SHARON GOSPEL CHAPEL OF EDMONTON

7540 - 106 Street, Edmonton, Alberta T6E 4W2

Phone: (780) 439-5671 

Email: worship@sharongospelchapel.org

Website: www.sharongospelchapel.org             

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One God Eternally Existing as a ‘Trinity’ in Three Persons

God has existed, and will exist without change throughout all eternity (Psalm 93:2, Isa 44:6, Heb 13:8, Rev 1:8). God created all things (Gen 1:1, Psalm 102:25; Col 1:16) including man who was created, not by evolution, but in God’s image (Gen 1:27, 5:1). God is not just a force – He is a living being: God ‘knows’ (Psalm 139:1, Luke 16:15), God ‘feels’ (Nahum 1:2, John 3:16), God ‘wills’ (Psalm 40:8, Eph 5:17, 1 Thess 4:3, 1 Peter 4:2) and God ‘communicates’ (Gen 3:9, Psalm 25:8, Heb 1:1-2). Because He is a being, He cannot be ‘categorized’ but must be understood as revealed in Scripture and through the Lord Jesus Christ (Ex 24:12, Lev 19:2, Matt 11:27, Heb 1:1-2).

The doctrine of the Trinity is that there is one God who exists as one and that within the being of God there are God the Father, God the Son, and God the Holy Spirit who are co-equal and co-eternal. It has been traditional to call these three ‘Persons’ based upon, possibly, lack of a better word, and also because God ‘personally’ relates to humans. The word Trinity is not found in Scripture but was first used in Greek by Theophilus in 168-183 AD and in Latin by Tertullian (220 AD) (Easton's Bible Dictionary, BibleSoft 2003)². The Council of Nicaea (325 AD) “adopted the formal statement of the consubstantiality” (i.e. of the same substance) “of the Father, the Son, and the Holy Spirit, while maintaining the distinction of personality” (The New Unger's Bible Dictionary 1988)³.

The doctrine of the Trinity is a ‘revealed’ doctrine, embodying truth which has not been discovered by reason and is incapable of proof by reason (The International Standard Bible Encyclopedia)⁴, which is in accordance with Scripture “even so the things of God knoweth no man, but the Spirit of God” (1 Cor 2:11). Although God may have chosen the concept of an earthly father and son and the Holy Spirit to reveal a shadow of what can be known of the Trinity, our real understanding comes from the Lord Jesus Christ “God....spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son” (Heb 1:1-2), “he that hath seen me hath seen the Father” (John 14:9).

In the New Testament the Trinity is clearly presented in the Great Commission “in the name of the Father, and of the Son, and of the Holy Ghost (Matt 28:19) and by the Apostle Paul “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all” (2 Cor 13:14; Note: although this verse does not reference the Father specifically, other similar verses do: “Grace to you and peace from God our Father, and the Lord Jesus Christ” Rom 1:7).

The Father has validated the sonship of Jesus Christ “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt 3:17; see also Matt 17:5), “And the Father himself, which hath sent me, hath borne witness of me” (John 5:37), “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” (Heb 1:8); the Son speaks of the Father “I thank thee, O Father, Lord of heaven and earth” (Matt 11:25); and the Son identifies the Holy Spirit as distinct from Himself and the Father “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26).

The Trinitarian doctrine is also present in the Old Testament. In the Hebrew God is referred to in the plural as ‘Elohim’ 2596 times. The plural is first used in Genesis 1:1 “In the beginning God (‘Elohim’) created the Heaven and the earth” where it is used in conjunction with the word ‘created’ which is in the singular. There are those that argue that Elohim “is plural in order to augment its meaning and form an abstraction meaning "Divine majesty"” (Wikipedia)⁵. It is more likely that the plural shows the “Trinity acting in unity” as suggested by (Newberry 1998)⁶ since such usage is consistent throughout this and other chapters, with God referring to Himself as ‘us’ and ‘our’ in Gen 1:26 “And God said, Let us make man in our image”.

At the same time Scripture makes it clear that God is one:

“Hear, O Israel: The LORD (YHWH) our God (Elohim) is one LORD (YHWH)” (Deut 6:4)

“That all the people of the earth may know that the LORD (YHWH) is God (Elohim), and that there is none else” (1 Kings 8:60)

“And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord (Kurios) our God (Theos) is one Lord (Kurios) (Mark 12:29).

In grasping the concept that the Father, Son and Holy Ghost are distinctly different and yet one, it may help to use the Scriptural comparison of the human body: “For as the body is one, and hath many members, and all the members of that one body, being many, are one body” (1 Cor 12:12).

God the Father

There are those who think of the Father as a flesh and blood father who has parents and physical children (e.g Mormons). However “God is a Spirit” (John 4:24) and has chosen to reveal His relationship towards us in a figure with which we are familiar. The Fatherhood of God is not a concept which just originated in the New Testament - in Scripture God reveals Himself as the 1) Father of mankind, 2) of Israel, 3) of believers, and 4) of the Lord Jesus Christ. Since He has chosen to be known as ‘Our Father’ it is obvious that He sees Himself in such a relationship with us.

1)         God is everyone’s father since He created all things:

“is not he thy father that hath bought thee? hath he not made thee, and established thee”(Deut 32:6)

“But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand” (Isa 64:8).

God as a merciful God is a Father to the poor, the widows, the underprivileged.

“A father of the fatherless, and a judge of the widows, is God in his holy habitation” (Ps 68:5)

2)        God is the Father of Isreal: He created the Israelites, chose the Isrealites, redeemed/bought the Israelites, and established the Israelites in their land. Keil and Delitzsch (1996)⁷ state that “The nature of fatherhood and sonship, as set forth in the Old Testament... [contains] ....only the idea of paternal care and love, founded on the choosing of Israel out of all the nations to be the peculiar people of God”.

“And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn” (Ex 4:22)

“In those days the house of Judah shall walk with the house of Israel.....and I said, Thou shalt call me, My father; and shalt not turn away from me” (Jer 3:18-19).

“for I am a father to Israel, and Ephraim is my firstborn” (Jer 31:9)

“A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts” (Mal 1:6)

3)        God is the Father of believers

Believers who trust Christ become the children of God, their Father.

            “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name” (John 1:12 )

“Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Cor 6:17-18).

“For ye are all the children of God by faith in Christ Jesus” (Gal 3:26)

“Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1)

This personal relationship is only available to those who become children of God by their faith in Christ. Others have Satan as their father:

“Jesus said unto them, If God were your Father, ye would love me..... 44 Ye are of your father the devil, and the lusts of your father ye will do” (John 8:42, 44)

“He that committeth sin is of the devil” (1 John 3:8)

“In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother” (1 John 3:10)

4)        God is the Father of our Lord Jesus Christ

The Lord Jesus Christ refers to the Father as “my Father” 52 times in the New Testament. He puts a distinction between His Father-Son relationship and ours when speaking with Mary: “my Father, and your Father; and to my God, and your God” (John 20:17). The Jamieson, Fausset, and Brown Commentary⁸ comments: “Yet, note well, He says not, Our Father and our God. All the deepest of the Church Fathers were wont to call attention to this, as expressly designed to distinguish between what God is to Him and what He is to us..... our Father only in connection with Him”. Other verses demonstrating the special relationship between the Father and Son are:

            “That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him” (John 5:23)

All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you (John 16:15)

“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?” (Heb 1:5)

Blessed be God, even the Father of our Lord Jesus Christ (2 Cor 1:3 see also Eph 1:3, 3:14)

