The Triune God    

List of Studies 

1. Introduction

The Bible takes two things as understood:

First.  God exists - He is the living God, the self-existent One (Ex 3:14) who created the world (Genesis chapter 1). 

Second.  God is the Saviour of mankind (Lk 1:47).

Practically all Christians agree on these two givens.  However, there is disagreement on the form of God.  Thus, to gain a clear understanding, we must study 'God' in Scripture.

To understand ‘God’ in Scripture more fully, the original Bible languages (Hebrew and Greek) can be consulted, using, for instance, Strong’s concordance, and a non-denominational interlinear study Bible (both of which have been used by the author throughout these studies).

2. The form of God

The majority of the Christian world believe that God is Triune in form.  That is, God is composed of three distinct beings: God the Father (the First Person), God the Son (Christ, the Second Person), and God the Holy Spirit (the Third Person).  

This belief is broken down into two groups:

1. The Triune Godhead, which is composed of the three Divine Beings who are co-equal and co-eternal, each One having no beginning and no end, and who are each wholly and fully God.

2. The Trinity, as expressed in the Nicene creed of 325 AD, in which Christ emanates from the Father, expressed as ‘very God from very God’, and in which the Holy Spirit proceeds from both the Father and the Son. 

The difference between the two:  in the Godhead, all three Members have ‘no beginning and no end’, while in the Nicene Trinity this applies to the Father only.

(Note.  Sometimes The Godhead is referred to as the Trinity).

The author's position: the author of these studies is firmly a believer in the Triune Godhead, i.e. that God is Three co-equal co-eternal Beings: The Father, the Son, and the Holy Spirit, each having no beginning and no end.  Furthermore, the author believes that the Triune Godhead is taught plainly in Scripture.   

Thus this study focuses on the Triune Godhead, while acknowledging that a full understanding of God has not been granted to any created being - not even to the very highest Angel, Gabriel, who stands in the presence of God (Lk 1:19).

For mankind, the most important aspect of God is that He is their Saviour from sin, which is discussed at length in studies: ‘Salvation 1’ and ‘Salvation 2’.

Next we address how God is identified in Scripture.

3. God

The word ‘God’ in the Old Testament is often translated from Strong’s H3068/3069, i.e. JEHOVAH, which is a proper noun, the Name of God.

God is also identified in the plural, as follows.

In the Old Testament a common Hebrew word translated ‘God’ is a plural word: ‘Elohiym’ (Strong's H430).

Gen 1:1  In the beginning God [Elohiym, God (plural)] created the heaven and the earth. 

The use of the plural ‘Elohiym’ suggests a Triune God.

Now we need to address the individual members of the Triune God.

4. God the Father

There is no disagreement regarding the nature and status of God the Father. The controversy centres on whether or not He is the first Person of a Triune God.

In addition to ‘Elohiym’ another Hebrew word translated ‘God’, a singular word: ‘el’ (Strongs H410), is used.

‘‘el’ is used to refer to all the gods mentioned in the Bible, but when it is preceded by the definite article 'the' (rendered ‘e∙al’), it means ‘Almighty God’.  For instance: 

2Sa 22:33  God [‘e∙al’, the God (singular)] is my strength and power: and he maketh my way perfect. 

'e∙al' is shown in the Hebrew left (remember that Hebrew reads right to left).  The article is used to make definite or draw attention to nouns - it is either prefixed or suffixed to the word it modifies. 

Almighty God the Father

As ‘e∙al’ is singular, it must refer to a single Person, who is Almighty God. In the above verse there is no reference to Christ or the Holy Spirit. Therefore 'e∙al' must refer here to God the Father, who is named JEHOVAH (Ps 83:18), and who is revered as LORD JEHOVAH (Is 12:2), and who is a member of the plural God ('Elohiym' - see above).

The Elohiym

In many instances the definite article is used with ‘Elohiym’ (plural God), appearing 365 times. When ‘Elohiym’appears with the definite article it is rendered ‘e∙aleim’. The Hebrew is shown left.

The use of ‘e∙aleim’ is illustrated in the following verse:

Ec 12:13  Let us hear the conclusion of the whole matter: Fear God [Strong’s H430, the Elohiym ('e∙aleim') = Almighty God] and keep his commandments: for this is the whole duty of man. 

‘e∙aleim’ also appears with the other forms of ‘God’, as follows:

De 10:17  For the LORD your God [YAHWEH] is God ['e∙aleim'] of gods, and Lord of lords, a great God [‘e∙al’], a mighty, and a terrible, which regardeth not persons, nor taketh reward: 

In this verse we see that YAHWEH, ‘the Elohiym’ (Almighty God, plural), and ‘the El’ (Almighty God, singular) are one and the same.

Conclusion:  from the above, it can be seen readily that God the Father is addressed as ‘Almighty God’ most often in the plural.  This supports the Triune God understanding very clearly.

