Scriptural substantiation on the Trinity, in a systematic study, by the grace of God

 

In supplementation to having already abundantly shown (in a work on mine own) that Jesus is God by nature - to whom are ascribed many uniquely divine attributes, titles and glory, and "from everlasting,"  I want provide more on the Trinity, from my own study, and  again, based upon Scriptural substantiation, logic and reasoning, which itself is Scriptural.

And God said, Let US make man in our image, after OUR likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. (Genesis 1:26,27)

And the Lord God said, Behold, the man is become as one of US , to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: (Genesis 3:22)

And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let US go down, and there confound their language, that they may not understand one another’s speech. (Genesis 11:6-7)

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for US ? Then said I, Here am I; send me. (Isaiah 6:8)

Here we have God referring to Himself in the plural, as creator, and while the trinitarian denialist may argue that this refers to angels, yet in NO PLACE is any creative activity ascribed to them or to any created being, not to anyone else but God.

Thus saith the Lord, thy redeemer, and he that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; (Isaiah 44:24)

Yet we are plainly told that,

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. (John 1:1-3) 

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16) 

Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:2-3)

Moreover, concerning "Whom shall I send, and who will go for US ?," (Isaiah 6:8) in context this refers to Isaiah seeing "the Lord sitting upon a throne, high and lifted up, and his train filled the temple Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD [yehôvâh] of hosts: the whole earth is full of his glory. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts." (Isaiah 6:1-5)

In this context the Lord asks "Whom shall I send, and who will go for US" to which Isaiah answers, "Here am I; send me," (v. 8) and who is charged to tell the people of the judgment of God, that, "Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." (Isaiah 6:9-10)

from here we will fast forward to John 12:34b and following in which we a very fundamental question is asked, "who is this Son of man?" To which Jesus responds with the principle that one must obey the light one has to receive more light, vs. darkness:)

Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. For indeed, in judgment, "Verily thou art a God that hidest thyself, O God of Israel, the Saviour." (Isaiah 45:15) With the reason being that,

But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him. (John 12:37-41)

  It is the last verse that is particularly relevant to the subject of the Trinity, for it tells us that the Lord that Isaiah/Esaias saw when he was given this prophecy of judgment was the Lord Jesus, for "These things said Esaias, when he saw his glory, and spake of him, thus answering the question, "who is this Son of man?" Which Jesus, being the brightness of God s glory, and the express image of His person proceeds to a affirm, declaring, "He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me seeth him that sent me." (John 12:44-45)

How does this work to establish the Trinity? By first disallowing God from being an absolute unity, since Scripture, which cannot be broken or contradict itself, cannot declare that God created the universe" by Myself" and that all things were made by the Word/the Son; "and without him was not any thing made that was made" (John 1:1-3) unless "by Myself" at least means the Father with and thru Son.

But what of the Spirit? For this we have the statement of Job that,

The Spirit [rûach] of God hath made me, and the breath [neshâmâh] of the Almighty hath given me life. (Job 33:4)

While it is true that the word for "Spirit" (rûach) also can be translated means "breath" or "wind," which it is in a minority of time, and the word for breath here (neshâmâh) also can be translated Spirit, and thus it depends upon the context. And it was the rûach of God that made Job and over 200 times rûach contextually refers to the searching, convicting, empowering, revelatory Spirit of God (like as "And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years." - Gen 6:3; "And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man" - 1Sa 10:6) or the spirit of man (I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search - Psa 77:6).

And when "neshâmâh" is used in such contexts as Proverbs 20:27 "The spirit of man is the candle of the Lord, searching all the inward parts of the belly" then it is obviously not referring to breath, but as with 1 Corinthians 2:11, "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God," it is referring to part of the triune nature of man, as in "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." (1 Thessalonians 5:23)

Yet while it was the rûach of God that made Job, the argument is made that the spirit lacks personhood, thus reducing the Spirit to simply be an active instrumental force, or energy, yet like as Christ is revealed as actually being incarnated, with feelings, versus being an entity whose appearance did not conform to what He materially was, so also the revelation of the Spirit shows that He possesses attributes of personality.

