II. The Trinity Matters Because This Is What Distinguishes The Christian God From All Others
Compared to the triune God of the Bible all other so-called gods and goddesses are idols who are ultimately propped up by demons (1 Corinthians 10:20). The fact that there is only one true and living God destroys false and foolish notions of religious and philosophical pluralism. It also rules out cults like the Mormons who teach that the faithful eventually become gods themselves. The one God existing in three persons also exposes the monotheism of Judaism and Islam as false. And it shows that the Jehovah’s Witnesses, the Christadelphians, and the Unitarians are sadly and seriously mistaken.
If the triune Lord is God then there is no room for atheism, agnosticism, henotheism, polytheism, or naturalism. The seriousness of this matter cannot be exaggerated. It is far more than academic punctiliousness! It is a matter of life and death. Idolatry is endemic to fallen humanity (cf. Rom.1:18-32). But idolatry will not be tolerated forever. In the end it will be judged. In the end no idol can deliver us. There are primary and secondary matters in the Christian life. Who we love, worship and obey is primary!
To be continued...
Monday, December 27, 2004
Tuesday, December 14, 2004
Why Does The Doctrine of the Trinity Matter? (Part Two)
As I see it the doctrine of the Trinity matters for at least five reasons:
I. The Trinity Matters Because This Is What God Has Revealed About Himself in His Word
While it may sound simplistic this is the right place to start. If God has spoken we should listen! And when it comes to the doctrine of the Trinity the biblical evidence is abundant. Though the actual word “Trinity” is not found in the Bible, the concept of God’s triunity is everywhere in the sense that the Bible teaches both the threeness and oneness of God.
From beginning to end, God is presented as one, and yet at the same time, we are told about three persons who are God: The Father, the Son, and the Holy Spirit. For the purpose of analysis, John Frame has organized the biblical data into 5 groups: 1) God is one, 2) God is three, 3) Each of the three persons are fully God, 4) Each person is distinct from the others, 5) The three persons are related to one another eternally as the Father, Son and Holy Spirit.
God is One – God is both numerically and generically one. There is only one God and this God is one of a kind; he is in a category all by himself, he is absolutely unique (Dt.6:4-5 cf. Mk.12:29; 1Ti.2:5; Is.46:9; Ps.86:8; 1Co.8:4; Ps.72:18; Jer.10:10; Jn.17:3; Rom.16:27; 1Tim.1:17; Jude 25). All of God’s attributes also imply unity because there can only be one standard of righteousness, holiness and truth. There can only be one who is supreme above all else.
God is Three – God is more than mere oneness. God is one yet he has many thoughts, attributes, actions. There is a glorious fullness, richness, diversity to God; a diversity which is progressively revealed as we move from the Old Testament to the New Testament. This diversity is indicated by the use of plural names for God like ‘elohim and references to the 7 spirits of God that are before the throne (Re.1:4; 3:1; 4:5; 5:6). Sometimes God expresses himself by means of plural speech (Gn.1:26; 3:22; 11:7). Sometimes divine attributes are personified and are spoken of as beings who are identical to God and yet distinct from God (e.g., the Word, Wisdom, Name, Glory of God). In the Old Testament there are a number of divine persons who are identified (the Spirit of God, the angel of the Lord or God, and the Messiah). In the Old and New Testaments there are a number of what Frame calls ‘triads’ (prophet, priest, king; the Aaronic benediction of Num.6:24-26; the holy, holy, holy of Is.6:3; the apostolic benediction of 2Cor.13:14) that are suggestive of diversity. In the Old Testament there are also divine beings that are clustered together in groups of three: Lord/Word/Breath (Psm.33:6); Lord/Someone/Spirit (Is.48:16); Lord/angel/Holy Spirit (Is.63:9-10); Lord/Messiah/Spirit (Hag.2:5-7). However, when we come into the New Testament, it is the Father, Son, and Holy Spirit who emerge as God. Jesus is conceived by the Spirit (Mt.1:18. 20; Lk.1:35) and he comes to us as Emmanuel (Mt.1:23); the very Son of God (Lk.1:35). At his baptism the Spirit descends on him (Mt.3:16; Lk.3:22) and the Father speaks to him as his Son (Mt.3:17). At his temptation he returns in the power of the Spirit (Mt.4:4,7,10; Lk.4:14), and ministers in the Spirit (Lk.4:18 cf. Is.61; Mt.12:28). Even in his death (Jn.17; 14:16-18, 26; 15:26; 16:13-15; 20:21-22), and resurrection (Mt.28:19), and beyond in the apostolic preaching of gospel there is a strong trinitarian emphasis (cf. Acts and Romans).
