The Father, the Son, and the Holy Spirit are the three persons¹ of the one true God. The Persons of God eternally and dynamically relate to one another in perfect harmony² and unity,³ never changing the single divine Nature.⁴ Each Person fully consumes the same Nature⁵ and no Person is greater than another.⁶

The Nature (or substance) of God is the set of attributes of God and the “Godness” that unites the Persons of God.⁷ The divine substance is not a fourth entity, but is the makeup of the Three Persons of God as they indwell one another.⁸ God’s nature is infinite,⁹ eternal,¹⁰ self-existent,¹¹ personal¹² and is the most being Being.¹³ The three Persons eternally exist as one united nature, making God tri-unity, or Trinity.¹⁴ God eternally exists in one Nature and in three Persons, the Father, the Son, and the Holy Spirit. These three are One God and there is none like Him.

The Father–He is the first relational and logical person of the Trinity.¹⁵ He is the ultimate source of all things, including the other Persons of the Trinity and the existence of all creation.¹⁶ While not ontologically¹⁷ distinct from or greater than the Son or Spirit, the Father is “above” the other two in their relationships.¹⁸ He is the Father of the Son,¹⁹ of His nation Israel,²⁰ and of all who believe in Him.²¹ He is the Ruler,²² the Judge,²³ and the Reconciler²⁴ and He is the Architect of all creation and creation-history.²⁵

The Son–He is the eternally begotten God²⁶ and the eternally begotten Son of the Father.²⁷ The Son fully abides in the Nature of God²⁸ and in the Persons of the Father and of the Holy Spirit. He eternally existed before creation²⁹ and, by the Father’s eternal plan, He took on a fully human nature.³⁰ Through the Holy Spirit, He was born of a virgin³¹ and for a time limited Himself to His humanity.³² He now exists with two eternal natures,³³ the Divine and the human, united together in one Person, yet not mixed or confused. His humanity is sustained by His Deity³⁴ and it does not exist apart from the Divine.³⁵ The Son’s human nature does not change His Nature as God.³⁶ In His death, an awful and amazing event took place which mysteriously tore at the relational core of God.³⁷ He is Immanuel,³⁸ Creator,³⁹ Christ,⁴⁰ Redeemer,⁴¹ Savior,⁴² the Alpha and Omega,⁴³ and the Son of God.⁴⁴

The Holy Spirit–He is the third Person in the Trinity. As God,⁴⁵ He is to be worshipped. As the third Person of God, He Himself glorifies the Son and Father. He often reveals Himself as the power and acting force of God and yet is Himself Personal⁴⁶ and fully Divine.⁴⁷ Though He has a will,⁴⁸ emotions⁴⁹ and intelligence,⁵⁰ He always acts in communion with the Son and Father. He is the Spirit of God,⁵¹ the Spirit of the Father,⁵² the Spirit of Christ,⁵³ and our Counselor and Helper.⁵⁴

Before and in the dimension of time⁵⁵ that He created, God is omniscient⁵⁶ and knows all things that are knowable.⁵⁷ He perfectly defines Himself and is free to act in accordance with His Nature⁵⁸ and is sovereign and powerful to accomplish all that He wills. He is the Beginning⁵⁹ and End⁶⁰ of all the ordered⁶¹ creation though not of the same nature as creation. He is distinct from creation and yet permeates all existence.⁶² He is faithful,⁶³ loving⁶⁴ and good⁶⁵ to all his creation and Himself and is wrathful,⁶⁶ merciful⁶⁷ and forgiving.⁶⁸ He is holy⁶⁹ and his actions are wise⁷⁰ and just.⁷¹ In all this, God is one in perfect simplicity⁷² of Nature and unity of Persons.

This God has given Himself the name YHWH⁷³ and is also called Adonai⁷⁴ and Elohim.⁷⁵ God is also known by the titles Judge,⁷⁶ Shepherd,⁷⁷ Rock,⁷⁸ Holy One,⁷⁹ King,⁸⁰ Ancient of Days,⁸¹ Master and Lord.⁸² He is revealed to us most personally through the Son, who is called Jesus.⁸³

