Project Trinity Notes
Project Trinity Notes
Project Trinity Notes
Evidence that there are three persons who are one God;
The deity of the Father (no much debate over it);
The deity of the Son;
His coming announcement in Is 9.6
He spoke of the angels of God (Lk 12.8-9;15.10) as His angels (Mt
13.41)
He regarded the kingdom of God (Mt 12.28, 19.14,24; 21.31,43)
He claimed to forgive sins (Mk 2.8-10)
He claimed to judge the world (Mt 25.31) and to reign over it (Mt
24.30; Mk 14.62)
I AM in Jn 8.58 and other texts. He likes it, I am the bread of life, I
am the light of the world, etc.
At His trial (In Mk 14.63 Jesus makes a direct claim. So much that the
High Priest tore his clothes for he understood what He meant. The claim
makes two direct references to the way God named Himself to Moses and to
the appearance of the divine being, the Son of Man, in Daniel)
After His resurrection in His appearance to Thomas (Jn 20.28). Even
angels wouldnt accept this kind of treatment but Jesus did, for He knew
who he was.
The deity of the Spirit (will be deepened in further lectures)
The Spirit speaks, talks to people, do things. Its not an it.
There are some Christians who have difficulty with the word trinity. The word is
simply a contraction of Tri-unity. Philip Cary identifies seven key propositions of
Trinitarian theology, contained in the word trinity:
(its an interesting way to teach the trinity without using the word)
1. The Father is God
2. The Son is God
3.
4.
5.
6.
7.
Its useless to wait for God to give a textbook of systematic theology teaching
His nature. No. Thats not the way God reveals Himself. He embeds Himself in
the middle of every event, every teaching and our task is to excavate the
jewels of His knowledge.
Investigating the unity of the trinity, of the Father, the Son and the Holy Spirit
nowhere else is the error more dangerous, the search more laborious, and the
results more rewarding.
And also, Whoever denies the Trinity is in danger of losing his salvation;
whoever tries to understand it, is in danger of losing his mind. (Augustine,
SERMONS, p.263)
And we also must remember that the trinity is not only an end-doctrine, but a
through-doctrine: we must see all the rest through the lenses of God as three
persons in one.
Toward Trinitarian Thinking in the Old Testament Jiri Moskala, Th.D, Ph.D.
Toward Trinitarian Thinking in the Hebrew Scriptures, JATS 2010, paper 69-R in my
PaperShelf
What can be found in the OT about the trinity?
Well, not the word. But there are clear glimpses about it.
We can know God because He revealed Himself to us (Dt 29.29, Ex 34.6-7). We also
can see His power and majesty in nature (not in a complete way, different from the
tomist view, for example). We also need to remember that the scriptures assume
God, not prove Him.
There are some people who really wish to put an infinite God into our system of
thinking. We must consider our limitations all we can know about Him can be true,
though incomplete. And we can know only what He chooses to reveal.
Maybe the major text that gives us this hint is Dt 6.5
Hear, O Israel: The LORD our God [ELOHIM], the LORD is one [echad].
This is a statement on monotheism in the polytheistic society (cf dt 4.35,39; Isa
45.21). Israelites were not henotheistis (belief in many gods, but above them was
the true God of Israel).
Does this OT statement on monotheism allow for the Trinity or is it categorically
excluded?
There are people who also like to say that ELOHIM is already an allusion to the
trinity. But we must be careful.
There are different titles, designations, and names for our living God: Yahweh, El
Shaddai, Adonay, etc. However, ELOHIM is grammatically speaking in a plural form
(also Adonay, but never used for designating pagan gods).
ELOHIM is a plural form of EL or ELOAH.
We cant just say that as its in plural its an argument for trinity. The term is used in
the Hebrew Bibe for a designation of a true God but also for false gods (Ruth 1:1516).
Its significant, however, that the name ELOHIm is mainly used with a verb in the
singular, which is a grammatical contradiction and thus is an indication for the true
God.
e.g. Gn 1.1 In the beginning God (grammatical plural) created (singular) the
heaven and the earth.
Is there indication of plurality in the verb, in hebrew?
And also And God (plural) said (singular) which is a key phrase used 10 times in
Gn 1.
We must also have the proper understanding of the term echad. The stress in on the
oneness and unity and not on the numbers, as seen in Gn 2.24. it is a description of
the quality of the relationship. Unity in diversity. God is this, and not yachid, which
means only, solitary, single. It is pivotal to understand why God is love.
We also have 4 texts in the HB where God speaks about Himself in the form of we:
1. Gn 1.26 Let us make []
2. Gn 3.22 [] like one of us []
3. Gn 11.7 Let us go down and confuse []
4. Is 6.8 Who will go for us? []
3 times stated in cohortative forms (let us make; let us go down) and twice
with prepositions (of us; for us) what is its meaning? The possibilities are
many: they could be indication polytheism, henotheism, tritheism or a Trinitarian
monotheism.
What can we safely say about these biblical texts? How to understand
them?