The Lord Jesus Christ is also identified as the Son in relation to His life on this earth. The Gnostics, at the time of the Apostle John, “denied the Incarnation, that Jesus is the Christ and that Jesus Christ is both God and Man” and “taught that matter was evil, and that therefore the Man Jesus could not be God”⁹. This idea can be countered from Scripture since the writings of the apostle John clearly identifies the Lord Jesus Christ as the only begotten Son of the Father (John 1:14,18 3:16,18; and I John 4:9). Christ is the only begotten because He is “The only person born of a woman, whose human nature never came by the ordinary way of generation”.¹⁰

And 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 (Luke 1:35)

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 (John 1:14)

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him (John 1:18)

In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him (1 John 4:9)

God raised Christ from the dead and thus He is designated as ‘begotten’ in Acts 13:33 and in Rev 1:5. According to Barnes,¹¹ “Thus.... he is said figuratively to have begotten him from the dead, and thus sustains toward the risen Saviour the relation of father”.

“God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee” (Acts 13:33)

“But now is Christ risen from the dead, and become the firstfruits of them that slept” (1 Cor 15:20)

“And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Col 1:18)

“And from Jesus Christ, who is the faithful witness, and the first begotten of the dead” (Rev 1:5)

God the Son, Jesus Christ

Two thousand years ago Jesus Christ walked in this world as a man and called Himself the Son of Man. It is not surprising, then, that there are many who believe that He was a mere man. However, Christianity is based upon the concept that God Himself appeared in flesh as the Lord Jesus Christ. “And without controversy great is the mystery of godliness: God was manifest in the flesh” (1 Tim 3:16).

We know that the Christian perception of Jesus Christ as God is truth only because of what we find in Scripture. The absolute supremacy and uniqueness of Scripture in our understanding of the deity of Jesus Christ is confirmed by the Apostle Peter, who though he personally saw the Lord Jesus transfigured before him on the mountain and heard God say “This is my beloved Son, in whom I am well pleased” (2 Peter 1:17), did not use this as His authority for knowing who Christ is, but rather based his conclusions on Scripture: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. ... We have also a more sure word of prophecy”.

One could ask why the Bible is not full, from one end to the other, of direct and unequivocal teaching that Jesus Christ is God? God alone knows why it is not but Jesus Christ makes it clear that truth about Him will be revealed when we look in our Bibles: “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” (John 5:39)

Following are just a few of the evidences that Jesus Christ is God. Remember “the scripture cannot be broken (John 10:35) so only one Scriptural proof is needed to forever conclusively demonstrate that Jesus Christ is God.

1)         Jesus Christ in the New Testament is identified as Jehovah of the Old Testament

Although there are many evidences in Scripture that Jesus Christ is God, the crowning piece of this information has to be the New Testament identification of the Holy God of Isaiah chapter 6 as the Lord Jesus Christ. Also, the identification of John the Baptist as the forerunner of Jehovah cannot logically be understood unless Jesus Christ of the New Testament is Jehovah of the Old Testament.

a) Isaiah’s vision of God in the Temple

Isaiah had a vision of the Lord, whom he called Adanaay and Jehovah (in Hebrew, Adonaay; means “A Divine name, translated "Lord," and signifying, from its derivation, "sovereignty”." Jehovah/Yahweh means "he will be .... the covenant promise of the Divine presence”; International Standard Bible Encyclopaedia, 2006 by Biblesoft, Inc.). The identification of the Lord in this vision as the Lord Jesus Christ is presented in the gospel of John. There can be no doubt that the reference in John is referring to these verses in Isaiah since there is no other place in Isaiah where the glory of the Lord is so clearly portrayed and also because of the commonality of ‘healing’ and ‘converting’ between the passages. It is noteworthy that Bible commentaries also agree that these verses confirm that Jesus Christ of the New Testament is the God (Jehovah) of the Old Testament.

