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The Trinity of the Godhead
The doctrine of the Tri-unity is the basic teaching
of the Scriptures, in both the Old and the New Testaments. One must establish
himself upon this doctrine in order to correctly view any of the Scriptures. A
failure to recognize this fact leads to a position from which the truth cannot
be seen in its entirety.
The Godhead
In the Apostle Paul’s Mars Hill speech, the Athenians were told that
“we ought not to think that the Godhead is like unto gold, or
silver, or stone, graven by art and device of man” (Acts
17:29). The word translated Godhead may also be
rendered that which is divine. It may also be rendered
deity. In his letter to the Colossians, the Apostle Paul
asserted that in Christ “dwelleth all the fullness of the Godhead
bodily” (Colossians 2:9).
From these two passages it is clear that Paul’s reference to the
Godhead was to be construed as being exclusively comprehensive of all
that is divine. But this term gives us no hint as to the
nature of deity-as to personality or personalities. It is like
the word God
as it appears in the English translation of the Scriptures. Upon
opening the Bible one reads these words from the first verse,
“In the
beginning God created the heavens and the earth.”
A reference to
the Hebrew text immediately reveals that the word rendered God is in the
plural number, Elohim; indicating more than one divine personality.
Properly translated, the passage reads, “In the beginning Gods created the
heavens and the earth.” The translators of our English Bible have rendered this
noun of plural number as though it were singular in order to avoid any
misconception concerning the one true and living God. It was necessary for them
to thus translate it in order to express the sum total of the idea conveyed by
the passage. While the noun rendered God is in the plural number, it is
used with a verb in the singular number; by this arrangement, the facts are
preserved. These facts are equivalent to an affirmation that the Godhead is
comprised of more than one person, but that they exist as one in a very definite
and specific sense. Hence, there is no inference of polytheism to be found in
this verse.
The Tri-Unity
The word
trinity is of Latin origin and means three-in-one. Webster defines it as
follows:
“The union of
three persons or hypostases (the Father, the Son, and the Holy Ghost) in one
Godhead, so that all the three are one God as to substance, but three persons or
hypostases as to individuality.”
This definition
is accurate and unmistakable; it renders the exact teaching of both the Old and
New Testaments.
The Plurality of Divine
Personalities
The Hebrew word
which appears in the text of the Old Testament, usually translated in singular
form, is in the plural number when applied to the true God. This same word,
when applied to idols or heathen gods, appears in our English translation as
gods. However, when used with reference to the true God, the translators
invariably spelled it God, as thought it were a singular noun. Before
the creation of man the divine personalities comprising the Godhead held a
council. In Genesis 1:26 we read that God
said,
“Let us
make man in our image, after our likeness…”
There is only
one image, or likeness, that was common to all who held this conference. God
could not have been speaking to any celestial creatures because none of them
possess divine nature. Since all those engaged in this conference were the same
in nature and image, all were Divine Persons.
The
Unity of the Divine Personalities
In
Deuteronomy 6:4 we read Moses’ exclamation,
“Hear,
O Israel, Jehovah our Gods is Jehovah a unity.”
This translation
of the Hebrew text is literal and entirely accurate; it faithfully and correctly
conveys in the English that which is found in the original text. In this
fundamental passage we are taught that there is a plurality of divine
personalities Who constitute a unity. Jesus, in confirming what is the first
and greatest, said,
“Hear,
O Israel; The Lord our God the Lord is one…”
(Mark
12:29).
We are made to
see that both the Old and New Testaments teach the unity of the divine
personalities.
The Mention of Only Three Divine
Personalities
When Jacob
invoked God’s blessing upon Joseph’s two sons, he prayed:
“The
God before whom my fathers Abraham and Isaac
did
walk, the god who hath fed me all my lifelong unto this day, the angel who hath
redeemed me from all evil,
bless the lads…”
(Genesis 48:15-16).
In
this passage is seen three divine personalities are mentioned: the
god before Whom Abraham and Isaac walked: the God who Fed Jacob
throughout his lifetime; and the angel Who redeemed him from all
evil. These three personalities are called upon to bless
Joseph’s sons. That each is a divine personality, co-equal and
co-eternal with the others, is clear from the fact that no Hebrew
would have mentioned any created beings, placing them upon a level
with the Eternal God, as is here done. We therefore conclude
that the three mentioned in Jacob’s invocation are divine.
