How can God be three and one?
John 10:30
30 I and the Father are one.”
New International Version (NIV)
The answer
God is one in being and three in persons: the Father, the Son, and the Holy Spirit. These are not three gods, three parts of God, or one person appearing in three different roles. The three are genuinely distinct, each is fully God, and yet there is only one God.
God is one
Scripture never permits belief in three gods: “Hear, Israel: Yahweh is our God. Yahweh is one” (Deuteronomy 6:4). Jesus likewise commands baptism in one name—not three names—“of the Father and of the Son and of the Holy Spirit” (Matthew 28:19).
The Father, Son, and Spirit are distinct
At Jesus’ baptism, the Son is in the water, the Spirit descends upon him, and the Father speaks from heaven, “This is my beloved Son, with whom I am well pleased” (Matthew 3:16-17). All three are present and acting distinctly.
Jesus also says, “I and the Father are one” (John 10:30), not “I am the Father.” The Greek preserves that distinction: “are” is literally “we are,” while the word translated “one” is neuter, so the statement does not say that the Father and Son are one person.
Each is fully God
- The Son is God: John 1:1 says, “the Word was with God, and the Word was God.” “With God” shows distinction; “was God” declares his deity. In John 10:28-30, Jesus gives eternal life and keeps his sheep with the same unchallengeable security he attributes to the Father. His oneness with the Father is therefore more than agreement in purpose. His hearers understand the magnitude of his claim: “you, being a man, make yourself God” (John 10:33). They are wrong to accuse him of blasphemy, but not wrong to recognize that he is claiming deity.
- The Holy Spirit is God: In Acts 5:3-4, Peter first says that Ananias has lied to the Holy Spirit and then declares, “You haven’t lied to men, but to God.” Lying to the Spirit is lying to God.
- The Father is God: He is the one who sends and speaks of the Son, and he is named together with the Son and Spirit under the one divine name in Matthew 28:19.
Why this is not a contradiction
“One” and “three” do not describe God in the same respect. God is one in being or essence—what he is—and three in persons—who the one God is. A contradiction would require saying that God is one person and three persons in the same sense, or one divine being and three divine beings. Scripture teaches neither.
Nor is each person one-third of God. The Father is fully God, the Son is fully God, and the Spirit is fully God, without dividing God into parts. No created illustration can perfectly explain this, because nothing in creation is God's exact counterpart. The Trinity surpasses human comprehension, but it does not violate logic.
This is not merely an abstract puzzle. The Son who is one with the Father is the shepherd who gives eternal life and holds his people securely (John 10:28-30). Likewise, 2 Corinthians 13:14 joins “the grace of the Lord Jesus Christ, God’s love, and the fellowship of the Holy Spirit.” The one God is known, worshipped, and enjoyed as Father, Son, and Holy Spirit.
Answered from Scripture · reviewed November 11, 2026
Scripture reveals the living God as one undivided Being who exists eternally in three distinct Persons: Father, Son, and Holy Spirit. This is neither a contradiction nor human philosophy, but God's own self-revelation unfolded across the whole witness of Scripture so that believers may truly know, worship, and trust Him.
One True God
Scripture Affirms the Absolute Oneness of God
Hear, O Israel: The LORD our God, the LORD is one.
Deuteronomy 6:4 (NIV)
This foundational confession of Israel establishes that Yahweh is exclusively one in essence and unique among all beings.
Deuteronomy 6:4 stands as the central creed of biblical faith: "Hear, O Israel: The LORD our God, the LORD is one." This declaration, known as the Shema, establishes unyielding monotheism as the bedrock of divine revelation. Yahweh is not one god among many competing powers; He is unique, singular, and indivisible in essence. The prophets hammer this truth into Israel's consciousness through repeated, exclusive claims. In Isaiah 45:5, the Lord proclaims, "I am the LORD, and there is no other; besides me there is no God." He permits no rivals and shares His essential being with no created thing. This absolute uniqueness is reiterated forcefully in Isaiah 44:6, where God declares Himself the First and the Last, beside whom there is no sovereign deity, and in Isaiah 46:9, where He announces that none across all reality can be compared to Him.