Old Testament reference

“In the year that king Uzziah died I saw also the Lord (Hebrew: Adonaay) sitting upon a throne, high and lifted up, and his train filled the temple. 2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 3 And one cried unto another, and said, Holy, holy, holy, is the Lord (Hebrew: Yahweh/Jehovah) of hosts: the whole earth is full of his glory. 4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. 5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord (Hebrew: Yahweh) of hosts. 6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: 7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. 8 Also I heard the voice of the Lord (Hebrew: Adonaay), saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. 9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. 10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.” (Isa 6:1-10)

New Testament reference

“The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? 35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. 37 But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him.” (John 12:34-41)

b) John the Baptist is identified as the forerunner of Jehovah

John the Baptist is identified in Isaiah as the one who was to prepare the way for God (Jehovah). The New Testament makes it clear that he preparing the way for the Lord Jesus Christ so Jesus of the New Testament must be Jehovah of the Old Testament.

Old Testament Reference

“The voice of him that crieth in the wilderness, Prepare ye the way of the Lord (Hebrew: Yahweh/Jehovah), make straight in the desert a highway for our God.” (Isa 40:3)

New Testament References

“In those days came John the Baptist, preaching in the wilderness of Judaea, 2 And saying, Repent ye: for the kingdom of heaven is at hand. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.” (Matt 3:1-3)

“The beginning of the gospel of Jesus Christ, the Son of God; 2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” (Mark 1:1-2)

2)        Christ has the attributes of God

            a)         Christ created the worlds

“All things were made by him; and without him was not any thing made that was made” (John 1:3)

“But 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” (1 Cor 8:6)

“And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ” (Eph 3:9)

“Who is the image of the invisible God, the firstborn of every creature: 16 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: 17 And he is before all things, and by him all things consist” (Col 1:15-17)

“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”; (Heb 1:2)

“And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands” (Heb 1:10)

“Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; 2 Who was faithful to him that appointed him, as also Moses was faithful in all his house. 3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. 4 For every house is builded by some man; but he that built all things is God” (Heb 3:1-4)

It is clear that Jesus Christ created the worlds whereas verses above make it clear that God created all things. This confirms that Jesus Christ is God. There may, however, be a shade of difference between the involvement of the Father and Son in creation as indicated by the wording ‘of whom’ and ‘by whom’ in the following verse:

“But 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” (1 Cor 8:6).

            b)        Christ is omniscient (has infinite knowlege)

Scripture says: “Shall not God search this out? for he knoweth the secrets of the heart” (Ps 44:21), “For if our heart condemn us, God is greater than our heart, and knoweth all things (1 John 3:20) so it is God that knows all things. But Jesus Christ does as well and thus is omniscient as shown by the following:

“But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts” (Luke 5:22)

“And needed not that any should testify of man: for he knew what was in man” (John 2:25)

“He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep” (John 21:17)

“For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God” (1 Cor 4:4-5).

“And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works” (Rev 2:23)

            c)         Christ is omnipresent (present everywhere)

“For where two or three are gathered together in my name, there am I in the midst of them” (Matt 18:20)

Adam Clark’s Commentary notes: “None but God could say these words, to say them with truth, because God alone is everywhere present, and these words refer to his omnipresence. Wherever-suppose millions of assemblies were collected in the same moment, in different places of the creation (which is a very possible case), this promise states that Jesus is in each of them. Can any, therefore, say these words, except that God who fills both heaven and earth? But Jesus says these words: ergo-Jesus is God.”¹²

Concerning this verse Matthew Henry writes “The presence of Christ in the assemblies of Christians, v. 20. Every believer has the presence of Christ with him”¹³

“Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world Amen.” (Matt 28:20)

            d)        Christ is all-powerful

“And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth” (Matt 28:18)

“For the Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22)

“Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God” (John 13:3)

“As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.” (John 17:2)Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subjectunto him (1 Peter 3:22)And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world arebecome the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever (Rev 11:15)

3)        Scripture indicates that Jesus Christ is to be worshipped

God makes it very clear in Scripture that humans are not to have any gods other than Himself and He alone is to be worshipped.

“For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God” Ex (34:14)

“And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines” (1 Sam 7:3).

“Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matt 4:10)

“Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God” (Rev 22:9)

In spite of the prohibition on worshipping other gods, the Lord Jesus Christ is clearly worshiped in Scripture.

“And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh” (Matt 2:11)

“And when they were come into the ship, the wind ceased. 33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.” (Matt 14:32-33)

“And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him” (Matt 28:9)

“And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. 52 And they worshipped him, and returned to Jerusalem with great joy” (Luke 24:51-52)

“For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living” (Rom 14:9)

“But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God” (Rom 14:10-12)

“That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Phil 2:10-11; compare with Isa 45:22-23)

“And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him” (Heb 1:6)

“And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Rev 5:13)

4)        More than one ‘person’ of the Trinity is involved in the same activity of God

 When speaking of the Trinity the over-riding consideration is that “The LORD our God is one LORD” (Deut 6:4) and “I and my Father are one” (John 10:30). However more than one ‘person’ of the Trinity is often mentioned as being involved in God’s activity – even for the same activity. Two examples are given below.

a) Who is responsible for Christ coming into this world?

 In the second chapter of Hebrews, the Father takes the active role in Christ’s incarnation:“Thou madest him a little lower than the angels (Heb 2:7) and “Thou hast put all things in subjection under his feet.” (Heb 2:8) whereas it is said a few verses later that Jesus Christ Himself took the active role: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same (Heb 2:14). The same thought is in verse 16: “but he took on him the seed of Abraham” (Heb 2:16). We find the same thought in Phil 2:7 where “he made himself of no reputation”. So if God “madest him” but “he also himself likewise took” and ‘he made himself’, these verses are a strong confirmation of the ‘oneness’ of God and of the deity of Christ.

            b) Who raises and quickens the dead?

Another example concerns raising and ‘quickening’ of the dead. Scripture is quite clear that God raised Christ from the dead: “But God raised him from the dead” (Acts 13:30), “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” ( Rom 10:9). Many similar references could be presented (see also Acts 3:15, Acts 4:10, Acts 10:40, 1 Cor 15:15, Col 2:12, 1 Peter 1:21).

However it is said that the Father raised Jesus Christ from the dead: “Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)” (Gal 1:1) and “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father (Rom 6:4).

Concerning resurrection from the dead the Son indicates His responsibility: “Destroy this temple, and in three days I will raise it up.....But he spake of the temple of his body” (John 2:19, 21). “Therefore doth my Father love me, because I lay down my life, that I might take it again. 18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father” (John 10:17-18). That Jesus Christ has the power to raise the dead is quite clearly presented in Scripture: “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will” (John 5:21),“And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day” (John 6:39), Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live, (John 11:25), “Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you” (2 Cor 4:14), “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil 3:20-21).

Finally, it is clear that the Holy Spirit is also involved in Christ’s death and resurrection: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Rom 8:11), “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 9:14), “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1 Peter 3:18).

5)        Christ fulfilled Old Testament Prophecies

There are many, many prophecies which Christ fulfilled. A few of these are listed below.

“Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matt 1:23; compare with Isaiah 7:14)

“When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses” (Matt 8:16-17; compare with Isaiah 53:4)

“Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?” (Matt 21:42; compare with Psalm 118:22-23)

"Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad” (Matt 26:31; compare with Zechariah 13:7)

“And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots” (Matt 27:35; compare with Psalm 22:18)

“Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was” (John 7:42; compare with Micah 5:2)

“God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee” (Acts 13:33; compare with Psalm 2:7).

6)        Many, many Scriptures clearly indicate that Jesus Christ is God

Jesus Christ is referred to as ‘Lord’ throughout the New Testament. According to Vine, the Greek word for Lord ‘kurios ‘ can be translated as “master or Sir” and many suggest that this is the intended usage in the New Testament. However as in Deut 6:4 and 1 Kings 8:60, Lord clearly means ‘God’ in Mark 12:29: “The Lord (kurios) our God (theos) is one Lord” (kurios). Notice the similarities between this verse and Thomas’ declaration that Jesus Christ is God: “And Thomas answered and said unto him, My Lord (kurios) and my God (theos)” (John 20:28).