3 options:
1. Overlook them.
2. Alter them, like in the Targum of Isaiah, removing the plural.
3. Interpret them.
Seven main Interpretative Proposals for Gn 1.26
1. Mythological Reminiscence
a. Reminiscence of pagan origin: one god is addressing another god (or
pantheon of gods) in planning to create humans (like in the
mythological texts of Emuna elish or Athrahasis creation epic).
b. Johan Gabler already in 1795 proposed the theory that in Gn 1.26 one
has remnants of Semitic polytheism. These mythological fragments
would have surprisingly survived within the monotheistic belief.
i. However, the Pentateuch and particularly the book of Genesis is
anti mythological! There is no room in Genesis for evolutionary
thinking from polytheism (first belief) to monotheism (later
belief).
2. Reference to Christ
a. Attested already in the Epistle of Barnabas and in Justin Martyr. Also,
the 1st council of Sirmium in A.D. 351 not only affirmed that Gn 1.26
was addressed by the Father to the Son as distinct person, but also
excommunicated those who denied it!
3. Adressing Earthly Elements
a. Some jewish scholars in the past, like Joseph Kimchi or Maimonides
were suggesting this hypothesis.
4. Plural
a.
b.
c.
i. It is possible the the epistle of John may shed some light to thie
talk, however.
d. This view is also called intra-divine deliberation.
communication with Himself and with His creation. We can build a personal
relationship with this God of relationship.
The doctrine of trinity is not completely developed in the OT, but we find impressive
hints to it. And also, it does not contradict the biblical monotheism and the
Trinitarian thinking.
What is latent in the OT is made plain in the NT.
John 17.3 appoints to an existential and experimental knowledge of God.
The other texts are referred in the OT as the Spirit of the Lord (27 times in the OT)
or the Spirit of God (19 times in the OT). When we consider the NT, the first
phrase (pneuma theous) appears 19 times, and the second (pneuma kuriou)
appears 5 times. The word pneuma is used 379 times, but pneuma hagiou (Holy
Spirit) occurs 90 times in the NT, while only 3 in the HB.
Now lets look to the HB to see what we find about the Holy Spirit.
Its interesting to note that the HB is divided in 3 parts: the Torah (5 books of
Moses), the Former Prophets (Joshua, Judges, Samuel, Kings) and the Latter
Prophets( Isaias, Jeremiah, Ezekiel and the 12 minor prophets) and, at last, the
Writings (Psalms, Job, Proverbs, Ruth, Songs, Ecclesiastes, Lamentations, Esther,
Daniel, Ezra-Nehemiah, and Chronicles).
The Torah
1. Gn 1.2 The Spirit of God was hovering the creation;
2. Gn 6.3 My Spirit will not contend with humans forever, for they are flesh
(hb. Beshegam must be understood in its root shagag (to sin) plus the
pronominal suffix their resulting in rendering in their going astray. Lt. My
Spirit will not strive with man forever in their going astray; he is flesh.
3. Gn 41.38 Can we find anyone like this man? One in whom is the Spirit of
God. (the Spirit was in Joseph).
4. Ex 15.8,10 its like an anthropomorphic picture of the sea being opened by
the breath of God.
5. Ex 28.3 And you shall speak to all the skillful persons (hb. Khakmey leb)
whom I have endowed (lit. filled; hb. male) with the spirit of wisdom (hb.
Ruakh khokmah), that they make Aarons garments to consecrate him, that
he may minister as priest to Me. Note the vocabulary used in the text:
people are filled with the Spirit (they receive special skills to properly do
Gods work).
6. Ex 31.3 II have filled him with the Spirit of God
7. Ex 35.31 repetition of above
8. Numbers 11.17,25,26,29 descriptions of how Moses has the Spirit
9. Numbers 24.2 For the 1st time the Spirit was coming upon someone (a clear
prophetic formula).
10.Numbers 27.18 Talks about the Spirit in Joshua
11.Dt 34.9 Joshua was filled (hb. male) with the Spirit.
Isaiah and Ezekiel have the most elaborate references to the Spirit.
Ez 36.27 is the best text about the Holy Spirit and also sanctification.
For the rest, its better to read the article. The lecture got hermetic and
too fast.
The bingo question is: in the OT, is the Holy Spirit a power, an influence
or a person?
Its true that nowhere in the Bible is the Holy Spirit explicitly designated as a
person; however, He acts, behaves, and does things only a person can
accomplish. These hints or allusion in the HB help to uncover his identity. Lets
consider some examples, where his is associated with some personal
characteristics:
1. He teaches and instructs (Neh 9.20, 28.12)
2. He leads and guides Gods people (Ps 143.10; Isa 63.11-13)
3. He can be angry (Mic 2.7)
4. He encourages and admonishes (Neh 9.30)
5. He gives different skills (Ex 31.3; Ez 2.2, 3.12)
6. He reacts to human evil (Gn 6.3)
7. He spoke through his servants (2 Sm 23.2)
8. He lives among Gods people (Hag 2.5; Isa 63.11)
9. He came to, raised and transported Ezekiel (Ez 8.3; 2.2;3.14;11.1,21;43.5)
10.People can grieve him (Isa 63.10; Ps 106.33)
Now, how is it possible for it to be just an inanimate power? (Zech 4.6 The
Spirit is not mere power or force!)