prov 8:35-36) As
far as the believer is concerned, God’s plan for your life is to take in Truth;
(1Ti 4:16)---under the provisions of grace by means of a pastor-teacher filled
with the Holy Spirit, and positive volition transferring that Truth to the human
spirit; in the right lobe of the mentality. You can choose to accept His will and
move on into a fantastic “greater grace” life in which God pours out His
blessings, (Jas 4:6) or you can choose to go against that will and wind up under
Divine discipline. (Heb 12:6)
As far as the unbeliever is concerned, God’s will is that all should be
saved. (1Ti 2:4; Rev 22:17) Those who accept His will for salvation and believe
in Jesus Christ receive everlasting life; those who reject Him, everlasting
condemnation.
He who believes in the Son has eternal life; but he who does not obey the
Son shall not see life, but the wrath of God abides on him. (John 3:36)
RIGHTEOUSNESS
God is absolute righteousness or holiness: (Integrity) “There is no one holy
like the Lord . . .” (1Sa 2:2; cf. Lev 19:2; Psa 22:3; Psa 47:8; Psa 111:9;
John 17:11; Rev 3:7; Rev 6:10) God is not simply righteous by comparison
with someone else; His righteousness is independent and incomparable. We
call some people “good” and some people “bad.” Yet when we get to know
people, we must admit that the “bad people” have some good in them, and the
“good people” have some bad in them. What, then, is our standard? It is a
matter of relativity or comparison. (2Co 10:12) At best, man’s righteousness is
only relative. (Psa 39:5; Psa 94:11)
Now immediately this poses a problem for man, as far as having fellowship
with God is concerned. +R, (Absolute righteousness) cannot have fellowship
with -R (Relative righteousness). If we are to have any relationship with God —
be it temporal or eternal — we must have +R. God took cognizance of this
barrier in eternity past and made provision for it through the cross:
He [The Father] made Him [Christ] who knew no sin to be sin on our
behalf, that we might become the righteousness of God in Him. (2Co 5:21)
Even the righteousness of God through faith in Jesus Christ for all those
who believe; for there is no distinction. (Rom 3:22)
God’s righteousness is free from sin. (2Co 5:21; (1Jn 1:5) I don’t know
what your concept of sin is — perhaps you have been hit all your life with “wine,
women, and song” as the example of sin. But the sins listed in the Bible are far
more complete. (Prov 6:16-19) Here is one description of sin: “For all have
sinned and fall short of the glory of God” (Rom 3:23) The “glory of God” is the
essence or perfect character of God. We do not measure up to His perfect
righteousness; yet we are “justified as a gift by His grace through the
redemption which is in Christ Jesus.” (Rom 3:24)
Being “justified” means that we receive +R freely. We do not work for it;
we do not earn it or deserve it. It is credited to our account when we believe in
Jesus Christ; and that’s grace, It is free to us; but like most things which are
free, someone pays for them. In this case, Jesus Christ “picked up the tab” at
the cross. He purchased us out of the slave market of sin.
Under the righteousness concept, God is also said to be “good.”
(Psa 25:8-10; Psa 34:7-9; Psa 119:67-68; Luk 18:19) His character and His
person are perfect (Deut 32:4; Psa 11:7; Psa 97:6; Psa 111:3; Psa 119:137;
Jer 23:6; Rom 1:17; Rom 10:3; (1Jn 2:29) It is impossible to have perfect
righteousness without having perfect character and a perfect personality! Many
of you think that scintillation and animation are the keys to personality. But the
key to personality is righteousness. People are being hired in business today on
the basis of their personality rather than on the basis of righteousness. This
results in crooked business practices and unreliable personnel. Righteousness
is the key to character; but in our day righteousness is ridiculed. Only tenacious
righteousness keeps young people today from succumbing to the pressures of
experimenting with drugs, sex, alcohol, etc.
Now I am not talking about self-righteousness. God’s perfect
righteousness rejects human standards of self-righteousness. (Isa 64:6) Many
people find great stimulation in looking down their noses at others who appear
to be worse than themselves. God is not fooled by any such phony
righteousness. True experiential righteousness, (Spiritual maturity) does not tie
you up in knots. It is a relaxed and wonderful state.
God is also righteous in His attitudes and actions. (Deut 32:4; (2Sa 22:31;
Psa 119:137; Psa 145:17; Dan 9:14; Rev 19:2-16) In the Revelation passages,
Jesus Christ in righteousness makes war! We will have the privilege of watching
Him break all records for defeating the enemy. Until then, the believer can rely
fully on the knowledge that whatever befalls him --- it is consistent with God’s
righteous attitudes and actions on his behalf.
JUSTICE
God’s holiness includes His justice as well as His righteousness. As a part
of His justice, God is fair. It is impossible for God to be unfair: “. . . for the Lord
our God will have no part in unrighteousness, or partiality, or the taking of a
bribe.” (2Ch 19:7) God’s judgments are perfect; therefore, He is eliminated as
a “patsy” for anyone or anything. (Deut 32:4; Job 37:23; Psa 19:9; Psa 50:6;
Psa 58:11; Psa 89:14; Isa 45:21; Jer 50:7; Rom 3:26; Heb 10:30-31;
Heb 12:23)
God’s justice operates in the field of punitive activity. Under this concept,
He is no respecter of persons. (Rom 2:4-11) God has two avenues by which
He expresses His justice to believers: first, to mature believers in blessing; and
second, to carnal or apostate believers through Divine discipline. (Heb 12:6)
Justice administers what righteousness demands.
Justice means that in vindicating any believer, God cannot compromise His
attributes, (Rom 5:19) But through His vicarious, efficacious, Spiritual death on
the cross, (1Pe 2:24) Jesus Christ received the guilt of the sinner upon Himself,
(Rom 5:12; Rom 6:23) and thus satisfied the justice of the Father. God is now
free to pardon and justify the sinner who accepts His saving grace.