“And he said unto them, That the Son of man is Lord also of the sabbath” (Luke 6:5)

“All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him” (Luke 10:22)

“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1)

“Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God” (John 5:18)

“Ye are from beneath; I am from above: ye are of this world; I am not of this world” (John 8:23)

Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.” (John 8:58)

“I and my Father are one” (John 10:30 )”

“Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” (John 14:9).

“Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:23)

“And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (John 17:5)

“Who, being in the form of God, thought it not robbery to be equal with God” (Phil 2:6)

“Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9 For in him dwelleth all the fulness of the Godhead bodily” (Col 2:8-9)

“And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Tim 3:16)

“Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:13)

“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; 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power” (Heb 1:2-3)

“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? (Heb 1:5)

“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” (Heb 1:8)

“Jesus Christ the same yesterday, and to day, and for ever” (Heb 13:8)

“Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father” (1 John 2:22-24)

“And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (1 John 5:20)

“I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (Rev 1:8)

7)        Is the Father ‘greater’ than the Son, Jesus Christ?

Some Scriptures appear to suggests that the Father is ‘greater’ than the Son. Although a few such verses are used by cults to attack the deity of Jesus Christ they cannot mean that Christ is not God. As indicated in the preceding sections His deity is indisputable and there can be no disagreement within God’s Word “All scripture is given by inspiration of God” (2 Tim 3:16). Such verses, however, raise the question as to whether there might be a ‘ranking’ within the Godhead.

In this regard, there is general agreement that Christ gave up some of His glory when He came to earth in the incarnation (see excerpts by various commentators below). He was, after all, the ‘Son of Man’. So, while Jesus was on this earth it appears that the Father was indeed ‘greater’ by earthly standards.

But what about Christ’s position relative to the Father throughout eternity? Is the Father ‘greater’? It is doubtful if we can ever be absolutely certain about this but Scripture does teach that there are lines and chains of authority on earth and in heaven. It is not inconceivable, then, that there is a chain of authority among the deity of the Father, Son and Holy Spirit. If there is, however, it will be different than human understanding can conceive. For did not Jesus say “But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve” (Luke 22:26). If the Father is ‘greater’ does that mean He serves the Son? We cannot be sure about this but we can be sure that the Son will do the Father’s will ( “I seek not mine own will, but the will of the Father” John 5:30), the Father will do the Son’s will and the Holy Spirit will be in the will of the Godhead.

Comments on a few of the verses concerning ‘ranking’ within the Godhead are given below:

“Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I (John 14:28).

“Plainly, the inferiority of which Christ here speaks is not anything which would be the same whether He went or stayed, but something which would be removed by His going to the Father-on which account He says that if they loved Him they would rather rejoice on His account than sorrow at His departure. With this key to the sense of the words, they involve no real difficulty; and in this view of them all the most judicious interpreters, from Calvin downward, substantially concur.”¹⁴

“The reference, however, is not to Christ’s essential Being, but rather to His incarnate state. The incarnation involve the acceptance of certain subordination as is insisted throughout the New Testament. The saying must be understood in the light of “I and the Father are one” (10:30). John is not asserting, as the Arians maintained, that Jesus was a created being. He is talking about the departure of the human Jesus from this earth to be with the Father. In the light of this Jesus sees it as a matter for rejoicing that He returns to the Father.”¹⁵

“The Father was not greater as God, but greater because He never came into the world as Man to be cruelly treated. As far as the attributes of deity are concerned, the Son and the Father are equal. But when we think of the lowly place which Jesus took as a Man here on earth, we realize that in that sense, God the Father was greater than He. He was greater as to His position but not His Person.”¹⁶