1. A person is here defined as a relational entity. A person’s existence is independent of its nature and could be composed of several natures. Included in person are the concepts of mind and consciousness.
2. The persons of God act in harmony through mutual submission. For example the Son only does as the Father tells him (John 5:19; 8:28, 54).
3. The concept of God’s oneness or unity is paramount to the Judeo-Christian faith (Deut 6:4; Isa 43:10; 1 Cor 8:4; Jas 2:19). In Trinitarian terms, unity means that each of the three persons share in exactly the same attributes and characteristics. Though different schools of thought attempt to explain this by either appealing first to the persons, then the substance or first the persons, then the substance, this unity of persons and being is left a profound mystery in Scripture.
4. Immutability is the term used to describe God’s unchanging nature (Ps. 55:19; Mal. 3:6; Jam. 1:17; 13:8). That God’s divine nature does not change does not deny Him the chose to take on additional natures or respond to creatures. Some of His attributes are also said to be unchanging (love, Mic. 7:18; purpose, Heb. 6:17).
5. The “nature” of God is not merely a set of attributes that all three Persons possess, for this would entail tritheism. Instead each Person fully consumes the nature of God and is consumed by one another (John 15).
6. That is, no Person possesses more of any attribute than another Person. The Son is not more loving than the Father, the Father not more powerful than the Spirit. Each person has complete unity within the nature of the One God.
7. The term “Godness” comes from the first chapters of the Gospel of John. John uses theos (θεός) without the article indicate that Jesus was not a mode of God or a demi-god, but that he was made up of the same “Godness” as the Father.
8. The term for the mutual indwelling of the Persons of God is perichoriesis, which literally means “to dance around.” This term was coined by the Cappodocian Fathers.
9. God’s infiniteness means that He is not limited by any external constraints. God’s infiniteness does interact with His other attributes, such as rationality, define His infiniteness. The general term “infinite” is not used in the Bible (although it is used to describe his knowledge, Ps. 147:5), but it is implied throughout.
10. God’s eternality primarily means two things. First, he is uncreated and there was never a time that he did not exist. Many of God’s titles indicate His eternality Gen. 21:33 (“the Eternal God”); Ex. 3:14 (“I AM WHO I AM”, cf. Matt. 22:32), Deut 33:27; Job 36:24; Ps. 29:10; 48:14; 90:2; Isa. 9:6 (“Everlasting Father”); 40:28; 43:13; Mic 5:2; Rev 1:8; 22:13. Second, it means that He is in no way limited by time although he may choose to create it and enter into it. That he is above all creation is repeatedly affirmed (John 1:3; 1 Cor. 8:6; Col. 1:16; Heb. 1:2). God also makes eternal decrees (Jer. 5:22) and give eternal life (John 3:16; 17:3)
11. God’s self existence is also called Aseity, meaning “from himself.” Self existence means that God is not dependant upon anything or anyone for His existence and in fact cannot not exist. This concept makes God the Necessary Being required for many of the arguments for God’s existence. (Isa 40:12-28; John 5:26; 1 Tim 6:13, 15-16).
12. Although God’s personal nature was somewhat concealed in the Old Testament, Scripture attests to the personalness of all three Persons of the Trinity. Only a God in trinity is capable of being eternally personal without being dependant on creation.
13. The “most being Being” is a restatement of the Ontological argument. The Ontological argument has often been stated in terms of a “perfect” being or a “highest” being. This “highest being” is argued to necessarily have the property of being, and therefore must be in order for its conception to exist. Some have denied this argument any force saying that being is not a necessary attribute of the highest being. Therefore I am phrasing the argument in terms of a being with an attribute of infinite beingness, the “most being Being.” If one is the most being Being, one must be.