(Rom 3:21-28; Rom 4:5) God is equally free to condemn to the lake of fire
those who reject Christ as Savior. (John 3:18) So the work of Christ on the
cross not only released the justice of the Father for total expression in eternity,
but also made it possible for the Father’s justice to remain intact in pouring out
blessings to believers during their lives on earth and throughout eternity. Justice
is the source of grace. Justice is the believer’s point of contact with the
essence of God. Many people cannot conceive of God as any other than a God
of love. But justice is as important and as observable as the other
characteristics in His essence. Justice is manifest in the punitive measures to
unbelievers, who have violated the Divine laws of establishment, as well as to
believers. Believers and unbelievers would do well to consider the warning of:
(Heb 10:30-31) “It is a terrifying thing to fall into the hands of the living God.”
LOVE
“The one who does not love does not know God, for God is love.” (1Jn 4:8)
Much has been said about this characteristic of God, but little has been
understood. To understand Divine or even human love, we must know Truth.
Since God is eternal and immutable, His love is unchanging and enduring and in
the same quantity which He possessed from eternity. Both the quality and the
quantity remain the same. (Jer 31:3)
The motive behind grace is love. But God’s love cannot come through the
“grace pipeline” to man until righteousness and justice have been satisfied.
When Christ hung on the cross, He was perfect righteousness in His humanity.
That canceled out righteousness as a barrier. When the Father judged Him for
our sins, the barrier of justice was removed. Now love can flow through the
grace pipe to man. But we meet God’s love only at the cross. To the person
who believes in Christ, both love and eternal life come through the grace pipe.
Those who appropriate the grace of God in salvation cannot be separated
from the love of God. (Rom 8:38-39) No matter how a believer fails, no matter
what he does, God keeps on loving him, for God’s love depends on His
character. This means that the Father has a love which is not in any way
related to emotion. We are inclined to confuse emotion and mentality —
especially when it comes to love. Emotion is strictly an activity of the human
soul that helps us to appreciate what we have in the mentality of the soul. All
the functions of life are centered in some facet of the mentality, and emotion is
designed to respond to its various areas — to the frame of reference, to the
memory center, vocabulary and categories, and to norms and standards. A
correctly functioning emotion mirrors what you have in the mentality of your soul.
We need emotion as a prop for our mentality, and when properly used, it
can become a cushion for mental trauma. Emotion under capacity for life and
maximum intake of Truth is a wonderful thing. It stimulates love. But God’s love
is totally independent of emotion. Occasionally a verb with an emotional
connotation is used in connection with God’s love;
God’s love is infinitely superior to any human type of love because it needs
no props. For example, one of the props in human love is response. Very few
people have the ability to love someone consistently when there is no positive
response to their love. Nothing cools off love like sexual unfaithfulness,
antagonism, or indifference. These arouse emotional reaction, but not
response. Every carnal or apostate believer is unfaithful and antagonistic to
God. Yet God keeps right on loving him because every believer possesses +R
which God always loves!
Furthermore, God’s love has no strings attached to it, never the false
concept of “if you’ll be nice to me, I’ll be nice to you.” His love is so phenomenal
that He can love the believer who never does one thing for Him in his entire
Christian life just as much as He loves the believer who serves Him faithfully,
(Just the reward will be different). God’s love is designed so that we as
believers can learn to appreciate it and respond to it. But again, the capacity for
loving God is not based on emotion, props, or strings. It is related to Truth.
People who merely get sentimental over God don’t even know Him! If we ever
come to the place where “We love, because He first loved us,” (1Jn 4:19) that
love must be divorced from all human ability, human props, strings, and emotion.
God expressed His grace: “He . . . did not spare His own Son, but
delivered Him up for us all, how will He not also with Him freely give us all
things?” (Rom 8:32) Salvation so freely offered should elicit a response on the
part of humanity. The believer must come to know Him; (Php 3:10) through The
filling of God the Holy Spirit and Truth! (John 4:24) You cannot love someone
you do not know! The believer has the responsibility of receiving blessings from
God through the Spiritual life. (Rom 5:17) Today God is holding back His
judgment to give unbelievers the opportunity to believe in His Son; (1Ti 2:4; and
believers the opportunity to reach Spiritual maturity. (2Pe 3:9)
ETERNAL LIFE
God is absolute existence. (Exo 3:14) There never was a time when God
did not exist. God has neither beginning nor ending; He existed in eternity past,
and He will exist forever. “Before the mountains were born Or You gave birth to
the earth and the world, Even from everlasting to everlasting, You are God.”
(Psa 90:2; cf. Gen 1:1; Deut 32:40; Job 36:26; Psa 9:7; Psa 102:27;
Psa 135:13; Isa 43:13; Lam 5:19; Hab 3:6)
Technically speaking, there is a difference between “everlasting life” and
“eternal life” which, according to God’s plan, members of the human race can
possess. (John 3:16) Eternal life for a believer has a beginning but no ending.
Eternal life for God has no beginning and no ending. For both the believer and
the unbeliever eternity is everlasting; but the unbeliever who fails to make His
decision for Jesus Christ in time will suffer everlasting punishment and regret.
(Matt 25:46) The mature believer has the assurance of eternal life and joy in the
presence of the eternal God; (Matt 25:46; John 8:51) and can rest in the
knowledge that in this life “the eternal God is a dwelling place” (Deut 33:27)
OMNISCIENCE
This English word is derived from two Latin words: omnis, meaning “all,”
and sciens, which means “knowing” — “all-knowing.” God knows all things; He
is all-knowledge: “ . . . for the Lord is a God of knowledge, and with Him
actions are weighed.” (1Sa 2:3) “Do you know about the layers of the thick
clouds, The wonders of One perfect in knowledge?” (Job 37:16; cf. Job 26:6;
Job 31:4; Job 34:21; Job 42:2; Psa 139:1-12; Psa 147:4; Jer 16:17; Eze 11:5;
Matt 10:29-30; Heb 4:13)
God’s knowledge is not related to or limited by time. Our knowledge is
based upon time. We often say that “hindsight is clearer than foresight.” We
can go back and evaluate things that have happened in the past, see our
failures and, hopefully, learn from them. We can speculate about the future and
even make some pretty accurate guesses. But none of us knows exactly what
will happen tomorrow. We are slaves to time, and we are limited by time: God’s
knowledge is superimposed over time.
