The Mystery of the Trinity, Pt. 3

Park Meadows Church

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And let's pray and we'll get into the word. Thank you, Lord, for this time of year.

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We love talking about your first advent and we love thinking about your second advent coming up next on the calendar, maybe pretty soon.

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And Lord, thank you so much for coming here and laying aside some of your attributes and dying in our place with our sins in your body on the tree and for then imputing your righteousness to us so that the

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Father sees us as clean as you. And Lord, we know that's a miracle that man cannot do and we cannot do.

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It had to be a gift of grace from you. Thank you for that more than anything. And we pray in Jesus' name, amen.

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Yeah, I liked Finn's answer in the game. What's Christmas all about? God, wrong answer, wrong game.

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Okay, so, well, I like what Dave said. No, you got an eternal point for that one, buddy. He's come along a long way this year,

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Finn has. I'm so proud of him. One of my grandbabies, in case you don't know. Okay, we've been going verse by verse through the book of Colossians.

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We've made our way down to Colossians chapter two and particularly verse two.

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So let's just look at that, especially for our visitors. So you'll kind of know where we are. It says that this is a prayer of Paul for his converts, either his spiritual children or grandchildren.

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They're not all his spiritual children, but they are at least his spiritual grandchildren. In other words, converts that one of his converts led to the

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Lord. And so he's talking here about Jesus Christ and mainly what he's talking about though, well, you'll see what specifically the entire

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Trinity, but this is a prayer of Paul for his converts.

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Now look what he prays for them in verse two. He prays that their hearts might be comforted.

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I would just call that peace, wouldn't you? He prays that they would be knit together in love so there wouldn't be disunity, which is always satanic.

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You know, Satan brings divisions in church families, in families at home, between parents and kids, spouses, any kind of division is from the enemy.

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He hates unity of Christians, but guess what? You know what fixes it in a church and home and in anything is godly communication.

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You know what Satan can't stand is when two saved people communicate in love, he has to flee.

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And then there's unity again. So, well, we've seen that a few times in our church, but not as many as most because we're a smallish church and we don't argue over the color of the carpet.

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It's a beautiful green and I chose it and I'm colorblind, so I don't get to argue about it.

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I guess maybe it's gray, it could be brown. What is it? Oh, it's red. All right, that's appropriate.

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All right, so, you know, he is praying here for unity, for peace first, then unity, and it would be love that brings the unity.

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And then to all, now look at this, all riches of the full assurance of understanding. So that has to do with assurance of your salvation, but also assurance that you're understanding the scripture correctly, all right?

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Now, and then he's praying that they would come to the acknowledgement. Now, this implies that maybe all

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Christians don't, especially when they're brand new, because they may not understand this topic we're about to talk about when they're brand new, but he's praying that they will come to acknowledge the truth of, now listen, the mystery.

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So this truth is a mystery that the Old Testament saints didn't really know a lot about, although they wrote about it, but they wrote a lot of things they didn't understand because God inspired, because God wrote it, they didn't write it, they're just the penman.

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They wrote it down and read it and didn't understand it until the apostle Paul came thousands of years later.

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And Jesus met with him for about three years in the Arabian desert and taught him face to face.

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And so Paul was given the duty of explaining certain mysteries that no one ever knew until that time.

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And then when Jesus ascended into heaven and the Holy Spirit came and helped the apostles remember things they should write and even new things he hadn't taught them yet, he taught them to write and they completed the

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New Testament. That's what we call the perfect. When that which is perfect is come, that's this.

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And God not only wrote it and breathed it, but he promised to preserve it till the last generation, so we have it.

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And thanks God for that. So here he's praying that they will acknowledge the following, the mystery, it's a mystery of what?

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Of God, the Father and the Holy Ghost. So the first God must be

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God, the Spirit, the Spirit of God, and then the Father and Christ. So he's talking about the

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Trinity. So understanding the Trinity is part of Paul's prayer for the brand new

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Christian, that he will come to understand that. Now, do we ever understand it completely in this life or probably not even in the next?

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No, because we're finite and God's infinite, we're never gonna fully know everything about God, but we're gonna always and forever be learning more and more.

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And that's exciting to me. And if it's not to you, it will be in the next life. My job to get you there in this life though.

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Got quiet there. All right, time for some more jokes. Let me think. Okay, I'm teasing, y 'all didn't really get quiet.

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That in itself was my joke, okay. All right, now, so we're talking about the Trinity now. So let me move down to kind of where we are.

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I don't wanna review the whole thing because we don't have a whole lot of time. That little passage there, the next few verses talks about why it's important to know about the

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Trinity, because verse three says that all of the treasures of wisdom and knowledge can be understood in the triune

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God. Now, what does that mean? It's important to know that he's one God, but it's also important to understand the distinctions of the persons of the

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Godhead, the Father, the Son, and the Holy Spirit. Understand the different missions they have, the different things they do, even though they're one

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God. And so understanding that brings us to the treasures of wisdom and knowledge that we couldn't possibly know if we don't know

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God in that way. In other words, an Islamic person cannot know this wisdom and knowledge because they don't have a

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Trinity. They just have what they call Allah, who's not named anywhere in the scriptures.

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So it's a God that Muhammad invented. Now, the next thing in verse four down there in Colossians two, it says all of this is important, this idea of understanding the triune nature of God and the wisdom of God, the knowledge of God is important lest any man should beguile you with enticing word and you'd be led astray by false teachers.