First, not only are we told that "the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years" (Gen 6:3) but that the Spirit who searcheth all things, (1 Corinthians 2:10) can be grieved, thus having emotions.

And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30)

Likewise, He can be lied to, as God:

But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. (Acts 5:3-4)

Next, not only is the Spirit called "He," but that He gives gifts according to His will But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will [willing, disposed]. (1 Corinthians 12:11)

Moreover, speaks and intercedes for those born of Him, indicative of will:

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. (Romans 8:26)

And the Spirit, together with the Father and the Son, are together those in whose are together in the baptism of Jesus,

And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (Matthew 3:16-17)

 Note however, that as in the marital union of biological men and women, though both are human by nature, yet on earth there are positional and functional distinctions between them, so also as regards  the Father, Son and Spirit, while  sharing the same nature, yet their are positional and functional distinctions, as the Father is the head of Christ,(1 Corinthians 11:3;   and who in turn  sends the Spirit with and from the Father, (John 15:26) and tells the Spirit what to say from Him. John 16:13-15)

And while Christ is now functioning as Lord of the universe as a result of  humbling Himself in obedience, even the death of the cross, yet after He puts all His enemies under His feet, (Acts 2:33-36) and to whom every knee shall bow, (Philippians 2:8-11)  then He will deliver all back to the Father so that He, as God, will rule over all.  (1 Corinthians 15:24-28) To the glory of God.

Finally, while there is more, the Spirit, as one of the "Us," and Our" of Genesis and Isaiah, are together as the name one is baptized into,

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (Matthew 28:19)

And together as those whom those born of the Spirit are blessed by, as persons bestowing things:

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

Thus not only is God as an absolute unity contradicted by Scripture clearly revealing to the deity of Christ, but also the Spirit of Christ is not only show to be Divine, but testifying to His personhood.

But only those of penitent, heart-purifying, regenerating effectual faith, (Acts 10:43-47; 15:7-9) which is imputed for righteousness, (Romans 4:5) and is shown in baptism and following the Lord, (Acts 2:38-47; Jn. 10:27,28) who was sent by the Father to be the savior of the world. (1 John 4:14) can or will know of this grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost to any actual real degree. 

And by which faith the redeemed soul is "accepted in the Beloved" and positionally seated with Him in Heaven, on His account, glory to God. (Ephesians 1:6; 2:6; cf. Phil. 3:21) And those who die in that obedient faith will go to be forever with Him at death or His return (Phil 1:23; 2Cor. 5:8 [“we”]; Heb, 12:22,23; 1Cor. 15:51ff'; 1Thess. 4:17) In contrast to those who were never born of the Spirit or who terminally fall away. (Gal. 5:1-4; Heb. 3:12; 10:25-39)

280 posted on 10/24/2022, 10:24:52 AM by daniel1212

Was John Calvin wrong or right when he taught that salvation is not by faith alone but by a life of good works also? (answer deletedby Qoura as a violation of Spam policy).

He was right on this as meaning that belief and obedience go together as cause and effect, like as forgiveness and healing/walking went together in the story of the palsied man in Mark 2:1-2, so that they can be used synonymous, as in "Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?' (Mark 2:9)

However, the effect (healing) is not the cause (forgiveness). And as evidence, the healing also justified/vindicated the one who did so as being forgiven.

And thus (in the context of dead versus living effectual faith) James can state that "Ye see then how that by works a man is justified, and not by faith only." (James 2:24) A man is justified before God by faith, and a man is justified as being a believer by the "obedience of faith."