We continue to learn as long as we live on this earth. God has never had
to learn anything. He has always known everything every thought, every motive,
every event, and every action of every person in the world billions of years
before they ever came on the scene! Darkness hides nothing from God.
(Psa 139:12) He knows “the end from the beginning.” (Isa 46:10; cf. Isa 41:26;
Isa 42:9; Isa 43:9; Acts 2:23; Acts 15:18) Because He is omniscient, He knows
what is best for those who trust in Him. (Nah 1:7) We may not understand the
adversities and sufferings which come into our lives; yet when we view them in
retrospect, it becomes apparent that God knew all along what He was doing.
(John 13:7)
No one in the human race can even begin to approach the infinite wisdom
and understanding of God: “Oh, the depth of the riches both of the wisdom and
knowledge of God! How unsearchable are His judgments and unfathomable His
ways!” (Rom 11:33; cf. 1Sa 16:7; Psa 44:21; Psa 147:5; Prov 3:19;
Prov 5:21; Prov 17:3; Jer 17:10; Jer 51:15; Matt 6:8; Rom 8:27; (1Jn 3:20)
Yet it is God’s intention that every believer come to understand everything in the
Bible — in time. Anything which God intended to remain incomprehensible to
our finite minds was not included in the canon of Scripture. (Deut 29:29)
Certainly, you will not grasp the Doctrinal content of the Bible all at once, for
knowledge is built on knowledge; but if you stay with it, it can be done — and
should be done!
OMNIPRESENCE
God is ever-present: “Can a man hide himself in hiding places, So I do not
see him?” declares the Lord. ‘Do I not fill the heavens and the earth?”
(Jer 23:24) God is not limited by time or space. He is both immanent,
(John 14:23) and transcendent. (Acts 17:24) This explains such phrases as
“the highest heaven cannot contain You,” (1Ki 8:27) and “Heaven is My throne,
and the earth is My footstool.” (Isa 66:1) In other words, He is in both the
heavens and the earth simultaneously. (Deut 4:39) This is one of the factors
that made it impossible for Jesus Christ to go to the cross as God. Deity
cannot reduce itself to one place; therefore, He had to become true humanity.
When Jesus Christ went to the cross; He did not bear our sins in His Divine
essence but in His own human soul and body. (1Pe 2:24)
It should be a sobering thought for the unbeliever to realize that he cannot
escape the presence of God, (Psa 139:7) but comforting for believers to know
that He will never leave them nor forsake them. (Heb 13:5; cf. Psa 23:6;
Psa 139:8-10)
OMNIPOTENCE
God is all-powerful, limitless in ability: “Great is our Lord, and abundant in
strength . . .” (Psa 147:5; cf. Gen 17:1; Gen 18:14; Psa 24:8; Psa 93:1;
Isa 40:26; Isa 50:2; Jer 27:5; Jer 32:19; Matt 19:26). God has a power which,
like His love, is totally devoid of human props. We usually associate power with
the physical body; but God does not need muscles.
God is also limitless in His authority. By His power He rules and upholds all
things. (1Ch 29:11-12; Psa 33:9; Psa 66:7; Rom 13:1; Heb 1:3) The only limit
to God’s power is negative volition on the part of angels and mankind. God’s
power and authority are manifested in many ways. The creation of the universe
and the restoration of the earth is among the greatest demonstrations of His
power, (Gen 1:1-31; Jer 32:17). Others include His works in regard to Israel,
such as the dividing of the Red Sea (Psa 74:13) and the conquering of their
enemies, (Joshua; Judges; 2Ch 25:8).
God is mighty to save; (Neh 1:10; Heb 7:25) and to those who believe in
Christ He makes known “what is the surpassing greatness of His power. . . in
accordance with the working of the strength of His might.” (Eph 1:19) He is
mighty to protect the believer. (1Pe 1:5) Nothing and no one — not even Satan
himself — can remove us from this earth, with the exception of our own volition,
(Suicide) until it is the Lord’s time for us to go home. The Lord God omnipotent
says to all believers, “Behold, I am the Lord, the God of all flesh; is anything too
difficult for Me?” (Jer 32:27) When we learn to apply this, we will respond with
Job, “"I know that You can do all things, And that no purpose of Yours can be
thwarted." (Job 42:2) And we will relax in the knowledge that “nothing will be
impossible with God!” (Luk 1:37)
IMMUTABILITY
God is perfect and absolute stability: “. . .The Everlasting God, the Lord,
the creator of the ends of the earth Does not become weary or tired. . .”
(Isa 40:28) He cannot change. (Psa 102:26-27; Mal 3:6; Heb 1:12) This shows
us something of God’s Thinking in eternity past when He contemplated man’s
sin and its solution. Since righteousness cannot have anything to do with a
sinner and justice can only condemn sin, God could not love sinful man without
compromising His righteousness and justice. Eternal life cannot die in behalf of
man, omnipresence cannot reduce itself to one point, (The Cross) and
immutability cannot change. But grace found a way to save us through God
becoming man. As true humanity, Jesus Christ could pay the penalty of sin by
being judged for the sins of the world. God the Father was satisfied with the
work of Christ on our behalf so that now He does not compromise any of His
essence in loving us. Immutability ties it all together. Because of His
immutability His love is unchangeable; because of His eternal life His love is
undying and enduring.
God’s Word is unchangeable, (Psa 119:89; Psa 148:6; Isa 40:8;
(1Pe 1:25) and His works are unchanging. (Eccles 3:14) God gives us two
immutable things the person of Jesus Christ and His Thinking; TRUTH!
(Heb 6:18) Jesus Christ is immutable and unchanging, “the same yesterday and
today, yes and forever.” (Heb 13:8) and the Bible is “the Mind of Christ.”
(1Co 2:16) He gives us something of Himself when He gives us Truth. When we
have Truth in the soul, we have the only stabilizer in life. There is nothing in you
or in me that is stable. We just put together a little “house of cards,” and
anyone or anything can blow the whole thing away. We are all inconsistent. We
build up our consistencies, shut out our inconsistencies, and call ourselves
stable. But in the light of God’s perfect stability, we are not stable at all!