This foundational truth never weakens in the New Testament. In 1 Corinthians 8:4, Paul insists that idols possess no actual existence because "there is no God but one." Monotheism remains the non-negotiable premise of the gospel, as 1 Timothy 2:5 states plainly: "For there is one God, and there is one mediator between God and men, the man Christ Jesus." Even the spiritual realm recognizes this indisputable fact; James 2:19 observes that demons believe God is one and shudder before His undivided majesty. From the thunder of Mount Sinai in Exodus 20:3, where the first commandment forbids honoring any other god before the Lord, to the apostolic preaching, Scripture guards the numerical and essential oneness of God. Any true understanding of God's internal relational plurality must stand securely upon this unwavering pillar of solitary divine being.
| Passage | What it says |
|---|---|
| Deuteronomy 6:4 | Declares that Yahweh our God is one Yahweh, establishing uncompromising monotheism for God's covenant people. |
| Isaiah 45:5 | Yahweh proclaims that He alone is God, and that beside Him there is no other savior or deity. |
| 1 Corinthians 8:4 | Paul confirms that an idol has no real existence and that there is no God but one. |
| 1 Timothy 2:5 | Reiterates that there is one God and one mediator between God and men, the man Christ Jesus. |
| James 2:19 | Observes that even the demons believe God is one, trembling before His solitary divine majesty. |
| Isaiah 44:6 | The LORD declares Himself the First and the Last, beside whom there is no God whatsoever. |
| Isaiah 46:9 | God insists on His peerless uniqueness, stating there is none like Him across all reality. |
| Exodus 20:3 | The first commandment explicitly forbids worshiping or recognizing any other gods before the one Lord. |
The Divine Father
The Father is Revealed as Eternal God
Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. For on him God the Father has placed his seal of approval.”
John 6:27 (NIV)
Jesus specifically identifies the Father as the One upon whom God has set His authenticating seal.
Jesus directs our attention to the sovereign source of all things in John 6:27, urging believers to seek the food that endures to eternal life, "which the Son of Man will give to you. For on him God the Father has set his seal." Here Christ distinguishes Himself from the Father while explicitly attributing absolute divine authority and ownership to Him. The Father is not merely an impersonal divine essence; He is a distinct Person who sends, commissions, and authenticates the Son. Paul captures this reality in 1 Corinthians 8:6, writing that "for us there is one God, the Father, from whom are all things and for whom we exist." The Father is the eternal origin and sovereign architect of the cosmos and redemption.
Throughout the New Testament epistles, the deity of the Father is presented as the primary horizon of worship and prayer. Ephesians 4:6 celebrates "one God and Father of all, who is over all and through all and in all," exalting His universal dominion. In 1 Peter 1:2, our very salvation originates in "the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ." Paul routinely opens his letters by invoking divine favor directly from this source, praying in Romans 1:7 for "grace to you and peace from God our Father." Jesus Himself taught His disciples to anchor their supplications in this paternal majesty, commanding in Matthew 6:9, "Pray then like this: 'Our Father in heaven, hallowed be your name.'" The Father reigns in uncreated glory, fully and eternally God.
| Passage | What it says |
|---|---|
| John 6:27 | Jesus identifies God the Father as the One who sets His seal upon the Son of Man. |
| 1 Corinthians 8:6 | States there is one God, the Father, from whom are all things and for whom believers live. |
| Ephesians 4:6 | Proclaims one God and Father of all, who is over all and through all and in all. |
| 1 Peter 1:2 | Speaks of believers chosen according to the foreknowledge of God the Father in sanctification. |
| Romans 1:7 | Paul invokes grace and peace from God our Father as the divine source of blessing. |
| Matthew 6:9 | Jesus directs prayer specifically to our Father in heaven, hallowing His sovereign name. |
The Divine Son
The Son Possesses Full and Unqualified Deity
I and the Father are one.”
John 10:30 (NIV)
Christ's declaration of oneness with the Father uses the neuter gender, asserting one essential nature rather than one singular person.
In John 10:30, Jesus makes the astonishing claim: "I and the Father are one." In the original Greek, the word for "one" is neuter (hen), not masculine (heis), signifying that Jesus and the Father are not one and the same person, but one single essential nature and divine power. The opening verse of John's Gospel confirms this eternal co-equality: John 1:1 reveals that "the Word was with God, and the Word was God." Jesus applied the sacred divine name directly to Himself in John 8:58, declaring, "Truly, truly, I say to you, before Abraham was, I am." Upon seeing His risen body, Thomas addressed Him without rebuke in John 20:28 as "My Lord and my God!"
