Messianic Tri-unity?
Don
by Dr. Michael Schiffman
I. Introduction
The nature of G-d is something impossible for humans to fully
comprehend.
G-d is both above us and beyond us. Yet G-d has revealed Himself to us
both in
the Natural Revelation of creation, as well as through the Special
Revelation
of the biblical Scriptures both through His mighty acts in history and
through
propositional truth. Theology has the task of seeking to understand
G-d, His
will, and His creation through His revelation. A central aspect of
theology is
theology proper, the study of G-d. This is the most crucial aspect of
theology, because the way a person understands G-d, will affect the way
he
understands all other aspects of theology, because G-d is the ground of
all
theology. A central idea in the biblical understanding of G-d, is the
tri-unity of G-d, that G-d is One G-d, eternally existent in three
persons.
This understanding of G-d has, through its misunderstanding, been
a point
of departure been Messianic believers and traditional Jewish people.
It is
important to study this doctrine so that we may avoid past errors and
doctrinal
heresies, and because it is our spiritual heritage, as our brothers in
Yeshua
who went before us were called to wrestle with and work out these
truths.
The question before us is, "Should Messianic believers hold to the
theological concept of the tri-unity of G-d, or not?"
II. Biblical Data
It is common to discuss the tri-unity from two perspectives,
ontologically
and economically. The ontological tri-unity has to do with the
relationships
within the tri-unity itself. This is properly a part of theology
proper, the
doctrine of G-d. The economic tri-unity has to do with the
relationship
between the members of the tri-unity and the creation, particularly as
it has
to do with redemption. Within the theological discipline there is also
the
doctrine of Messiah and doctrine of the Holy Spirit.
The tri-unity of G-d may be defined as follows: G-d is one in
essence,
but exists or subsists in three persons. One G-d eternally existent in
three
persons.
Opponents to the concept of the tri-unity of G-d point out that
the term
"trinity" is never used in Scripture. This is quite correct. However,
this
does not mean the concept is not biblical. It only means the "term"
trinity is
not found in scripture. If the concept is present in scripture, then
it is a
biblical concept. The discipline of theology seek to take ALL the
biblical
data on an issue, and interpret that data together. This is the case
in the
doctrine of the triune nature of G-d. From Deut. 6:4, we know that G-d
is
echad, one. From the use of this word in other biblical contexts, we
know that
echad, can refer to a plurality equated as one, as in Genesis 2:24
where a man
and wife become basar echad, one flesh. They are two and yet one. The
concept
of echad, is that of a plurality of one. Thus Messianic Jews can
affirm the
Shema, and accept the concept of G-d as a triune being. The
traditional Jewish
community may accuse us of belief in more than one G-d, yet the triune
concept
is monotheistic, affirming belief in ONE G-d, not three. The usage of
echad,
does not teach the tri-unity of G-d in itself, but it does allow for
it.
In conjunction with the concept of G-d as echad, scripture also
teaches
the divinity of three persons, the Father, Son and Holy Spirit.
Therefore go and make disciples of all nations,
immersing them in the name of the Father, and of the
son and of the Holy Spirit. (Matt.28:19)
This is one of several "trinitarian formulae" which do not spell
out the
trinitarian concept, but most certainly do place the Father, Son and
Holy
Spirit on the same level.
Another trinitarian formula is in II Corinthians 13:14,
May the grace of the L-rd Yeshua HaMashiach, and the
love of G-d, and the fellowship of the Holy Spirit be
with you all.
Scripture nowhere puts any other being on the same level as G-d.
The
significance of the trinitarian formulae is the threefold construction
of the
Father, Son and Holy Spirit. This does not in and of itself
conclusively prove
the tri-unity of G-d, but it is indeed supportive of it.
Another support for the triune nature of G-d, is the scriptural
references
to the divinity of each person of the tri-
unity. Yohannan 6:27 refers to "G-d the Father." The references to
the
divinity of the Father are too numerous to be mentioned here, and His
divinity
are not in question.
The scriptures clearly teach the divinity of Yeshua, G-d the Son.
In the beginning was the Word, and the Word was with
G-d and the Word was G-d. He was with G-d in the
beginning. Through him all things were made; without
him nothing was made that has been made. .... The Word
became flesh and lived for a while among us. We have
seen his glory, the glory of the one and only son who
came from the Father, full of grace and truth (Yohannan
1:1-3,14).
Yeshua is G-d, in the fullest sense of the word. He existed from
eternity
and became flesh. He is the chief agent in creation, through whom all
things
were made.
He is the image of the invisible G-d, the firstborn
over all creation. For by Him all things were created:
things in heaven and on earth, visible and invisible,
whether thrones or powers or rulers or authorities; all
things were created by him and for him. He is before
all things and in him all things hold together
(Colossians 1:15-17).
