XXXV - 4(02) “Watchman, what of the night?” "The hour has come, the
hour is striking and striking at you,
"THE HEAVENLY TRIO"
Editor's Preface
This
issue will be the last to be devoted solely to the consideration of
"things to learn" and "many, many things to unlearn." Over
the past several months, we have received from friends and readers documents
they have taken from the internet. These have contained information which
reflects on the fulfillment of prophecy. This data needs to be considered.
In
this issue, we approach carefully the subject of the Godhead in considering
"things to learn" and "the many, many things to unlearn".
There are lines drawn in this doctrinal field. "The secret things belong
unto the Lord our God: but those things which are revealed belong unto us and
our children for ever, . . ." (Deut. 29:29). We
as humans too often try to penetrate the "secret things" with the
result that we miss the designed relationship which God desires to have with us
as made known in His full and final revelation in Jesus Christ, that of Father
and Son (Heb. 1:2). We mar the simplicity of the things revealed because we
seek to project the human back upon the Divine. In
the preparation of this article, I had to face some of my thinking which I have
expressed in writing previously. I had to "unlearn" and start
learning over again. This is discussed in a "postscript." The
doctrine of God requires that one bring together all available knowledge as
given in the Scriptures about God, and then, even then, draw conclusions
hesitantly after much prayer and study. In this issue we have sought to bring
together relevant Scriptures in regard to the Holy Spirit. We have by no means
exhausted the study. We do hope that it will stimulate you to relate the
prologue of the Gospel of John with the final two chapters of Revelation. Page 2 "We
have many things to learn, and many, many things to unlearn."
This
is a borrowed title. It does not convey the Triune concept of
1)
We are on "holy" ground, and must tread softly recognizing our
ignorance and limitations.
2)
There are secret things which belong to God, and only the things which
God has chosen to reveal to us are within our range to express a correct
perception. (Deut. 29:29)
3)
We are as Moses, to whom God clearly stated: Thou canst not see my face: for there shall no man see Me and live. ... Behold, there is a place by Me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by that I will put thee in a clift of the rock and will cover thee with my hand while I pass by: and I will take away my hand, and thou shalt see my back parts: but my face shall not be seen. (Ex. 33:20-23) When
we are willing to recognize our finiteness, and accept the limitations set by
God, simply evaluating the data provided by God in the Scriptures, we can come
as close to the truth about God as is possible. It is the intent of this study,
to move toward that objective, "learning" and "unlearning"
as we go. But first -
Some Historical Theology --
The monotheistic concept which
marks the Jewish religion came to them through their understanding and
interpretation of the Scriptures entrusted to them. There can be no question
that if there is one thing which God hated above all other abominations it was
the idolatry of the nations with their multiple deities. The Old Testament is
replete with commands forbidding the worship of these heathen gods.
To
the followers of Jesus the Messiah, there was entrusted an additional canon of
Scripture, which reveals a co-eternal God - the Word
(logoV), which came to be flesh
(John 1:1, 14). The rejection of Jesus was basically His claim to be the I AM of
the burning bush (John
This
is recognized by an
The doctrine of
one God the Father and creator, formed the background
and indisputable premiss of the Church's faith.
Inherited from Judaism, it was her bulwark against pagan polytheism, Gnostic emanationism and Marcionite
dualism. The problem of theology was to integrate with it, intellectually, the
fresh data of the specifically Christian revelation. Reduced to their simplest,
these were the convictions that God had made Himself known in the Person of
Jesus, the Messiah, raising Him from the dead and offering salvation to men
through Him, and that He had poured out His Holy Spirit upon the Church. Even
at the New Testament stage ideas about Christ's pre-existence and creative role
were beginning to take shape, and a profound, if often obscure, awareness of
the activity of the Spirit in the Church was emerging. No steps had been taken
so far, however, to work all of these complex elements into a coherent whole.