14. The term “Trinity” was first appears in writings by Justin Martyr (d. 150) and Tertullian (d. 212).
15. Calling the father “first” does not mean temporally first (i.e. that He existed before the other members) or that he is superior to the Son or Spirit. It means that He is the source of all things, including the Son and Spirit. But again, His being the source does not mean there was a time when only the Father existed. Source is meant only in terms of the Persons relation to one another. Jesus says that the Father is “greater than all” (John 10:29) and “greater than I” (John 14:28)
16. See note 15 and 25.
17. Ontology is the study of being. See footnote 13.
18. As mentioned in footnote 2, the Son submits to the Father (John 5:19; 8:28, 54; 10:29; 14:28). This is not because the Son is less than the Father, but because the Son willingly and lovingly submits to the Father which serves as an example for us (Heb. 2:9-11). Yet the Son is also able to make His own choices (John 5:17, 21).
19. Specifically seen in Matt. 3:17; 11:27. The technical term Son of God (υἱὸς τοῦ θεοῦ) is found in several key passages, Mark 1:1; John 5:25; Rom. 1:4; Gal. 2:20; Eph. 4:13; 1 John 5:13.
20. Ex. 4:22; Isa. 63:16; Jer 31:19.
21. Rom. 1:7; 8:14-17; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 4:4-7; Phil. 1:2; Philm. 1:3.
22. Eph. 1:3-11, Acts 7:35.
23. Gen. 18:25; Ps. 7:11; 50:6; 58:11; 75:7; Ez. 35:11; Acts 10:42; Rom. 2:6; 3:21-26; Heb. 12:33; Rev. 18:8.
24. John 3:16; 2 Cor. 5:18-20; Col. 1:22.
25. Gen. 1:1-3, Eph. 1:1-14.
26. John 1:18 calls Christ the “only begotten God” (μονογενὴς θεὸς). He is begotten of the Father, but not created. This language is purposefully vague leaving the Son’s begottenness largely mystery, but truth nonetheless.
27. John 3:16 calls Christ the “the only begotten Son” (τὸν υἱὸν τὸν μονογενῆ). Again his begottenness is mystery.
28. Col. 1:19 clearly affirms that “God was pleased to have all his fullness dwell in the Son.” (cf. Col. 1:15).
29. Isa. 9:6; Mic. 5:2; John 1:1; 17:5; Hebrews 1:1-4.
30. Phil 2:1-11.
31. Matt. 1:23; Luke 1:27.
32. Phil. 2:7. Christ did miracles in the power of the Spirit (Isa. 11:2; Mat. 12:17-32; Luke 4:1), but also asserted His deity (Matt. 8:2-3; 9:1-6, 18-29; Luke 8:46).
33. The Son’s human nature did not exist in eternity past, but it will persist in eternity future. cf. Jesus’ glorified body after His resurrection and his body in Revelation.
34. Anhypostastis, lit. “not a person on its own.” This means that the Son’s human nature did not have a person without the Son. His humanity is fully human (contra Apollinarianism), but it is not a separate person (Nestorianism).
35. Enhypostatis, lit. “in personality” meaning that the humanity of Christ is sustained within the Person of the Son.
36. The Son as God’s nature does not change (Heb. 1:12; 13:8). Although he has assumed a human nature, His divine nature remains eternally unchanged and unchangeable.
37. Matt. 27:26; Mark 15:34.
38. Isa. 7:14; 8:8; Matt. 1:23.
39. Col. 1:16; Heb. 1:2, 10.
40. Matt. 16:16; John 11:27; Acts 5:42; 9:22; 18:22; 1 John 5:1.
41. Luke 24:21; Gal. 3:14; 4:5; Tit. 2:14; 1 Pet. 1:18.
42. Luke 2:11; Acts 13:23; 2 Tim 2:102; 1 John 4:14.
43. Rev. 1:8; 21:6; 22:13.
44. See note 19.
45. Matt. 29:19; Acts 5:3, 4, 9; 2 Cor. 3:17.
46. The Spirit’s personhood is seen in His intelligence (1 Cor 2:10-13), His emotions (Eph. 4:30; Acts 5:1-5), His own will (Acts 8:29; 13:2; 1 Cor 12:11) and His ability to be blasphemed (Matt. 12:31).
47. The Spirit’s divinity can be seen in 2 Sam 23:2; Isa 40:13-18; Matt. 28:19-20; Acts 5:3, 4, 9; 2 Cor 3:17.
48. Acts 8:29; 13:2; 1 Cor 2:11.
49. Acts 5:2; Eph 4:30.
50. 1 Cor. 2:10-13; John 14:16 (one cannot help without intelligence).
51. “Spirit of YHWH” Jdg. 3:10.
52. Matt. 10:20.
53. Rom. 8:9; 1 Pet. 1:11; Phil. 1:19; Gal 4:6)
54. The Greek parakletos means both Counselor and Helper. It carries a forensic (advocate) sense and a personal (comforter) sense. John 14:16, 26; 15:26).