Each of the Three Persons are Fully God – The Father is God (Eph.4:6; Gal.1:1). The Son is God (Jn.1:1,18; Act.20:28; Rom.9:5; 1Tim.3:15-16; 2Th.1:12; Tit.2:13; 2Pet.1:1; Heb.1:8; 1Jn.5:20; Phil.2:6 cf. Jn.5:19; 20:28; Col.2:9). The Spirit is God (Mt.28:19; 2Co.13:14; Ac.9:31; Ro.15:30; 1Co.6:11; Phil.2:1; He.10:29; Re.2:18, 29; cf. Jer.31:33-34 and Heb.10:15-17).
Each person is distinct from the others – This is seen in the way they interact with one another as persons. Father and Son interact with each other (Psm.2:7; 110:1; Mt.11:27; Mk.13:32; Jn.1:1-2; 3:16; 17); as do the Father, Son and Holy Spirit (Jn.14:16).
The Three persons are related to one another eternally as Father, Son, and Holy Spirit – in this regard theologians often distinguish between the ontological and the economic Trinity. The ontological Trinity is an attempt to describe the relationship between the members of the Trinity from all eternity without reference to the creation. Thus from all eternity the three persons of the Godhead personally related to one another as Father, Son and Holy Spirit. More specifically paternity belongs to the Father, sonship to the Son, and procession to the Holy Spirit. The Father begets but is neither begotten nor proceeds. The Son is begotten but does not beget or proceed. The Holy Spirit proceeds but does not beget and is not begotten. The economic Trinity describes the personal relationships between Father, Son and Holy Spirit with reference to the creation. The Bible describes the Father, Son and Holy Spirit as working together particularly in the realms of creation, revelation and redemption to accomplish their united purpose.
This is what God has revealed about himself. This is the God we are to love, worship, serve and adore. Because God is who he is, this will have important implications for all areas of life in God’s universe and it is to these matters that we turn next.
To be continued...
I. The Trinity Matters Because This Is What God Has Revealed About Himself in His Word
While it may sound simplistic this is the right place to start. If God has spoken we should listen! And when it comes to the doctrine of the Trinity the biblical evidence is abundant. Though the actual word “Trinity” is not found in the Bible, the concept of God’s triunity is everywhere in the sense that the Bible teaches both the threeness and oneness of God.
From beginning to end, God is presented as one, and yet at the same time, we are told about three persons who are God: The Father, the Son, and the Holy Spirit. For the purpose of analysis, John Frame has organized the biblical data into 5 groups: 1) God is one, 2) God is three, 3) Each of the three persons are fully God, 4) Each person is distinct from the others, 5) The three persons are related to one another eternally as the Father, Son and Holy Spirit.
God is One – God is both numerically and generically one. There is only one God and this God is one of a kind; he is in a category all by himself, he is absolutely unique (Dt.6:4-5 cf. Mk.12:29; 1Ti.2:5; Is.46:9; Ps.86:8; 1Co.8:4; Ps.72:18; Jer.10:10; Jn.17:3; Rom.16:27; 1Tim.1:17; Jude 25). All of God’s attributes also imply unity because there can only be one standard of righteousness, holiness and truth. There can only be one who is supreme above all else.
God is Three – God is more than mere oneness. God is one yet he has many thoughts, attributes, actions. There is a glorious fullness, richness, diversity to God; a diversity which is progressively revealed as we move from the Old Testament to the New Testament. This diversity is indicated by the use of plural names for God like ‘elohim and references to the 7 spirits of God that are before the throne (Re.1:4; 3:1; 4:5; 5:6). Sometimes God expresses himself by means of plural speech (Gn.1:26; 3:22; 11:7). Sometimes divine attributes are personified and are spoken of as beings who are identical to God and yet distinct from God (e.g., the Word, Wisdom, Name, Glory of God). In the Old Testament there are a number of divine persons who are identified (the Spirit of God, the angel of the Lord or God, and the Messiah). In the Old and New Testaments there are a number of what Frame calls ‘triads’ (prophet, priest, king; the Aaronic benediction of Num.6:24-26; the holy, holy, holy of Is.6:3; the apostolic benediction of 2Cor.13:14) that are suggestive of diversity. In the Old Testament there are also divine beings that are clustered together in groups of three: Lord/Word/Breath (Psm.33:6); Lord/Someone/Spirit (Is.48:16); Lord/angel/Holy Spirit (Is.63:9-10); Lord/Messiah/Spirit (Hag.2:5-7). However, when we come into the New Testament, it is the Father, Son, and Holy Spirit who emerge as God. Jesus is conceived by the Spirit (Mt.1:18. 20; Lk.1:35) and he comes to us as Emmanuel (Mt.1:23); the very Son of God (Lk.1:35). At his baptism the Spirit descends on him (Mt.3:16; Lk.3:22) and the Father speaks to him as his Son (Mt.3:17). At his temptation he returns in the power of the Spirit (Mt.4:4,7,10; Lk.4:14), and ministers in the Spirit (Lk.4:18 cf. Is.61; Mt.12:28). Even in his death (Jn.17; 14:16-18, 26; 15:26; 16:13-15; 20:21-22), and resurrection (Mt.28:19), and beyond in the apostolic preaching of gospel there is a strong trinitarian emphasis (cf. Acts and Romans).