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So that's why we're spending some time on this. It's not, you don't hear it a lot in churches other than just quickly, briefly say what it is.

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To go in and to study it is not done a lot because a lot of people just don't think you can understand it.

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Well, you can understand more and more about it. And I've told most of you this story about a mentor

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I had for a short, a brief time, and then God moved him on out of our lives, but his name was Gary Plumlee.

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I met him in Mahea, he was a PhD in psychology, but he had spent some time at Dallas Theological Seminary and was a great

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Bible teacher. And he had a huge IQ. So I was always trying to act smart in front of Gary.

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So one time he said, David, tell me about the Trinity. And I said, brother Gary, it's a mystery.

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And he stepped back and looked at me and said, don't you ever call it a mystery again because the minute you call it a mystery, you'll stop studying it.

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And he walked away from me. I never forgot that one. So Paul calls it a mystery, but I can't, right?

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So anyway, but what his point was, don't just say, well, it's beyond understanding and then you stop trying to understand it.

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That's a mistake because you learn more and more. I've learned more in the last month because I'm restudying it as I teach it again.

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So we can always learn more. So that's kind of what this is all about. Now, last time we looked at 1

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John 5, 7, I want to look at that again, 1 John 5, 7. So let's go there.

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And I want to mention, the reason I'm mentioning it again, it's not just to review, I want to point out something very important about it.

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I spent two years of my young life, last two years. Nope, you're asleep.

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Okay, because that was a really funny joke. Three people left. Okay, so I spent two years of my young life in my thirties studying manuscript evidence.

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Where did our Bible come from? English Bible in particular, but tracing it back through the proper

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Greek manuscripts and Hebrew manuscripts, where did it come from? I loved it so much,

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I could have done it my whole life, but the Lord wouldn't let me. The Holy Spirit said, you got to do other stuff. You got to stop, stop studying this.

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So I did, but I fortunately had sort of finished the study that I wanted to do at a good stopping place.

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It's one of the things that I taught John. I think we did that at seminary class, a little bit about that.

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A lot of you have heard me talk. You can just say what I learned, but you've never seen the study. I told Charlotte on the way here,

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I think I'm going to preach through that. She said, nah, don't do that. And probably she's right.

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So come to the men's seminary thing that we're doing the second Saturday of every month. Tell me if there is another verse in the whole

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Bible that explains the Trinity better than this one. Okay, 1 John 5, 7.

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For there are three that bear record in heaven, the Father, the Word. Now we know who the

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Word is from John 1, 1, which we read last week, right? Who's the Word? Jesus, all right. So there are three that bear record in heaven.

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How many? Do like Myron. How many? How many?

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Three, all right. Now I know you're listening, okay. So three, three that bear record in heaven.

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And he names them, the Father, the Word and the Holy Ghost. So there are the three distinct personages of the triune

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God, right? But now look what he says in the same sentence. And these three are one. Now you don't really need 15 theology books to read and figure out what the

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Trinity is, except for this one problem. Anybody in here got a New American Standard? Or an

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NIV? Oh, really? Yeah, right. So Matt's reading the

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New American Standard. Ah, okay. Well, which one is it?

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An NIV or? All right, let's just see if, I could be wrong, but a lot of the modern versions don't have this verse in it.

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So see if it's got 1 John 5, 7. And if it does, let's see if it says the same thing. I mean, they don't just leave a blank there and go from six to eight.

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They have a different seven. Actually eight becomes seven. But we'll just see.

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I know that the Revised Standard Version doesn't have it. Nope, nope, nope.

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That's verse eight. It's seven in that Bible, but not in the

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King James Bible. So they skipped it. So they made, all right, read it, read it.

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They have a seven by this. So read it, Matt. Yeah, yep. Okay, you can stop.

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That's verse seven, right? Now the King James reads that in verse eight. But in verse seven, it says, "'For there are three that bear record in heaven, "'the

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Father, the Word, and the Holy Ghost, "'and these three are one,' verse eight says, "'and there are three that bear witness on the earth, "'the

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Spirit, the water, and the blood, "'and these three agree in one.'" And there's a real problem with leaving it out that the scholars won't tell you is that there's a grammar problem with it.

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There's many problems with leaving it out because it's God's Word and they left it out. Now, who do you think would cut out a verse like that?

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You think maybe a Jehovah's Witness would like to cut it out? Do you think maybe a Mormon would like to cut it out?

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There were people who believed just like Jehovah's Witnesses in the first century. And so these particular scribes, when they copy their

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Bible, they leave it out. Now, what modern scholars at every seminary that I'm aware of in this country don't understand manuscript evidence like I do because they didn't read the authors that wrote in the time that Westcott and Hort lived, these two

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Roman Catholic men who created all the modern versions, and they didn't read the opposing scholars in England who blew them away, and I have read them.

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But your modern Bibles are all based on those two men and they left out this verse because they claim the oldest manuscripts don't have them.

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Well, the oldest two manuscripts, one of them was found in a waste room in a monastery in Egypt where they threw garbage.

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The other one was found in the Vatican library. So it's a Roman Catholic document, but it doesn't mean the

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Roman Catholics believe it because they believe in the Trinity. Maybe not quite like we do, but they believe in it. So they didn't cut it out, but they just had that book in their library.