The Church had to wait for more that three hundred years for a final synthesis,
for not until the council of
The Monotheism of Page 3
nations. (See for example, Isa. 42:17 & Hosea 14:3) Is this
then not giving the Scriptures a theological translation, rather than a
linguistic translation? Theologically (Jewish theology) the Shema reads -
"Hear, 0
The
word,
echad, is first used in Genesis 1:5. In
literal translation the last part of this verse reads - "(It) was evening,
(it) was morning, day one (echad)" Thus in its first use it
describes duality in oneness. The second use with dual force is Genesis Thus saith the Lord the King of
This
designation - "the first and the last" - is carried forward to the
final revelation in the Scriptures, and is applied to the One who sat upon the
throne, "the Almighty" (Rev. 1:8) and to the Lamb "in the midst
of the throne" (Rev. 5:6; The Elohim of the Old Testament
A
comparison between the Old and New Testaments reveals the Elohim of the Old.
Paul
wrote to the
Ephesians that it was "God, who created all things by Jesus Christ"
(3:9). Hebrews reveals that He through whom God spoke in the flesh was He
"by whom... He made the worlds" (1:2). The
Genesis record clearly declares that in the beginning when the Elohim created,
it was "the Spirit of God" who "brooded (Heb) upon the face of
the waters" (1:2).
Peter
tells us that "prophecy came not in old time by the will of man, but holy
men of God spake as they were moved by the Holy Spirit" (II, 1:21). This
he writes was "the Spirit of Christ which was in them" testifying
"beforehand the sufferings of Christ, and the glory that should
follow" (I,
In
the preface to the gospel of John, the Elohim is revealed by two designations,
the Word logoV
and God (qeon)). It was the logoV
by whom "all things
were made" (1:3). It was the
logoV,
becoming flesh, through whom God spoke the fullness of "grace and truth" ( "Great is the Mystery"
Paul
wrote: - "Without controversy great is the mystery of Godliness: God was
manifest in the flesh" (I Tim.
In
the gospel of Luke and the Epistles of Paul are to be found the most definitive
statements concerning the Incarnation in the New Testament.
[One would wish that he could have heard the conversations which transpired
between these two men, Dr. Luke and Paul, over this mystery as they walked the
highways of the 1) "Christ died for our sins according to the scriptures" (I Cor. 15:3). To accomplish this He had to di- Page 4
vest Himself of "the form of
God." Thus the conclusion is inescapable: the Spirit form, whatever it is,
is indestructible, for in that form He could not die. 2) The Word, Himself, effected the transition.
Luke quotes Gabriel as saying to Mary, "the power of the Highest shall
overshadow thee" ( 3) A comparison between Luke 1:35 and John 1:14
clearly sustains a conclusion that the One that John
called the Word (logoV) is designated by Luke as
"the Holy Spirit." Further, while not so marked in the KJV, the word,
"thing" is a supplied word by the
translators. The word "holy" (agion),
an adjective, is in the neuter
gender, and the noun supplied could be Spirit (pneuma), also
neuter, translating "that holy thing" as either "that Holy
Spirit" or "that Holy One." In fact, when Jesus' encountered a
demon possessed man, the "unclean devil" cried out, "I know thee
who thou art: the Holy One of God" (Luke
We
could ask, what became of "the form of God" of which the I AM emptied
Himself? There is no definitive statement in Scripture
to answer this question. We stand before a mystery. The curtain is drawn. How
One being in the "form of God" could become man, never to return to
His original "form" again, and yet could declare, "I am alive
for evermore" (Rev. 1:18), remains a mystery. "I will pray the Father"
One
of the last promises Jesus made before going to the Garden of Gethsemane was
that
He would pray the Father
for a specific gift - "another Comforter" -
allon
paraklhton (John 14:16). Whatever arguments can be advanced
over allon
(another), there can be no question that it is referring
to One distinct from the One making the promise. Jesus called this "Comforter,"
the "Spirit of truth" (v. 1 7). Moments before, Jesus had declared Himself to be
"the truth" (14:6). In his first Epistle, John would write, "Because the Spirit
is the truth" -
oti to pneuma estin h alhqeia
(I John 5:6). Even as Jesus is "the Truth"
likewise the Spirit is "the Truth." In the
Expositor's Greek Testament, the author of the exegesis on I John
comments on this verse: "Jesus called Himself, 'the Truth,' and the Spirit
came in His room, His
alter ego" (Vol.5, p.195). Thus the Word gave Himself entirely
for the redemption of man. He died in the form of fallen man; He requested His
divine presence be sent to man. "I will not leave you orphans, I will come
unto you" (John
Our
understanding of the Holy Spirit must be gathered from the record of the New
Testament. Those who deny that the Holy Spirit is now, since the Incarnation, a
distinct Person of an "Heavenly Trio,"
consider that what the New Testament denotes as "the Holy Spirit" is
either just the "power of God," or an "influence" from God
through angelic ministry. It is our purpose in the rest of this article to list
key texts of the New Testament, with as little comment as possible, and you can
ask yourself the question on each text noted: "Does the assignment to the
Holy Spirit of the status of an influence or a power meet the demands of the
text exegetically?" We shall begin with the references in the Book of Acts
inasmuch as on the Day of Pentecost, the promise of Jesus was answered -
"I will pray the Father, and He shall give you another comforter."