God’s faithfulness stems from His immutability. (Lam 3:22-23) The Bible
states many ways in which God is faithful to us. First, God is faithful in keeping
His promises. (Num 23:19; (1Ki 8:56; (2Co 1:20; Tit 1:2; Heb 10:23;
Heb 11:11) We have all been disappointed by broken promises; we have all
made promises we have not kept. This is human nature. But “God is not a man,
that He should lie!”
Second, God is faithful to forgive. (1Jn 1:9) He does not forgive because
we feel sorry for our sins or promise never to do them again; He forgives
because Christ has already paid the penalty for our sins. Third, He is faithful in
keeping us saved. (2Ti 2:12-13) Even though we might say after we are saved,
“I no longer believe in Christ,” God is still faithful to us. Since God did the
saving; we simply receive what He has done.
Fourth, God is faithful to deliver us from and in pressure or testing.
(1Co 10:13; (1Pe 4:19) Fifth, He is faithful in stabilizing and protecting the
believer. (2Th 3:3) God’s immutability is our anchor in these unstable times.
Sixth, He is faithful in the administration of His plan. (1Co 1:9) Seventh, He is
faithful in His provision! (1Th 5:24)
VERACITY
Veracity means that God is absolute Truth, which is an expression of His
righteousness: “. . .A God of faithfulness and without injustice, Righteous and
upright is He.” (Deut 32:4) If God is to be faithful to us, He must level with us.
We must have all the facts concerning Himself as well as ourselves. Therefore,
His Veracity is manifested in His Thoughts, (Psa 25:10; Psa 86:15; Rev 15:3)
His works, (Psa 33:4; Psa 111:7-8; Dan 4:37) and in His Word. (2Sa 7:28;
(1Ki 17:24; Psa 19:9; Psa 119:142; Psa 119:151; Psa 138:2; John 17:17;
(2Co 6:7; Eph 1:13)
The sum total of Divine Veracity to the human race is bound up in the
canon of Scripture. Before the Bible was completed, God’s veracity was
manifested in various ways: He spoke verbally; (Gen 17:1-2; Heb 1:1) He sent
angels to teach; He used prophets, priests, and other communicators. But now
that the canon of Scripture is completed, God speaks through His Word.
DIVINE ESSENCE IN THE PERSONS OF THE GOD-HEAD
All the attributes of Divine essence are ascribed to each person of the God-
head. (Deut 6:4; Mark 12:29)
Sovereignty. The Father is said to work “all things after the counsel of His
will” (Eph 1:11; cf. Psa 40:8; Matt 6:10; Heb 10:7-9). Jesus said, “... even so
the Son also gives life to whom He wishes.” (John 5:21) In, (Rev 19:16) Jesus
Christ is “King of Kings, and Lord of Lords.” The Holy Spirit sovereignly divides
“to each one, (Gifts) individually just as He wills.” (1Co 12:11; cf. Heb 2:4)
Righteousness. Jesus prayed, “O righteous Father.” (John 17:25) The Son
is declared to be holy, (Luk 1:35; Heb 7:26) and without sin; (2Co 5:21) and the
very name of the Holy Spirit reveals this facet of His character.
Justice. “The Almighty we cannot find Him; He is exalted in power; And He
will not do violence to justice...” (Job 37:23; cf. Job 8:3). Jesus Christ is
described in, (Acts 3:14) as “the Holy and Righteous One”; all judgment is
committed unto the Son, (John 5:22) who judges in righteousness. (Rev 19:11)
Nehemiah said of the Holy Spirit, “You gave Your good Spirit to instruct them...”
(Neh 9:20)
Love. The Father proved His love for His own Integrity by sending His Son;
(John 3:16; John 9:4) only through His plan of grace can Divine love ever be
extended to believers who possess Divine righteousness as of faith in Christ
(1Jn 2:15; (1Jn 3:1; (1Jn 4:19) The Son’s love is manifested in the same way
through the cross; (Eph 5:25; (1Jn 3:16) and the Holy Spirit’s love is
demonstrated in revealing Salvation, (John 16:7-11) and Truth (1Co 2:10)
Eternal Life. Jesus declared in: (John 5:26) “For just as the Father has life
in Himself, even so He gave to the Son also to have life in Himself.” Of the Son
it was predicted: “But as for you, Bethlehem Ephrathah, Too little to be among
the clans of Judah, From you One will go forth for Me to be ruler in Israel. His
goings forth are from long ago, From the days of eternity.” (Mic 5:2; cf.
John 1:1-2; (1Jn 5:11; Rev 1:8) The Spirit is said to be eternal in, (Isa 48:16).
Omniscience. The Father: “And there is no creature hidden from His sight,
but all things are open and laid bare to the eyes of Him with whom we have to
do” (Heb 4:13; cf. Matt 11:27; (1Pe 1:2). The Son: “Jesus therefore, knowing
all the things . . .” (John 18:4; cf. Matt 9:4; John 2:24-25; (1Co 4:5). The Holy
Spirit: “And the Spirit of the Lord will rest on Him, The spirit of wisdom and
understanding. . . The spirit of knowledge. .
.” (Isa 11:2; cf. 1Co 2:11).
Omnipresence. The Father: “. . . the heavens and the highest heavens
cannot contain Him . . .” (2Ch 2:6). The Son: Jesus said, “...lo, I am with you
always...” (Matt 28:20; cf. Eph 1:23). The Holy Spirit: “Where can I go from
Your Spirit? Or where can I flee from Your presence?” (Psa 139:7)
Omnipotence. Of the Father’s omnipotence, Christ said, “Abba! Father! All
things are possible for You. . .” (Mark 14:36; cf. 1Pe 1:5). Jesus Christ is said
to uphold “all things by the word of His power” (Heb 1:3; cf. Mat 24:30;
2Co 12:9; Php 3:21; Rev 1:8; Rev 19:6). Jesus Christ demonstrated His power
at one time when He spoke a word and 185,000 Assyrian infantrymen dropped
dead. (Isa 37:36) He demonstrated the physical strength of His humanity when
He bodily threw the money changers out of the Temple. (Matt 21:12) He will
again slay the enemy with the Word of His mouth at the Second Advent. (Rev
19:15-21) By the power of His Word (Luk 4:32) He healed the sick and forgave
sin, (Luk 5:24) raised the dead, (Luk 7:22) and imparted eternal life.
