The Godhead

  First of all, the word "trinity" is not found anywhere in the scriptures, but the word "Godhead" is mentioned by the apostle Paul three times coincidently in his teachings:

Acts 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

Romans 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Colossians 2:9 For in him dwelleth all the fulness of the Godhead bodily.

 Is the doctrine that the apostle Paul clearly teaches concerning the Godhead supported in the writting of Moses and the Prophets? Yes, and right from the very beginning as we share see in this study.

Genesis 1:1 In the beginning God created the heaven and the earth.

  The word "God" comes from the Hebrew words "Eloah" and "Elohim". Eloah is singular, and Elohim is plural.

   The last two letters of the word Elohim are "im", which are a suffix denoting plurality, just like we use the letter "s" at the end of a word to do the same thing in English. 

  For example in scripture you see the word Cherub, and Cherubim. Cherub refers to one being, while Cherubim refers to more than one being.

   The word "elohim" is used 2,601 times in the Old Testament.

   The English word "gods" (with a small g and an s at the end) is used 236 times in the Old Testament and 8 times in the New Testament, and it is always used to denote pagan gods, and never the God of Israel.

  The singular form ("eloah") occurs fifty-seven times (forty-one times in the book of Job alone), beginning at Deuteronomy 32:15, and it occurs only one more time in the singular form in all of Moses' writtings. The other time is found in Deuteronomy 32:17 just two verses later.

  The plural word for God "Elohim" is used of judges in Exodus 21:5-6, angels in Psalm 8:5, and men in Psalm 82:6.

   In the vast majority of the occurrences of elohim with a verb, the singular form of the verb is used:

Genesis 1:1 bereshit bara (sing.) elohim (plural)

 "in the beginning created God"

There are times when a plural verb is used with elohim when referring to the true God:

Gen. 20:13; 35:7; 2 Samuel 7:23; Psalm 58:11

The plural form is used both of the true God and of false "gods." Exodus 20:3; Deuteronomy 13:2

Genesis 1:26

Genesis 3:22; 11:6-7; Isaiah 6:8

It is always helpful to illustrate a concept so one might better understand it. With the Tri-unity of God this is not an easy task. I have heard a number of illustrations offered to help understand the nature of God. In my opinion all, with the exception of the following, are greatly lacking in helping to communicate this truth. I offer the following because I believe it is based on the Word of God, although I realize some may not agree with the use of any illustration for the Tri-unity of God, even this one.

 Genesis 1:1 Romans 1:20

 UNIVERSE

 (Beginning) (Heavens) (Earth)

 Time Space Matter

 Past/Present/Future Height/Width/Depth Solid/Liquid/Gas

 Energy / Motion / Phenomena

1 The Scriptures were revealed to us progressively. God did not drop a completed book out of heaven for us. The Bible was written over a period of approximately 1500 years. As more of the Word of God was revealed we learned more on any given subject. This is true with the nature of God.

 It is expected that the Hebrew Scriptures would begin to unfold for us the nature of God. An examination of it reveals exactly that. Yet, what is most often revealed about the nature of God, or implied, is that He is a plurality in unity. In a few passages of the Hebrew Scriptures, but most clearly in the New Testament, we find that plurality to be a Tri-unity.

 The following method has proven to be effective in dealing with Jewish people, and those involved in cults, that don't believe in the Tri-unity. I will "walk" the individual through each verse asking him to identify the individuals.

This helps the person to see the concept that I am trying to communicate and, more importantly, what the Scriptures teach. The verses that are used are not exhaustive on the subject. When you understand the concept I am trying to communicate, you can fit additional verses as you desire into your presentation. You also might find it more comfortable to present this truth in a different order. Use whatever order or verses you feel comfortable with in sharing this truth.

 Lesson 1 primarily looked at Genesis 1. This is where I begin as I introduce the nature of God.

I then continue by looking at passages that also show that God is a “plurality in unity.” After looking at these passages, I then move on to the few that show the “plurality in unity” is, in fact, a “tri-unity.”

This lesson will look at passages where the only conclusion is that God reveals Himself in the Bible as a “plurality in unity.”

 We will begin with the most important of verses to the Jewish person – the Shema.

Understanding the Hebrew word behind the English word is helpful.

God is always the word Elohim

LORD is always the word Jehovah

Lord is always the word adon(ai)

Deuteronomy 6:4

Shema Yisrael Jehovah (Adonai) Elohenu Jehovah (Adonai) echad.

Here, Israel, the LORD our God, the LORD is one.

1) Echad can be a compound unity

Genesis 1:5; 2:24; Ezra 2:64; Jeremiah 32:39

2) Another Hebrew word ("yachid") means "absolute unity."

Genesis 22:2

 If God would have wanted to communicate an absolute one, the better word would have been yachid.

Instead He chose the word echad.

 We can conclude from this that Deuteronomy 6:4 does not speak against a plurality in unity but actually gives further weight to this belief. Again, it is helpful to remember that this verse alone would be weak evidence for a plurality in unity. However, in concert with the scores of other passages we can see a strong case made for the nature of God as a plurality in unity.