Three divine personalities are mentioned in
Isaiah 48:16. Here we see Isaiah the prophet
impersonating the Messiah as He was to be at the His first coming.
Speaking for Him, he said:
“And
now the Lord Jehovah hath sent me, and his Spirit.”
From the
context it is clear that the first sixteen verses of chapter 48 are describing
Isaiah as impersonating the Messiah, the Creator of the universe (vs. 13). In
this impersonating the Messiah is saying that the Lord Jehovah has sent Him, and
also has sent His Spirit (the Holy Spirit). According to this verse, there are
three divine personalities. In Isaiah 63:8-10
we see God the Father, mentioned in verse 8 as the Saviour of Israel: God the
Son Who is called “the angel of his presence” (vs. 9); and the Holy Spirit (vs.
10).
In the New
Testament we find the Lord Jesus also teaching the doctrine of the three divine
personalities; of their constituting a unity in the literal sense of the term.
“Go
ye, therefore, and make disciples of all the nations,
baptizing them in the name of the Father and of the Son and of the
Holy Spirit: teaching them to observe all things whatsoever I
commanded you: and lo, I am with you always
even unto the end of the world.”
(Matthew 28:19-20)
The disciples, as is shown here, were commissioned
to baptize believers-not into names, but into the Name of the Father, and of the
Son and of the Holy Spirit. Herein is clearly echoed the doctrine of the
plurality of the divine personalities of the Godhead: of their constituting a
unity – a tri-unity (the trinity).
Frequently,
the order in which the three divine personalities of the Holy Trinity are
listed, is found to be different. Illustrations of this are seen as follows:
in
Matthew 28:19-20 the order is Father, Son
and Holy Spirit; in I Corinthians 12:4,5 it
is the Holy Spirit, the Lord Jesus and God the Father; in
II Corinthians 13:14 it is the Son, the
Father and the Holy Spirit; in Ephesians 4:4,5
the order is the Holy Spirit, the Son, and the Father.
This varying order of reference to the divine
personalities is conclusive proof that, according to the Scriptural writers,
they are co-equal – on an equality, one with the other. It is improper and
incorrect to speak of the respective persons of the Tri-unity as either the
first, the second or the third person of the Godhead. They are all divine,
co-equal, co-eternal, comprising the Holy Trinity.
The
Fourfold Usage of the Word “Jehovah”
The Lord spoke of Himself as the “I AM” – the self-existing One Who,
in philosophical language, is called “the Uncaused Cause” of all
things. The Hebrew word, rendered “I AM,” is the verb meaning
“to become, or to be”; it is in the first person, singular number.
According to Exodus 6:2,3, God
revealed Himself to Moses as “Jehovah”. He had not made
Himself known by this name to either Abraham, Isaac or Jacob.
Many eminent Hebrew scholars see in this sacred name the third
person, singular number of this same verb in the
Hiphil stem. Should this be the correct analysis the word
Jehovah
literally means, “He causes (things) to become, or to be.” The
meaning of this word, therefore, is essentially the same as that of
“I AM,” with an additional injection of the idea of causation.
There are four usage’s of the word Jehovah in Old Testament
passages. In some, it refers to Jehovah, the Father.
Isaiah 64:8
is an illustration:
“But
now, O Jehovah, thou art our Father; we are the
clay, and thou our potter; and we all are the work of
thy hand.”
(See also Psalm 110:1)
In other
passages, such as Isaiah 33:17-22; 40:10,
Jehovah the Son, is in view:
“Behold,
the Lord Jehovah will come as a mighty one, and
his arm will rule for him: Behold, his reward is with him, and his
recompense before him.”
(Isaiah 40:10)
Jehovah, the
Holy Spirit, is referred to in Isaiah 11:2
and 63:14:
“And
the Spirit of Jehovah shall rest upon him, the spirit
of
wisdom and understanding, the spirit of counsel of
might, the spirit of knowledge and of the fear of Jehovah.”
In the
expression of the plurality and unity of Jehovah in
Deuteronomy 6:4, the entire Tri-unity is seen to be included, when
accurately translated. Jesus said this was the most important passage in the
Bible (Mark 12:28, 29).