The epistles consistently present Jesus Christ as bearing every attribute of unqualified deity. In Colossians 1:16, Paul reveals that by Him all things were created in heaven and on earth, while Colossians 2:9 states that "in him the whole fullness of deity dwells bodily." Titus 2:13 names Him as "our great God and Savior Jesus Christ," and Romans 9:5 identifies Him as the One who is "over all, God blessed forever." Philippians 2:6 explains that Christ existed eternally in the very "form of God" and possessed equality with God. The epistle to the Hebrews exalts the Son in Hebrews 1:3 as "the radiance of the glory of God and the exact imprint of his nature," recording in Hebrews 1:8 how the Father Himself addresses the Son: "Your throne, O God, is forever and ever." Peter aligns with this witness in 2 Peter 1:1, naming "our God and Savior Jesus Christ," and John summarizes in 1 John 5:20: "He is the true God and eternal life."
| Passage | What it says |
|---|---|
| John 1:1 | Attests that the Word was in the beginning with God and that the Word was fully God. |
| John 8:58 | Jesus claims eternal existence before Abraham, applying the divine name 'I am' to Himself. |
| John 10:30 | Jesus explicitly asserts that He and the Father are one in power, essence, and divine keeping. |
| John 20:28 | Thomas addresses the risen Jesus directly as his Lord and his God without correction. |
| Colossians 1:16 | Teaches that all things in heaven and earth were created by the Son and for Him. |
| Colossians 2:9 | Declares that the whole fullness of deity dwells bodily in Christ. |
| Titus 2:13 | Describes our blessed hope as the appearing of our great God and Savior Jesus Christ. |
| Hebrews 1:3 | Affirms the Son is the radiance of God's glory and the exact imprint of His nature. |
| Hebrews 1:8 | The Father Himself addresses the Son as God, whose throne is forever and ever. |
| Romans 9:5 | Christ according to the flesh is identified as God over all, blessed forever. |
| Philippians 2:6 | Christ Jesus existed eternally in the very form of God, possessing equality with God. |
| 2 Peter 1:1 | Peter refers directly to our God and Savior Jesus Christ, affirming His absolute divinity. |
| 1 John 5:20 | Jesus Christ is declared to be the true God and eternal life itself. |
The Divine Spirit
The Holy Spirit is Distinct and Fully God
Then Peter said, “Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? Didn’t it belong to you before it was sold? And after it was sold, wasn’t the money at your disposal? What made you think of doing such a thing? You have not lied just to human beings but to God.”
Acts 5:3-4 (NIV)
Peter parallels lying to the Holy Spirit with lying directly to God, demonstrating the Spirit's personal deity.
In Acts 5:3-4, Peter confronts Ananias over his covert greed with an explicit equation of the Holy Spirit with God Himself: "Why has Satan filled your heart to lie to the Holy Spirit... You have not lied to man but to God." The Holy Spirit is neither an impersonal force nor an abstract energy; He is a divine Person against whom one can lie, and to lie to Him is to lie directly to God. Paul confirms the Spirit's infinite divine intellect in 1 Corinthians 2:10-11, explaining that the Spirit searches everything, "even the depths of God," because only the Spirit of God can fully comprehend the thoughts of God. This divine presence indwells the church, leading Paul to declare in 1 Corinthians 3:16 that believers are God's temple precisely because "God's Spirit dwells in you."
The Spirit's full deity is woven through the entirety of Scripture. In 2 Corinthians 3:17, Scripture states plainly, "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom." David celebrated the Spirit's divine omnipresence in Psalms 139:7, asking, "Where shall I go from your Spirit? Or where shall I flee from your presence?" In Hebrews 9:14, the Spirit is characterized by the divine attribute of eternity, through whom Christ offered Himself without spot. This divine Person was active in the very dawn of creation, as Genesis 1:2 portrays the Spirit of God hovering over the face of the deep waters. Furthermore, 1 Corinthians 12:11 highlights His divine sovereignty, testifying that the Spirit distributes spiritual gifts individually to each person "just as he wills." Distinct from the Father and the Son, the Holy Spirit is fully, eternally God.
