The Trinity Part 3

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invisible God, the firstborn (Gr: prototokos) of all creation.” He (the Son) is then described as the Creator in what could only be called exhaustive terms. Certainly, if the Son is the creator, then the Son both pre-existed and is indeed eternal, for God is the creator of all that is. It will not do to say that this passage says that God created all things for the Son who was yet to exist; for verse 16 is emphatic is announcing that it was “in Him” that all things were created (the usage of en is the instrumental of agency). Without doubt the Son is presented here as pre-existent.

The same can be said of Philippians 2:5-7, the Carmen Christi. This passage has spawned literally hundreds of volumes, and an in-depth exegesis is not called for here. Rather, it is obvious that the Son is presented here as eternally existing (huparchon) in the very morphe tou theou – the form of God. This One is also said to be “equal with God.” Note there is here no confounding of the Persons (just as throughout Scripture) yet there is just as plainly an identification of more than one Person under discussion. It was not the Father with whom the Son was equal who became flesh and “made Himself of no repute”; rather, it was the Son who did this.

The opening chapter of the book of Hebrews identifies the Son as pre-existent as well. Verse 2 echoes Colossians 1:13-17 in saying that it was “through the Son” that the worlds were made. This Son is the “radiance of His glory and the exact representation of His being.” Again the distinction of the Son from the Father is maintained at the exact same time as the absolute deity of the Son is put forward, a balance found only in the doctrine of the Trinity and not in non-Christian theories. The Son, verse 3 says, “upholds all things by His powerful word.” This is directly analogous to the final statements of Colossians 1:17, and demands the continuous and eternal existence of the Son to make any sense whatsoever. In light of this, it is clear that the interpretation of verse 5, which quotes from Psalm 2, that asserts a beginning for the Son misses the entire point of the opening of Hebrews. In its original context, this passage did not indicate that God had literally fathered the king to whom the Psalm was addressed; certainly, therefore, such a forced meaning cannot be placed on this usage either. Rather, the writer of Hebrew’s purpose is to exalt the Son and demonstrate His superiority even to the angels, going so far as to clearly identify the Son as Yahweh in verses 10 through 12. It would be strange indeed if the writer tried to show the real nature of the Son by saying that He, like the angels, was a created, non-eternal being.

The Lord Jesus Himself never attempted to say He had a beginning, but was instead aware of His true nature. In the real “Lord’s prayer” of John 17, he states in verse 5, “And now you glorify me, Father, with the glory I had with you (para seauto) before the worlds were made.” Jesus is here conscious of the glory which He had shared with the Father in eternity, a clear reflection of Philippians 2, Hebrews 1, and, as we shall see, John 1. As Yahweh declares that he will give his glory to no other (Isaiah 48:11) yet another identification of the Son as being one with the Father in sharing the divine name Yahweh is here presented. This glorious pre-existence of which Jesus here speaks is also seen in John 14:28 when Jesus, having said He was returning to the Father, points out to the disciples that they should have rejoiced at this, for rather than His continued existence in His current state of humiliation (the “being made of no repute” of Philippians 2), He was about to return to His glorious position with the Father in heaven, a position which is “greater” than the one He now was enduring.

Many passages in the New Testament identify the Lord Jesus Christ as Yahweh. One of these is John 8:58, where, again speaking as the Son, Jesus asserts his existence before Abraham. As pointed out above, it does not do to say that this was simply an assertion that the deity resident within Him pre-existed (in Oneness teaching, the Father) but rather it was He as the Son who was “before Abraham.”

In John 3:13 Jesus said, “no one has gone up into heaven except the one who came out of heaven, the Son of man.”[11] Jesus’ own words indicate that He was aware of His origin and pre-existence. What is also interesting is the name for Himself that is used – the Son of Man. One would expect the Son of God to be used here, but it is not. Jesus was one Person, not two. The Son of God was the Son of Man. One cannot divide Him into two Persons.

The most striking evidence of the pre-existence of the Son is found in the prologue of the Gospel of John. This vital Christological passage is incredible for its careful accuracy to detail – even down to the tenses of verbs the author is discriminating in his writing. It again must be asserted that, without a Trinitarian understanding of God, this passage ends up self-contradictory and illogical. John defines his terms for us in verses 14 and 18. In verse 14 he tells us that the Logos of whom he has been speaking became flesh in the person of Jesus Christ. He also tells us that it is Jesus Christ who, though clearly not the Father Himself, is the one who “makes the Father known” and who is, indeed, the monogenes theos[12] the “unique God.” That verse 18 has under consideration two separate Persons is beyond disputation. That these two Persons are the Father and the Son is just as sure, for John so identifies them.

With this in mind, the first three verses are crystalline in their teaching. John asserts that the Logos was “in the beginning,” that is, the Word is eternal. This Logos was “with God” (Gr: pros ton theon.)[13] This latter phrase can only refer to personal contact and communion, a point to be expanded on in much of the Gospel of John. Hence, from this phrase, it is clear that one cannot completely identify the Person of God (in John’s usage here, the Father) with the Logos (i.e., the Son). However, he goes on in the third clause to provide that balance found throughout the inspired text by saying, “the Word was God.” The NEB renders this clause, “and what God was, the Word was.” Perhaps Dr. Kenneth Wuest came the closest when he translated, “And the Word was as to His essence absolute deity.” By placing the term theos in the emphatic position, and by using that term itself (rather than theios – a “godlike” one), John avoids any kind of Arian subordinationism. At the same time, John does not make logos and theos identical to one another, for he does not put an article before theos. By so doing he walks the fine line between Arianism and Sabellianism, subordinationism and modalism.

Finally, John asserts, as did Paul before him, that the Logos is the Creator. “Through him were all things made which have been made.” This is exactly the point of Colossians 1:15-17 and Hebrews 1:2. As John identified the Logos as Jesus Christ, the Son of God, then his testimony must be added to all the others in proclaiming the pre-existence of the Son.

Having seen the pre-existence of the Son, then we are forced by the Biblical data itself to deal with the internal relationships of the Persons who make up the Godhead. Though many Oneness writers would object to the terminology utilized to discuss this subject, it is they, not the Trinitarian, who are ignoring the Biblical material and its clear teaching. Though an in-depth discussion of the opera ad intra is not warranted in this paper, it might be good to point out that we are obviously here not discussing simply an economic trinity. All of the above evidence points to real and purposeful distinctions (not divisions) within the Being of God that are necessary and eternal, not temporal and passing. God has eternally been trinal and will always be so. The relationship between the essence of God and the Persons is not a subject of Biblical discussion directly; but we are forced to deal with the issue nevertheless – by the Scriptural testimony itself. G. T. Shedd expressed it this way:

“The essence…is not prior, either in the order of nature or of time, to the persons, nor subsequent to them, but simultaneous with them. Hence, the essence is not one constituent factor by itself, apart from the persons, any more than the persons are three constituent factors by themselves, apart from the essence. The one essence is simultaneously three persons, and the three persons are one essence. The trinity is not a composition of one essence with three persons. It is not an essence without distinctions united with three distinctions, so as to make a complex. The trinity is simple and uncomplex. “If,” says Twesten,… “we distinguish between the clearness of light and the different degrees of clearness, we do not imply that light is composed of clearness and degrees of clearness.” Neither is God composed of one untrinal essence and three persons.”[14]

With these Trinitarian concepts in mind, the specific Christological questions must now be addressed.

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