A Guide to Christian Theology - Lesson 9
Understand what it means that God is three persons, but still one God.
I. God is One
II. God is Three Persons
A. Matthew 28:19
B. Matthew 3:16-17
C. Genesis 1:26
D. Zechariah 3:1
E. Isaiah 61:1
There are two approaches to systematic theology: the deductive approach and the inductive approach. Find out how these two approaches differ and you need to understand each one.
We serve a personal God who speaks, telling us about himself and ourselves and the world around us. There are two types of ways that God reveals himself: general revelation and special revelation. In this lecture, you'lll discover what God says about himself through creation and your conscience.
Special revelation is a combination of the life of God revealed in his works and the words of God that tells us the significance and meaning of those acts. Discover how God reveals himself through special revelation and what we can know about him.
Know why the inspiration and inerrancy of Scripture is foundational to an overall understanding of the Bible.
Learn how to deal with ambiguous passages in the Bible, why the Bible is silent on many issues, and whether God still speaks today.
Discover the names of God, their meanings, and their significance.
Learn about the characteristics of God, including his compassion, grace, patience, love, faithfulness, forgiveness, justice, jealousy, and holiness.
Learn about the characteristics of God, including his constancy, his omniscience, and his omnipotence.
Understand what it means that God is three persons, but still one God.
Learn about some key terms in systematic theology, including freedom, sovereignty, and election.
Understand both Armenian and Calvinist perspectives on the doctrine of election.
Understand the difference between naturalism and creationism, and know the four approaches to Genesis. At this time, there is no sound after 20:30.
Discussion on the three views of providence.
A continued discussion on providence, emphasizing that God is faithful to his promises.
An overview of the doctrine of humankind, including their origin, the biblical definition of spirit and soul, and the relationship between body and spirit.
A biblical definition of image of God.
An overview of sin, including its origin and essence.
A continued discussion on sin, including its consequences and degrees.
An overview of the deity and humanity of Christ.
A continued overview of the deity and humanity of Christ.
An overview of the life of Christ.
An overview of the Holy Spirit, including the role of the Holy Spirit.
A continued overview of the Holy Spirit, including what it means to be filled with Holy Spirit.
An overview of spiritual gifts, with emphasis on prophecy and tongues.
An overview of salvation and how people come into a relationship with God.
An overview of grace.
An overview of conversion, regeneration, and justification.
An overview of sanctification.
An overview of perseverance and security.
An overview of the church, including its definition, the priesthood of all believers, and the role of church in culture.
A continued overview of the church, including denominations and church government.
An overview of church polity, or simply how things get done in the church.
An overview of baptism.
An overview of communion, including the three views on the elements and various church traditions surrounding its administration.
An overview of death, including what happens after death and the prospect of future rewards.
An overview of God’s kingdom, including its present and future state.
An overview of the views on the Tribulation and the Millennium.
An overview of the eternal state, including the final judgment, hell, and the new heaven and earth.
A brief encouragement to church leaders.
A further discussion on the Bible, including translations, its authority, prophecy, and canon.
Understand the core topics of systematic theology, from what we know about God to the future state of humankind. Special emphasis is given to such topics as Christ, salvation, the church, and the future.