| Passage | What it says |
|---|---|
| Acts 5:3-4 | Peter exposes Ananias's deceit, equating lying to the Holy Spirit with lying directly to God. |
| 1 Corinthians 2:10-11 | The Spirit searches everything, even the depths of God, knowing the thoughts of God completely. |
| 1 Corinthians 3:16 | Paul calls believers God's temple because God's Spirit dwells within them. |
| 2 Corinthians 3:17 | Affirms that the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. |
| Psalms 139:7 | David confesses the omnipresence of God by asking where he can go from the Spirit's presence. |
| Hebrews 9:14 | The Spirit is termed eternal, through whom Christ offered Himself without blemish to God. |
| Genesis 1:2 | The Spirit of God hovered over the face of the waters at initial creation. |
| 1 Corinthians 12:11 | The Spirit exercises sovereign divine will, distributing gifts to each individual as He determines. |
Distinction of Persons
The Three Persons Relate Eternally as Distinct
As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.”
Matthew 3:16-17 (NIV)
At Christ's baptism, all three Persons are revealed simultaneously: the Son baptized, the Spirit descending, and the Father speaking.
At the waters of the Jordan, the reality of the triune God breaks into human history with unmistakable clarity in Matthew 3:16-17. Here all three distinct Persons appear simultaneously without confusion or blending: Jesus the Son rises in human flesh from the river, the Holy Spirit descends upon Him visibly like a dove, and the voice of the Father declares from heaven, "This is my beloved Son, with whom I am well pleased." This scene refutes any idea that God merely wears alternating masks; the Father is not the Son, the Son is not the Spirit, and the Spirit is not the Father.
This interpersonal distinction runs through the whole ministry of Christ. In John 14:16-17, the incarnate Son intercedes with the Father, asking Him to send "another Helper"—the Spirit of truth—establishing a clear relational distinction between the Petitioner, the Giver, and the Gift. Jesus reiterates this communion in John 15:26, promising to send the Spirit who proceeds from the Father to testify concerning the Son. Nor was this relational life an accommodation to time: in John 17:5, Christ prays to be glorified with the Father with the very glory He shared before the foundation of the world.
Such unbroken intimacy involves absolute, reciprocal comprehension. According to Matthew 11:27, no one knows the Son except the Father, and no one knows the Father except the Son, an exhaustive knowledge possible only among equals. The Spirit enters this selfsame divine counsel in John 16:13-15, taking what belongs to the Father and the Son to declare it to the church. This divine coordination was manifest from the beginning of the Incarnation, as Luke 1:35 records: the Holy Spirit came upon Mary, the power of the Most High overshadowed her, and the child born was confessed as the holy Son of God.
| Passage | What it says |
|---|---|
| Matthew 3:16-17 | The Son rises from the water, the Spirit descends like a dove, and the Father speaks from heaven. |
| John 14:16-17 | Jesus prays to the Father to send another Helper, distinguishing the Son, Father, and Spirit. |
| John 15:26 | The Son sends the Spirit of truth from the Father to bear witness to Christ. |
| John 17:5 | Jesus asks the Father to glorify Him with the glory He had with the Father before the world existed. |
| Matthew 11:27 | Jesus reveals the mutual, exclusive divine knowledge shared between the Father and the Son. |
| John 16:13-15 | The Spirit speaks not on His own but glorifies the Son by declaring what is the Father's. |
| Luke 1:35 | The Holy Spirit overshadows Mary, the Most High exerts power, and the holy child is called Son of God. |
Triune Harmony
The Triune Name and Apostolic Fellowship
Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Matthew 28:19 (NIV)
Baptism is commanded into the singular 'name' shared equally by the Father, Son, and Holy Spirit.
Before ascending into heaven, the risen Christ gave the Great Commission in Matthew 28:19, commanding His disciples to baptize nations "in the name of the Father and of the Son and of the Holy Spirit." The grammar carries immense theological weight: Jesus specifies a single "name" (singular), yet coordinates three distinct Persons under that solitary divine identity. Each Person shares equally and indivisibly in the one divine nature and authority into which every believer is sealed.
Because the early church understood God as a triune unity, their worship and pastoral benedictions naturally reflected this threefold reality. Paul closes his correspondence in 2 Corinthians 13:14 with the familiar apostolic blessing: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all." Salvation is never an isolated act of a solitary monad, but the unified work of the Trinity in covenant love.
