Doctrin Of The Trinity

The doctrine of the Trinity arose from the need for Christians to distinguish Jesus from God, and to identify Him with God. In 325 the Council of Nicea was called by the Emperor Constantine to deal with Arianism, which threatened the unity of the church. After listening to the charges against Arius, the three hundred bishops present sought to develop a formula that would express Christian orthodoxy. Their creed affirms that Jesus Christ is the Sonf of God, begotten of the Father, only begotten, that is of the substance (ousia) of the Father, God of God, Light of Light, true God of true God, begooten not made, of one substance (homoousion) with the Father. The formula emphasized that the Father and the Son are distinct in existence, though essentially one. Although the doctrine was framed at the council… the teaching is clearly evident in Scritpure.

The word “Trinity” is a combination of tri-, meaning “three,” and unity, meaning “one.” A “trinity,” then, is a three-in-one, or one-in-three. To be sure, the word “trinity” is not found in the Bible, but the truth is taught there (cf. also Matt. 28:19–20; John 14:16–17, 26; 2 Cor. 13:14; Eph. 4:4–6). Christians do not believe that there are three gods. They believe that one God exists in three Persons—Father, Son, and Holy Spirit. Nor do Christians believe merely that one God reveals Himself in three different ways, much as one man may be a husband, a father, and a son. No, the Bible teaches that God is one but that He exists in three Persons. One teacher of doctrine used to say, “Try to explain the Trinity and you may lose your mind. But try to explain it away and you will lose your soul!” The Old Testament constantly insists that there is only one God, the self-revealed Creator, who must be worshiped and loved exclusively (Deut. 6:4-5; Isa. 44:6– 45:25). The New Testament agrees (Mark 12:29-30; 1 Cor. 8:4; Eph. 4:6; 1 Tim. 2:5) but speaks of three personal agents, Father, Son, and Holy Spirit, working together in the manner of a team to bring about salvation (Rom. 8; Eph. 1:3-14; 2 Thess. 2:13-14; 1 Pet. 1:2). The historic formulation of the Trinity seeks to circumscribe and safeguard this mystery (not explain it; that is beyond us), and it confronts us with perhaps the most difficult thought that the human mind has ever been asked to handle. It is not easy; but it is true. The doctrine springs from the facts that the New Testament historians report, and from the revelatory teaching that, humanly speaking, grew out of these facts. Jesus, who prayed to his Father and taught his disciples to do the same, convinced them that he was personally divine, and belief in his divinity and in the rightness of offering him worship and prayer is basic to New Testament faith. Jesus promised to send another Paraclete (he himself having been the first one), and Paraclete signifies a many-sided personal ministry as counselor, advocate, helper, comforter, ally, supporter (John 14:16-17, 26; 15:26-27; 16:7-15). This other Paraclete, who came at Pentecost to fulfill this promised ministry, was the Holy Spirit, recognized from the start as a third divine person: to lie to him, said Peter not long after Pentecost, is to lie to God (Acts 5:3-4).





When my Lord ministered on earth, Jewish leaders often asked Him to perform some sign to prove that He was indeed their Messiah; and Jesus refused. But the false prophet will perform deceptive signs that will lead the world into devil-worship (see 2 Thes. 2:9). His greatest sign will be “the abomination of desolation” mentioned by Daniel (Dan. 9:27; 11:36), Jesus (Matt. 24:15), and Paul (2 Thes. 2:4). [2]

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[1]Packer, J. I.: Concise Theology : A Guide to Historic Christian Beliefs. Wheaton, Ill. : Tyndale House, 1995, c1993
[2]Wiersbe, Warren W.: The Bible Exposition Commentary. Wheaton, Ill. : Victor Books, 1996, c1989, S. Re 13:11
[3]Wiersbe, Warren W.: The Bible Exposition Commentary. Wheaton, Ill. : Victor Books, 1996, c1989, S. 1 Jn 1:1