Jesus' Transfiguration and Baptism

It is being claimed that both at the Transfiguration of Jesus on Mount Tabor, and at the Baptism of Jesus in the Jordan, the Holy Spirit appears, and the voice of the Father utters from heaven that Jesus is His beloved Son, in whom He is well-pleased. It is further claimed that these in these scriptures that are explicit in saying that God is three persons, one in essence and undivided. In context, this is being offered as proof that the Bible writers presented God as being three persons. Yet, in reality, in harmony with the Bible as a whole, we find nothing in the scriptural reference to Jesus' transfiguration or his baptism that presents the God of Abraham Isaac and Jacob as being three persons.

Transfiguration of Jesus

"The Transfiguration"
by Dore

The transfiguration of Jesus is recorded in Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36 and Peter refers to it in 2 Peter 1:16-18. In none of these scriptures, however, do we find the God of Israel is presented as three persons. Any such idea has to be added to, and read into, these scriptures. We do find that the voice of Jesus' God (Micah 5:4; Ephesians 1:3; 1 Peter 1:3) was heard, and many would imagine and assume that the cloud spoken of is God's Holy Spirit, but nothing at all is said about Jesus, the voice of this Father and the cloud as all being persons of the same one God of whom are all. Indeed, 1 Corinthians 8:6 identifies only one person as being the one God of all, and Jesus is distinguished from being that "one God" since Paul speaks of Jesus as being the "one lord" through whom are all. Jesus further distinguishes himself from being the only true God in John 17:1,3, where he identifies his God and Father (Ephesians 1:3) as being that only true God, and then, in effect, shows that he is not the "only true God" by saying that "the only true God' who had sent him. The "only true God" in John 1:13 thus corresponds with the Lord Jehovah of Isaiah 61:1, and the Messiah includes himself when referring to the Lord Jehovah as "our God [Elohim]" in Isaiah 61:2. This corresponds to Micah 5:4, where Jehovah is depicted as being the God [Elohim] of the Messiah.

The Baptism of Jesus

Jesus' baptism is recorded in Matthew 3:13-16; Mark 1:9-13; Luke 3:21,22; and John 1:32-34. In none of these scriptures do we find that the God of Abraham, Isaac and Jacob is being presented as being three persons. As with the transfiguration, the trinity concept has to be formulated beyond what is written, added to what is written and read into what is written. These scriptures do speak of Jesus, and the voice of Jesus' God and Father and it speaks of God's Spirit descending like a dove. Nothing, however, is said about these three as being the "one God" of whom are all, the God of Abraham, Isaac and Jacob. Nothing said about God Almighty being three persons. Indeed, Acts 3:13; 1 Corinthians 8:6, and Hebrews 1:1,2 identify only one person as being the God of Abraham, Isaac and Jacob, and Isaiah 61:1,2; Micah 5:4; John 17:1,3; Acts 3:13-26; Ephesians 1:3,17-26; 1 Peter 1:3 all identify that one person as being the God and Father of Jesus.

Finally, Matthew 28:19 is added to this, as though this verse is speaking of triune God. We have discussed Matthew 28:19 elsewhere, and will not spend too much time on this here.

There is definitely nothing in Matthew 28:19 that presents the God of Abraham, Isaac and Jacob as being three persons; again the idea has to be presumed beyond what is stated, added to what is stated, and read into what is stated. Baptizing in the name of, in the authority of the God and Father of Jesus, and in the name, in the authority of, of the one whom the one God sent, and in the name, the authority, of the Holy Spirit of the one God, does not at all designate the three as all being the "one God" of whom are all. 

Is there anything in any of these verses that "are explicit in saying that God is three persons, one in essence and undivided"? Actually, there is nothing at all in any of the verses that is explicitly presenting the God of Abraham, Isaac and Jacob as being "three persons." Indeed, rather than there being anything that explicitly presents such a concept. the concept has to be created beyond what is stated and many assumptions have to be formulated beyond what is stated which have to be added to, and read into, what is actually stated in order to make the scriptures appear to be speaking of three persons all of whom are the "one God" of whom are all, etc.  Imagining and assuming that what has to be imagined and assumed is "explicit" is certainly not sound reasoning.

By Ronald R. Day, Sr.

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What is the Trinity?

If we ask a trinitarian "What is the trinity?", we might not receive the same answer from each individual who professes belief in the trinity. According to the CARM site, the trinity is defined as meaning "God is three persons;" "Each person is divine;" and "There is only one God." One of the WIKI articles favorable to the trinity doctrine claims:

The Trinity is a Christian doctrine, stating that God is one being who exists, simultaneously and eternally, as a mutual indwelling of three persons:[1] the Father, the Son (incarnate as Jesus Christ), and the Holy Spirit. Since the beginning of the third century[2] the doctrine of the Trinity has been stated as "that the one God exists in three Persons and one substance, Father, Son, and Holy Spirit".[3] Trinitarianism, belief in the Trinity, is a mark of Oriental and Eastern Orthodoxy, Roman Catholicism and all the mainstream traditions arising from the Protestant Reformation, such as Anglicanism, Lutheranism and Presbyterianism; and the Trinity has been described as "the central dogma of Christian theology".[3]

From this, however, the trinitarian has to give the terminology used unique meanings as applied to the trinitarian dogma.