“Now, as the sender is greater than the sent, John 13:16, so in this sense is the Father greater than the Son; and in this sense was the passage understood by Origen, Jerome, Novatian, and Vigilius, who read the text thus: The Father, ho (NT:3588) pempsas (NT:3992), who sent me, is greater than I. It certainly requires very little argument, and no sophistry, to reconcile this saying with the most orthodox notion of the Godhead of Christ; as he is repeatedly speaking of his divine and of his human nature. Of the former he says, I and the Father are one, John 10:30; and of the latter he states, with the same truth, The Father is greater than I”¹⁷

“But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God” (1 Cor 11:3)

“By Christ's voluntary subordination to the Father He was exalted; so the woman finds in voluntary subjection to the man her truest freedom (John 14:28; 1 Cor 3:23; Phil 2:8). 'Since the head is of the same essence as the body, and God is the head of the Son, the Son must be of the same essence as the Father' (S. Chrysostom) (Luke 3:22,38). 'The woman is of the essence of the man, not made by him; so the Son is not made by the Father, but of the Father's essence' (Theodoret, t. iii., p. 171).”¹⁸

“ Christ, as Mediator, has consented to assume a subordinate rank, and to recognize God the Father as superior in office. Hence, he was obedient in all things as a Son; he submitted to the arrangement required in redemption; he always recognized his subordinate rank as Mediator, and always regarded God as the supreme Ruler, even in the matter of redemption. The sense is, that Christ, throughout his entire work, regarded himself as occupying a subordinate station to the Father; and that it was proper from his example to recognize the propriety of rank and station everywhere.”¹⁹

“These examples of headship and submission were designed by God Himself and are fundamental in His arrangement of the universe. At the outset it should be emphasized that subjection does not mean inferiority. Christ is subject to God the Father but He is not inferior to Him. Neither is woman inferior to man, though she is subordinate to him.”²⁰

“And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Cor 15:28) 

“The term "Son of God" is applied to the Lord Jesus with reference to his human nature, his incarnation by the Holy Spirit, and his resurrection from the dead; see the note on Rom 1:4. (For the evidence of the eternal sonship, see the Supplementary Note on the same passage.) It refers, I apprehend, to that in this place. It does not mean that the second person in the Trinity, as such, should be subject to the first; but it means the Incarnate Son, the Mediator, the man that was born and that was raised from the dead, and to whom this wide dominion had been given, should resign that dominion, and that the government should be re-assumed by the Divinity as God. As man, he shall cease to exercise any distinct dominion. This does not mean, evidently, that the union of the divine and human nature will be dissolved; nor that important purposes may not be answered by that continued union forever; nor that the divine perfections may not shine forth in some glorious way through the man Christ Jesus; but that the purpose of government shall no longer be exercised in that way; the mediatorial kingdom, as such, shall no longer be continued, and power shall be exercised by God as God. The redeemed will still adore their Redeemer as their incarnate God, and dwell upon the remembrance of his work and upon his perfections (Rev 1:5-6; 5:12; 11:15); but not as exercising the special power which he now has, and which was needful to effect their redemption.”²¹

“When the administration of the kingdom of grace is finally closed; when there shall be no longer any state of probation, and consequently no longer need of a distinction between the kingdom of grace and the kingdom of glory; then the Son, as being man and Messiah, shall cease to exercise any distinct dominion; and God be all in all: there remaining no longer any distinction in the persons of the glorious Trinity, as acting any distinct or separate parts in either the kingdom of grace, or the kingdom of glory; and so the one infinite essence shall appear undivided and eternal. And yet, as there appears to be a personality essentially in the infinite Godhead, that personality must exist eternally; but how this shall be we can neither tell nor know until that time comes in which we shall SEE HIM AS HE IS. 1 John 3:2.”²²

“Son also himself be subject - not as creatures are, but as a Son, voluntarily subordinate to, though co-equal with the Father. In the mediatorial economy the Son had been in a manner distinct from the Father; Now His kingdom shall merge in the Father's, with whom He is one: not that there is any derogation from His honour; for the Father wills "that all should honour the Son, even as they honour the Father" (John 5:22-23; Heb 1:6).”²³

God the Holy Spirit

Some people think of the Holy Spirit not as a personality but as the force or power of God. Since God is a Spirit (John 4:24), some do not differentiate the Holy Spirit from God the Father. Scripture is, however, quite clear as shown below that the Holy Spirit is identified in Scripture as being God.