Therefore it is the faith which will be and is expressed in obedience that appropriates justification, as is plainly stated as regards Abraham:

What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. (Romans 4:1-7)

And which is not restricted to just works of the Law, but to any system of justification by actual merit, becoming actually good enough, for which the Law represents as the epitome of it, "for if there had been a law given which could have given life, verily righteousness should have been by the law." (Galatians 3:21)

And writing to Gentiles the apostle does not refer to the law in excluding salvation by works, but plainly states:

Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5)

For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. (Ephesians 2:8-9)

The issue here is what actually appropriates the justification which renders one "accepted in the Beloved," (Eph. 1:6) that of effectual heart-purifying regenerating faith being imputed for righteousness, or actually becoming good enough to enter Heaven by an act and character development making expiation for sins. The Bible teaches that is it effectual heart-purifying regenerating faith, as stated before:

To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. (Acts 10:43-44) Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? (Acts 10:47)

And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith. (Acts 15:7-9)

And thus they were baptized.

What Calvin did teach as regards this issue includes:

Christ justifies no one whom He does not sanctify at the same time….Thus it is clear how true it is that we are justified not without works yet not through works, since our sharing in Christ, which justifies us, sanctification is just as much included as righteousness…the Lord freely justifies His own in order that He may at the same time restore them to true righteousness by sanctification of His Spirit.[ John Calvin, Institutes of the Christian Religion, edited by John T. McNeill, translated by Ford Lewis Battles (Philadelphia: Westminster Press, 1960), III:16:1; III:3:19.]

But although works tend in no way to the cause of justification, yet when the elect sons of God were justified freely by faith, at the same time their works are esteemed righteous by the same gratuitous liberality. Thus, it still remains true, that faith without works justifies, although this needs prudence and a sound interpretation; for this proposition, that faith without works justifies is true and yet false, according to the different senses which it bears. The proposition that faith without works justifies by itself is false, because faith without is void.[ John Calvin, Commentaries, Volumes I-XXII (Grand Rapids: Baker Book House, 1981), Commentary on Ezekiel 18:14-17.] [1]

And what Luther taught includes:

faith is a living and an essential thing, which makes a new creature of man, changes his spirit... Faith cannot help doing good works constantly...

if faith be true, it will break forth and bear fruit...

where there is no faith there also can be no good works; and conversely, that there is no faith…

where there are no good works. Therefore faith and good works should be so closely joined together that the essence of the entire Christian life consists in both. if obedience and God's commandments do not dominate you, then the work is not right, but damnable, surely the devil's own doings, although it were even so great a work as to raise the dead...

if you continue in pride and lewdness, in greed and anger, and yet talk much of faith, St. Paul will come and say, 1 Cor. 4:20, look here my dear Sir, "the kingdom of God is not in word but in power." It requires life and action, and is not brought about by mere talk. Works are necessary for salvation, but they do not cause salvation...

faith casts itself on God, and breaks forth and becomes certain through its works... faith must be exercised, worked and polished; be purified by fire...

it is impossible for him who believes in Christ, as a just Savior, not to love and to do good. If, however, he does not do good nor love, it is sure that faith is not present... where the works are absent, there is also no Christ...

References and more by God's grace.

Salvation by grace is that in which souls come to God as souls as sinners knowing their desperate need of salvation, and not as souls saved by their works or church affiliation, but as destitute of any means or merit whereby they may escape their just judgment and gain eternal life; (Romans 3:10–4:7)

And who with contrite hearts place all their faith in the Divine Christ as their Lord and Savior, who died for our sins and is risen to reign in glory, (1 Peter 2:24; 328,22) and thus the believer is born of the Spirit of God, having his/her heart purified by faith. And who declare this living faith in baptism and following their Lord with humble hearts, (Acts 8:36, 37; 10:43=-47; 15:7–9) and who repent when convicted in heart of not doing so. (Psalm 34:218) Thanks be to God.

In contrast, Roman Catholicism teaches that the act itself of faith justifies one by infusing Divine love in their soul, even those who cannot fulfill the requirement for baptism, that of repentant whole-hearted faith. (Acts 2:38; 8:36,37) And having begun with actually becoming good enough to be with God - even if that is said to be by grace - then such must either attain to and die in perfect holiness and atone for all their post-baptismal sins, or endure purfing punishments in RC Purgatory until they attain to the level needed to be with God.

And thus by the close of the fourth century was taught "a place of purgation..from which when purified they "were admitted unto the Holy Mount of the Lord". For " they were "not so good as to be entitled to eternal happiness ".