Yeshua is G-d. When scripture speaks of him as the firstborn over
all
creation, it is not saying he is part of the creation, but that his is
prototokos, primary over it. This refers to His being, not part of
creation,
but over it, as a firstborn has birthright over his father's household.
The
context of the passage also bears this meaning out.
Finally, the Ruach HaKodesh, the Holy Spirit is also spoken of in
Scripture as G-d, and as a person. Acts 5:3-4 says,
Then Peter said, Ananias, how is it that Satan has so
filled your heart that you have lied to the Holy Spirit
.... You have not lied to men but to G-d.
It is impossible to lie to a force. Only a person can be lied to,
and in
this case, it is G-d, the Holy Spirit. Eph. 4:30 says, "And do not
grieve the
Holy Spirit of G-d..." A force can not be grieved, only a person.
Yohannan
15:26 refers to the Holy Spirit as He and not "it," pointing to His
being a
person. He is not as prominently mentioned in Scripture, because His
function
is to testify of Yeshua (Yohannan 15:26).
Malachi 3:6 says, "I the L-rd do not change." G-d is immutable,
the same
yesterday, today and forever. Thus, the tri-unity of G-d did not
evolve, but
had to be ever existing.
Another issue related to the tri-unity of G-d is the question of
"co-equality" within the G-dhead. Some reject this view citing the
fact that
the Father is greater than all (Yohannan 10), and that some things were
not
known by the Son, but only by the Father. Coequality does not refer to
equality in inter-relationship between the persons of the G-dhead, but
in their
essence. In other words, the Father, Son, and Holy Spirit might have
differences in function and expression, but they are all equally G-d.
The
Father may be greater than the Son, but they are equally G-d. The
Ruach
HaKodesh may have distinctions from the Son, but they are both equally
G-d.
They are co-equal in that they are equally Divine.
The biblical data we have teaches:
1. G-d is echad, ONE in a composite sense.
2. G-d has manifested Himself in three persons, Father, Son,
and Holy Spirit.
3. G-d is eternally existent as One G-d in three persons.
III. Historical Considerations
Historically, the concept of the tri-unity of G-d may have been
around
since the New Covenant biblical period, but it was not formally
articulated
until the council of Nicea in 325 C.E. This council struggled with
many
difficult issues, including the tri-unity of G-d. It also had to some
extent
an anti-Jewish streak through it. As Messianic believers, we need to
repudiate
and disown that which was anti-Jewish at Nicea. Yet in spite of their
anti-Jewish elements, we need to acknowledge that they were still
capable of
discerning some truth. They DID affirm the Messiahship of Yeshua. Our
similar
affirmation does not make us Nicean, neither does it make us
anti-Jewish. They
affirmed the L-rdship of G-d, and the authority of the Holy Scriptures.
Our
similar affirmation does not make us Nicean or anti-Jewish. They did
affirm
the concept of the tri-unity; One G-d eternally existent in three
persons,
Father, Son and Holy Spirit. Just because we affirm the tri-unity of
G-d does
not mean we ascribe to the anti-Jewishness of Nicea, but that like
them, we see
the truth of the doctrine.
It has also been pointed out that traditional Judaism has always
rejected
the concept of the tri-unity of G-d, interpreting the Shema in a
narrower sense
as an absolute oneness. This traditional view is in no way monolithic.
The
biblical data is also Jewish thought. Within Jewish thought, albeit
mystical,
the Zohar contains a trinitarian concept of G-d. While the Zohar is
not our
authority, it does demonstrate that the trinitarian understanding of
G-d is NOT
non-Jewish. Regardless of traditional views, we must not look to
traditional
Jewish teaching to tell us what is proper for us to believe. Our
authority is
the Word of G-d. Traditional rejection of the tri-unity is not based
upon what
we believe, but based upon their erroneous interpretation of what we
believe.
We in no way affirm the existence of three gods, but ONE G-d eternally
existent
in three persons.
IV. Conclusion:
Because the tri-unity of G-d has a central bearing upon the rest
of our
theology and the scriptures do support it as a biblical doctrine,
Messianic
believers need to affirm the tri-unity of G-d as a central part of our
faith
and not relegate it to secondary importance or opinion for the sake of
palatability to others.
V. Bibliography
Bavinck, Herman. The Doctrine of G-d. Grand Rapids: Baker Book
House, 1978.
Frydland, Rachmiel. Trinity is Jewish. Cincinnati: Messianic
Literature Outreach.
McDonald, H. Dermott. Jesus: Human and Divine. Grand Rapids:
Zondervan Publishing, 1977.
Prinz, Tzvi Nassi Hirsch. The Great Mystery, or How Can Three Be
One? Cincinnati: Messianic Literature Outreach.
Rosenthal, Stanley. One God or Three? New Jersey: Spearhead Press,
1978.