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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