Genesis 18 - 19

 In this passage we are confronted with something that is a common occurrence throughout the Hebrew Scriptures. The context in Genesis 18 and 19 leading up to Genesis 19:24 is helpful.

Genesis 18:1-22; 19:1,24

 We are confronted with two Jehovahs in Genesis 19:24. How can we reconcile this passage with the clear biblical teaching there is only one God?

 The only possible way is to understand that God is a plurality in unity. This would answer the problems posed by this passage. Any other answer leaves us short of reconciling this verse with the Biblical understanding that God is one.

2 The “plurality in unity” that we saw in Genesis 19:24 occurs many times in the Tenach.

 As you share this truth with Jewish people, or others who have been taught there is no “plurality in unity” or “tri-unity” in the nature of God, remember that it will take much consideration and study of this, as well as the Holy Spirit’s illuminating work, before people will see and embrace this. Although, you can see the issue clearly, they don’t.

 So: BE patient; GO slowly; AND repeat things to help the person understand.

Psalm 110:1

As in Genesis 19:24 the problem is to reconcile this clear teaching of two Gods with the Biblical truth of only One God.

AND, we DO NOT believe in poly-theism (many gods)! We believe in mono-theism (one God).

The only way to reconcile this is to understand that God is a plurality-in-unity.

This alone answers the dilemma.

Psalm 45:6-7

These verses confront us with the same dilemma as Gen. 19:24 and Psalm 110:1.

We are confronted with the following from the Scriptures:

1. God is speaking to God.

2. God has anointed a man who is God.

3. Psalm 45:6-7 has two Gods in these verses.

How do we solve this dilemma when the Bible teaches there is only one God and we believe in mono-theism? God is a plurality-in-unity!

Isaiah 48:12-16

The evidence for the Tri-unity of God is sparse in the Tenach, but it is NOT non-existent.

The book of Isaiah is the clearest of any in the Hebrew Scriptures that bring the three persons of the Godhead together in one passage. The best passage in Isaiah is 48:12-17.

When I share with a person using this section I will have them identify the speaker after each verse. We will see that it is consistently God that is speaking.

Isaiah 44:6

Isaiah 63:7-10

In this section of Scripture we can also see the concept of the Triune God. The three persons of the Godhead are clearly brought forth.

 Isaiah is the best book in the Tenach to identify the three (3) persons in the “plurality in unity” of God.

 It is best, when sharing with a Jewish person, to lay the foundation that the Scripture (Tenach) reveals God as a “plurality in unity.” From this foundation go to Isaiah 48:12-17. It is here that the “Tri-unity” of God can be shown.

 The evidence of the nature of God in the Hebrew Scriptures is substantial when looked at as a whole.

God is a plurality in unity - the plurality consisting of three persons.

 Yet, it is the New Testament that puts "flesh on the bones." The New Testament helps to fill out and enable us to clearly see what the Hebrew Scriptures started developing.

 We should not be intimidated when we share this vital truth. The evidence is present, even in the Hebrew Scriptures, about the nature of God. He is a Tri-unity. Father, Son, and Holy Spirit.

3Jesus is God (Jehovah)!

 A corollary truth to the Tri-unity of God is the Scriptural teaching that the Messiah would be God.

 The Tri-unity of God understanding is that in the unity of the Godhead, there are three divine persons, the Father, the Son, and the Holy Spirit. These three persons are co-equal, co-eternal, and the same in substance and essence but distinct in subsistence.

 The Scriptural teaching that the Messiah would be God is a necessary truth developing from the biblical revelation of the Triune nature of God.

Micah 5:2 (5:1 in the Tenach)

Isaiah 9:6 (9:5 in the Tenach)

Jeremiah 23:5-6

Jeremiah 17:5, 7 (Psalm 2:12)

Zechariah 12:8-10

4 Evidences for Deity Appearing in Human Form

 It is important to emphasize that Bible believing Christians DON’T believe that man can become God.

 This belief is blasphemous and certainly not biblical. But, the Bible DOES teach that God became man. The appearances in the Scripture of God appearing as a man are known as theophanies.

Theophanies are always Christophanies as it was always the pre-incarnate Jesus who was the One who appeared.

 Our earlier look in Lesson 2 at Genesis 18 and 19 is clearly a Christophany – a visible appearance of God in human form. There are additional scriptural passages that teach the same truth.

Genesis 16:7-14

Genesis 32:24-30

THE DEITY OF THE MESSIAH

The mashiach will be a great political leader descended from King David (Jeremiah 23:5). The mashiach is often referred to as "mashiach ben David" (mashiach, son of David). He will be well-versed in Jewish law, and observant of its commandments (Isaiah 11:2- 5). He will be a charismatic leader, inspiring others to follow his example. He will be a great military leader, who will win battles for Israel. He will be a great judge, who makes righteous decisions (Jeremiah 33:15). He will be a human being, as well as god.