"When
the day of Pentecost was fully come," the assembled apostles and disciples
of Jesus in "the upper room," heard "a sound from heaven as a
rushing mighty wind" (Acts 2:2). Next they saw "cloven tongues like
as of fire" which "sat upon each of them" (v.3). The text then
reads - "they were all filled with the Holy Spirit" (v.4). Up to and
including this experience, the revelation of the Holy Spirit was in symbolism.
At the baptism of Jesus, all four Gospels record the fact that the Spirit
"descended in a bodily shape like a dove upon Him" (Luke
The
experience of Peter and John in Acts 4 is an interesting revelation of the Holy
Spirit. These apostles were arraigned before the same body which condemned
Jesus (vs. 5-6). The response Peter gave to their questioning was by the inspiration
of the Holy Spirit. He was "filled with the Holy Spirit" (v.8). The
reaction of the Jewish Council when they "saw the boldness of Peter and
John" dare not be overlooked. "They took knowledge of them, that they had been with Jesus" (v. 13). The filling
of the Spirit was the impartation of the life and boldness of Jesus. We might
ask, did the incognito manifestation of the Spirit in surrendered men fulfil the words of Jesus, "He shall glorify Me: for He shall receive of mine and shew
it unto you" (John Page 5 Acts 5:3-4: Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Spirit, and to keep back part of the price of the land. Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou has not lied unto men but unto God.
Observe
first, there is recorded an "influence." Satan moved upon Ananias and his wife, Sapphira,
to lie to the Holy Spirit. Is Satan only an "influence" or is he a
fallen angelic spirit being, exercising a deceiving influence? Dare we
interpret Satan as a being, exercising "influence," but then deny the
influence of the Holy Spirit as not coming from a Being, but as being the
influence itself? Further, the elevated position of the Holy Spirit in this
experience - "not lied unto men, but unto God" - tells us two things: 1) Lying is done to persons
("men"); and
2) the
Holy Spirit is on the level of the Person of God ("unto God'').
Acts Acts 13:1-4:
Now
there was in the church that was at
In
analyzing these verses, there are background experiences that need to be
considered: 1) The revelation of
Jesus to Paul on the road to
The
experience on the In the general epistle to the Ephesians, while specifically stating, there is "one God," Paul also declares that there is "one Lord" and "one Spirit." Note: There is. ... one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God the Father of all, who is above all, through all and in you all. (Eph. 4:4-6).