(John 10:28) Of the Holy Spirit’s power we read, “In the power of signs and
wonders, in the power of the Spirit...” (Rom 15:19).
Immutability. The Father: “. . .The unchangeableness of His purpose,”
(Heb 6:17-20) “stands forever” (Psa 33:11). The Son: “Jesus Christ is the same
yesterday and today, yes and forever.” (Heb 13:8) The Holy Spirit: faithful to
indwell the mature believer forever. (John 14:15-16)
Veracity. At the Feast of Tabernacles, Jesus answered the unbelieving
Jews, “. . . I have not come of Myself, but He, [The Father] who sent Me is
True. . .” (John 7:28). Later, He prayed, “…that they may know You, THE
ONLY TRUE GOD. . .” (John 17:3). Of the Son, John said, “And we know that
the Son of God has come, and has given us understanding, in order that we
might know Him who is true, and we are in Him who is true, in His Son Jesus
Christ. This is the true God and eternal life” (1Jn 5:20; cf. John 1:14; John 14:6;
Rev 19:11). It was John again who said, “… it is the Spirit who bears witness,
because the Spirit is of the Truth” (1Jn 5:7; cf. John 14:17; John 15:26;
John 16:13).
THE MANIFESTATION OF DIVINE ESSENCE
All of the characteristics of God are not manifested at one time. This
should not be difficult for you men to understand who have ever courted a
young lady. Obviously, she puts her best foot forward, and you see only that
portion of her essence she wants you to see. Suppose she has a grouchy
disposition in the morning. She will not let you see that! By the time you see her
in the evening, she is manifesting all sweetness. This simply illustrates the
principle. God, of course, has only perfect characteristics.
Varied situations in life bring out certain of His characteristics. For
example, God’s essence is manifested in salvation through His justice and
eternal life. In judgment, we see God’s righteousness and justice, which make
up His holiness. In God’s faithfulness, His immutability and Veracity are
revealed. In God’s plan, Divine omniscience and sovereignty are preeminent. In
God’s will, His sovereignty is specifically seen. And in His revelation, His
veracity, love, and omniscience are foremost.
The essence of light illustrates this principle. All colors are present in a
white ray of light, but they become visible only under certain conditions of
refraction and reflection. When you see the color blue, the other colors in the
light spectrum are absorbed while blue is reflected; but they are all still there.
Just so, God always maintains His entire essence, no matter what you may see
under various circumstances.
THE PLURALITY OF GOD
God exists in three separate and distinct personalities. Each Person is self-
conscious and self-directing, yet He never acts independent of or in opposition
to the others. The First Person is called the Father, the Second Person is called
the Son, and the Third Person is called the Holy Spirit. This does not indicate
inferiority or subordination. They are coequal and coeternal. Subordination
comes into the plan of God only as it relates to man. The Son became obedient
to the Father’s plan by going to the cross; the Holy Spirit became obedient to
the Father’s plan by indwelling all believers in the Church Age.
Many of the expressions we use in discussing the concept of the Trinity
are of necessity imperfect and inadequate to fully describe the unfathomable
depths of God. Yet the terms “person” and “personality” more nearly express
the Truth concerning the God-head than any other we might employ. The titles
of the first two members of the God-head are simply language of
accommodation to indicate their function in relation to God’s plan for the human
race. When the Bible distinguishes between members of the Godhead, it refers
to the activity or operation of a specific Person. The First Person of the Trinity
is called “Father” because we enter into a family relationship with Him through
the new birth. (John 3:3) “Son” expresses a relationship between the First and
Second Persons in the plan of God. These functions establish personality,
which is expressed in the manner in which the members of the God-head
address each other: I, AM, He. (Psa 110:1; Isa 41:4) The Truth of ONE GOD
existing in three persons has bothered many people. In fact, countless heresies
have sprung up as a result of the inability to understand or accept this Biblical
Doctrine. There are many illustrations in nature of the concept of a “three in
one.” For example, the SUN’S light is one in essence, but it has three
properties: the first, actinic, which is neither seen nor felt, becomes a beautiful
illustration of God the Father. The second, luminiferous, which is both seen and
felt, is a perfect illustration of Jesus Christ. Third, calorific, not seen but felt, is
an illustration of the Holy Spirit.
Now, even though you may not understand light, that does not hinder you
from using it. Even so, a complete understanding of the Trinity is not necessary
for entering the plan of God. Operation Grace means that God has provided
the plan totally without help from man.
THE ETERNAL LIFE CONFERENCE
The source of grace is the Trinity. Sometime in eternity past — the three
members in the God-head held a “conference” at which they drew up the
“Divine decrees.” At this conference, a plan was formulated which centered in
the person of Christ, (Eph 1:4-6; (1Jn 3:23) but in which man would also have a
very definite part through salvation. The plan was called Operation Grace, and
each person in the Trinity was assigned a different function. The First Person
became the author of the plan; (Isa 14:27; John 4:34; John 5:17; (1Co 8:6;
Eph 3:11; Jas 1:18) the Second Person agreed to execute the first phase of
the plan; (John 4:34; John 5:17; John 17:4; Rom 5:6-8; Heb 10:7) the Third
Person would reveal the plan to man. (John 16:7-11)
The plan included giving man free will; but in Their omniscience, the Trinity
knew exactly how man would operate. They knew he would disobey God. They
nevertheless desired to bless him, and They wanted to share with him the kind
of life They had eternal life. Entrance into the plan is based on the principle of
grace under which the sovereignty of God and the free will of man meet at the
cross. Under grace, all the work is accomplished by God, while man gains and
enjoys the benefits apart from his own merit or ability.
There are four categories of grace in the plan of God. The first category is
eternal salvation from the Lake of Fire. (Eph 2:8-9) This grace requires a
response from man before it goes into effect — non-meritorious positive
volition: faith in Christ. (Acts 16:31) The second and third categories of grace
are in the Christian life. The second is God’s preservation of the believer.
