God, according to the Bible, is not just one person, but he is three persons in one God. That is the great mystery of the Trinity.
The Trinity is revealed to us only in the Bible. God has revealed some things to us through nature and through conscience. But the Trinity is not among them. This he has revealed to us by supernatural revelation and by supernatural revelation alone.
We can, it is true, detect something in the doctrine of the Trinity that serves to render clearer and richer even what nature and conscience reveal. Nature and conscience reveal, in a revelation which, it is true, sinful man seldom receives, a personal and holy God, Creator of the world. But how can a personal and holy being exist entirely alone?
We ought to be exceedingly cautious about such considerations. Though God is a person, he is a person very different from us finite persons, and I am not sure that we could ever have said, on the basis of any general revelation in nature and conscience, that an infinite person could not have existed entirely alone.
Within the Word of God, it is in the New Testament that the doctrine of the Trinity is taught. There are hints of it in the Old Testament, but they are only hints, and it was left to the New Testament for this precious doctrine to be clearly revealed.
In the New Testament, the doctrine is taught with the utmost clearness; and the doctrine is presupposed even more than it is expressly taught. That is, the New Testament is founded throughout on the doctrine of the Trinity, and the doctrine was really established by the great facts of the incarnation of the Son of God and the work of the Holy Spirit even before it was enunciated in words.
Only the smallest part of the teaching of the New Testament about the Trinity is found in passages where the doctrine is stated as a whole. What the New Testament ordinarily does is to state parts of the doctrine, so that when we put those parts together, and when we summarize them, we have the great doctrine of the three persons and one God.
For example, all passages in the New Testament where the deity of Jesus Christ is set forth are, when taken in connection with passages setting forth the deity and personality of the Holy Spirit, passages supporting the doctrine of the Trinity.
What needs to be observed is that although by far the larger part of the biblical teaching about the Trinity is given in that incidental and partial way—presupposing the doctrine rather than formally enunciating it as a whole—yet there are some passages where the doctrine is definitely presented by the mention, together, of Father, Son, and Holy Ghost.
The most famous of such passages, I suppose, is found in the Great Commission, given by the risen Lord to his disciples according to the twenty-eighth chapter of Matthew: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” There we have a mention of all three persons of the Trinity in the most complete coordination and equality—yet all three persons are plainly not three Gods but one. Here, in this solemn commission by our Lord, the God of all true Christians is forever designated as a triune God.
We think also, for example, of the apostolic benediction at the end of the Second Epistle to the Corinthians: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.” Here the terminology is a little different from that in the Great Commission. Paul speaks of the Son as “the Lord.” But the word “Lord” in the Pauline Epistles is plainly a designation of deity, like the other Greek word which is translated into English by the word “God.” It is the Greek word used to translate the holy name of God, “Jehovah,” in the Greek translation of the Old Testament which Paul used, and Paul does not hesitate to apply to Christ Old Testament passages which speak of Jehovah.
That brings us to something supremely important in the teaching of the whole New Testament about the Trinity. It is this—that the New Testament writers, in presenting God as triune, are never for one moment conscious of saying anything that could by any possibility be regarded as contradicting the Old Testament teaching that there is but one God. That teaching is at the very heart and core of the Old Testament. It is every whit as much at the heart and core of the New Testament. The New Testament is just as much opposed as the Old Testament is to the thought that there are more Gods than one. Yet the New Testament with equal clearness teaches that the Father is God and the Son is God and the Holy Spirit is God, and that these three are not three aspects of the same person but three persons standing in a truly personal relationship to one another. There we have the great doctrine of the three persons but one God.
The doctrine is a mystery. No human mind can fathom it. Yet what a blessed mystery it is! The Christian’s heart melts within him in gratitude and joy when he thinks of the divine love and condescension that has allowed us sinful creatures a look into the very depths of the being of God.—J.G.M.