The Father, JEHOVAH, is the One who is not willing that the wicked should perish (Eze 18:23).  Yet He is just, not excusing those who choose to remain wicked (Nah 1:3).

In summary, the Father is the personification of the character, attributes and purposes of a loving and just God.

We are bidden to pray to the Father (Mt 6:9), and when we ask anything of the Father, we should do so in the Name of the Son (Jn 16:23,26).

We are bidden to regard the Father as ‘Abba’ (Ro 8:15), an intimate term whereby we are to regard LORD JEHOVAH as our adoptive Father.  Thus the Father is not a stern judge, as many regard Him - in fact Christ used ‘Abba’ in His prayers (Mk 14:36).

Although we cannot look directly upon the Father, we may in fact see the Father  - when we look at Christ we see the Father manifested in the Flesh (Jn 14:9).

Christ, the second Person of the Triune God, is discussed next.

5. God the Son

God the Son, Christ, is the member of the Triune Godhead who came into the world as a man in order to save sinners.

The controversy regarding the form of God centres on the Son.

Only begotten: A key New Testament phrase about Christ used by anti-trinitarians: ‘only begotten’, is used by them to teach that Christ was born of God.  The phrase appears in the KJV in, for instance, Jn 3:18, and in several other texts.  The phrase is translated from a single Greek word: ‘monogenes’ (Strong’s G3439, ‘sole’) - Thayer’s Greek Lexicon confirms that the phrase means ‘the only Son of God’, not that Christ was born of God.

However, the only way to understand Christ’s status fully is to examine how Christ is addressed throughout Scripture.

5.1 Christ, Almighty God

As in the Old Testament, in the New Testament, when the Greek word translated God, ‘Theos’ (Strong’s G2316), is preceded by the definite article 'the' (rendered for instance: ‘ho Theos’), it means ‘Almighty God’.

Note. In Greek the form of a word changes according to the Greek case, but the meaning remains the same.  For instance, 'ho Theos' is in the Nominative case, while 'ton Theon' is in the Accusative case.  Both mean 'the God'.

Mt 1:23  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 ['ho Theos' - the God] with us.

Here Christ is ‘the God’ - thus He is Almighty God with us.

Christ, ‘Emmanuel with us’, is prophesied clearly in the Old Testament:

Is 7:14  Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel [Strong’s H6005, God with us]. 

Note. We see in Mt 1:23 above that Emmanuel in the New Testament is 'Almighty God'. Thus 'Immanuel' in Is 7:14 is 'Almighty God'.

From the beginning, it was the plan for Almighty God to manifest Himself amongst fallen Humanity.

Christ, Almighty God, took human nature

When Christ came to this world, He was ‘Almighty God with us’ (see above), yet He took upon Himself human nature (Php 2:5-8).  However, the precise form of that nature (sinful or sinless) is a source of theological debate.  Many teach that Christ had a sinless nature, i.e. He took the nature of Adam and Eve before they sinned.

Scripture, however, teaches that Christ took the fallen nature that was in the likeness of sinful flesh (see Christ's incarnate nature).  Thus we know that Almighty God is able to understand fully everything that mankind suffers.

Christ's human nature, in the context of the Cross, is discussed in Study: 'The Cross',4.1.

Jn 20:28  And Thomas answered and said unto him, My Lord [Strong’s G2962, supreme in authority] and my God ['ho theos', the God]. 

Thomas recognized Christ, addressing Him as Almighty God.

He 1:1,2  God ['ho theos' - the God], who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 

2  Hath in these last days spoken unto us by his Son...

It is clear from ‘his Son’ in the above passage that 'Almighty God' is referring to the Heavenly Father.

It is equally clear in the following verse that 'Almighty God' is referring to the Son (Christ):

He 1:8  But unto the Son he saith, Thy throne, O God ['ho theos' - the God], is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. 

Thus the Heavenly Father (Almighty God) addresses the Son (Christ) as 'Almighty God' - we could have no greater witness.  This is ultimate proof that Christ is indeed Almighty God with us, and that Christ is fully equal to the Father.

Christ Himself confirmed His status - when He declared Himself to be ‘I am’:

Jn 8:58  Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am [Strong’s G1510, I exist - present tense].

Before Abraham, there was eternity.  In using the present tense Christ declares Himself to be self-existent in eternity.

The disciples worshipped Christ (Mt 14:33;28:9; Lk 24:52), and He accepted their worship.

However, Christ Himself taught that only God should be worshipped:

Mt 4:10  Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God [Greek: 'ton theon sou', the God of-you] and him only shalt thou serve.

Here Christ confirms that only Almighty God (the God) should be worshipped. Thus in accepting worship Christ testifies of Himself, that He is Almighty God.

5.2 Christ was prophesied in the Old Testament

The following verse is one of the best known and widely accepted prophecies of Christ.