(1Pe 1:5) I call this “logistical grace.” This grace does not depend on human
volition. The third category is “greater grace,” (Jas 4:6) or “ultra-grace.” It does
require positive volition. Under ultimate Spiritual maturity, God provides Spiritual
wealth, success, prosperity and every kind of blessing associated with
happiness! But these are blessings only for those with mature capacity. This
capacity of soul comes from learning and Understanding the Word of Truth;
capacity is a cup into which God can pour. (Psa 23:5)
The fourth category is surpassing grace, (Eph 2:7) the blessings provided
by God in eternity. (John 1:1-2; Rev 21:4) The positive volition required to
receive these maximum eternal blessings comes not in eternity but in time.
These blessings will reward the mature believer forever for the level of Spiritual
maturity he attained in his Christian life on earth through learning Truth! We are
totally graced out by being related to the Trinity forever and by being blessed in
the devil’s world. As the ruler of this world, Satan has systems of promotion,
ethics, morality and prosperity; but God provides blessings for us completely
independent of Satan. These blessings are permanent and far more wonderful
than anything the devil can provide. This is part of the victory in the angelic
conflict.
God cannot contradict His own essence; He therefore plans the best for
the believer. But in doing so, no decree from God opposes human free will;
indeed, the decrees establish free will as something that actually exists. You
see, we are so dependent on God that nothing we are or do would even exist
unless He decreed it to exist. God is perfect. His plan and provision are perfect.
He has provided salvation through the Cross and Spiritually mature blessings
through learning the Word of God. These wonderful things must be received by
our free choice: for Salvation, one instantaneous choice; for Spiritual maturity;
many choices over a long period to take in and Think with Truth every day!
Although our volition is free, God alone decided what would be the nature of His
creation. We can make any choices we like, but to have successfulness and the
inner happiness which is part of Spiritual maturity, we must conform our volition
to His design. (Prov 8:35) Negative volition toward Truth can bring only misery
to the believer. (Prov 8:36)
Grace is multiplied in the work of the Trinity. God has a norm and standard
for His plan: His own essence. Grace depends on the character of the Father,
the Son, and the Holy Spirit.
[Elect] according to the foreknowledge of God the Father, by the
sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled
with His blood: May grace and peace be yours in fullest measure. (1Pe 1:2)
God’s foreknowledge makes nothing certain but merely perceives what is
certain. Nothing could be foreknown until first decreed. (Acts 2:23; Rom 8:29)
Thus, the foreknowledge of God comes after His decrees have established
what the facts would be. Election, too, comes after the decrees. In other
words, God did not make our decisions for us and program us to think and act
in a certain way. From God’s point of view in eternity past, our free choice to
believe in Christ came before God chose, (Or elected) us to become members
of His family. (2Th 2:13)
Foreknowledge knows only facts; election is based on facts. Omniscience,
however, knows everything, including all the alternatives that will never come to
pass. The decrees are based on omniscience, not on foreknowledge. Along
with the possible alternatives, the decisions we would actually make are known
to God’s omniscience, and based on that knowledge; He decreed them to be
the actuality. He also knew what all our problems would be and decreed perfect
provision for them in eternity past. All these marvelous provisions are involved in
what the Bible means when it says that believers are foreknown. These things
are reality.
None of us were there to help God. Grace is multiplied to us through the
plan of God the Father. There is no way we can say we helped with the plan. In
order for us to link up with the things provided for us, we have a second
provision: “by the sanctifying work of the Spirit.” The Holy Spirit is the means of
setting us apart in the plan of God first, through the baptism of the Spirit, which
puts us in union with Jesus Christ; and second, through the sanctification or
control of the Spirit, which keeps us within the framework of the plan of God.
Since the plan of God is perfect, it does not call for us to sin. Therefore, when
we do sin, God has provided rebound, (1Jn 1:9) to bring us back into fellowship
with Him and to restore the filling of the Spirit.
The entire plan of God was made possible for us because Jesus Christ
was obedient to the plan — the Cross. Anticipating the Cross, the Levitical
priests sprinkled the blood of offerings to portray a positive attitude toward
Christ. The blood refers to the work of Christ on the cross — the principle of
judgment. Christ did all the work of salvation; the Holy Spirit operates in the life
of the believer to perform the Christian way of life. (John 16:13-14; (1Co 2:10)
THE TRINITY IN THE OLD TESTAMENT
Beginning in the first chapter of the Book of Genesis and going through the
Book of Revelation, we see unmistakable evidence of the plurality of God. The
very first verse in the Bible contains an intimation of a plurality of persons in the
God-head with the use of the plural Hebrew word Elohim: “In the beginning God
[Elohim] created the heavens and the earth.” (Gen 1:1) Elohim refers to the
essence of the God-head rather than to the individual members of the Trinity,
and here it indicates that all three had a part in creation: The Father planned it;
the Son executed it; and the Holy Spirit restored it.
A second inference to plurality is the Hebrew tetragrammaton JHWH. This
is an interesting form of the verb “to be” and actually means “I AM that I AM,”
or absolute existence. It is translated Jehovah and sometimes refers to all the
members of the God-head, (Num 6:24-27) and sometimes to a specific Person,
the context indicating which.
In Psalm 2, Jehovah (The Father) said, “I have installed My King upon
Zion, My holy mountain . . . You are My Son, Today I have begotten You.”
(Psa 2:6-7) In, (Isa 11:2) the “Spirit of Jehovah” refers, of course, to the Holy
Spirit.
A third allusion to the plurality of the God-head is in the use of the pronoun
“Us.” ‘Then God [Elohim] said, ‘Let Us make man in Our image . . .’ (Gen 1:26).
Here we have a reference to the Divine decrees. Other instances of the God-
head speaking to each other are found in, (Gen 3:22; Gen 11:7; Isa 6:8).
A fourth implication of the Trinity is in the repetition of the worship
accorded the Lord by angels: “And one called out to another and said, ‘Holy,
[Body] Holy, [Soul] Holy, [Spirit] is the Lord of hosts . . .’ (Isa 6:3; cf. Rev 4:8).
There are also three distinct individuals indicated in, 2Sa 23:1-3; Isa 48:16;
Isa 63:7-10).
We must remember that the revelation of God was and is progressive
throughout human history. With the Satanic infiltration of idolatry and the
worship of many gods, Israel’s function was to emphasize the Oneness of God.