Paul lays bare the comprehensive scope of this redemption in Ephesians 1:3-14, framing the believer's entire salvation through the work of the three Persons: the Father elects and predestines His people to adoption, the Son redeems them through His blood, and the Holy Spirit seals them as a guarantee of their eternal inheritance. Likewise, Jude 1:20-21 urges saints to persevere by praying in the Holy Spirit, keeping themselves in the love of God the Father, and awaiting the mercy of Jesus Christ unto eternal life. Even the distribution of spiritual gifts within the local church reflects this ordered harmony, as 1 Corinthians 12:4-6 attributes every gift, ministry, and empowerment to the same Spirit, the same Lord, and the same God.
| Passage | What it says |
|---|---|
| Matthew 28:19 | Commands baptism into the singular name of the Father, the Son, and the Holy Spirit. |
| 2 Corinthians 13:14 | Pronounces blessing through the grace of the Lord Jesus, the love of God, and the Spirit's fellowship. |
| Ephesians 1:3-14 | Praises the Father who chooses, the Son who redeems, and the Holy Spirit who seals believers. |
| Jude 1:20-21 | Exhorts believers to pray in the Holy Spirit, keep in God's love, and wait for Jesus' mercy. |
| 1 Corinthians 12:4-6 | Paul attributes the diversity of gifts, ministries, and activities to the same Spirit, Lord, and God. |
Old Testament Hints
The Old Testament Prepares for Plurality in Unity
Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.”
Genesis 1:26 (NIV)
The singular Creator deliberates within Himself using plural terms before crowning His creation with mankind.
Long before the full revelation of the Trinity in the New Testament, the Hebrew Scriptures foreshadowed a complex unity within the Godhead. In Genesis 1:26, the singular Creator deliberately consults within Himself, declaring, "Let us make man in our image, after our likeness." While grammar maintains that one God created the heavens and the earth, the text repeatedly uses plural personal pronouns, indicating personal dialogue within the undivided divine essence.
This plural language recurs at critical junctures of redemptive history. In Genesis 11:7, the Lord judges human rebellion at the Tower of Babel with the decree, "Come, let us go down and there confuse their language." Centuries later, when the prophet Isaiah is summoned into the heavenly throne room in Isaiah 6:8, the Lord addresses him with an intertwined singular and plural query: "Whom shall I send, and who will go for us?" The singular Lord speaks on behalf of a plural communion, preparing the way for the apostolic revelation of the triune God.
The prophetic literature goes even further, distinguishing distinct Persons who are each identified with Yahweh. In Isaiah 48:16, a divine figure who identifies Himself as the First and the Last declares, "And now the Lord God has sent me, and his Spirit," presenting three distinct divine subjects in a single breath. Similarly, Isaiah 63:9-10 recalls the exodus by distinguishing Yahweh, the "Angel of his presence" who saved Israel, and "his Holy Spirit" whom the people grieved. Thus, the Old Testament consistently witnesses to the living God who is profoundly one, yet never alone.
| Passage | What it says |
|---|---|
| Genesis 1:26 | God speaks in the plural, saying let us make man in our image and likeness. |
| Genesis 11:7 | The Lord speaks in the plural regarding coming down to confuse human speech at Babel. |
| Isaiah 6:8 | The Lord asks whom shall I send and who will go for us in the prophet's commissioning. |
| Isaiah 48:16 | The speaker declares that the Lord God and His Spirit have sent Him. |
| Isaiah 63:9-10 | The Lord, the Angel of His Presence, and His Holy Spirit operate together in Israel's redemption. |
Where in the Bible
| Book | Passages |
|---|---|