One "cannot approach God till the purging fire shall have cleansed the stains with which his soul was infested." (Catholic Encyclopedia>Purgatory)

All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. (CCC 1030)


"The purpose of purgatory is to bring you up the level of spiritual excellence needed to experience the full-force presence of God." (Jimmy Akin, How to Explain Purgatory to Protestants).

"Every trace of attachment to evil must be eliminated, every imperfection of the soul corrected." Purification must be complete..." "This is exactly what takes place in Purgatory." — John Paul II, Audiences, 1999; 4 August 1999 | John Paul II

Catholic professor Peter Kreeft states,

"...we will go to Purgatory first, and then to Heaven after we are purged of all selfishness and bad habits and character faults." Peter Kreeft, Because God Is Real: Sixteen Questions, One Answer, p. 224

The theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. (CCC 1813 )

In contrast, wherever Scripture clearly speak of the next conscious reality for believers then it is with the Lord, (Lk. 23:43 [cf. 2Cor. 12:4; Rv. 2:7]; Phil 1:23; 2Cor. 5:8 [“we”]; 1Cor. 15:51ff'; 1Thess. 4:17)

And rather than Purgatory conforming souls to Christ to inherit the kingdom of God, the next transformative experience that is manifestly taught is that of being made like Christ in the resurrection. (1Jn. 3:2; Rm. 8:23; 1Co 15:53,54; 2Co. 2-4) At which time is the judgment seat of Christ And which is the only suffering after this life, which does not begin at death, but awaits the Lord's return, (1 Corinthians 4:5; 2 Timothy. 4:1,8; Revelation 11:18; Matthew 25:31-46; 1 Peter 1:7; 5:4) and is the suffering of the loss of rewards (and the Lord's displeasure!) due to the manner of material one built the church with. But which one is saved despite the loss of such, not because of. (1 Corinthians 3:8ff)

Footnotes

[1] Justification by Faith Alone - by W. Gary Crampton, Th.D.

Are Evangelicals Christians?

 

Are Evangelicals Christians?

Daniel Hamilton

A evangelical seeking to help others as God helps meThu

Definitely yes, though not all, but if any class are essentially New Testament Christians then it is Evangelicals, versus others who are also called Christians. While no longer as strong as this class once were, Evangelicals are the major group most likely to actually have experienced Biblical regeneration, and thus have long testified to most strongly esteeming Scripture as the accurate and wholly God-inspired supreme authority, and to greater commitment (including being foremost providers of non-gov. humanitarian aid (including much to Africa) and core unity,

The redeemed are those who come to God as sinners knowing their desperate need of salvation - not as souls saved by their works or religious heritage, but as destitute of any means or merit whereby they may find salvation (Romans 3:9 - 5:1) - and with a humble and penitent heart (that wants a new life following Christ) believe on the crucified and risen Lord Jesus who alone can save them on His account, by His sinless shed blood and righteousness.

And who are thus baptized to follow the Lord Jesus with persevering faith. And who thus are baptized and follow Him (John 10:27-29; Acts 8:12; Ephesians 1:7; 2:8-10) - and effectually repent when they find that they failed to do so. (Psalms 32:5,6; 51:3; Hosea 5:15; 1 John 1:9) Thanks be to God.

For it is penitent, heart-purifying, regenerating effectual faith, (Acts 10:43-47; 15:7-9) which is imputed for righteousness, (Romans 4:5) and by which faith the believer is completely forgiven and "accepted in the Beloved" on His account, and positionally seated with Him in Heaven. Ephesians 1:6; 2:6; cf. Phil. 3:21)

And wherever Scripture clearly speak of the next conscious reality for those who die in that effectual faith then it is with the Lord, at death or His return (whatever comes first), by the grace of God. (Lk. 23:43 [cf. 2Cor. 12:4; Rv. 2:7]; Phil 1:23; 2Cor. 5:8 [“we”]; 1Cor. 15:51ff'; 1Thess. 4:17) In contrary to those who fall away. (Gal. 5:1–4; Heb. 3:12; 10:25–39)