1. Trinity. The doctrine of the Trinity in the godhead includes the three following particulars, viz. (a) There is only one God, one divine nature; (b) but in this divine nature there is the distinction of Father, Son, and Holy Ghost, as three (subjects or persons); and (e) these three have equal, and in common with one another, the nature and perfection of supreme divinity. It was the custom in former times for theologians to blend their own speculations and those of others with the statement of the Bible doctrine. It is customary now to exhibit first the simple doctrine of the Bible, and afterwards, in a separate part, the speculations of the learned respecting it. I. The Biblical Doctrine: It has always been allowed that the doctrine of the Trinity was not fully revealed before the time of Christ, and is clearly taught only in the New Test. Yet while it is true (1) that if the New Test did not exist we could not derive the doctrine of the Trinity from the Old Test alone, it is equally true (2) that by the manner of God's revelation of himself in the Old Test. the way was prepared for the more full disclosure of his nature that was afterwards made. But (3) respecting the intimate connection of these persons, or respecting other distinctions which belong to the Doctrine of the Trinity, there is nothing said in the Old Test. While in each particular text allusion is made to a trinity or plurality in God, yet these texts are so many in number and so various in kind that they impress one with the opinion that such a plurality in God is indicated in the Old Test., though it is not fully developed or clearly defined. ... (II) Since we do not find in the Old Test clear or decided proof upon this subject, we must now turn to the New Test. The texts relating to the doctrine of the Trinity may be divided into two classes - those in which the Father, Son, and Holy Spirit are mentioned in connection, and those in which these three subjects am mentioned separately, and in which their nature and mutual relation are more particularly described. 1. The first class of texts, taken by itself, proves only that there in the three subjects named, and that there is a difference between them; that the Father in certain respects differs from the Son, etc.; but it does not prove, by itself, that all the three belong necessarily to the divine nature, and possess equal divine honor. In proof of this, the second class of texts must be adduced. The following texts are placed in this [first] class: Mt 28:18-20. This text, however, taken by itself, would not prove decisively either the personality of the three subjects mentioned, or their equality or divinity. For (a) the subject into which one is baptized is not necessarily a person but way be a doctrine or religion (b) The person in whom one is baptized is not necessarily God, as 1 Cor. 1:13, " Were ye baptized in the name of Paul?" (c) The connection of these three subjects does not prove their personality or equality. We gather one thing from the text, viz. that Christ considered the doctrine respecting Father, Son, and 'Holy Ghost as a fundamental doctrine of his religion, because he requires all his followers to be bound to a profession of it when admitted by baptism into the church. I Pet 1:2: " Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ." From what is here said of the Holy Spirit, it does not necessarily follow that he is a personal subject; not from the predicates here ascribed to Christ, that he is necessarily divine. This passage, therefore, taken by itself is insufficient. 2 Cor. 13:14, " The grace of the Lord Jesus Christ and beloved of God, and the communion of the Holy Ghost, be with you all. Here we might infer, from the parallelism of the third member of the passage with the two former, the personality of the Holy Spirit; but we could not justly infer that they possessed equal authority, or the same nature. John 14:26 offers three different personal subjects, viz. the Comforter, the Father, and Christ; but it is not sufficiently proven from this passage that these three subjects have equal divine honor, and belong to one divine nature. Mt 3:16-17, has been considered a very strong proof text for the whole doctrine of the Trinity. But though three personal subjects are mentioned, viz. the voice of the Father, the symbol of the Holy Spirit, and Christ, yet nothing is here said respecting their nature. 1 John 5:7-8 are generally admitted to be spurious; and, even if allowed to be genuine, they do not determine the nature and essential connection of the three subjects mentioned. 