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And so to say that the two oldest are the most accurate is not good logic because you got over 5 ,000, probably more now when

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I did my study, over 5 ,000 whole or parts of copies of the

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New Testament. And what you do is you take the words that are found in the majority of them and put them in here.

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Well, this verse should be in here. Now, another problem with it is in the grammar. If you just read verse eight and you don't think there's a verse seven, there are some words that are in the neuter that should be masculine.

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And the only way that's grammatically correct is if you have verse seven there that sets that up where it's also, there's some words in neuter that match.

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So the grammar, so the Holy Spirit made a mistake, a grammatical mistake if verse seven isn't in there.

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How many of you think the Holy Spirit doesn't know grammar in any language? All right, so these are foolish people.

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And I hate to say it, but Dr. MacArthur, whom I love, bought into this same stuff. He uses

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New American Standard, which I don't know, I don't think it has verse seven either. I can't remember. I have one and read it for many years till I learned not to read it, but I don't think it has it either.

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But he's, you know, the seminaries that these guys come out of teach Westcott Hort.

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And it's a false thing that Satan brought in to get the Bibles where people can't find the true word of God.

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They find part of it in there, but they don't find the whole word of God. The many examples I could give you over,

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I don't know. Well, the two manuscripts that they say are the most ancient that they use to create the

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New Testament that doesn't have verse seven disagree with each other in 2 ,000 places, 2 ,000 places.

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So how can they both be the word of God? One of them at least is not, but probably neither, because it's not the right line of manuscripts.

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Anyway, it's fascinating. Can you see how we could study this together for two whole years? Yeah, boy.

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Charlotte said no, and I think she's right. But just so, you know, if you don't trust me on it, then, you know, you'll have to do it.

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You'll have to go through it. So verse seven is in there, and it's the most beautiful explanation of the

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Trinity anywhere in the Bible, and they took it out. It's gone, except from the

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King James. The King James is the most accurate English version of the Bible. The Geneva Bible is also accurate, but it's not been blessed as much and as widely as the

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King James, and that's why I stick with it. So the King James rings the bells of a lot of Christians. They've memorized a lot of scripture in it and so forth.

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Another good reason to use it. But anyway, it's fascinating that that particular verse is gone. Well, now here's other proof that it should be in there.

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Would you agree with me that if you could find early church fathers who are ancient, because the reason they like the two fake manuscripts that they use is because they're old.

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They go back older than most of the other ones in the Textus Receptus. So they go back maybe two or 300 years older.

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But they don't, as far as I remember, they don't go back to 150 AD. I don't think we have any copies older than that.

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And yet there are early church fathers in around 150 AD who quoted 1 John 5, 7, as it is in our

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Bible. How could they quote it if it didn't exist? You see my point? Do you know what a lectionary is?

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Probably if you're not Episcopalian, you don't have a clue. Well, if you go to Episcopalian service, they have a book that they all have in the pews called a lectionary and the priest will read something and then you repeat it.

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Have y 'all experienced that before? Yeah, and they ring little bells. It's kind of fun to watch. Holy Spirit's nowhere around there, but it's beautiful.

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And the lectionaries, there have been ancient lectionaries that go back to 200

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AD and way, way back, and they have this verse in there. Where'd it come from if it wasn't in the

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Bible? So I could tell you all the church fathers. I can't pronounce them very well, so I'm gonna skip it, but I've got one, two, three, four, five, and five church fathers prior to 200

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AD, somewhere in that ballpark that quote 1 John 5, 7, but it's not in there, right?

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So there you go. And also the lectionaries that we mentioned. So I just wanted to straighten that out for you,

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Kate, because you'll have family members or friends that have these other modern English versions.

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And when you try to show them the Trinity, they'll say, well, that's not in there. Well, you kind of need to know how to answer that, right?

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So now you know, and don't have to remember it. Just say, well, listen, don't you find it odd that early church fathers that go back to 150

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AD quoted that verse, where'd they get it from? Just say that, that's all you need to remember. And if they challenge you on it, just say,

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Google it, and they can go find it. All right, so then we went through other verses of scripture.

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Now, my approach to this is we're going to, the real source of knowledge of the triune nature of God is the scripture, of course, but there's a lot of philosophical arguments and even attempts to draw it and things that are out there.

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And you know, God did say, come, let us reason together, but notice that he put the word together. So like you're reasoning together, it's two people, it's

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God and you. So how do we talk to him? Thank you.

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How does he talk to us? Through the word, predominantly on this side of, well, when that which is perfect came, which is this, when we had the whole canon from that point on, he speaks to us through the word and the

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Holy Spirit interpreting it in our hearts, right? So if you're gonna take logic and reason together with God, then you can't do it without this because this is him informing you in your reasoning.

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And when you go, when you put your reasoning here in the Bible here, you get in trouble. You become a

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Roman Catholic or a Bapto -Catholic or a Methodo -Catholic or a Pento -Catholic, right?

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You have to keep it this way. And that's what we will do in this study. So we started out with scripture and then

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I'm gonna talk a little bit about some philosophy and then we'll end with scripture. We've already talked about Isaiah 48, 16 through 18, which was written 2 ,712 years ago.

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And it mentions all of the Godhead, okay? We went all the way back to the first book in the

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Bible, Genesis, which was written about 4 ,004 BC. And so 6 ,000 years ago at the beginning of time, on this planet, in this universe, and it calls

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God Elohim, which is a uniplural Hebrew word. The Jews have trouble explaining that.