WAS JESUS GOD? 1. HE CLAIMED TO BE THE MESSIAH - Jesus told the Samaritan woman that he is the Messiah (Jn 4:25-26) - Jesus affirmed Peter's statement that he is the Messiah and Son of God (Mt 16:15-17, see also Mk 8:29-30, Lk 9:20-21) - He told the high priest He is the Messiah and Son of God (Mk 14:61-62, Mt 26:63-64, Lk 22:70) 2. HE CLAIMED TO BE GOD - Jesus told the Jews, "I and the Father are one." (Jn 10:24-38) - Jesus told the disciples, Ye call me Master and Lord: and ye say well; for so I am. (Jn 13:13) - Jesus forgave sins, which only God had the authority to do (Mk 2:5-11, Lk 5:20-24) - He said he had seen Abraham and that he is eternal: "before Abraham was, I am!" (Jn 8:57-58) - Jesus said that he had seen God, which no one else could do (Jn 6:46) III. BUT WHAT DOES THE TENACH SAY? 1. THREE PASSAGES THAT DETAIL MESSIAH’S BIRTH - ISAIAH 7:14 – EMMANUEL The book of Isaiah is filled with prophecies about the Messiah. Some of these are readily identifiable, others are embedded in Isaiah's historical context. That is the way it is with all Messianic prophecy, and with prophecy in general, whether it appears in the Torah, the Writings, or the Prophets. The ancient rabbis found at least 16 Messianic prophecies in chapters 7 to 12 of the book of Isaiah. Some of these are transparently Messianic, others are embedded in the context. All of these rabbinically acknowledged Messianic references are part of the scriptural context for Is.7:14. They considered this a very Messianic portion. In fact, the only portion of Scripture in which the ancient Rabbis found more Messianic prophecies is Isaiah chapters 49 to 54. - ISAIAH 9:6 – THE MIGHTY GOD, EVERLASTING FATHER Rabbi Samuel, the son of Nachman, said, ‘When Esau met Jacob he said unto him, “My brother Jacob, let us walk together in this world. Jacob replied: Let my Lord, I pray thee, pass over before his servant” (Genesis 33:14) What is the meaning of, “I pray thee, pass over? Jacob said to him; I have yet to supply the Messiah, of whom it is said: “Unto us a child is born” Midrash (Deuteronomy 2;4)The Talmud agrees that this passage is speaking of the Messiah. - MICHAH 5:2 – FROM OF OLD, FROM EVERLASTING Targum Jonathan on Micah 5:1 in the Tanakh - Messiah From the Talmud: "The King Messiah... from where does he come forth? From the royal city of Bethlehem in Judah." (Jerusalem Talmud, Berakoth 5a) 2. TWO PASSAGES THAT DEAL WITH MESSIAH’S SONSHIP - PSALM 2 – THE MESSIAH IS THE SON OF GOD  The LORD’s “Messiah” is also His King, and His Son.  The LORD has committed all Judgement to the Son.  The LORD uniquely “begat” the Son from the dead at His resurrection.  The LORD has made trust in His Son the only way of salvation.  The Messiah is Jehovah’s unique Son. All of the ways He is described in this passage can only make sense if the Son is God Himself.  The Son is part of the Triune God. He is fully God. He is the Father manifest in flesh. - PROVERBS 30:4 – JEHOVAH HAS A SON 3. TWO PASSAGES THAT DEAL WITH MESSIAH’S BEING - JEREMIAH 23:5,6 – JEHOVAH TSIDKENU“ Rabbi Huna counted amongst the seven names of the Messiah also: “Jehovah Zidkenu.” – Midrash Mishle 19:21 “God nameth also the king Messiah with His own name.” – Midrash Thillim 21:2 Jehovah is His (Messiah’s) name, for it is written: This is the name whereby he shall be called: Jehovah Zidkenu. – Midrash Echa 1:51 … thou, whose name alone is JEHOVAH, art the most high over all the earth. -Psa 83:18 - ZECHARIAH 3:8 ; 6:12,13 – ISAIAH 42:8; 48:11 – HE HAS GOD’S GLORY 4. TWO PASSAGES THAT DEAL WITH THE MESSIAH’S BODY - ZECHARIAH 12:4,10 – JEHOVAH PIERCED The Talmud, but, is very direct in affirming that the ancient rabbis considered this a messianic prophecy. In the section called Sukkah 52a the verse in Zechariah 12:10 is paraphrased: “They will look upon me, the Messiah, who they have pierced.” The rabbis went so far as to really insert the word “Messiah” into the text! Here, the two different roles of Messiah are fulfilled in two different Messiahs. The first one is Messiah-Ben Joseph who fights, suffers extreme humiliation, and is pierced, fulfilling Zechariah's prophecy, "They shall look unto Me whom they have pierced." (12) The second one is Messiah Ben David, who comes later and to whom God says : I will declare the decree, The Lord hath said unto me. Thou art my Son ; this day have I begotten thee. Ask of me, and I shall give thee the nations for thine inheritance. Sukkah 52b - ZECHARIAH 14: 1-4 – JEHOVAH STANDING