We
need to keep in mind that the very nature of God is "spirit." God
exists in "spirit" as we exist in "flesh." John quotes
Jesus as defining the essence of God as "spirit" - "Spirit (is)
the God" (pneuma o qeoV). He is not as the KJV implies - "a Spirit" -
but rather is "spirit" (John
The
working relationships of Heaven as revealed in Acts and in Paul's Epistles, are symbolically represented in the book of
Revelation. Because what is being disclosed is in symbolism, we must tread
softly on that holy ground, lest we fail to understand the reality being
represented in the symbolism. Through an open door, John beheld the Throne Room
of Heaven (Rev. 4:1-2). One was on the throne veiled in dazzling light; before
the throne were Seven Lamps or Torches of fire, which symbolized "the
seven Spirits of God" (4:5). The next scene reveals the same throne -
there is no change in the throne, nor in the One
sitting on the throne. But a change has occurred. Page 6
No
longer are seen the Torches of fire, but rather a Lamb "as it had been
slain" possessing "seven horns and seven eyes" -
a part
of the Lamb, but
no longer at the Throne having been "sent forth into all the earth"
(5:6). These eyes and horns now symbolize the Seven Spirits of God as did the
Seven Torches of fire. A change had occurred. While "slain from the
foundation of the world" (Rev. 13:8), when He came to be flesh, He was
proclaimed by John who had come "to bear witness of the Light" (John
1:7-8), as "the Lamb of God which taketh away
the sin of the world" ( In
our emphasis on the revelation of Jesus in the prologue to the Gospel of John,
we have focused on Him as the Word of God; but there is equally, in the
prologue, the revelation of Jesus as "the Light" He is "the true
light ... coming into the world" (v. 9, RSV). Coming from the very throne
of God, there was in Him life, and the life was the light of men" (v.4).
While
we have not given an exhaustive study of the New Testament texts regarding the
Holy Spirit, we believe that the texts discussed do establish beyond reasonable
doubt that the Elohim of the Old Testament can in the New Testament be best
defined by the designation, "the Heavenly Trio." No understanding of
God can be replete without the mystery of the Incarnation. While the
"how" the Word was made flesh remains shrouded in mystery, the fact
is a reality with
all
that resulted. By the coming of the Word in the flesh,
death has been abolished in Him, and "life and immortality" has been
brought "to light through the gospel" (II Tim.
The Triune Concept of
Even
with the linguistic translation of the Shema of Israel and the New Testament
revelation of the interrelationship of Being between the Word made flesh and
"another Comforter," the formula of "one God: Father, Son, and
Holy Spirit, a unity of three co-eternal Persons" is extolled as truth.
See, 1981 Seventh-day Adventist Church
Manual, page 32, article, "The Trinity." We truly have things to
learn as well as things to unlearn.
In
the current war on terrorism, the monotheistic belief of Muhammadism
and the monotheism of Babylonian Christianity are being compared. In a recent
issue of
Christianity Today, (
From all eternity
before there was a world, before there was anything else, God, the Father, Son,
and Holy Spirit, was - is - in a bond of love and unity and reciprocity and
community that exceeds our ability to comprehend and describe. (p.34) Again in commenting on the Nicene Creed, he states:
The one we adore
and worship and love in Jesus our Redeemer is of the same essence as the
Father. We are not talking about two different gods. We're talking about the
one God, but the one God who has forever known himself as Father, Son, and Holy
Spirit. This says to us that the fundamental reality of God is relationship -
its community. If we can ever grasp that, we'll understand what our fundamental
differences are with Islam. (ibid.) In the new Catechism of the Catholic Church (2nd Edition), the position of the Roman Church is summarized in the Athanasian Creed which reads:
Now this is the
Catholic faith: We worship one God in the Trinity and the Trinity in unity,
without either confusing the persons or dividing the substance; for the person
of the Father is one, the Son's is another, the Holy Spirit's another; but the
Godhead of the Father, Son, and Holy Spirit is one, their glory equal their
majesty coeternal
(par. 266).
In the
explanation given in the Catechism, under "The dogma of the Holy
Trinity," it is stated:
1)
"The Trinity is One" (par. 253); and
2) "'God is one but not solitary.' ...
They are distinct from one another in their relations of origin: 'It is the
Father who generates, the Son who is begotten, and the Holy Spirit who
proceeds.' The divine Unity is Triune" (par. 254).
