by Joe Whiting

Welcome back to week six of big questions and small answers in biblical counseling and theology. This week we will be moving from bibliology to theology proper. Then, we will finish up each week with a few implications from the topic.

When considering a term or topic it is always helpful to first explain what is meant by said term or topic. When we say, “theology proper,” we simply mean the doctrine of God. When we say, “doctrine,” we simply mean the instruction(s) on how to live rightly. We have to be taught how to live right in God’s sight because we aren’t born knowing how to live right. The instructions for righteous living aren’t readily available in our society, nor are the answers intrinsic in our minds. They are contained in Scripture. 

Continuing our definition of terms: doctrine is instruction for the fitting participation in the drama of redemption. Living out the Christian life is taking part in the Lord’s drama of redemption revealed in Scripture. Doctrine is the product of theology. Theology is the process which produces doctrinal formulation along the way. Doctrine, at its core, has the purpose of helping us live a transformed life. Therefore, when we consider the doctrine of God, we do it not just for head-knowledge, but for life application, too. We are to be doing in light of what we are learning.

In weeks one through five, it was Bibliology; the doctrine of the Scriptures. Now, Lord willing, in weeks six through eight we will consider theology proper (i.e., the doctrine of God), and relate each week to counseling (i.e., discipling of self and others with the Word).

When we think of the doctrine of God the topic of the Trinity quickly arises. What does the Bible say about the Trinity? How does the Trinity function, and is the Trinity reflected in humanity in any way? We will seek to answer these questions, in short fashion, below.

The word “Trinity” is a term that is used to refer to the triune Godhead. The word “Trinity” does not appear in Scripture, but the concept does. At its core the biblical doctrine of the Trinity teaches that the Father is God (Jn. 6:27; Rom. 1:7; 1 Pt.1:2), the Son is God (Jn. 1:1, 14; Rom. 9:5; Col.2:9; Heb.1:8; 1 Jn. 5:20), and the Holy Spirit is God (Acts 5:3-4; 1 Cor. 3:16). At the same time, there is only one God (Dt. 6:4; 1 Cor. 8:4; Gal. 3:20; 1 Tim. 2:5). 

Expanding a little on the Trinity it has been said, “that there is but one living and true God (Dt. 6:4; Is. 45:5-7; 1 Cor. 8:4), an infinite, all-knowing Spirit (Jn. 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons – Father, Son, and Holy Spirit (Matt. 28:19; 2 Cor. 13:14)—each equally deserving worship and obedience.”^[1] Thus, there are three persons but one God (Gen. 1:1, 26; 3:22; 11:7; Is. 48:16; Matt. 3:16-17; 28:29; 2 Cor. 13:14).^[2]

Throughout Scripture there are many allusions to and concrete examples of the Trinity. One great instance in which the Trinity can be concretely seen is in Matthew 3:13-17 after Jesus’ baptism.  Here we have Jesus in the baptism waters, the Holy Spirit coming down like a dove, and the Father’s voice from heaven saying, “This is My beloved Son, in whom I am well-pleased.” All three Persons of the Godhead appear at the same time.

The reality and function of the Trinity is not like the Modalists’ used to claim. Modalists’, like T.D. Jakes, claim God is one Person who can do a quick-change act. It is not like Jesus was trying to do “Super-Man.” It is not the case that where you see Jesus, you do not see the Father, or the Holy Spirit, or vice versa. In fact, there are more than 70 passages in Scripture where the Father, Son, and Spirit are mentioned together as distinct from one another and interacting with one another.^[3] Scripture is replete with verse after verse stating and describing the nature of the Godhead in form (Father, Son, Holy Spirit), and function. All three persons of the Trinity are equal in value yet different in function.

