I. The, “Unity” of the Trinity.
A. The term: Trinity.
1. It is not to be found as such in Scripture.
2. It was coined, as far as we know, by Tertullian who died in 220 A.D.
3. The subject was one which was disputed and settled early in the history of the church in the New Testament.
a. Because of its fundamental character, the devil doubtlessly sought to attack this first.
b. And suggests the evil of all error: the attempt in one way or another to destroy the truth that God is.
B. Our God is One God.
1. There is no other God.
a. There is no God outside of Himself.
b. Nor is God composed of parts; He is One. Deut. 6:4.
2. This oneness is oneness of Essence or Being.
a. God’s will, mind, virtues are one.
1) There are not three wills, three loves, etc. of God.
2) But these are one, infinite, and inseparable in Him.
b. Thus avoid the heresy of Tritheism.
II. The “threeness” of the Trinity.
A. A person is a moral, rational individual; the subject of one’s action and thought.
1. Within the Godhead there are three Persons–three that say, “I.”
2. These three have their “incommunicable properties.”
a. This has nothing to do with “incommunicable attributes” which are One in God.
b. Rather, these three are personally distinct.
B. The personal properties of the three Persons of the Trinity:
1. The Father:
a. This Name points to that distinct personal property according to which He eternally generates the Son.
1) In that generation there is neither beginning nor subordination.
2) But the perfections of the Father are reflected perfectly in the Son.
b. The Name “Father” has other ideas too; in the Apostle’s Creed Creation is particularly ascribed to the Father.
1) Not as though the Father only im involved in Creation; so are Son and Spirit.
2) But the Person of the Father is particularly manifest in creation.
2. The Son:
a. Indicates the fact that He is begotten of the Father.
b. The Son is associated with redemption.
1) Again, not because ONLY the Son is involved in that.
2) But the Son is specially manifest in the work of redemption.
3. The Spirit:
a. He is Spirit in the sense of that “breathed forth”. He proceeds from Father and Son.
b. The Spirit is manifest in the work of sanctification.
III. The relationship within the Trinity:
A. The relationship of the Persons to the Essence:
1. They are not one subordinate to the others; nor is there division or separation.
2. The three are co-equal and co-eternal.
B. The relationship of the Persons to eachother:
1. Each is personally distinct from the other.
2. But there is also perfect harmony with the three.
Worksheet
A. Supplementary reading:
1. Heidelberg Catechism, Lord’s Day 8.
2. Canons I-7; II-4.
3. Baptism Form
4. Westminster Catechism, Questions 8-11.
B. Prooftext (the Trinity): Matt. 28:19 “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”
C. Questions for study and consideration:
1. How does the Apostle’s Creed reflect the idea of the Trinity?
2. In Lord’s Day 8, is there not a distinct division” in the work of God? Is not God’s work also one?
3. Show how the two articles in the Canons reveal the idea of the Trinity.
4. How does the Westminster Catechism speak of the personal properties of the three Persons?
5. How does this same Catechism emphasize the equality of the Persons?
6. Can the truth concerning the Trinity be seen in Creation about us (apart from Scripture)?
7. Are there groups of threes in Creation that might suggest the idea of “Trinity”?
8. Should we use the term “Trinity” since it is not found in the Bible?
9. Which religious groups today deny the Trinity?
10. Can one be a Christian–and deny the Trinity?