It is claimed that although the word "trinity" does not appear in the Bible, that the concept of the trinity does appear there. And yet, in all of the array of scriptures that the trinitarian presents to allegedly support that concept, the concept of the trinity -- three persons in one God -- has to be added to and read into each and all the scriptures presented to allegedly support that concept. The concept of the trinity itself is no where presented in the Bible, without the scriptures being filtered by the tint of the trinitarian dogma being laid over the scriptures in order that the concept be given the appearance as being in the scriptures presented. This will become apparent as the scriptures are examined.

Some trinitarians may admit that the scriptures do not directly state that there are three persons in one God, but that by taking all of the scriptures together, one is justified in adding that concept to the scriptures. Some may claim that one has read the scriptures in the tint of the trinitarian dogma, or else the scriptures are contradictory. Again, in reality, the scriptures can be seen to be in perfect harmony without adding to the scriptures a story of three persons in one God.

Many, however, do not realize that in detail, there are varying opinions concerning the trinity amongst the leaders to who teach that doctrine. One of the most known differences is that some believe in the "functional subordination" of their "God the Son" to God the Father; others do not believe in that subordination. (This, Yahweh willing, will be dealt with later, as a separate topic.) Additionally, there is a dispute amongst trinitarians regarding practically every scripture that is presented to support that doctrine. Usually, however, those trinitarian scholars who may claim that a certain scripture cannot be used to support the dogma are ignored by the larger body of trinitarian scholars. For instance, some trinitarians see "trinity" in the Hebrew words ELOHIM and ECHAD, while others do not.

For more regarding the Biblical meaning of ELOHIM, see:
Elohim – Does This Word Indicate a Plurality of Persons in a Godhead?

For more regarding the Biblical meaning of ECHAD, see:
The Meaning of ECHAD

We might add that the vast spectrum of Christians of all denominations, when asked what they believe the trinity is, may give an answer something like: "belief in the Father, the Son and the Holy Spirit." These may not usually think in the theological terms in defining "trinity" as "three persons in God," etc. Indeed, all Christians should believe in "the Father, the Son and Holy Spirit", whether they believe in the trinity dogma or not, and if "trinity" should be stated in such terms, without adding all of the other trinitarian philosophy, we too can say that we believe in such a trinity, that is, we believe in "the Father, the Son and the Holy Spirit", and we believe that these all are one in agreement with the Heavenly Father's purposes.

John 10:38; 14:10,11 - The Father in His Son

John 10:38 - But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. -- World English

John 14:10 - Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works.
John 14:11 - Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake. -- World English.

Compare John 14:20; 15:7; 17:21; 1 John 2:5,6,27,28; 3:6,24; 4:13,15; 5:20

The scriptures quoted above are often cited as proof of the trinity, and/or as proof that Jesus is God (the Supreme Being). The truth is that there is nothing here that presents the God of Abraham, Isaac and Jacob as being more than one person, or that presents Jesus as being the God of Abraham, Isaac and Jacob.  As usual, such concepts have to be imagined beyond what is written (1 Corinthians 4:6), and then supported by assumptions (which is often presented as dogma) that have to be added to, and read into, what is stated.

Jesus identified his Father as being the only true God who -- before his son became flesh -- sent his son to become flesh. -- John 1;10,14; 17:1,3. This should settle the matter. Alas, however, many who wish to hold onto man's creeds do not do so.

Nevertheless, the trinitarian likes to "see" his trinitarian dogma in the scriptures presented, but he to do this, he has to be inconsistent in his application of scripture. What do we mean?

While Jesus did speak of his God being in him and his being in his God, he also said that he is in his disciples and his disciples are him him. (John 14:20; 15:5) Does this mean that we should imagine and assume that the followers of Jesus become God Almighty, as it is presumed that Jesus is God Almighty?

Jesus prayed that his followers be in him and his Father. (John 17:21) If consistent with they way many interpret the scriptures being discussed, one would think that Jesus was praying for his followers to become God Almighty!

John wrote that Jesus' followers are in God, and God is in them. (1 John 3:24; 4:13,15,16) Again, it the one is consistent with the claim the Father's being in Jesus means that Jesus is God Almighty, then one should also think that Jesus' followers are God Almighty!

If the trinitarian is consistent in his application, then he would also have to recognize all of Jesus' true followers as being persons of God. Our oneness friends would have to recognize all of Jesus' followers as being God Almighty!

Additionally, we read that "Satan entered into Judas" (Luke 22:3). Does this mean that Judas became a person of Satan? We don't know of anyone who would think such. Judas, however, did lend himself to the influence of Satan so as to do the work of Satan. Likewise, Jesus explained that the words he spoke were not his own, but that he spoke the words of his Father (the only true God -- John 17:1,3) who was living in him. This agrees with Paul's words of 1 Corinthians 8:6, as well as with the entire rest of the Bible. There is no scriptural reason to imagine and assume the trinitarian assumptions and read such assumptions into what Jesus stated.