Sunday, October 19, 2008

Is the Trinity Doctrine a Basic Biblical Doctrine? Part 1

Is the Trinity Doctrine a Basic Biblical Doctrine?

In reality, we do not find the doctrine of the trinity in the Bible at all, much less find it there as a basic doctrine of the Bible. The idea has to be added to, and read into, each and every scripture that is presented to allegedly claim that the Bible teaches such a doctrine. Jerry Casper has presented a page in which he endeavors to show scriptures both from the Old Testament and the New Testament that are alleged to indicate, or give credence to, the trinitarian dogma.

I will, Yahweh willing, present the scriptures he uses, and sometimes a point that he might raise. In some cases I may give a brief comment. In other cases, I may present links that give a discussion of the scripture. In some cases I may do both.

Matthew 28:18,19 - Verse 18 definitely proves that Jesus is not the Supreme Being, since the Supreme Being, being the source of all power, does not need to have such power given to him.

Matthew 28:19

Matthew 28:19

The "Name" in Matthew 28:19

Matthew 3:16,17

Direct Scriptures where all three are mentioned together

Of course, the fact that the God of Jesus, and the holy spirit of God, are mentioned in the same verses with the God of Jesus, does not mean that all three are persons of the only true God.

1 Corinthians 12:4-6

1 Peter 1:2

Matthew 28:19

Matthew 28:19

The "Name" in Matthew 28:19

One Divine Being:
This, of course, would limit the meaning of the word "divine" to the Supreme Being. The Bible does not do this. The word "divine" comes from forms of the Hebrew word usually transliterated as "EL." These forms are translated in the Greek New Testament as forms of the Greek word usually transliterated as "THEOS." EL, in its basic meaning, denotes, power, strength, might. There is only one "MIGHT" in the universe, and that one MIGHT is the God and Father of Jesus, since He is the source of all might in the universe. There are others, however, to whom the Bible legitimately applies the words for divinity, such as the angels. (Psalm 8:5; Hebrews 2:7) The saints are called to partake of the "divine nature." Thus, others who receive special mightiness from the only true MIGHT, can also be referred to as divine. This includes the Son of God who was sent by the only true God. -- John 17:1,3.

If one wants to limit the meaning of the word "divine" to the Supreme Being, then that One would be the God and Father of Jesus.


The Divinity of Jesus

Was Jesus Divine as a Human?

The Divine Nature in 2 Peter 1:4

The Hebraic Usage of the Titles for "God"

Deuteronomy 6:4

James 2:19 - God is One

John 10:30

John 10:30 and the Oneness of Yahweh and Jesus

Isaiah 45:5,6

Isaiah 46:9

Old Testament Scriptures Alleged as Indications of the Trinity:

Plurality of the Godhead (elohim):

The plurality of ELOHIM signifies more than one God, not persons who make up one God.

Elohim - Does This Word Indicate a Plurality of Persons in a Godhead?

Genesis 1:1-3 as Related to the Trinity Doctrine

Psalm 45:6,7 - Why Is Jesus Called ELOHIM?

Hosea 1:7

Yahweh Alleged to Apply to Two Different Personalities:

Genesis 19:24

Zechariah 8:9

Adonai -- Another Word for "God"?

Adonai is not another word for "God." Adonai is a form of the word "Adon," meaning Lord. It is a plural form directly taken from the possessive form adoni (my Lord). Sometime after Jesus died, the Masoretes added a vowel point to Adoni in all places that thought* the word was being applied to Yahweh, thus forming the word plural form Adonai, literally meaning "my Lords." Like many other words in ancient Hebrew, a plural form used in singular settings denotes an intensive usage of the word, similar to the English superior and superlative modes. Such usage of a plural in a singular setting has been called the "plural intensive" usage of a word. As such, the word Adonai, when used of Yahweh, means something like "Supreme Lord."

Plural Pronouns

Genesis 1:26

Unity of the Godhead

Deuteronomy 6:4 - Echad

Genesis 1:5 - It is claimed that the evening and morning illustrate a compound one: one day. This may be, but the evening is not "day," nor is the morning the "day." Thus, applying this to the trinity would mean that God is a compound one, consisting of "parts." This cannot be applied to the trinitarian concept of the trinity, since the trinitarian dogma would not claim that the Father is 1/3 of God, and that the Son is 1/3 of God, and that the holy spirit is 1/3 of God. Such an application would mean that God consists of three parts, none of which separately would be "God."

Genesis 2:24 - It is claimed that echad here illustrates the compound usage of one, which is claimed to apply to the trinity. In actuality, for this apply to the trinitarian concept, then the man would have to equal to the whole of the "one flesh" (the marriage union), and also the woman would have equal to the whole of the "one flesh." "Flesh" in this verse does not mean the substance, since both the man and woman are already "flesh" substance before the union takes place, thus, "one flesh" is used to represent the two parts forming the marriage union. Applying this to the trinitarian concept would mean that God consists of three parts, none of which are "God" separately.

Ezra 2:64 -"The whole assembly together was forty-two thousand three hundred sixty." It is claimed that the usage of echad here supports the trinitarian concept, since the compound usages here includes many persons. Again, for this to support the trinitarian concept, each and every one of the forty-two thousand three hundered sixty persons would each, individually, have to be the "assembly." Each one separately, however, are not the "assembly," but rather are simply components, parts, of the assembly.

Ezekiel 37:17 - It is claimed that the two sticks that become one are an example of the trinity. Again, we have two component parts and go to make up a new "one." Each component part is not the "new" one itself. Applying this to the trinity would mean that God is made up of component parts that are each not "God", but when put together would form into "God."

The Hebrew word "yachid" corresponds to the English word "only."

Angel of Yahweh:

It is claimed that the angel of Yahweh is a person of Yahweh Himself. Actually, the very form "Angel (Messenger) of Yahweh" indicates that the messenger sent by Yahweh is not Yahweh. However, the messenger delivered to words of Yahweh and performed the works of Yahweh, and was thus addressed as Yahweh. A similar example is that of an interpreter in a court room. The interpreter presents the words that is interpreting as though they were his own. The interpreter is then addressed as though he were another for whom he is interpreting.

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