And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 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. (John 14:16-17)

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you (John 16:7)

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? 4 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)

As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3 And when they had fasted and prayed, and laid their hands on them, they sent them away. 4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. (Acts 13:2-4)

Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations, but the same Lord. 6 And there are diversities of operations, but it is the same God which worketh all in all. (1 Cor 12:4-6)

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 9:14)

Whereof the Holy Ghost also is a witness to us (Heb 10:15)

The Holy Spirit ministers within the world and to believers:

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: (John 16:8)

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. (John 16:13)

“Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations, but the same Lord. 6 And there are diversities of operations, but it is the same God which worketh all in all. 7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will” (1 Cor 12:4-11)

The Holy Spirit is not magnified in Scriptures. Indeed, as outlined above, God is to be worshipped and Christ is to be worshipped but there is no Scripture in which the Holy Spirit is to be worshipped. It would seem that in revealing God to mankind His primary method is to reveal Christ.

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me (John 15:26).

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. 14 He shall glorify me: for he shall receive of mine, and shall shew it unto you. 15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. (John 16:13-15).

References

1.         www.adherents.com. Accessed in 2008.

2.         Easton's Bible Dictionary, PC Study Bible formatted electronic database. 2003 Biblesoft, Inc.

3.         The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. 1988. PC Study Bible formatted electronic database. 2003 Biblesoft, Inc

4.         International Standard Bible Encyclopaedia, Electronic Database.1996 Biblesoft

5.          Wikipedia. http://en.wikipedia.org/wiki/Elohim

6.         Newberry, Thomas (1811-1901). 1998. Newberry Bible. Penfold Book & Bible House, Bicester, England.

7.          Keil and Delitzsch.1996. Commentary on the Old Testament: New Updated Edition, Electronic Database. Hendrickson Publishers, Inc.

8.         The Jamieson, Fausset, and Brown Commentary. 1997. Electronic Database. Biblesoft.

9.          MacDonald, W. A. Farstad ed. 1995. Believer’s Bible Commentary. Thomas Nelson Publishers, Nashville. p 2308).

10.        Adam Clarke's Commentary, Electronic Database. 1996. Biblesoft. John 1:14.

11.         Barnes' Notes, Electronic Database. 1997. Biblesoft.

12.       Adam Clarke's Commentary, Electronic Database. 2006. Biblesoft.

13.       Matthew Henry's Commentary on the Whole Bible. 2006. Biblesoft

14.        Jamieson, Fausset, and Brown Commentary, Electronic Database. 1997 Biblesoft.

15.       Morris, Leon. 1987. The Gospel According to John. Wm. B. Eerdmans’ Publishing Co., Grand Rapids, Michigan. pp 658-659).

16.       MacDonald, W. A Farstad (ed). 1995. Believer's Bible Commentary. Thomas Nelson Publishers, Nashville.

17.        Adam Clarke's Commentary, Electronic Database. 1996. Biblesoft.

18.        Jamieson, Fausset, and Brown Commentary, Electronic Database. 1997. Biblesoft.

19.       Barnes' Notes, Electronic Database. 1997. Biblesoft. 

20.        MacDonald, W. A Farstad (ed). 1995. Believer's Bible Commentary. Thomas Nelson Publishers, Nashville.

21.       Barnes' Notes, Electronic Database. 1997. Biblesoft.

22.       Adam Clarke's Commentary, Electronic Database.1996. Biblesoft.

23.       Jamieson, Fausset, and Brown Commentary, Electronic Database. 1997. Biblesoft.