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And then God says, let us create man in our image. So you see the Trinity all the way back in the earliest books of the

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Bible. Then we went into Proverbs. Jot this down if you weren't here. Proverbs chapter eight, starting with verse 22.

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If you read through that long passage there, you'll see one of the most marvelous pieces of scripture you'll find in the whole

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Bible, because it talks about the eternal son of God. Now he wasn't named Jesus yet because he wasn't born into this world yet, but Jesus is the eternal son, the word, the eternal word of God.

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It speaks of the eternal son of God before time began when he was with the father, when there was nothing but God.

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There was just the father, the son, the Holy Spirit, and that was it, nothing. There was no place, there was no time, there was just God and he is an invisible spirit being and he existed before anything existed and then he made everything, right?

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He spoke the worlds into existence. The Bible says, as we studied last Sunday in John chapter one, verse one, that Jesus, that all things were made by Jesus and without him was not anything made that was made.

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And that in itself speaks of what we're talking about here, which is, I'll give you a good definition of the

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Trinity. It's not as good as first John 5, 7, but it goes like this.

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God exists as one God who subsists as three distinct persons, or you could call them personalities.

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Sometimes the word person will confuse you a little because it's not like three different people, but personages.

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They have, each one has their own personality though and each one has all the attributes of a person.

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We talked about that last time, so I won't review what a person is. How do you define what a person is? Well, basically intellect, emotions, and what was the other one?

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There's three, intellect, emotions, and y 'all weren't listening, so it doesn't matter because I can't remember and y 'all won't remember it either.

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There's three, we'll figure it out. I mean, well, I think, didn't I say will?

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Maybe I left will out, that's it. All right, so each of the God, Jesus has those three attributes, the

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Holy Spirit has those three attributes, and we get all this from scripture where it talks about them and the Father has all three.

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So all three are God in essence. They have the same essence. So God is one

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God who subsists as three distinct personalities. It's a good way to just briefly say what the triune nature of God is.

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Now, so we went all the way through Proverbs 8 .22 last time where it shows that Jesus was part of the

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Godhead. His name wasn't Jesus yet from our viewpoint, but from God's viewpoint, he knew him as his son, his eternal son, who existed with him and was the pleasure of the

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Father always, the scripture says, beautiful passage. All right, so then we went into John chapter one, verse one through five, where it says in the beginning was the word, the word was with God and the word was

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God, just that itself shows both of the sides of it. Because when it says that the word was

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God, that's one, one God, but then it says he was with God, that's distinction because you have

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Jesus and the Father and the Holy Spirit, so he's with, you can't be with if you're not a distinct personage, you can't be with something else.

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So it talks about that in John chapter one, then we went to Matthew 1 .23,

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where it calls him Emmanuel, which means God with us, that's who Jesus was, God with us.

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And then we went to Isaiah chapter nine, verse six, which was my favorite part last time, because it's the

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Christmas verse, all right? For unto us a child is born, unto us a son is given, the government will be upon his shoulder, his name will be called

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Wonderful Counselor, listen to this, the mighty God, the everlasting Father and the

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Prince of Peace. So we know that Jesus, because he's God and the everlasting Father, and we look those Hebrew words up, and guess what they mean?

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Mighty God and everlasting Father. So that was Isaiah nine, six, so now if you weren't here, you've got all of that good stuff.

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Now, I think last time I actually read Tertullian, who wrote, who lived around 150

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AD, an early church father, who is one of the earliest commentaries where he talks about the

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Trinity. And he talks about the unity of God, but he also talks about the distinction of the three persons.

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Now, that is long before Constantine. Constantine, he lived about 306 to 337

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AD, and he started the Catholic Church. And many people are saying today, this is becoming very popular, so hear me.

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They're saying that the Trinity was invented by the Catholics and it's not really in the Bible. The problem with that is that Tertullian talked about the

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Trinity, that God is one God and three distinct persons in 150 AD, which was 200 and something years before the

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Catholic Church came into existence. So you got it wrong. We had a buzzer at the game last night that went like that when you got it wrong.

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I should make that clear because I normally don't make that noise, you know, whether I'm preaching or whatever

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I'm doing. Charlotte says something wrong, sometimes I go, we got that wrong.

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So Augustine in 354, now that was a little bit after Constantine, but Augustine really is credited as the person who really started getting some really good verbiage to try to describe the

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Trinity better than it ever had been. It kind of grew over time in theologians' ability to talk about it better.

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And that's how I know you can learn more. We can learn more than they knew back then and continue to have maybe better ways to talk about it.

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I liked Dave Huber Sr., who's gonna get home tonight from a trip, usually sits right there.

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He came up with the idea, we were discussing how when you say three persons, it's a problem because you think of that as three people in the pew here, which you can't be the same essence if you're three people, right?

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Human people. So that's a bad model. He said, well, what? And I said,

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I just wish we had a different word that described it other than person, even though for 2000 years of Christian history, they've said person, so we probably should stick with that.

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That's what our brothers and sisters have said and used. But he said, well, how about persona? I said, that's kind of better because it frees up my mind.

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I'm not thinking of three different people now, but it's three distinct personas who have different personalities and all the attributes of a person.

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I like persona, but I guess we need to let somebody shoot that down if it's not good to use it.

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So we shouldn't really use it for about a year, give you guys a chance to shoot that down and say, no, that's not good, we should use person.

