In the New Testament, when Jesus comes in the flesh, he again comforts and commands a troubled, non-Hebrew woman by a spring. Lastly, the Old Testament reveals in advance the divine Son who will come as the Messiah, God coming to save sinners and crush sin on behalf of God the Father:.
From the beginning of the Bible we see the Trinity, as well as other key doctrines, appearing in bud form. As the Scriptures continue to reveal God, what is called progressive revelation , the bud opens bit by bit. The Old Testament people of God looked forward to the coming of the Spirit-anointed Son who would reveal the Father more completely. The New Testament continues and deepens the revelation of God living and active in three fully divine persons.
While we get glimpses into the inner, heavenly life of Father, Son, and Spirit what theologians call the immanent or ontological Trinity ,14 Scripture focuses on the concrete and historical acts in which the Trinity is revealed as the three persons working together in creation what theologians call the economic Trinity. This is helpful because it allows us to see how God always works in unison and does so in history for his glory and our good.
Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. T hat the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him.
F or through Him we both have our access in one Spirit to the Father. I n whom [Jesus] you also are being built together into a dwelling of God in the Spirit. H ow much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?
According to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: may grace and peace be yours in the fullest measure. Of course, there are more passages that mention all three Trinity members 1 Co —6; Eph —14; —6; Jude 20—21 , and many more that describe the relationships between the three persons of the Trinity.
Here are a few places to study more:. Still want more? Good news! Friend, former boss, and meticulous theologian Phil Gons has put together the master reading list on the Trinity. Not one verse in the Bible says that the Holy Spirit is God. There are verses saying the Father and the Son are God, that they are one, but not a single verse says the same.
God has a body as evidenced in Christ , a soul God said he has a soul in more than 4 verses , and a Spirit the Holy spirit. God is the Father and Son, as Jesus confirmed when he said when you see him you see the father. The Holy Spirit is of God, it is not God. Similarly, our spirit is of us, it is not another person within us. This is why you will not find Trinity or triune anywhere in the Bible.
Convince me with scripture that actually says that the Holy Spirit is God. You will find that for the Father and Son only. Our spirit that is within us is us the flesh and blood is only the earthly shell. Jeffrey, Good list of verses. Keep up teaching sound doctrine and using good resources. Michael Houdmann is a friend of mine and his site Gotquestions.
I just want to encourage you and your wife to keep up the fight for sound doctrine and reasonable teaching amidst the ever-growing vast ocean of ideas.
Still truth not only can be found in the Scriptures, it is plainly evident and it exposes the errors of those seeking to oppose it. God bless to you both. The Bible therefore teaches us that God and Jesus have separate bodies, separate knowledge and separate wills. He anointed us, 22 set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come.
Ephesians Anyone who has seen me has seen the Father. The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work. Philippians For which of these do you stone me? Sandra Hamer Smith. Emma Danzey. How Long Should a Pastor Preach? I am saying what you said. Although he does not make the connection, part of the question about whether the doctrine of the Trinity is in the Bible is the question of whether the number three is in the Bible with reference to divine things.
He frequently uses the word triad in reference to God, but also in reference to the threeness in the words of the risen Lord as he gave the baptismal command. Triad simply is Greek for threeness, just as thrynnysse is Anglo-Saxon and trinitas is Latin for threeness.
Any reader of Matthew must admit there is threeness, or trinity, in the biblical text. But baptism in the name of one Father, one Son, and one Holy Spirit must signify three somethings, which puts threeness in the text, though not the word threeness.
At the first level of analysis, Trinity is in Scripture as a very modest summarizing statement about how many names are to be counted in the one baptismal name in Matthew This simple counting is in itself not much of a foothold for proper Trinitarian theology, which sees three coeternal and coequal persons related by processions revealed in the missions. But as certainly as twice seven is fourteen, the Father, Son, and Holy Spirit are related in Scripture as a threeness of some kind, though the word threeness, thrynnysse, triad, trinitas is not written.
Some elements of Trinitarian theology, therefore, are neither explicit in the words of Scripture nor ought to be expected to be. If the charge that Trinitarianism is absent from the witness of Scripture was brought forward as a winning argument against the Trinity, Nazianzus treated it as no such thing. His response is echoed fifteen hundred years later in B.
But Warfield laid out the range of doctrinal commitments contained in fully elaborated Trinitarianism one God in three persons who are co-equal but distinct and said that the terms of that doctrine were not set forth in the words of Scripture.
And the definition of a biblical doctrine in such unbiblical language can be justified only on the principle that it is better to preserve the truth of Scripture than the words of Scripture. But where a distinction exists, there may also exist the logical possibility of having one without the other. This is what Warfield posits: that it is possible to repeat the words of Scripture while departing from its own meaning, and conversely that it is possible to prescind from the words precisely in order to cleave to the meaning more securely.
If forced to choose, the theologian would have to choose the truth of Scripture rather than the words of Scripture. Yet Trinitarian theology could not actually advance along some hypothetical path that departed from the actual words in the text of Scripture. Theology should at least keep itself on a short tether connecting itself to the words of Scripture.
Karl Barth gave an eloquent account of the attitude appropriate for the preacher, and it applies also to the theologian. This portrayal has not usually seemed flattering to preachers, let alone theologians, who enjoy the satisfactions of careful craftsmanship as much as any worker does, and who prefer not to think of their hard-earned formulations as an accidental by-product of rapt attention.
And it is tempting to think these directions are for students at an early stage of development, a stage that mature theologians have so transcended that we can now multitask by putting one eye on Scripture and the other on the form of our own statements.
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