Is 9:6  For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God [Strong’s H410, especially the Almighty], The everlasting Father [see following note], The Prince of Peace.

Note. 'everlasting Father' is a construct from Strong's H1, 'father', and Strong's H5703, 'duration' in the sense of perpetuity.

In Christ we have peace with God (Ro 5:1) - He is thus truly our ‘Prince of Peace’.

Importantly, in Is 9:6 (above) Christ is both Son and Father - He is God in the fullest sense.

Is 40:3  The voice of him that crieth in the wilderness, Prepare ye the way of the LORD [Strong’s H3068, JEHOVAH] make straight in the desert a highway for our God [Strong’s H430, Elohiym, the plural supreme divinity]

The New Testament confirms that this scripture applies to Christ - it is quoted by John the Baptist to announce Jesus:

Mt 3:3  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 [Strong’s G2962, supreme in authority], make his paths straight.  (also Mk 1:3; Lk 3:4; Jn 1:23).

The One for whom John prepared the way and announced is Christ:

Jn 1:29  The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 

Thus Christ is synonymous with JEHOVAH, the Supreme Divinity, announced by both Isaiah and John the Baptist - the One for whom he (John) bore witness (Mt 3:11,13,16,17;Jn 1:6-8).

Next, we discuss the third person of the Triune God, the Holy Spirit.

6. God the Holy Spirit

The Holy Spirit is the One that Christ sent into the world to take His place.  The Holy Spirit is addressed by Christ (who is the Parakletos, the Advocate - see section 5) as ‘He’, and is identified by Christ as the Parakletos (Strong’s G3875, advocate]:

Jn 15:26  But when the Comforter [Strong’s G3875, Parakletos (Advocate)] 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:

Here, Christ sends the Holy Spirit, who is the Parakletos (Advocate], the same as Himself, to testify of Himself.

Jn 14:16  And I will pray the Father, and he shall give you another [Strong’s G243, allos (masculine): else i.e. different - see following note] Comforter [Strong’s G3875, parakletos (masculine)] that he may abide with you for ever; 

Note.  ‘Another’ (Strong’s G243, allos), means ‘different’ only in the numerical sense, not  in the sense of quality (Thayer’s Greek Lexicon).

Christ and the Comforter (the Holy Spirit) are both the Parakletos.  Thus they are co-Intercessor and co-Comforter, and are therefore fully equal. 

6.1 ‘He’, the Holy Spirit

In the Greek, the pronoun (‘ekeinos’, Strong’s G1565) is normally rendered according to the gender of the noun with which it is associated (he, she, it, they…).  

However, in the verses quoted in this section (6), ‘ekeinos’, where it is associated with the neuter noun ‘Spirit’, is in the masculine singular form (He).  

Thus John, in using the masculine singular form of ‘ekeinos’ contrary to normal Greek grammar, clearly intended to convey that Christ referred to the Holy Spirit as a male Person.

6.2 The role of the Holy Spirit

When the Holy Spirit (the Parakletos) comes, He will guide into all truth:

Jn 16:13  Howbeit when he [masculine], 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. 

Christ, and the events up to and including His second advent and beyond, are the 'all truth' that the Holy Spirit guides us into.

The Holy Spirit convicts of sin:

Jn 16:8  And when he [masculine] is come, he will reprove [Strong’s G1651, admonish] the world of sin, and of righteousness, and of judgment:

The Holy Spirit is the One who makes us aware of our sinful condition and of our need of salvation.  Therefore, without the intervention of the Holy Spirit we cannot repent (see study: ‘Sin: definition, origin, and consequences’,8).

Thus we may understand that the Holy Spirit is a Person, who is equal with Christ as our Advocate (and is thus Almighty God, the third Person of the Triune God), who guides into all truth, and admonishes sin. 

7. The Triune Creator

Isa 42:5  Thus saith God [‘e∙al’, the God - see section 4] the LORD [YAHWEH], he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: 

Col 1:13,16  Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 

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: 

Gen 1:2  And the earth was without form, and void; and darkness was upon the face of the deep. And the {Spirit of} [Ruach - see study: ‘Soul and Spirit’,3.1] God [Elohiym] moved upon the face of the waters. 

Here we see all three Persons of the Triune Godhead active in creation - confirming a God composed of three co-equal Persons, each of whom is identified in Scripture as Almighty God, and who come together as the Almighty Triune Godhead.

8. Summary

The Triune Godhead is composed of three co-equal persons: God the Father, God the Son, and God the Holy Spirit.

The Triune Godhead is both Creator and Saviour of mankind.

Each Person of the Triune Godhead has His own distinct role.  However, in the mystery of Godliness they together comprise One God, who is so interested for mankind’s salvation that Almighty God Himself came into the world as a man to actively seek and save the lost.

Without the direct intervention of the Triune Godhead, mankind is entirely lost, without hope.

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