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But I just think it's hard to talk about that part of it because it's not like three of our people, but here's a good way to think about it.

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Okay, now, would you agree? I mean, Dave almost got it right because what he did, people use a triangle, it doesn't work.

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You can try to use it to do three, but it's one triangle, it doesn't work. I'll show you why probably next

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Sunday. It doesn't work. The reason it doesn't work because it's at least four dimensional.

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Jesus had to be at least four dimensional to go through a wall without disturbing it and appear in the room and eat fish and bread with the apostles after he ascended.

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So you can't draw it, Dave, but you can try. That was a good effort. But, good effort.

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But, you know, the whole problem is that it's hard to think about the persons and if you call it a person, like three persons.

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So think of it this way though, would you agree with me that we are creating God's image? Okay, we have a what?

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Body, a soul and a spirit. So we're three dimensional in three dimensions.

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I mean, we're a Trinity, but we're in three dimension, a three dimensional world.

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Our bodies are three dimensional. If you wanna add time, that's a fourth, but I'm talking about just the geometry of it.

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So would you agree that if God is higher than we are, how many of you think he is?

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All right, he's at least four dimensional, that it could be possible for the

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Holy Spirit to exist and have his own personality and personhood and Jesus, the eternal son to exist with his and the father with his, and that's

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God. That God isn't limited to being three dimensional like us, where you have those three things, but they're three dimensional.

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He's not limited like that. So he has these three personas and that's

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God. That's really what this is. And where you have to really get careful is you have a lot of heresies through the last 2000 years where people try to describe it incorrectly.

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And some of the models that are used out there on Google that look really good, actually teach heresy.

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And not that they're trying to though, but they do. These models defy scripture and that's where you get your philosophy and you put it up here and you got your

31:03

Bible down here and you got a problem. So I don't care how hard it is for you to draw this, people that can draw, you still can't let your drawing be here and the

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Bible here. So you can't draw it the way it says it is because you're human and he's not, he's

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God. All right, you're creating his image, but you're not God. And you can't totally figure out how to think it through, but you can really, it really helps if you just read 1

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John 5, 7. These three are one, they're one in essence.

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Jesus is fully God, he's not just part of God. And this is called modalism, an early heresy.

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If you draw it as a triangle, it's gonna be modalism. If you try to use the water, ice and vapor, that's modalism because vapor can't be ice at the same time it's water.

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But Jesus is God at the same time the father's God. You see the difference?

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If I try to use three people and say, well, it's like three people, but you're one. The problem is what happens if one of you dies, the other two are just fine.

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But that's not true of God. If the Holy Spirit or Jesus or the father died, you'd have nothing. In fact, you'd have no nothing because God invented the idea of nothingness.

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There just wouldn't be anything. They all have to exist at the same time. And that's where God is different than the models.

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So modalism is wrong because modalism, have you ever met somebody who called themselves a Jesus -only person?

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They just say, God is just Jesus. Now he can appear as a spirit, he can appear as the father, but he's just Jesus.

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That is heresy. Because you have all three and all three are one and all three exist at the same time.

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And if you saw any, I understand two of them you can't see, but I'm just gonna use that grammatically.

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If you saw any one of the three, you would be looking at all of God. Jesus proved that many times, we'll get to them in the scripture.

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So I think that's enough for the philosophy part.

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Well, I don't know, maybe I should just get rid of it and finish it. And then we'll get back into the scriptures that show the correct way that I've said to talk about it, you will see that the scriptures do it that way.

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So let me talk about this just for a second. There's a guy named

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Norman Geisler, he died in 2019.

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I hope not of COVID, I didn't have until 2020, so it wasn't COVID, but he is a recent scholar and he started two seminaries and he had a

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PhD in philosophy and also he taught many things.

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He taught Calvinism, he taught Roman Catholicism in seminary, biblical inerrancy, which

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I really liked that part of him. He studied manuscript evidence and all these different things. He co -authored or authored 90 different books and hundreds of articles.

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So he's really a true scholar. And so he would talk about the

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Trinity. I'll give you some thoughts on how he would word it cause they may help you. He's words it this way, the unity and equality of the persons, which necessarily resulted from holding sameness of essence.

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And you've heard me say that a lot. Jesus is the same essence as the father and father is the same essence as the

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Holy Spirit and vice versa. So God in essence, the three persons are fully

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God. And we just say that by saying they're the same essence. If you can remember to use that verbiage,

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I haven't seen too many people come up with better for God is one God. Because you have to,

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I mean, you're gonna lose every Islamic person, every Jew, everybody from every major religion that you witness to if you can't agree with them that God is one

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God, especially the Jews. They recite that every day, the Orthodox Jews, God is one

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God and some other stuff, but they say that every day. So if you can't explain that he is one in essence, you lose on that trying to witness to that person.

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So you gotta understand he is one God. It's not three gods. If you use the water, ice and vapor example, that's kind of teaching he's three gods in one.

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He's three gods in one. Well, he's not three gods in one. He's three persons in one God. They all have the same essence.

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They're all fully God. So unity and equality of the persons, which necessarily resulted from holding the sameness of essence, he is one

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God. It was not fully acknowledged all at once from the earliest of times.

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In fact, Tertullian didn't say it as well as Augustine said it 200 years later, a little more than that later.