Echoes of the Tri-Unity
The doctrine
of the Tri-unity is also found in several other Old and New Testament passages.
The quoted passages below will suffice to illustrate this wonderful truth.
“And Jehovah spake unto Moses, saying,
Speak unto Aaron
and unto his sons, saying, On this wise ye shall
bless the
children of Israel: ye shall say unto them, Jehovah bless thee,
and keep thee: Jehovah make his face to shine upon thee,
and be gracious unto thee: Jehovah lift up his countenance
upon thee, and give thee peace. So shall they put my name
upon the children of Israel; and I will bless them.”
(Numbers 6:22-27)
“Oh give thanks unto Jehovah: for he is
good: for his loving-kindness
endureth forever. Oh give thanks unto the God of
gods: for his lovingkindness endureth forever. Oh give
thanks
unto the Lord of lords: for his lovingkindness endureth for
ever.”
(Psalm 136:1-3)
“And
one cried unto another: and said, Holy, holy, holy, is Jehovah
of hosts: the whole earth is full of his glory.”
(Isaiah 6:3)
“And
the four living creatures, having each one of them six
wings, are full of eyes round about and within: and they have
no
rest day and night, saying, Holy, holy, holy, is the Lord
God, the Almighty, who was and who is and who is to come.”
(Revelation 4:8)
Doctrine of Tri-Unity
Essential to the Understanding of the Scriptures
Many passages
of Scripture remain as enigmas to the person who does not understand the
teaching of the Scriptures concerning the Holy Tri-unity. But when one sees
that there are three divine persons in the Godhead Who are co-divine persons in
the Godhead Who are co-equal and co-eternal, and ‘reads
carefully each
passage involving one of more of them, the truth can be seen more clearly. It
is of paramount importance, therefore, that we understand the
Scriptural
doctrine of the Tri-unity.
Originally
published by Biblical Research Society.
The word Trinity has been changed to Tri-unity in the text.
10-2-2000
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The Triune Nature
of the God of Israel
I. An Interesting Conversation
One day as I
was journeying from Los Angeles to Denver I had a most delightful interview with
an elderly Jewish man. I was sitting in the day coach reading my Hebrew New
Testament when this old man suddenly appeared at my side. “You cannot read
that!” he declared.
Immediately I gave him a practical demonstration by
reading a passage from the book in hand. With a shrug of the shoulders he
asked,
“Where did you learn that?”
“In the seminary and university”
“Well,” he said, “you don’t know what it means,” Again I read it
translated a verse for him. “Hmm!” he commented, “and you are not a
Yid!”
Moving over I invited him to seat beside me and I introduced
myself. My new acquaintance told me that his name was Baron. Then
we settled ourselves for a chat.
“Can you read this, Mr. Baron?” I asked.
“Sure.” At once he read fluently the passage I indicated.
“Now will you tell me what it means?”
He
translated with difficulty, although he seemed to understand the
substance of what he had read.
“Mr. Baron, are you acquainted with this book?” I inquired. He
turned to the title page at the back of the Hebrew volume and read
the words New Testament. He had never seen it.
Reaching for my grip, I pulled out my Hebrew Bible (the Old
Testament) and said: “Mr. Baron, I want to ask you a question. What
is the meaning of this word ‘elohim?”
“It means God.”
“But,” I said, “my teachers have told me that this means ‘gods’!”
“They do not know what they are talking about,” he retorted
emphatically.
“But ‘elohim’ is plural number.”
“You are wrong,” my friend declared.
“I went to the Yeshibah (rabbinical
school) and I know ‘elohim’ means God.”
“What is the meaning of the word Baal, Mr. Baron?” I
inquired
“Master,” was his ready reply.
“What is the meaning of saraph?”
“One of those
angels that has wings,” he replied, uncertain of our English
equivalent.
“Seraphim?”
I questioned.
“Many of them” he answered.
“Then if Baalim and seraphim are plural, is not ‘elohim’
the same” I asked him. My friend began to look puzzled but still
maintained that ‘elohim’ in the opening verse of Genesis means God.
“Let us turn over to the Ten Commandments,” I suggested. “Read the
second command: ‘Thou shalt have no other gods before me.’ Now, Mr.