2. We now turn to the second class of texts, viz. those in which the Father, Son, and Holy Ghost are separately mentioned and in which their nature and essential relation are taught. These texts prove (a) that the Son and Holy Spirit, according to the doctrine of the New Test, are divine, or belong to the one divine nature; and (b) that the three subjects are personal and equal ... The Deity of Christ: To prove the deity of Christ we present three classes of texts (a.) The following are the principal texts in which divine names are given to Christ: John 1:1, 2. Christ is here called [Greek] (the Word), which signified among the Jews and other ancient people, when applied to God, everything by which, God reveals himself to man, and makes known to them his will. Hence those who made known the divine will to men were called b the Hellenists [Greek]. It was probably on this account that John declared Jesus to be the Logos which existed [Greek]; that the Logos was with God, and the Logos was God. In this passage the principal proof does not lie in the word [Aoyoi], nor even in the word theos, which in a larger sense is often applied to kings and earthly rulers; but to what is predicated of the [Greek], viz. that he existed from eternity with God, that the world was made by him, etc. John 20:28. Here Thomas, convinced at last that Christ was actually risen from the dead, thus addresses him, "My Lord and my God." This must not be considered an exclamation of surprise or wonder, as some have understood it; for it is preceded by the [Greek], "be said this to him." Thomas probably remembered what Jesus bad often said respecting his. superhuman origin (v, 8,10,17). and he now saw it all confirmed by his resurrection from the dead. Phil 2:6-11 Who, being in the form of God, thought it not robbery to be equal with God." There it is said of Christ that he is [Greek]; not [Greek] terms applied by Homer to kings and heroes. The term [Greek], on the contrary, is never applied to a finite or created being. Hence the Jews (John 5:18) considered it as blasphemy in Christ to make himself [Greek]. John 10:28-30, ''I and my Father are one." These words are not to be understood to denote so much as equality of nature as unanimity of feeling and purpose. Still the passage is quite remarkable; because Christ professes to do his work in common with his Father; and that is more than any man, prophet, or even angel is ever add in the Bible to do. That being one with God, therefore, which Jesus here asserts for himself is something peculiar, which belongs to him only as be is a being of a higher nature. Tit 2:13, "We expect the glorious appearance," In this passage, since [Greek] is omitted before [Greek], both [Greek] and [Greek] must be construed in apposition with [Greek] Moreover [Greek] is the word by which the solemn coming of Christ is appropriately designated. In some of the texts in which Christ is called the Son of God, the name is used in three different senses - [I] Messiah or king, a title very commonly given to, the Messiah by the Jews (see Matt xvi, 16; Luke ix, 20; Matt xxvii, 40; Luke xxiii, 85; see also Mark xiii, 32; 1 Cor. xv, 28); [2] the higher nature of Christ (John v, 17 sq.; x, 80, 33; xx, 31 ; Rom. i, 3,4); [3] he is also called the Son of God (Luke i, 35), to designate the immediate power of God in the miraculous production of his human nature. (b.) Texts in which divine attributes and works are ascribed to Christ. It is not necessary to find texts to prove that all the divine attributes are ascribed to Christ. These attributes cannot be separated; and if one of them is ascribed to Christ in the Bible, the conclusion is inevitable that he must possess all the rest. The following attributes and works are distinctly ascribed to Christ in the Scriptures: [i.] Eternity (John i, 1; viii, 58; xvii, 5; Col. i, 17). [ii.] Creation and preservation of the world (John i, 18, 10; Col i, 16; Heb. 1:10 [where Psa. cii, 26 is quoted and applied to Christ]; ii, 10). [iii] Omnipotence is ascribed to Christ (Phil. 3:21); omniscience (Matt. xi, 27). He is described as the searcher of heart, etc. (I Cor. iv, 5). (c) Texts in which divine honor is required for Christ. The following an the principal texts of this class: John, v, 23, 11 All men should honor the Son, even as they honor the Father" Acts i, 24; vii, 59; 2 Cor. xii, 8, where Christ is approached in prayer; and those in which the apostles refer to Christ the texts of the ,Old Test. that speak of the honor and worship of God, e.g. Heb. i, 6 from Psa. xcvii, 7; also Rom xiv, 11 from Isa. xlv, 8; Phil 2:10; 2 Cor. v, 8-11; 2 Tim. iv, 17, 18 (3.) The third point in the discussion of this doctrine is the personality and divinity of the Holy Spirit; for a fail discussion of which see Holy Ghost. (McClintock and Strong: Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, vol x, Trinity, p 551-553)
2. It is proper to say that "the conclusion is obvious that, while we are taught by the Scriptures to believe in three equal subjects in the Godhead, who are described as persons, we are still unable to determine in what manner or in what sense these three have the divine nature so in common that there is only one God" (McClintock and Strong: Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, vol x, Trinity, p 555)

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Written By Steve Rudd, Used by permission at: www.bible.ca