55. Although created mono-personal beings require time to exhibit relationality, the perfect and internal nature of God’s intra-Personal relations do not require time to exist, but God is free to create and interact within time should He choose to. This author does not consider it logically or rationally possible for a being to exist both in and out of time, and therefore believes that God created time and chose to enter into it for its duration. While God has chosen to enter into the time He created, He is not limited to its passing as creation is any more than assuming humanity limits the divinity of the Son. God is free to experience time according to His pleasure.
56. Isa. 46:10; Job 11:7-9; 28:20-28; 34:12-22; Ps. 139:1-6, 16; 147:5; Isa. 40:12-14; 41:22-27; 42:9; Heb. 4:13.
57. contra some modern theologians “all things that are knowable” includes all past events, all present circumstances, and all future events (whether those events will be fully caused by God or by free creatures), as well as all counter-factuals of freedom. Even libertarian free will is not above and beyond God’s knowledge or power.
58. God is the origin of logic, ration and all moral and natural laws. Just as the persons of God do not act independently of one another (John 17), God does not act apart from Himself (or His nature).
59. The Beginning includes all of the persons of God. None were created.
60. God is not dependant on creation (Acts 17:25) and he does not exist as creation itself (pantheism). All creation is distinct from Him and dependant upon Him. He creates and He is free to destroy (Isa. 45:7).
61. Creation itself is reflective of the existence and creative power and freedom of God. The argument for God’s existence based upon the order of the universe is called the Teleological Argument.
62. While God may be said to be omnipresent, or existent everywhere, He cannot be said to exist everywhere in exactly the same way. God is more present in life of an abiding Christian than He is in the depths of Hell.
63. Deut. 7:9; 32:4; Isa. 49:7; 1 Cor. 10:13; 2 Cor. 1:18; 1 Thess. 5:24; 2 Thess. 3:3; 1 Pet. 4:19; 2 Tim. 2:13.
64. John 3:35; 17:24; 1 John 4:16.
65. Gen. 1:31; 2 Chr. 5:13; Ps. 25:8; 38:4; Ps. 100:5; 106:11; Jer. 33:11; Nah. 1:7; Mark 10:18.
66. Ex. 32:9-10; Ps. 78:59; Jer. 42:18; Rom 1:18; 2:5; 12:19; Rev. 6:16; 19:15.
67. Luke 1:50; 6:36; Rom. 12:1; 2 Cor. 5:19; Eph. 2:4; 1 John 2:2.
68. Matt. 6:14; Luke 23:34; Eph. 4:32; Col. 3:13.
69. Ps. 71:22; Isa. 6:4; Rev. 4:8; 15:3-4.
70. Gen. 41:39; 2 Sam. 14:20; Isa. 45:18-19; Rom. 16:27; 1 Cor. 3:10.
71. Lev. 19:26;; Job 4:17; Rom. 3:26.
72. His attributes are not in conflict. For example His love does not conflict with His justice and His wrath does not conflict with His forgiveness.
73. Hebrew hrhy, probably pronounced “Yahweh”. It may have been rooted in the word “to be” which indicates YHWH is the one who has always been. Although also denoting an abstract concept, YHWH is the personal name of God in the Old Testament (Gen. 2:4; Ex. 3:13-15). Jesus may have referred to this name in John 8:24, 28, 58.
74. Adonai is normally translated in the singular as “Lord” or “master,” but it is actually a plural possessive literally meaning “my Lords.” The term is only used of God and always used with singular forms of verbs.
75. Elohim literally mean “gods, Gods, divine beings.” Although it is occasionally used of angels or humans, it is normally used as a title for God apart from His name YHWH (“I am the Lord [YHWH] your God [Elohim]” Ex. 20:2). In Hebrew, plural terms are often used for singular beings or concepts to denote “plural of majesty” or “plural of intensity” much as English uses “the heavens” or “the waters.” Although not explicitly Trinitarian, the name Elohim does allow for plurality within God.
76. Gen. 18:25; Ps. 7:11; 50:6; 58:11; 75:7; Ez. 35:11; Acts 10:42; Rom. 2:6; 3:21-26; Heb. 12:33; Rev. 18:8.
77. Gen. 48:15; 29:24; Ps. 23:1; John 10:11, 14; Rev. 7:17.
78. Gen. 29:24; Deut. 32:4, 15, 18, 31; 1 Sam. 2:2.
79. Isa. 4:1; 43:3; Acts 2:27; Rev. 16:5.
80. Deut. 33:2-5; Ps. 5:2; 44:4; 1 Tim. 1:17; 6:15; Rev. 19:16.
81. Dan. 7:9, 13, 22.
82. Luke 2:29; Acts 4:24.
83. Matt. 1:21.