But believing Jews were to understand and recognize the existence of the
Trinity. Thus gradually, but clearly, the triune mode of the existence of God was
revealed. But it remained for the Truth of the Trinity to be fully disclosed after
the Incarnation and the completion of the canon of Scripture.
The fact that the name Jesus Christ does not appear in the Old Testament
causes many people to think He did not exist at that time, and they reject the
Trinity on this basis. Our language barrier is often the source of confusion.
Jesus is the Greek word for “Savior,” but it has been transliterated from the
Hebrew word Joshua. Christ means “Anointed One” in the Greek and is derived
from the Hebrew word Messiah, (Dan 9:25; John 1:41). It was very important
that the Second Person of the Trinity be known and understood so that He
would be recognized when in the fullness of time He was revealed in the flesh.
(Gal 4:4)
Jesus Christ as Jehovah is found in such passages as, (Exo 3:14 cf.
John 8:58; Psa 10:16 cf. Rev 11:15; Isa 40:3 cf. John 1:23; Zec 14:1-3 cf.
Rev 19:11). He is also revealed as the Angel of Jehovah in many passages
(Gen 16:7-13; Gen 22:11-18;Exo 3:2-4; Exo 13:21;Exo 14:19; Jdg 6:11-23;
Jdg 13:9-20).
Jesus Christ talked with Adam and Eve every day in the Garden. (Gen 3:8)
He is the One who spoke with Abraham in his tent; (Gen 18:1) and to Moses at
the burning bush. (Exo 3:2) Jesus Christ was the One who wrestled with Jacob.
(Gen 32:24-30) He was the “Shekinah Glory,” the cloud in which Jehovah
appeared above the mercy seat of the ark of the covenant. (Exo 25:22;
Lev 16:2) All these Theophanies of the Old Testament were pre-incarnate
appearances of Christ.
THE TRINITY IN THE NEW TESTAMENT
THE TITLES OF GOD
The very fact that we find different names of the persons of the God-head
all through the New Testament immediately reveals a triune distinction. But
more than that, the New Testament states the complete designation of the God-
head as Father, Son, and Holy Spirit.
Go therefore and make disciples of all the nations, baptizing them in the
name of the Father and the Son and the Holy Spirit. (Matt 28:19)
Notice, this says in the name (Not names) of the Father, Son, and Holy
Spirit, indicating the unity which subsists in the Trinity. It is interesting that the
Trinity was manifested at the beginning of Jesus’ ministry on earth at His
baptism, as the Spirit of God descended upon Him like a dove, and the voice of
the Father spoke from heaven; (Matt 3:16-17) and it is again mentioned
specifically at the close of His ministry in the Great Commission.
In the Doctrine of procession we see the titles of the God-head: the Father
sent the Son; (John 17:3; Gal 4:4) the Father and Son sent the Holy Spirit.
(John 14:16; John 5:26; John 16:7) The threefold title of God is also stated in
relation to the ministry of each one to the believer in the Christian way of life in,
(Rom 5:5-6; Rom 15:30; (1Co 12:4-6; (2Co 13:14; Eph 1:17). The Holy Spirit is
said to be “God” in, (Acts 5:3-9; (1Co 3:16-17; and He is called “Lord” in,
(2Co 3:17). Lord (Kurios) is used in the New Testament for each of the three
members of the Trinity.
THE WORKS OF GOD
The works of God are ascribed to each person of the Trinity not in a
combined effort, but separately and distinctly from the others. The persons of
the God-head maintain a distinction one from the other in Their function; yet in
some unfathomable way, each is said to have a part in all Their works.
In addition to creation, each of the three Persons had a part in the
incarnation of Christ: the Father sent the Son; (John 3:16) the Holy Spirit
provided His human body; (Luk 1:35) and the Son was born; (Luk 2:11). All
Three had roles in the ministry of Christ on earth: the Son always did the will of
the Father, (John 8:29; Heb 10:9) and the Holy Spirit sustained Christ’s ministry
(Matt 12:18; Matt 12:28; Luk 4:1; Luk 4:14; Luk 4:18; John 3:34).
Of the death of Christ, the Scriptures state, “He [The Father] who did not
spare His own Son, but delivered Him up for us all . . .” (Rom 8:32). “No one
has taken it away from Me, but I lay it down on My own initiative. . .”
(John 10:18) “ . . .who through the eternal Spirit offered Himself without
blemish to God . . .” (Heb 9:14).
All three are said to have parts in the resurrection of Christ: The Father;
(Acts 2:24; Col 2:12) the Son; (John 2:19; John 10:18) and the Spirit;
(Rom 8:11). They are further said to have a part in the resurrection of
mankind. (John 5:21; Rom 8:11)
The indwelling presence, in the sense of positional Truth, is indicated of all
Three, (John 14:23; 1Co 6:19; Eph 4:6; Col 1:27). These are by no means all
the examples which could be cited, but they should suffice to give you an Idea
of the vital unity yet complete distinction of the members of the Trinity.
THE Deity OF CHRIST
In every mention of the Son in connection with the Trinity, He occupies a
place of absolute equality with the Father and the Holy Spirit. The Son is called
“God” in, (John 1:1) “God my Savior” in, (Luk 1:47) “God blessed” in,
(Rom 9:5) the “great God” in, (Tit 2:13) the “true God” in, (1Jn 5:20) and
“Almighty” in, (Rev 1:8). The Son receives the same honor as the Father,
(John 5:23; Rev 5:12-13) the same worship, (Heb 1:6; Rev 19:10) and the
same glory (Matt 16:27; John 17:24). In spite of the limitations of His humanity
and the great humility of His Incarnation, Christ always was, Is, and will always
be God, the Second Person of the Trinity. His humanity in no way restricted His
Deity or His equality with the Father and the Spirit.
Christ is the only visible member of the God-head (John 1:18; John 6:46;
(1Ti 6:15-16). He is the “image of the invisible God” in, (Col 1:15). He is stated
to be the Creator, (John 1:3; John 1:10; (1Co 8:6; Eph 3:9; Col 1:16-17;
Heb 1:10) and holds the universe together. All the fullness of God is said to
dwell in Him in, (Col 1:19; Col 2:9).