In
the
Handbook for Today's Catholic carrying the official affirmation of the Church, it is
declared: The mystery of
the Trinity is the central doctrine of Catholic Faith. Upon it are based all
the other teachings of the Church. In the New Testament there is frequent
mention of the Father, the Son and the Holy Spirit. A careful study of these
scriptural passages leads to one unmistakable conclusion: each of these Persons
is presented as having qualities that can belong only to God. But if there is
only one God, how can this be? The Church
studied this mystery with great care and, after four centuries, decided to
state the doctrine in
Page 7
this way: in the unity of the Godhead there are
three Persons - the Father, the Son and the Holy Spirit - truly distinct one
from another. Thus, in the words of the Athanasian
Creed: "The Father is God, the Son is God, and the Holy Spirit is God, and
yet there are not three gods but one God." (pp.11-12)
With
this, we face a major problem. If we believe that the Trinitarian doctrine -
"there is one God: Father, Son, and Holy Spirit, a unity of three
co-eternal Persons" - then in so doing, we are stating that the Roman
Church is based on a foundation of truth. Further, since all of the other
doctrines of "Cumbered with humanity, Christ could not be in
every place personally; therefore it was altogether for [apostle's] advantage
that He should leave them, go to His Father, and send the Holy Spirit to be His
successor on earth. The Holy Spirit is Himself, divested of the personality of
humanity, and independent thereof. He would represent Himself as present in all
places by His Holy Spirit, as the Omnipresent." (Letter 119, 1895)
Does the clause - "sent forth
into
all
the earth" (Rev. 5:6) - suggest that mysterious attribute of God
- omnipresence?
Postscript
In a
previous issue of WWN, I quoted the inserted parenthesis of John 7:39 which reads: "But this spake (Jesus) of the Spirit, which
they which believe on Him should receive: for the Holy Spirit was not yet
given; because Jesus was not yet glorified." The word, given is not in the
text, but has been supplied by the translators. In commenting, I emphasized,
the force of the verse with the word, given omitted. Was this justified? I
think not. John, as does the Synoptic Gospels, records the Spirit descending
like a dove upon Jesus at His baptism ( A
question does remain. Why did John omit the word, "given," in John
7:39? Was there something he was seeking to set for by this insertion in
explaining what Jesus meant when He said - "He that believeth on Me, as
the scripture hath said, out of his belly shall flow rivers of living
water" (ver. 38)? I don't know. Admittedly, the more we study, the more we
have to learn, and very frequently, unlearn. This is especially true when one
studies the revelation in the New Testament concerning the Holy Spirit.
Consider
Hebrews 9:14: "How much more shall the blood of Christ, who
through the eternal Spirit offered Himself without spot to God, ..." .Is this verse saying that through
the "Eternal Spirit" the Offering was without "spot", or
that as the Spirit, He made the offering? The "sacrifice" began at
Consider
the "Letters to the Churches" in Revelation 2 & 3. The messages
come from the One, John saw standing "in the midst of the seven
candlesticks"
Consider
the final chapters of Revelation:
a)
There
God declares of Himself, "I am Alpha and Omega, the beginning and the
end" (21:6) Likewise, the One whose "name is called The Word of
God" so declares Himself (19:13; 22:12-13);
b) Twice it is stated "the throne (not "thrones")
of God and of the Lamb" (22:1, 3). Just Two of Them. Only once is the Spirit noted and that with "the bride" (22:7). They speak as one - one voice. Does this reflect the concept that the Word "became one flesh with us in order that we might become one spirit with Him"? (DA, p.388). Does this make the Incarnation with its mysterious impact on the Godhead, the keystone of the arch of redemption?
WEBSITE
E-
Originally published by Adventist Laymen's Foundation of Mississippi/Arkansas
Wm. H. Grotheer, Editor
Adventist Laymen's Foundation was chartered in 1971 by Elder Wm. H. Grotheer, then 29 years in the Seventh-day Adventist
ministry, and associates, for the benefit of Seventh-day Adventists who were deeply concerned about the compromises of fundamental
doctrines by the Church leaders in conference with those who had no right to influence them. Elder Grotheer began to publish the monthly "Thought Paper," Watchman, What of the Night? (WWN) in January, 1968, and continued the publication as Editor until the end of 2006. Elder Grotheer died on May 2, 2009.
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