| Genesis | 3 · Genesis 1:2, Genesis 1:26, Genesis 11:7 |
| Exodus | 1 · Exodus 20:3 |
| Deuteronomy | 1 · Deuteronomy 6:4 |
| Psalms | 1 · Psalms 139:7 |
| Isaiah | 6 · Isaiah 45:5, Isaiah 44:6, Isaiah 46:9, Isaiah 6:8, Isaiah 48:16, Isaiah 63:9-10 |
| Matthew | 4 · Matthew 6:9, Matthew 3:16-17, Matthew 11:27, Matthew 28:19 |
| Luke | 1 · Luke 1:35 |
| John | 9 · John 6:27, John 1:1, John 8:58, John 10:30, John 20:28, John 14:16-17, John 15:26, John 17:5, John 16:13-15 |
| Acts | 1 · Acts 5:3-4 |
| Romans | 2 · Romans 1:7, Romans 9:5 |
| 1 Corinthians | 6 · 1 Corinthians 8:4, 1 Corinthians 8:6, 1 Corinthians 2:10-11, 1 Corinthians 3:16, 1 Corinthians 12:11, 1 Corinthians 12:4-6 |
| 2 Corinthians | 2 · 2 Corinthians 3:17, 2 Corinthians 13:14 |
| Ephesians | 2 · Ephesians 4:6, Ephesians 1:3-14 |
| Philippians | 1 · Philippians 2:6 |
| Colossians | 2 · Colossians 1:16, Colossians 2:9 |
| 1 Timothy | 1 · 1 Timothy 2:5 |
| Titus | 1 · Titus 2:13 |
| Hebrews | 3 · Hebrews 1:3, Hebrews 1:8, Hebrews 9:14 |
| James | 1 · James 2:19 |
| 1 Peter | 1 · 1 Peter 1:2 |
| 2 Peter | 1 · 2 Peter 1:1 |
| 1 John | 1 · 1 John 5:20 |
| Jude | 1 · Jude 1:20-21 |
The story in order
- Creation (c. 4000 BC) · Genesis 1:2 · The Spirit of God is present and active in the initial creation.
- Abrahamic Covenant (c. 2000 BC) · Genesis 1:26 · God speaks in the plural, 'us', hinting at plurality within unity.
- Exodus and Law (c. 1450 BC) · Exodus 20:3 · The first commandment establishes the absolute oneness of Yahweh.
- Monotheism Affirmed (c. 1400 BC) · Deuteronomy 6:4 · Declaration of Yahweh's absolute oneness for Israel.
- Prophetic Proclamations (c. 700 BC) · Isaiah 45:5 · Isaiah proclaims Yahweh as the only God, beside whom there is no other.
- Jesus' Earthly Ministry (c. AD 30) · John 10:30 · Jesus claims unity with the Father in essence and power.
- Jesus' Prayer for Glory (c. AD 30) · John 17:5 · Jesus recalls His pre-existent glory with the Father.
- The Great Commission (c. AD 30) · Matthew 28:19 · Baptism commanded in the singular name of Father, Son, and Holy Spirit.
- Pentecost (AD 30) · Acts 5:3-4 · Lying to the Spirit is equated with lying to God.
- Apostolic Teaching (c. AD 55) · 1 Corinthians 8:4 · Paul affirms there is only one God.
- Pauline Benediction (c. AD 56) · 2 Corinthians 13:14 · Blessing invoked through Christ, God, and the Spirit.
- Ephesian Praise (c. AD 60) · Ephesians 1:3-14 · Praise to the Father for choosing, the Son for redeeming, the Spirit for sealing.
- Apostolic Fellowship (c. AD 70) · Jude 1:20-21 · Believers are to keep in God's love, pray in the Spirit, and await Christ.
Key words
- One God (Deuteronomy 6:4)
- The absolute oneness and uniqueness of Yahweh, excluding all other deities. · Deuteronomy 6:4
- Father (1 Corinthians 8:6)
- The first Person of the Trinity, the eternal God from whom all things originate. · 1 Corinthians 8:6
- Son (John 1:1)
- The second Person of the Trinity, eternally with God, fully God, who became incarnate. · John 1:1
- Holy Spirit (Genesis 1:2)
- The third Person of the Trinity, fully God, active in creation, redemption, and sanctification. · Genesis 1:2
- Fullness of Deity (Colossians 2:9)
- The complete divine essence and nature dwelling bodily in Christ. · Colossians 2:9
- One Name (Matthew 28:19)
- The singular divine name encompassing the three Persons: Father, Son, and Holy Spirit. · Matthew 28:19
To understand that God is three and one is to enter into the fellowship of the eternal Godhead through Christ and by the Spirit. We are not called to master the infinite essence of the Creator, but to rest in the one God who has loved us, redeemed us, and sealed us forever.
52 passages, each cited once.
Scripture cited
- John 10:30
- Deuteronomy 6:4
- Matthew 3:16-17
- Matthew 28:19
- John 10:25-33
- Acts 5:3-4
- 2 Corinthians 13:14