Each of the Three Persons are Fully God – The Father is God (Eph.4:6; Gal.1:1). The Son is God (Jn.1:1,18; Act.20:28; Rom.9:5; 1Tim.3:15-16; 2Th.1:12; Tit.2:13; 2Pet.1:1; Heb.1:8; 1Jn.5:20; Phil.2:6 cf. Jn.5:19; 20:28; Col.2:9). The Spirit is God (Mt.28:19; 2Co.13:14; Ac.9:31; Ro.15:30; 1Co.6:11; Phil.2:1; He.10:29; Re.2:18, 29; cf. Jer.31:33-34 and Heb.10:15-17).
Each person is distinct from the others – This is seen in the way they interact with one another as persons. Father and Son interact with each other (Psm.2:7; 110:1; Mt.11:27; Mk.13:32; Jn.1:1-2; 3:16; 17); as do the Father, Son and Holy Spirit (Jn.14:16).
The Three persons are related to one another eternally as Father, Son, and Holy Spirit – in this regard theologians often distinguish between the ontological and the economic Trinity. The ontological Trinity is an attempt to describe the relationship between the members of the Trinity from all eternity without reference to the creation. Thus from all eternity the three persons of the Godhead personally related to one another as Father, Son and Holy Spirit. More specifically paternity belongs to the Father, sonship to the Son, and procession to the Holy Spirit. The Father begets but is neither begotten nor proceeds. The Son is begotten but does not beget or proceed. The Holy Spirit proceeds but does not beget and is not begotten. The economic Trinity describes the personal relationships between Father, Son and Holy Spirit with reference to the creation. The Bible describes the Father, Son and Holy Spirit as working together particularly in the realms of creation, revelation and redemption to accomplish their united purpose.
This is what God has revealed about himself. This is the God we are to love, worship, serve and adore. Because God is who he is, this will have important implications for all areas of life in God’s universe and it is to these matters that we turn next.
To be continued...
Monday, December 06, 2004
Why Does The Doctrine of the Trinity Matter? (Part One)
I plan to continue posting material from a series of messages I am doing at Pilgrim Baptist Fellowship on the book of Revelation. But until I get a chance to do so I thought I would share with you an edited version of a paper I presented back in October at the International Baptist Conference at Jarvis Street Baptist Church in Toronto, on the Importance of the Doctrine of the Trinity. I will post this version of the paper in stages and I trust it will be a blessing to you.
It does not take much imagination to predict the reaction of many in our society to the announcement that the 2004 International Baptist Conference will focus on the Doctrine of the Trinity! For many today, this is one of the problems of evangelical Christianity, especially the Reformed Baptist variety. In their minds, we reformers simply do not understand the real problems in the world. Here we find ourselves living in a world of terrorism, war, famine, poverty, pollution, racism, and in Canada, a NHL hockey strike, and we are having a conference on the Trinity. What value is that?
Even within larger Christian community I suspect there is not a lot of interest. A conference on the family, music, or church growth might attract a crowd… but not the Trinity. The doctrine of the Trinity is just too abstract and difficult. For many Christians it is enough to acknowledge it’s reality and then it is time to get on to more practical issues.
But before we dismiss the doctrine of the Trinity too quickly it would be good for us to consider what some who have thought much about this biblical truth and its implications have to say. For instance, Dutch theologican Herman Bavinck tells us that: “Athanasius understood better than any of his contemporaries that Christianity stands or falls with the confession of the deity of Christ and of the Trinity”… and… “in the confession of the Trinity throbs the heart of Christian religion: every error results from or upon deeper reflection may be traced to a wrong view of this doctrine.”