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So people got better at talking about it from studying the scriptures and trying to verbalize it to new

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Christians in a way they could understand they got better is what he is saying here. So it was not fully acknowledged all at once, even by the

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Nicenes, but continued to be more clearly perceived until at last it was expressed by Augustine for the first time in a decided logical consequence in a way to say it.

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So Augustine really was the first who said it really well. Then people will tell you, especially a

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Jew or Islamic person, they'll say, well, it's a contradiction. You're saying they're three, but they're one. That's a contradiction. So let me explain to you what a logical contradiction is.

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If you never studied logic, you should, but if you did, you would know that that's a lie.

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It's not a contradiction. I'll show you why. If you really wanna know the definition of a contradiction, you study what's in logic, what's called the law of non -contradiction, and here's how it goes.

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A cannot be both A, in other words, what A is, and non -A at the same time.

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Now, that's how you speak when you take logic. It's almost like math and words. A cannot be both

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A and non -A at the same time, but they don't put a period after that in logic because it would be a false definition.

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So here's actually how it reads in your textbook, your logic textbook. A cannot be both

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A, what it is, and non -A, what it is not, at the same time and in the same relationship, period.

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Now, that last phrase, in the same relationship, is what makes this not a contradiction because if you were to say that God is one

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God in essence, but he's three gods, he's three persons in essence, that would be a contradiction.

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It can't be one and three at the same time. But if you say he's one in essence, but he's three in persons, that's not a contradiction because it's not the same relationship.

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When you're talking about the personality of God is different than talking about the essence of God. So it's not the same thing.

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So they're not both A, one is A and one is B. So you can't use the law of non -contradiction to say, oh, it's a contradiction, because it's not one.

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Anyone that knows anything about it would know that, but most people don't. So when they're arguing with you, they'll just say it's a contradiction.

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So now you can quote them the law of non -contradiction and prove them wrong on that because it's not a contradiction.

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So one example that has been given is if you said the moon is made entirely of cheese, but then you also say the moon is not made entirely of cheese, that's a contradiction.

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Kids, it's just an example. It's not made of cheese. Adults, it's not made of cheese. Other statements may at first seem like a contradiction, but they're really not.

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And R .C. Sproul, is it Sproul or Sproul? Sproul, isn't it? Looks like Sproul.

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But I know who he is. I've listened to him on YouTube. He's in heaven now, right? He gave this example in trying to explain that it's not a contradiction.

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Dickens had a famous line, it is the best of times, it is the worst of times. You remember that?

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That sounds like a contradiction. But if you read the context of it, it's not because it means it's the best of times in one way, but in another way, it was the worst of times.

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So the relationship is not the same in both. So it's not a contradiction. Well, that's the same way when you talk about the essence of God being one

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God and three persons, as far as the personhood, it's two, it's different relationships, so it's not a contradiction.

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So how is God one? He is one in essence. How is God three? He is three in person.

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Essence and persons are not the same thing. God is one in a certain way, essence, and he is three in a different way, persons.

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Since God is one in a different way than the way in which he's three, the Trinity is not a contradiction.

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There would only be a contradiction if we said God is three in the same way that he is one. So how do they relate?

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Well, the relationship between essence and person, then it's like this, within God's one undivided being, now every word is important, undivided is really important to get it right, because otherwise it's modalism.

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If you say that Jesus, God can only be Jesus at one moment, and then the next he can be the

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Holy Spirit, or then he can change into the Father, that's modalism and it's wrong, all right?

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Or if you say that God's essence is divided into three persons, that's wrong.

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I gave this example earlier, some of you weren't here, I'll do it again, and it is not true that God is made up of a gazillion particles.

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But one theologian wrote this, and it made a lot, it helped me, because he said, it's not true, but what if you pretended it's true, that God was made up of a gazillion particles, he said, if you took one particle and put it over here, it would be fully

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God, and doesn't that help? So you take Jesus, if you wanna try to take him out of the

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Godhead, which even when he was here, he wasn't taken out of the Godhead, he was never not with God.

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But if you could take Jesus and put him out over here, he is as fully

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God as the Father is and as the Holy Spirit is, because he's all of the fullness of the Godhead in a body.

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The scripture says it, so philosophy doesn't matter at that point, if it contradicts that, the philosophy is wrong, the drawing is wrong, or whatever.

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So he is one in essence, and how is God three? He's three in persons. Now this is important, essence and person are not the same thing,

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I already read that. So the relationship between essence and person then is as follows, within God's one undivided being, so you can't divide

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God, you can't divide him into a piece of pie, three pieces of pie, and look at it that way, you might draw a model that way, and it's a little bit off, because that little part that says

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Jesus is really the whole pie at the same, do you see that? I mean, you can't draw that. I wanna show you one way you can get really close though, maybe next

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Sunday. But with God's one undivided being, I like this, how he words this, within God's one undivided being is an unfolding,

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I think Dave Senior would like this, so we'll have to review this next Sunday when he's back.

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Within God's one undivided being, or essence, is an unfolding into three personal distinctions.

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I like that almost as much as personas, because it doesn't say three people, it says three personal distinctions.

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What does that mean? It means each one has all the attributes of a person, and they are distinct from the other three, other two.

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But it's one God, and it's not divided. These personal distinctions are,

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Ben will find this interesting, modes, so it's okay to use the word mode, it's still not modalism, as long as you say everything that's about to be said here.

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These personal distinctions are modes of existence within the divine being, the one divine being.

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Try to picture it in four dimensions, that'll get you to lunch right there. But they are not divisions of the divine being, now that is the key, because we picture it like a circle, and then you make three pieces of pie, and you just divided it, and it's wrong.

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Just remember, Jesus is all of the fullness of the Godhead bodily.

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Jesus, was it Thomas he told, doubting Thomas he told this to, if you've seen me, you've seen God, or was it? Well, I've got it later in my notes, so I'm jumping ahead anyway.

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But he said to the apostles, when you've seen me, you have seen

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God, not part of God, all of God. But when we think of the distinctions of the

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Godhead, then there are times in which they operate differently, they even call each other, you know, him or them, or Jesus said,

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I sent the Holy Spirit, well, that's two, that's not one, he didn't send himself, he sent the Holy Spirit. So you have the distinctions too.

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And we just have to wrap our minds around that he's one God with three, subsisting as three distinct persons.

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Or I like this, personal distinctions. Three personal distinctions, unfold from the one essence of God.

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I don't think it's perfect, because I don't like picturing it unfolding, you know, because that almost sounds like you just divided

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God. You don't, you never divide him. You have to remember God is omnipresent. So if Jesus is standing there,

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God is standing, God is there, he's not standing, but he's there. The Holy Spirit's in the room, God is there,

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Jesus is there. Any particle, if there were particles, would be all of God. So they are personal forms of existence other than a difference in being.

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I like that. Do you like that, Ben? They are personal forms of existence other than a different being.

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And they, the late theologian Herman, I need glasses,

46:00

Bavick, has stated something very helpful at this point. He says, quote, the persons are modes of existence within the being.

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I like that he didn't say unfolding from it. That's not my favorite phrase. I think I'll skip the unfolding part, but I like this better.

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There are persons or modes of existence within the being accordingly. The persons differ among themselves as the one mode of existence offers from the other.

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I've got to put my glasses on. I just butchered that one. The persons are modes of existence within the being.

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Accordingly, the persons differ among themselves as the one mode of existence differs from the other.

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That made sense. And using a common illustration, this scholar says, it's like the open palm differs from the fist.

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They're both my hand. Still just a model, but that was his model.

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Because each of these forms of existence are relational and thus they are persons.

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In other words, relational means they have a relation with each other. The father has a relation with the son. The son said,

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I don't do or say anything that I have not seen the father do. So they have a relationship.

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So they're relational. Because of each of these forms of existence are relational and thus persons, they are each a distinct center of consciousness.

47:30

I like that too. But it's not like one thinks something, the other one doesn't know he thought like we would have to be.

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So Jesus knows everything the father thinks, if he thinks. I wish Kenner was here today.

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Otis asked Kenner one time, does God think? She said, no, she was about what, eight? Something like that. No, why not?

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He doesn't have a brain. Think about that, it's true. He's an invisible spirit.

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Anyway, so each center of consciousness regarding himself as I at certain times in the scripture and others as you, see that shows a distinction.

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Nonetheless, these three persons all consist of the same stuff, is the way he put it.

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That is the same what or essence. As theologian Giesler said, explained it this way, while essence is what you are, person is who you are.

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So God is one what, but three who's. All right, think about it.

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I know it's late in the day. God is one what, but three who's, kind of like it.

48:42

All right, so the same essence is the what and the different persons are the who.

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And so when you wanna talk about these distinctions and it's very important to talk about it, think about it a lot or you won't, you'll miss a lot of theological points.

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You won't be able to answer a lot of questions people ask you, if you don't think of the distinction of the

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Godhead as well as the oneness. And so some denominations dwell more on the oneness.

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I think Southern Baptists dwell more on the oneness. Not that they don't believe in the Trinity, but they talk about God is one

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God more than anything else. I know, cause I were one. But if you think about the essence of God as the what and the different persons as who, then we can talk about these distinctions like this.

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First of all, they can be different in function. That's how they exist.

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They can function differently. They can be different in vocation. That's the job they do.

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They can be distinct in commission. What are they sent to do? Like Jesus was sent by the

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Father, right? But then he sent the Holy Spirit. When he ascended into heaven, he said,

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I will send him at Pentecost. So their commission can be distinct from the other person.

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They can be distinct in responsibility. It is Jesus's responsibility to not lose you.

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You cannot lose your salvation because he is the shepherd, you are not, you are the sheep. It's the shepherd's responsibility not to lose the sheep.

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If people would get that, they wouldn't ever be sent astray by people that believe you can lose your salvation.

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So their mission is different. Jesus's mission is not only to save you, but to keep you saved. The Holy Spirit's mission was to call you and open your eyes and ears and quicken your dead spirit so you'd even see the shepherd.

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You wouldn't even see him or desire him. No man seeketh after God. The Bible says until the Holy Spirit turns you on and then there you go, there he is.

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He's got the food, you're a sheep. What are you gonna do with that? I think I'll receive him as my shepherd.

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And so the mission can be different. The province can be different. What does that mean? The area in which they operate.

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For example, the father is not in time or space. He's not in heaven. His glory, the kind of glory is there as it was in the wilderness tabernacle, but that is not all of God.

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And so he shows a little bit of his glory above the throne in the third heaven, but he can't be there because he is now, and if he came into heaven, which is a place with time, he would destroy it.

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So the father, as far as his province is different than Jesus' province, which right now is what?