Baron, what is the meaning of the third word?”
“Oh, that means ‘gods,’ “ he replied.
“One?” I questioned.
“No, many, it means all of those heathen gods.”
Turning back to the first verse of Genesis I said, “You admit that
‘elohim’ in the passage we have just seen means ‘gods.’ “ He nodded
and I continued: “Then what about the same word here at the
beginning of the Torah (Pentateuch)?’ For an answer my companion
put his hand to his head in a quick gesture of complete surprise and
exclaimed, “The rabbi did not tell us that!”
“Never mind about the rabbi,” I rejoined. “If the word is plural in
the one instance, it certainly must be in the other.”
“That sounds right,” he admitted. “But I wonder why they did not
tell us.”
“Mr. Baron, what is the meaning of Shema (the rabbinical name
of the great confession of Deut. 6:4)?”
“Oh! You know Shema?” His eyes were round with surprise.
“A
little about it,” I said smiling. “I want to ask you the meaning of
this fourth word ‘elobenu’. My instructors have taught me
that it means our Gods.”
“Well, they are wrong! It means one God.”
“What is the meaning of the word ‘abbotbenu?”
“Our fathers,” he replied.
“Of cholayenu?” I asked. “Our sicknesses.”
“Peshaenu?”
“Our transgressions.”
“And avonothenu?” “Our sins.”
“Then, Mr. Baron,” I concluded, “if ‘abbothenu’ means ‘our
fathers,’ cholayenu ‘our sicknesses,’ peshaenu ‘our
transgressions’ and ‘avonathenu’ our sins,’ surely ‘elohenu’
means ‘our Gods.’ “ For answer my Jewish friend threw out both
hands in a gesture of helpless perplexity. “But the rabbis—“
he
breathed.
“We are not interested just now in what they say of do not say,” I
told him. “You admit that this is right, do you not?” He nodded
slowly and I continued, “One other question: What is the meaning of
‘echad?”
“One,” he responded promptly.
“My teachers have told me that it means ‘a unity,’ “ I said.
“Well, you were taught wrong!” he retorted warmly.
“Mr. Baron,” I replied, “in the first part of Genesis we are told
that there was evening and morning, day one, there was darkness and
light, two different things, opposites. Yet put them together and
they make one. A little farther on we are told (Genesis
2:24) that the man was to leave father and mother and cleave
unto his wife they should become on flesh. You are married, are you
not? Was not your wife a person with an intellect, emotions, a
will, a body before you got her? Were you not likewise a complete
individual before you met her? Yet God says when you two were
married that you became one, ‘echad’. God speaks similarly
about Himself. The Shema really says: “Hear,
O Israel, Jehovah our Gods is Jehovah a unity” (Deut.
6:4). I then took him to various passages of the Old
Testament and concluded with the words, “The Scriptures teach that
there is a triune God and that the second person of this triune
Godhead came to earth and dwelt among us and gave His life for us.”
During this exposition my friend’s face was a study. By the time I
had finished, there were tears in his eyes. “I never heard that
before!” he said softly, and then continued, “Dr. Cooper, I
graduated in Poland, but I have learned more about the Scriptures in
this half-hour talk with you than in all my life before.” Shaking
his head sadly, he went on; for he understood that I had been
talking about the Lord Jesus. “I am an old man now, and sick, and
what can I do? If I had met you twenty years ago, I would have
changed my religion.”
Neither this man
nor his friends could read English. There are thousands of other
Jews who are hungering and thirsting for the real truth of God, but
who have never had it brought to them in a form of a language they
can understand.
II.
A Jewish
Merchant
Do you not think a Jew will read if given a chance?
My wife gave a copy of my book, “The Eternal God Revealing Himself
to Suffering Israel and Lost Humanity, which contains a detailed
expositions of the tri-unity question from the Old Testament point
of view, to a merchant in Los Angeles. He took his Hebrew Bible and
compared every one of my quotations with it. A few days later when
he saw my wife again he told her repeatedly, “I want to thank you a
thousand times for that book” and he added, I have investigated and
I find the book is correct. Your husband is not a Jew. I do not
understand it.
Originally published by the Biblical Research
Society
Recopied 10-4-2000
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