What is the Trinity of God?

There are three divine persons: the Father, the Son and the Holy Spirit. Each of them is ‘God’.

For the Son, see questions 2 and 3. For the Father, there are so many references to Him as the ‘God and Father’ (e.g. Eph. 1:3). The Spirit is eternal (Heb. 9:14), omnipresent (Ps. 139:7) and co-equal (‘on the same level with’) the Father and the Son (Mt. 18:19; 2 Cor. 13:13; Rev.1:4).

We are speaking of our Lord Jesus Christ as “the Son,” and not of His distinctive glories as “the Son of David,” “the Son of Man” and “the Son of God,” nor even of Him as “the Son of the Father,” but rather of His deity as God the Son. The Father is God, the Son is God, and the Holy Spirit is God; yet there are not three Gods, but one God, “God is one” (Gal. 3:20; 1 Tim. 2:5, N.Tr.). Baptism is to the name of the Father and of the Son and of the Holy Spirit,” we are told in Matthew 28:19. This indicates for us the trinity of Persons in the Godhead, all of whom share in that supreme glory.

Thus we see that there could be no full revelation of God, but through the Son by the Spirit, and thereby of the Father. The full revelation of the one God is only thus - Father, Son, and Holy Ghost. This, this only, is what the one God is, one identity of will and being, so that they are essentially one and one only, yet distinct in willing and acting (and we can distinguish them in willing and acting: hence we commonly speak of persons), yet never willing or acting but in the common will and unity of nature.

Our title at the head of this paper is one such. Yet there is abundance of teaching in the Holy Scriptures that God reveals Himself as Father, Son and Holy Spirit, not three Gods, but a Triune God, though Scripture teaches that the Father is God, the Son is God, the Holy Spirit is God, yet one God indivisible.

Then we often speak of Three Persons in the Godhead and the expression Divine Persons is very commonly used. These expressions are not found in Scripture yet the truths they represent are. And yet a word of caution is necessary here.

So we must be careful in using the terms, first, second and third Persons in the Trinity, not to think there is any difference in importance. The Father is God; the Son is God; the Spirit is God—the Spirit equal in nature and substance to the Father and the Son. If the three Persons of the Godhead are each of them God, it does not follow that there are three Gods. That were impossible. There can be only one God, supreme and unique. Orthodox Christendom believes in three Persons in the Godhead, yet one God, indivisible and unique—the three Persons in the Godhead with one will, one purpose, each sharing to the full every thought and desire and purpose in the minds of the others. We may not, nay cannot, comprehend this. It is a mystery hidden in the Godhead, yet the Godhead is pleased to reveal Itself as Father, Son, and Holy Spirit.

Here in this very majestic declaration of the Oneness of the Godhead, care is taken to state it consistently with the truth afterwards revealed concerning the Three Persons of the Godhead—Father, Son and Spirit. These Three Persons, of one Substance, completely united in thought, will, purpose, counsel, are not three Gods, but One God, not a tritheism, but a Holy Trinity. We cannot understand the mystery of all this, but this truth lies at the very foundation of the Christian faith.

Here we must remember that we are dealing with deep and blessed things, things indeed which are beyond our creature minds. Think of Three Persons in One God. They are not Three, in the same sense as They are One, nor are Father, Son and Spirit different names for one and the same Person. The Father counsels and sends the Son; the Son comes to reveal the Godhead, a revelation which stands good for the whole creation; and the Holy Spirit, Whose work is the subjective part, comes to make good, in the souls of the heirs of purpose, that which has been revealed. This revelation includes every family in the heavens and earth, and indeed, it will go out to the place of eternal punishment, for the lake of fire will be an everlasting witness to the righteousness, holiness and majesty of God.

"For the threefold personality of God does not contradict His unity in any way: it shows the manner or condition of it. There are not three independent units side by side, on a level with each other, each almighty, each eternal, each finding in Himself the source of His own life. The unity of the three blessed Persons is not a similarity of character and qualities and powers … three Beings each of Whom is a God. (Will the reader carefully note the exact language employed here—"a God" not "God." Each is God, but not "a God."). It is true though inexpressible, unity of Three Persons … incapable of existence apart from one another. The life of all three is one and the same life, and it has but one source, not three. The very titles by which They are known to us, imply this. They are not proper names, like those of heathen divinities, but titles of relationship, which involve each other, and would be meaningless alone. Fatherhood is impossible without sonship, and sonship without fatherhood."

We would like to quote more of this admirable and, in every way, accurate statement. It is thoroughly scriptural as we shall presently proceed to show; and, if so, what becomes of the doctrine that there was no Trinity in any real sense until Christ became Man—no Son, no Father and, consequently no Holy Spirit? For there could not be one without the others. If we can establish the existence of one in eternity, then we establish the existence of all.

Scripture is most plain, whatever unbelief may say, that there are three distinct persons in the Godhead, equal in power, majesty, and glory, each taking His own part in all that is done, whether in creation or redemption, yet ever acting in perfect unity and communion.

It will be seen from these extracts that a distinction is drawn between Essence and Person; but as some of my readers may feel a difficulty in gathering up the distinction between the two, I submit the following idea as an illustration, but, be it remembered, only as an illustration. Human nature is distinct, or at least distinguishable, from the individual men and women who in common possess that nature. Thus we may say that, human nature is common to alt men and women, and yet that men and women are distinct from one another as individuals. So, in a high and mysterious sense, the Essence of Deity, which is self-existent, may be distinguished from the Persons in the Deity, who sustain to each other a peculiar and eternal relationship. In Their Essence They are One, in Their Personality They are Three; in Their Essence They are self-existent, in Their Personality They subsist, the Father as Father to the Son, the Son as Son to the Father, the Holy Spirit to both as proceeding from the Father and the Son. Thus we establish a Trinity in Unity. “Hear, O Israel, the Lord our God is one Lord.” There is the unity of the divine Essence. “There are Three that bear record in heaven, the Father, the Word, and the Holy Spirit.” There we have the Trinity of Persons in the divine Essence, “for these Three are One” (1 John 5:7).

Another objection brought forward against the eternal Sonship of the blessed Lord is, that it denies His co-eternity and co-equality with the Father. For this is their carnal deduction from the doctrine of Christ’s true and proper Sonship, that as a father necessarily exists before a son, if Christ be the true and proper Son of God, He must have come into being subsequently to the Father, and consequently cannot be co-eternal with Him. But to this we answer: