Divine Essence by R.B. Thieme, Jr.

May 30th, 2013 | By admin | Category: Religion

The Characteristics of

Divine Essence

The Trinity in the

Old Testament

Jesus Christ talked with Adam and Eve every day in the Garden (Gen. 3:8). He is the One who spoke with Abraham in his tent (Gen. 18) and to Moses at the burning bush (ex. 3). Jesus Christ was the One who wrestled with Jacob (Gen. 32:24-30). He was the “Shekinah Glory,” or the cloud in which Jehovah appeared above the mercy seat of the ark of the covenant (Ex. 25:22, Lev. 16:2). All these Theophanies of the Old Testament were preincarnate appearances of Christ.

The Trinity in the

New  Testament

The Titles of God. The very fact that we find different names of the Persons of the Godhead all through the New Testament immediately reveals a triune distinction. But more than that, the New Testament states the complete designation of the Godhead as Father, Son and Holy Spirit.

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

Notice, this says in the NAME (not names) of the Father, Son and Holy Spirit, indicating the unity which subsists in the Trinity. It is interesting that the Trinity was manifested at the beginning of Jesus’ ministry on earth at His baptism, as the Spirit of God descended upon Him like a dove, and the voice of the Father spoke from heaven (Matt. 3:16,17); and it is again mentioned specifically at the close of His ministry in the Great Commission.

In the Doctrine of Procession we see the titles of the Godhead: the Father sent the Son (John 17:3; Gal. 4:4); the Father and Son sent the Holy Spirit (John 14:16, 26; 15:26; 16:7). The threefold title of God is also stated in relation to the ministry of each One to the believer in the Christian way of life in Romans 5:5, 6; 15:30; 1 Corinthians 12:4-6; 2 Corinthians 13:14; and Ephesians 1:17. The Holy Spirit is said to be “God” in Acts 5:3-9; 1 Corinthians 3:16, 17; and He is called “Lord” in 2 Corinthians 3:17. Lord (KURIOS) is used in  the New Testament for each of the three Members of the Trinity.

The Works of God. The works of God are ascribed to each Person of the Trinity - not in a combined effort, but separately and distinctly from the others. The Persons of the Godhead maintain a distinction one from the other in their function; yet in some unfathomable way, each is said to have a part in all their works.

In addition to creation, the three Persons had a part in the Incarnation: the Father sent the Son (John 3:16); the Holy Spirit generated the Son (Luke 1:35); and the Son was born (Luke 2:110. All three had a part in the ministry of Christ on earth: the Son always did the will of the Father (John 8:29- Heb. 10:9), and the Holy Spirit sustained Christ’s ministry (Matt. 12:18, 28; Luke 4:1, 14, 18; John 3:34).

Of the death of Christ, the Scriptures state, “He [the Father], that spared not his own Son, but delivered him up for us all…” (Rom. 8:32). “no man taketh it [my life] from me [the Son], but I lay it down of myself…” (John 10:18). “…who through the eternal Spirit offered himself without spot to God…” (Heb. 9:14). While on the Cross, Christ addressed the Father and the Spirit: “My God, my God, why has thou forsaken me?” (Matt. 27:46b).

All Three are said to have a part in the resurrection of Christ. The Father (Acts 2:24; Col. 2:12); the Son (John 2:19; 10:18); the Spirit (1 Pet. 3:18). They are further said to have a part in the resurrection of mankind (John 5:21; Rom. 8:11).

The indwelling presence, in the sense of positional truth, is indicated of all Three (John 14:23; 1 Cor. 6:19; Eph. 4:6; Col. 1:27). These are by no means all the examples which could be cited, but they should suffice to give you an idea of the vital unity yet complete distinction of the Members of the Trinity.