Nature of God in Three Persons: Trinitarian Theology
The Christian doctrine of the Trinity asserts that God is one being who exists in three distinct persons: the Father, the Son (Jesus Christ), and the Holy Spirit [1]. While the term "Trinity" does not appear in Scripture, the concept is derived from biblical texts [1]. The Greek word trias was first used by Theophilus (c. 168-183 AD), and the Latin trinitas by Tertullian (c. 220 AD), to articulate this doctrine [1].
Key propositions of Trinitarian theology include the unity of God, as expressed in passages like Deuteronomy 6:4 and Mark 12:29, 32, and the distinct personhood of the Father, Son, and Holy Spirit [1]. For instance, John 10:30 states, "I and the Father are one," while other verses indicate the Father as a distinct divine person [1]. The Son, Jesus Christ, is frequently referred to as the "Son of God" in the New Testament, a title that appears thirty-seven times to denote His unique relationship with God [3]. The Holy Spirit is also presented as a distinct divine person, with the Father giving the Son the Spirit "without limit" [6].
The mystery of godliness, including the incarnation of Christ, is considered by some theologians to be closely related to the doctrine of the Trinity [4]. John Gill, a Baptist/Reformed commentator, notes that God is "one in nature and essence, though there are three persons in the Godhead, Father, Son, and Holy Ghost" [5]. He also suggests that while some aspects of God, such as the Trinity, cannot be known by natural light, others can be [7].
The Apostle Paul's benediction in 2 Corinthians 13:14, "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all," is often cited as evidence for the doctrine of the Divine Trinity in unity [9]. This passage demonstrates the distinct roles and unity of the three persons, with the grace of Christ leading to the love of God the Father, and the fellowship of the Holy Spirit uniting believers [9]. The order of the persons in such passages can vary, which is seen by some as proof that "in this Trinity none is afore or after other" [9].
Historically, some Jewish commentators, such as Abraham Ibn Ezra, have noted Christian interpretations of Old Testament passages, like Genesis 18:1, as alluding to a multi-personal God, though Ibn Ezra himself interprets it as God's revelation through three angels [8]. The concept of God working in "two ways, three, with a man" (Job 33:29) also highlights the multifaceted nature of divine interaction [2].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Trinity — A word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum int”
- Job “Job 33:29 (Rotherham) — Lo! a these things, doth GOD work, two ways, three, with a man;”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Son of God — The plural, "sons of God," is used (Gen. 6:2, 4) to denote the pious descendants of Seth. In Job 1:6; 38:7 this name is applied to the angels. Hosea uses the phrase (1:10) to designate the gracious relation in which men stand to God. In the New Testament this phrase frequently denotes the relation into which we are brought to God by adoption (Rom. 8:14, 19; 2 Cor. 6:18; Gal. 4:5, 6; Phil. 2:15; 1 John 3:1, 2). It occurs thirty-seven times in the New Testament as the distinctive title of our Saviour. He does not bear this title in consequence of his mirac”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 3:16: And without controversy great is the mystery of godliness,.... What follows is so, the incarnation of Christ, his birth of a virgin, the union of the two natures, divine and human, in his person; this is a mystery, which though revealed, and so to be believed, is not to be discerned nor accounted for, nor the modus of it to be comprehended by reason: and it is a great one, next, if not equal, to the doctrine of a trinity of persons in the divine essence; and is a mystery of godliness, which tends to encourage internal and external religion, powerful and practical g”
- Romans (Baptist/Reformed) “John Gill on Romans 3:26: Seeing it is one God,.... God is one in nature and essence, though there are three persons in the Godhead, Father, Son, and Holy Ghost; whence it appears, that he that is the God of the Jews, is also the God of the Gentiles, or there would be more gods than one; and that these are justified in one and the same manner, or God must be divided; for God, as he is one in nature, so he is one in will, in his promises, and in the methods of his grace: which shall justify the circumcision by faith, and uncircumcision through faith. The objects of justification are "the circ”
- John (Protestant academic) “Tyndale House on John 3:34: 3:34-35 The Father gives the Son the Spirit without limit as a sign of his profound love (3:35). It also illustrates Jesus’ divinity. John presents the one God as three persons (cp. 1 Jn 5:5-12).”
- Romans (Baptist/Reformed) “John Gill on Romans 1:19: Because that which may be known of God,.... There are some things which could not be known of God by the light of nature; as a trinity of persons in the Godhead; the knowledge of God in Christ as Mediator; the God-man and Mediator Jesus Christ; his incarnation, sufferings, death, and resurrection; the will of God to save sinners by a crucified Jesus; the several peculiar doctrines of the Gospel, particularly the resurrection of the dead, and the manner of worshipping of God with acceptance: but then there are some things which may be known of God, without a revelation”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Genesis 18:1: AND THE LORD APPEARED. Behold, a few say that God is three men: He is one and He is three and they are inseparable. 1 This comment of I.E. is cryptic. Krinsky sees in it an allusion to the Christian doctrine of trinity. According to him, a few say refers to the Christians. Filwarg disagrees. He insists that I.E. is merely saying that God’s revelation took the form of three angels appearing to Abraham. One can argue on behalf of Krinsky that the Christians did use this verse as “proof” of their doctrine of trinity. And indeed, I.E.’s language seems to support K”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 13:14: The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed]. communion--joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love”