The preexistence of Christ is both implied and directly stated in the New
Testament. His own statements that He is from above, (John 8:23) and that He
descended out of heaven, (John 3:13) that He is not of this world, (John 17:14)
and that He was sent into the world, (John 17:18) implies Deity. As well as
many other passages!
In, (John 10:24-25) the unbelieving Jews had gathered around Jesus and
asked, “How long will You keep us in suspense? If You are the Christ, tell us
plainly.” Nevertheless He answered them plainly in, (John 10:28-30).
And I give eternal life to them, and they will never perish; and no one will
snatch them out of My hand. "My Father, who has given them to Me, is greater
than all; and no one is able to snatch them out of the Father’s hand. "I and the
Father are one." (John 10:28-30)
Why does Jesus Christ say here that He gives eternal life, rather than the
Father who is the author of the plan? The key is found in the first two words of,
(John 10:27) — “My sheep.” The first thing that believers need to realize after
salvation: Is that they need to hear His voice, Spiritually know Him, and follow
Him --- in the personal plan of God. (Rev 14:4) The greater our knowledge of
Truth, the greater our orientation to the plan of God. Security is related to the
Trinity and is based on Their perfect Divine essence. God gives with no strings
attached; He gives on the basis of the work of the Son on the cross. Jesus
Christ is speaking here as the God-Man. Therefore, He has every right to say,
“I give.” Eternal life is given to all who believe in Him.
And I give eternal life to them, and they will never perish; and no one will
snatch them out of My hand. "My Father, who has given them to Me, is greater
than all; and no one is able to snatch them out of the Father’s hand. "I and the
Father are one." The Jews picked up stones again to stone Him.
(John 10:28-31)
Eternal life means more than life in the eternal future; it also means
security in time. No one — neither angel, human being, animal, nor any
combined power — has the ability or power to remove the believer from the
hand of God, that is, from His eternal plan. God’s “hand” is an
anthropomorphism, (Ascribing to God a human characteristic) to indicate
protection. We are under the protection of the Trinity all the way through our
lives on earth. Furthermore, God will provide everything we need and give our
lives meaning and purpose in times of prosperity as well as in times of adversity!
Jesus states a twofold purpose in this passage: to prove the security of
the sheep and to establish the Deity of both Himself and the Father. He
ascribes the same attributes to Himself as to the Father so that while He is on
the cross, believers will not misunderstand. His Deity will not die, and both He
and the Father will continue to uphold them with Their “hand.”
My Father, who has given them to Me, is greater than all; and no one is
able to snatch them out of the Father’s hand. (John 10:29)
In declaring the Father to be greater, Jesus is speaking from His humanity.
In His Deity, He is coequal and coeternal. “Greater” (Meizon) is a comparative
adverb meaning “greater in degree.” This is simply saying that God the Father,
as the author of the Divine plan, gives a security which depends entirely upon
the God-head. Under grace everything depends on who and what God is.
Because the Father is greater than anyone or anything, we have a perfect
security. We have a perfect relationship with the eternal God-head. God loves
each believer with a maximum love, a love which will never vary and never
change because it depends on His character. (Deut 28:63) When the Father
gave us as a gift to the Son, He also qualified us to represent His Son in the
angelic conflict.
In, (John 10:30) Jesus, speaking from the standpoint of His Deity, puts it
all together and says, “I and the Father are One.” “One” is in the neuter gender
and refers to essence rather than personality. As we have seen. They are not
one person, but one essence. The Jews understood that without being evasive
--- Jesus was declaring His Deity. In their eyes, He had blasphemed and thus
condemned Himself. But even as they attempted to stone Him for making
Himself God, Jesus escaped out of their hands. (John 10:30-39)
Jesus Christ became, through the virgin birth, the unique person of the
universe. He is different from God in that He is true humanity; He is different
from true humanity in that He is also God. He became true humanity, according
to the plan of the Father, so that He could be judged for the sins of the world
and provide eternal salvation. Your attitude toward Him determines your eternal
destiny:
He who believes in Him is not judged; he who does not believe has been
judged already, because he has not believed in the name of the only begotten
Son of God. (John 3:18)
Without the ministry of the Holy Spirit, no one could be saved and or grow
to Spiritual maturity. “ . . . A natural man (Unbeliever and or carnal believer)
does not accept the things (Thoughts) of the Spirit of God; for they are
foolishness to him, and he cannot understand them, because they are Spiritually
appraised.” (1Co 2:14) If the Jewish religious leaders had desired to know the
Truth, they would have understood, "through the ministry of the Spirit" who
Jesus Christ was, and “they would not have crucified the Lord of glory.”
(1Co 2:8)
CONCLUSION
All three members of the Trinity indwell the body of the Church Age
believer. The Father’s indwelling glorifies His plan and assures His personal
ministry to every believer. (John 14:23; Eph 4:6; 2Jn 1:9) The Son indwells as
the revealed member of the God-head whose character and glory are manifest
in the believer’s life; as his soul fills up with Truth; (John 14:20; John 17:22-26;
Rom 8:10; (2Co 13:5; Gal 2:20; Col 1:27; (1Jn 2:23-24). The Holy Spirit
indwells to make the believer’s body a temple worthy of Christ’s indwelling
presence and to empower the believer in learning Truth and living the Christian
way of life, (Rom 8:11; (1Co 3:16; (1Co 6:19-20; (2Co 6:16).
All Church Age believers have this intimate relationship with God and have
the potential for a life far better than they can imagine! (Eph 3:20) Whether or
not they actually attain this “ultra-grace” life depends on their response to the
Word of Truth! In fact, the Bible is called the Word of the Father, (Heb 4:12)
the Mind of Christ, (1Co 2:16) and the voice of the Holy Spirit. (John 16:13;
(Heb 3:7).
The Doctrines of the Trinity and of Divine essence have tremendous and
far-reaching implications. Through them we are afforded an insight into the
infinite being of God. At the same time we become increasingly aware that we
have a God who, though He transcends far above us, dwells in us and imparts
to us something of Himself and His holy character.
The grace of the Lord Jesus Christ, and the love of God, [The Father] and
the fellowship of the Holy Spirit, be with you all. (2Co 13:14)
End
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