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At the right hand of that throne in the third heaven. And that's different than the Holy Spirit's province because he's everywhere at once, except he's not in the heart of a non -believer.

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You ever think about that? You say the Holy Spirit's everywhere at once, you missed it a little bit because he's not in the heart of a non -believer.

51:44

So, but you know, don't be picky. He basically is everywhere at once. That's his province. He is both outside of time where there is no place, where the father is, and he's inside of time in the third heaven where Jesus is, and he's inside of time on earth where we are, and he connects us to Jesus and Jesus to the father and the father to us, and we can go straight to the father,

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Jesus said, because of that. And that's the other mystery he talks about in Colossian is Christ in us, the hope of glory, the indwelling

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Christ through the Holy Spirit is another thing he talks about. So they can be different in province.

52:17

They can be different in operation, how they operate. They can be different in incumbency, when they operate, or different in office, different in duty.

52:32

They can be different in rank, so how do they operate? So you talk about what they are, they're the same essence, who they are, three distinct persons, how do they operate?

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Well, there's a different in rank. You could talk about function, vocation, responsibility, mission under that also, but 1

52:47

Corinthians 1, 3, and other talk about that they have, when Jesus was on the earth, there was a certain order, father, son,

52:54

Holy Spirit. Father sent the son, the son sent the Holy Spirit. But if you go out before time, it says that the father and the

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Holy Spirit sent the son into time and space. So the order was a little different before time than it is in time.

53:14

Listen, God is different when he's in time with you than he is when he's outside of time. Did you ever stop to think about Abraham when

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God told him, I want you to sacrifice your son, Isaac. You remember the story?

53:31

And Isaac submits, he's all tied up, Abraham's hand is up with a knife, and right before he comes down,

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God stopped him, and what did God say? He said, stop, now

53:44

I see your faith. Now, do you really think God didn't already know about his faith? But God in time didn't, because he chose not to, and that's how

53:52

Jesus acts. And did you know that the God of the Old Testament is Jehovah, that's the eternal son, it's not the father.

53:59

Everybody thinks it's just God. It's the eternal son before he was born, that's

54:05

Jehovah. And so Jesus, when he is in time, I used to say this to brother Otis and it drove him nuts.

54:11

He said, don't say it that way. I said, well, it's true. He said, but don't say it that way. And I said, God plays like he doesn't know everything.

54:19

God doesn't play like, well, I know, but my kids do, and I'm using their vernacular.

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But what I mean is when God is in time in the form of Jesus, he lays aside some of his attributes, doesn't he?

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Scripture says that. And so that's why I said, now I know. Now, some people just say, oh, well, what it really meant was now

54:38

Abraham knew, but that's not what the scripture says. Scripture says, now

54:43

I know, and it was God talking. So do you see how you would have trouble explaining that if you didn't understand that there is a difference in operation, there's a difference in mission between the son sometimes and the father,

54:57

God the father. It's different sometimes. So it really helps us explain an awful lot.

55:03

So I hope these different words, I'll try to make a copy of this available to you because you're not gonna remember all these things like function, vocation, and all those things, but they're so good to have and learn some of them.

55:15

So you can explain this to your friends at Christmas who don't understand this. You're even gonna run into Christians who are in groups who are saying,

55:22

I don't think the Trinity is real. I think the Catholics made it up. You're gonna need to know this stuff. Not all of it, but enough just to have some verbiage.

55:32

So when you talk about the father, he is the invisible, the eternal invisible spirit being, he's nowhere and he's no when.

55:41

He's not in a place and he's not in time. He's outside of space and time.

55:47

When you talk about the son, he is the eternal visible son at the right hand of the father in third heaven.

55:54

When you talk about the Holy Spirit, he is the eternal invisible everywhere. So the father is the eternal visible nowhere and no when.

56:04

I know it's cute, but it helps you remember. And then the Holy Spirit is the eternal invisible everywhere, he's omnipresent.

56:12

So they are distinct in how they operate, but they're one God. And that's all the time we have.

56:19

And that's good because I noticed in my notes, it starts going back into scripture, which is where you really wanna be.

56:25

But you need to know how to answer some of these things. But always remember when you make a model, make sure your model's here and this is here and make sure it fits or at least you explain, well, it's not perfect.

56:36

No, God is not exact, so that people understand. All right, well, that gives you a little bit of ammo.

56:42

So let's stand and have prayer together. We went a little over time and I apologize for that.

56:49

Father, thank you so much for your word. Thank you for these wonderful theologians who walked before us, who give us more and more insight starting about 150

56:58

B .C., A .D., all the way down to just a few years ago in 2019, people have been working at how to speak these truths about you in a way that we can explain it to brand new baby

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Christians and even children. And so, Lord, sometimes we need a little bit more verbiage for us as we get older and we want to know more and more.

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And we thank you for all the thoughts of these theologians. But most of all, Lord, we thank you for your word that you said these three are one and you made no doubt about it.

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So that it protects us from heresies and keeps us thinking in the right way.

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And Lord, we thank you for this season once again, for the Christmas season, as we talk more and more about Jesus, the eternal son, coming into this world as Jesus, Emmanuel, God with us.

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Thank you that he is both fully man and fully God and that you explain both of those truths in the scripture.

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Lord, we ask you to go with us into our time of fellowship. Bless the food we're about to have in Jesus name. Amen. You are dismissed.

58:05

Didn't mean to whip you today, but I needed to get through that point so we can get back into scripture next time.