We could put this truth into more fancy terms and say that all three Persons are ontologically equal, yet economically subordinate. Ontological equality means that all three Persons of the Trinity are equal in personhood, essence, and being (i.e., all are equally God). Economic subordination means that the three equal Persons of the Trinity all agree to have differing roles to fulfill. We can see an example of these roles being fulfilled in the plan of salvation. The Father is the source of and planned salvation for His people in eternity past (1 Cor.8:8; Rev.1:1; 4:11; Jn.3:16-17; 5:17; 14:10; Eph. 1:4). He sent His Son to be the Agent of salvation (1 Cor. 8:6; Jn. 1:1, 3; 4:42; 16:12-15; Col. 1:16-17; Matt. 1:21; 11:27; 2 Cor. 5:19; Rev. 1:1), the Son submitted His will to the Father (Lk. 22:42), then the Son sent the Holy Spirit to be the means (Jn. 14:16-17; 16:12-15; Acts 10:38 Eph. 3:5; 2 Pt. 1:21; Jn. 3:6; Titus 3:5; 1 Pt. 1:2). In other words, regarding salvation, the Father planned it and sent the willing Son who demonstrated it with His sinless life and validated it on the cross as well as with the resurrection, and the Spirit applies it in our lives. All three Persons are one God, all are equally God, yet they have differing roles. They all function differently and are in complete harmony and agreement about those roles. No one was forced into anything. It was all willingness on each of the Person’s part.   

By now some of the implications of this truth and how it applies to us should be obvious. Yet, so many miss it. Think about all the gender wars that have been going on for so long and seem to have peaked in our time. Think about all the fighting in marriages, church, and society over roles and positions.

Can women do anything men can do? No. Can men do anything women can do? No. Those questions, even though hot-button issues of the day, do not speak to the ontological value of a person. All mankind (i.e., men and women) were created in the image of God (Gen. 1:26-27). Both genders have equal worth. At the same time, both genders have differing functions. Men are the loving head of the horizontal family unit and the woman is the man’s suitable helper, with Christ above both (1 Cor. 11:3). 

Our current day culture would bristle and buck over the above statement, but it is biblical. The role, the God-given role, someone fulfills speaks nothing of their God-given value. Just as the Trinity is equal in value yet has functional subordination, so too is it found in God’s design for the family (Eph. 5:21-33).

The same correlation can, or rather should, be found in the church and in the home. Men are the loving leaders of the church and at home. Men rightly take the role of pastor, elder, and/or bishop. Women do not. Women are not to have authority over men in the family or church (1 Tim. 2:15).^[4] Again, this says nothing about a woman’s or a man’s value. It speaks only to their roles. Not everyone on the team can be a quarterback and not everyone can be a wide receiver. If that was attempted there would be nothing but chaos and loss, much like we see in our culture.

Theology proper teaches us that God is a Trinity. It teaches us that all three Persons are equal in value yet differ in function. God’s design for the church, family, and society is that it be an illustration of this eternal relationship to the best of its finite ability. So many arguments could be resolved between people if they simply realized the God-designed difference between value and function. The value never changes and is always equal. The function is subordinate in nature and is not always equal, but that speaks nothing of value. We ought to learn to biblically separate the two so that we don’t separate over bad theology and so that God is glorified.

I hope this week was as helpful to you as it was to us. We hope you come back next week when we will consider some of God’s attributes and how they relate to the believer’s life and counseling. Until then, may our gracious Lord bless and keep you!

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^[1] MacArthur Study Bible, NKJV 1997, p.2192

^[2] It may help us better understand this profound, eternal truth if we think about the word, “God.” The word “God,” Elohim in Hebrew and Theós in Greek, is a title, not a name. The word, “Jesus,” would be, and is, the name of the second Person of the Trinity. Jesus is God. The word “God” points to a title, not a name.

^[3] E.g., Mk. 14:36; Lk. 23:46; Jn. 3:35; 14:24-26, 32; 15:9; 20:21; 1 Pt.1:2; 1 Jn 1:3.

^[4] At the same time, it is not discouraged, rather it is encouraged, that women teach children, younger women, and to serve in the church (Titus 2:3-5).