John Frame, an American theologican, sounds a similar note when he says: “The doctrine of the Trinity is quite integral to the doctrine of divine lordship. It reinforces God’s sovereign control, his aseity, the sovereignty of his love and knowledge, the authority of his Word, the intimacy of his relationship to the creation, and the richness of salvation. The doctrine of the Trinity is not an incidental addition to the doctrine of God; rather, it is the doctrine of God as a whole, in which God gives us a glimpse of his own inner life.”
If these things are true then the doctrine of the Trinity is anything but peripheral; rather, it is absolutely essential to biblical Christianity. According to them, the doctrine of the Trinity lies at the heart of the Christian confession, faith, salvation and worship. Even though this area of truth is abstract and hard to understand the centrality of the doctrine of the Trinity means that Christians need to grapple with it. In fact, the difficulties surrounding the doctrine should not surprise us for the simple reason that we are talking about God. And not just any God; the God of the Bible, the covenant LORD of all. If God is all that the Bible says he is, then we should expect difficulties and struggle as our finite minds are stretched to their limits and beyond as we try to comprehend in a creaturely way him who is gloriously infinite.
We must also remember that in spite of the challenges we must not shy away from this task because the contemplation of God is both a Christian responsibility and privilege. Bruce Milne puts it this way: “Such complexities may tempt us to question the value of raising these issues at all, especially in face of the sheer conundrum of ‘one plus one plus one equals one.’ In fact, however, just about everything that matters in Christianity hangs on the truth of God’s three-in-oneness.”
To be continued...
Why Does The Doctrine of the Trinity Matter?
It does not take much imagination to predict the reaction of many in our society to the announcement that the 2004 International Baptist Conference will focus on the Doctrine of the Trinity! For many today, this is one of the problems of evangelical Christianity, especially the Reformed Baptist variety. In their minds, we reformers simply do not understand the real problems in the world. Here we find ourselves living in a world of terrorism, war, famine, poverty, pollution, racism, and in Canada, a NHL hockey strike, and we are having a conference on the Trinity. What value is that?
Even within larger Christian community I suspect there is not a lot of interest. A conference on the family, music, or church growth might attract a crowd… but not the Trinity. The doctrine of the Trinity is just too abstract and difficult. For many Christians it is enough to acknowledge it’s reality and then it is time to get on to more practical issues.
But before we dismiss the doctrine of the Trinity too quickly it would be good for us to consider what some who have thought much about this biblical truth and its implications have to say. For instance, Dutch theologican Herman Bavinck tells us that: “Athanasius understood better than any of his contemporaries that Christianity stands or falls with the confession of the deity of Christ and of the Trinity”… and… “in the confession of the Trinity throbs the heart of Christian religion: every error results from or upon deeper reflection may be traced to a wrong view of this doctrine.”
John Frame, an American theologican, sounds a similar note when he says: “The doctrine of the Trinity is quite integral to the doctrine of divine lordship. It reinforces God’s sovereign control, his aseity, the sovereignty of his love and knowledge, the authority of his Word, the intimacy of his relationship to the creation, and the richness of salvation. The doctrine of the Trinity is not an incidental addition to the doctrine of God; rather, it is the doctrine of God as a whole, in which God gives us a glimpse of his own inner life.”
If these things are true then the doctrine of the Trinity is anything but peripheral; rather, it is absolutely essential to biblical Christianity. According to them, the doctrine of the Trinity lies at the heart of the Christian confession, faith, salvation and worship. Even though this area of truth is abstract and hard to understand the centrality of the doctrine of the Trinity means that Christians need to grapple with it. In fact, the difficulties surrounding the doctrine should not surprise us for the simple reason that we are talking about God. And not just any God; the God of the Bible, the covenant LORD of all. If God is all that the Bible says he is, then we should expect difficulties and struggle as our finite minds are stretched to their limits and beyond as we try to comprehend in a creaturely way him who is gloriously infinite.
We must also remember that in spite of the challenges we must not shy away from this task because the contemplation of God is both a Christian responsibility and privilege. Bruce Milne puts it this way: “Such complexities may tempt us to question the value of raising these issues at all, especially in face of the sheer conundrum of ‘one plus one plus one equals one.’ In fact, however, just about everything that matters in Christianity hangs on the truth of God’s three-in-oneness.”
To be continued...
Subscribe to:
Posts (Atom)