<p>Course: <a href="/guide-christian-theology/gerry-breshears" target="_blank">A Guide to Christian Theology</a></p>
<p>Lecture: <a href="http://www.biblicaltraining.org/trinity/introduction-systematic-theolog…; target="_blank">Trinity</a></p>
<p>This is the 9th lecture in the online series of lectures on a Guide to Christian Theology by Dr Breshears. Recommended Reading includes: Biblical References from the Course and Study Guides 1 – 39.</p>
<p>(Any slides, photos, study guides or outlines that the lecturer refers to should be down loaded separately. If they are not available, you may be able to find something similar using the Google© search engine.)</p>
<h2>I. God is One</h2>
<p>Well, we continue with the idea of who is God. Moses’ question is really our question. The idea of trinity, that God is in some sense an interrelational person. The basic idea of the trinity, first for us, there is one God but in understanding this, there are some theological formulations. Somehow in the very essence of God there is a relational conversation going on within that essence. It was there from the beginning and is shown all the way through Scripture, but never explained which leaves us with a lot of mystery around it. So the basic idea of the trinity, within the one God there is some sort of personal relationship going on within that oneness. This is impossible to understand at first.</p>
<h2>II. The Father, the Son and the Holy Spirit – The Trinity</h2>
<p>In Matthew 28 at the end of the chapter where he gives his followers that great commission: ‘go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.’ So we have threesome shown in this verse: the Father, the Son and the Holy Spirit. The word ‘name’ in this verse is singular. It is one name and then the traditional term we use here is three persons. So the one name is hoshim from the Old Testament. So within the hoshim there are three beings, persons: the Father, the Son and the Holy Spirit. This is such powerful theology that even some evangelicals say that this was added later because the theology is so rich, it was even too rich for Jesus! But for anyone who is not committed to the inspiration of the Scripture, it is just too high a theology. So again, the basic idea is that we have the name (singular) and three persons that make up that name. In Matthew chapter 3, there is another place where this happens in the baptism of Jesus. He went down into the water and then came out. So we obviously have the presence of Jesus but at that moment, heaven was open and he saw the Spirit of God descending like a dove. So now the Spirit is added to the mix and a voice from heaven said, ‘this is my beloved Son, with whom I am well pleased.’ So we now have the Father speaking. So we have the three again: Jesus, the Spirit and then the Father; an obvious picture of the Threeness of God, but somehow they are all the same God. So there is one God with in some senses, there are three persons and we saw in Matthew 3:16-17, they were talking. John 17 tells of the three being with each other and relating to one another, all divine.</p>
<h3>A. Genesis 1, 3, 11</h3>
<p>So where does the idea of the trinity begin? What about Genesis 1 it starts off with, ‘in the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirt of God was hovering over the face of the waters.’ So in Spirit another way of saying God or is that another person. The next verse says, ‘and God said.’ Now in the ancient rabbinic Targum’s, this was a loose translation of the Bible into Aramaic of which, a part of Daniel was written in. Instead of ‘and God said,’ they show: ‘and the Word said.’ This also shows up in John 1. In verse 26, ‘then God said, let us make man is our image, after our likeness.’ The word God here is Elohim, singular; but note that Elohim is plural in form, it is still talking about one God. So it changes, using plural pronouns ‘us’ and ‘our’. Some people say that this is just the plural of majesty. If you listen to Queen Elizabeth speak as the queen, she will use plural pronouns to refer to herself. She will talk about we, us and our and herself as Queen. As Queen she represents all the people and so many say that the same thing is happening in these verses. How often in the Bible does God refer to himself as I or my? It is many times. How often does he refer to himself in the plural? This happens four times only, all being theological significant passages. Here in Genesis 1, Genesis 3 when he says to put them away from the Tree of Life. And then again in Genesis 11, let us go down and then Isaiah 6, ‘who will go for us?’ So it is only four times that he uses the plural pronoun. So could this be God and the angels of the heavenly court? But the problem here is that angels don’t create. We are in the image of God, not of angels. So I think that this is referring to the plurality of God and the complexity of God. But I believe that it is significant that God refers to himself as plural in chapter 1 of the Bible, showing some kind of rich relationality within God.</p>
<h3>B. Genesis 18</h3>
<p>God Appears to Abraham: In Genesis 18, a well-known challenging story where it talks about the LORD appearing to Abraham. Verse 2 says, ‘he lifted up his eyes and looked, and behold, three men were standing in front of him.’ Verse 3, Abraham called them Lord, a divine response. In verse 9 again the plural pronoun is used, ‘they said to him.’ Were they all speaking in unison? So we have God to show up and there are three guys. Is it God and two angels? Well, in verse 16, the men have this conversation going and then in chapter 19, one goes back to heaven and two go to Sodom, two angels. In 19:2 Lot refers to them as my Lords, a non-divine reference. This is a bizarre story of evil and wicked people wanting to have fun with them. The two told Lot in verse 12 to leave because we are going to destroy this place. ‘The outcry of the Lord is so great against this place that he has sent us to destroy it.’ In verse 18, Lot refers to them in the plural, my lords’ and in the Hebrew, it is referring to them as ‘divine’ as God! In verse 24, ‘then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven.’ The two LORD’s here refer to Yahweh in both instances. So one Yahweh is in heaven and one is talking to Lot. All of these make perfect sense in terms of the trinity. The eastern churches have always read this story in this sense. This is one of their trinity icons.</p>
<h3>C. Zechariah 3 and Isaiah 61</h3>
<p>Let’s turn to Zechariah 3:1 where there is a vision of Joshua the high priest standing before the angel of the LORD. This is where Satan is standing around to accuse him but the LORD rebukes Satan. We have these two Yahweh’s again in this verse, ‘the LORD rebukes you, O Satan! The LORD who has chosen Jerusalem rebukes you!’ It doesn’t say, I rebuke you but instead the LORD rebukes you. I think one of these is the Father and the other is the pre-incarnate Christ. There are a number of these places in Scripture where you end up with a kind of Threeness. Another place is in Isaiah 61. Jesus also quotes this in the New Testament. In verse 1, we have the Spirit and then the sovereign LORD is upon me, to bring good news to the poor. Jesus clearly shows that this chapter is referring to him. In the very first phrase, you have three persons; the Spirit of the Sovereign LORD is upon me. So we see that the roots of the trinity are firmly in the Old Testament and there is some indication that the Jewish community, at least parts of the Jewish community understood this.</p>
<h2>III. Definition of God</h2>
<p>So a standard definition would be the unity of God’s essence which is the Shamah, ‘hear O Israel the Lord your God, the Lord is one’ from Deuteronomy 6:4. In the unity of God presence, there exist three persons, the Father, the Son and the Holy Spirit. So that is one essence with three persons, a standard way of saying it; who are consubstantial (having the same substance) and co-eternal. They are the same nature and they are all three eternal, none have a beginning or ending. Now many off shoots of Christianity would like to say that Jesus is a created being. They get this from older translation of John that refers to Jesus as the only begotten Son. The begotten here refers to having a child as in creating a child. The theologians of the 4th and 5th century used these terms to talk about the Father generating the Son in an attempt to explain that the Son is begotten not made or created. There are all kinds of language around this. Most evangelicals would agree that these terms are not helpful in explaining the trinity because the term begotten indicates a beginning which doesn’t apply to God, Jesus and the Holy Spirit. Begotten here, refers to what God did in the miraculous birth with Mary to bring the physical Jesus into the world. This is not the idea of God having sex with Mary, of course. This is the Holy Spirit coming upon her so that Jesus was conceived in her womb and so the begotten refers to that.</p>
<p>The heart of the trinity is that there is one God, Deuteronomy 6:4 but there are three persons to this one God. I think along with many others that God is eternally relational. So God is love that has meaning because within the being of God there are three persons that actually love each other. It is not like me loving myself which is a kind of bizarre, but this is different when I say I love my wife. It is different when we say the Father loves the Son who loves the Spirit and they all three love each other. And it seems to me that all three are other oriented and we as humans are best fulfilled when we are other oriented in that self-giving relationship that we find in the trinity. I think this is a pattern for all of life, that of being relational, other centered and self-giving and it is right in the heart of the trinity referring to God eternally as gracious and loving and faithful, because the persons of the trinity do that to each other. This is the foundation of our theology and right at the heart of our picture of God; it is this trinity which isn’t a theological formulation but it is eternally related within God and wasn’t a new thing when he created the World.</p>