Messianic Perspectives

Liz Ayala: Stay with us as we discuss the question, do Christians worship three gods? Right here on Messianic Perspectives. Shalom and welcome to Messianic Perspectives, a daily program where we look into the scriptures from a distinctive first century Jewish point of view. I'm Liz Ayala. Today Dr. Gary Hedrick is discussing the doctrine of the Trinity. Does it really mean that Christians worship three gods, the Father, the Son, and the Holy Spirit? Some people think so, and that's what we want to find out. I'll be back at the close of the program to tell you about our special offer.

And now with today's installment, here's Gary Hedrick.

Dr. Gary Hedrick: All right, thank you. It's good to have you with us listening friend as we continue this series of studies on the Trinity. And it's true, some people mistakenly think that Christians worship three gods because we believe in the Trinity. But what we've seen so far in this series is that the idea of divine triunity isn't nearly as foreign to the Old Testament as some might have us believe. As a matter of fact, as we've been making our way through the Old Testament, the Hebrew scriptures, we've seen numerous indications that God exists as a complex unity.

That is a unity that's characterized by an internal complexity, a triunity. We've been able to discern three persons, the Father or Abba, the Son, and the Holy Spirit, all three of whom are identified in scripture as God. And we've already spent some time in the Torah, the first division of the Hebrew scriptures. So let's move on to the second division of the Hebrew scriptures, the Nevi'im, the prophets. There's a fascinating passage in Isaiah chapter 63. And remember what we're looking for is passages with trinitarian overtones. That is passages that refer to God in a threefold way.

And here in Isaiah chapter 63, look at the reference to God the Father in verse seven. The prophet says, I will mention the loving kindnesses of the Lord and the praises of the Lord, that's the Hebrew Yahweh, according to all that the Lord hath bestowed on us and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses. Then secondly, there's someone called the redeemer or the angel of his presence. Verse nine, in all their affliction he was afflicted and the angel of his presence saved them.

In his love and in his pity he redeemed them and he bare them and carried them all the days of old. Number three, there's the Holy Spirit. Verse 10, but they rebelled and vexed his Holy Spirit. Therefore he was turned to be their enemy and he fought against them. So there you have one passage in Isaiah chapter 63 where God is portrayed in three ways. First, he's the compassionate Father who bestows his mercies on Israel. Second, he's the angel who's described as a savior and a redeemer. And third, he's the Holy Spirit. But that's not all.

Let's turn back to Isaiah chapter 48, just a few pages before this. And again, we're going to see three distinct personages emerge from this one passage of scripture. The speaker is the servant of Jehovah. Look at what he says in verse 12. Hearken unto me, oh Jacob and Israel, my called. I am he. I am the first. I also am the last. Now isn't that interesting? Listen to the words of Jesus Christ in Revelation 22:12. He says, and behold, I come quickly and my reward is with me to give every man according as his work shall be.

I am Alpha and Omega, the beginning and the end, the first and the last. So when the servant of Jehovah identifies himself here in Isaiah chapter 48 as the first and the last, it's an indication that the servant of Jehovah is none other than Jesus Christ himself. And that's who's speaking here in Isaiah 48. Listen to what he says here in verse 16. Come ye near unto me, hear ye this, he says. I have not spoken in secret from the beginning. From the time that it was, there am I. And now the Lord God and his Spirit hath sent me.

First, the speaker in this passage is the servant of Jehovah. Second, there's the Lord God or Jehovah who sent his servant. And third, there's the Spirit who anointed the servant. So you have three distinct personages, each of whom is associated with God. But there's more. Isaiah prophesied that the Messiah would be an incarnation of God himself. Listen to what he says in Isaiah chapter nine verses six and seven. For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name shall be called wonderful counselor, the mighty God, the everlasting Father, the Prince of Peace.

Of the increase of his government and peace there shall be no end upon the throne of David and upon his kingdom to order it and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this. Isaiah's references to Messianic government and Davidic authority make it clear that this prophesied child here in Isaiah nine would be the Messiah. Notice that one of the Messiah's names is the mighty God, an unmistakable title of divinity. Incredibly, the baby boy that was to be born in Bethlehem according to Micah 5:2 would be God incarnate.

Rabbinic authorities have attempted to explain away the deity of the Messiah in this passage by saying that the term mighty God, the Hebrew El Gibbor, actually refers to a godlike person or hero, but not to true deity. However, the fact is that every other time the name El Gibbor appears in scripture, listen, every other time it appears in scripture, it refers to God. To say that this name doesn't refer to deity in Isaiah 9:6 where it is applied to the Messiah is a clear distortion of its meaning. So there are four names given for the Messiah here in Isaiah nine.

First, he is the wonderful counselor. Second, he is the mighty God, El Gibbor. Third, he is the everlasting Father. And fourth, he is the Prince of Peace. And when Isaiah says unto us a child is born, unto us a son is given, he's referring to the events that transpired in Bethlehem nearly 2,000 years ago. So what does all of this mean? Very simply, it means that God exists as a compound unity. He is one, just as the Shema says he is one. But within that oneness there is a threefold complexity and it defies explanation. If you go into the laboratory and you try to dissect the Godhead into three separate beings, you'll find that it can't be done.

In the Godhead, the three divine persons are so finely intertwined it's virtually impossible to separate them one from the other. In fact, the three primary Old Testament names of deity, Jehovah, Adonai, and Elohim are all directly applied to each of the three persons of the Trinity. The Father, for example, is known in the Old Testament by all three of those names, Yahweh, Adonai, Elohim. He is also El Elyon, the most high God. El Olam, the everlasting God. El Shaddai, God Almighty. The name Yahweh, which occurs 6,828 times in the Old Testament, signifies God as the self-existent one, the one who was and is and is to come.

At the time of the Exodus from Egypt, Moses asked the Lord to identify himself by name and God said unto Moses, I am that I am. And he said, thus shalt thou say unto the children of Israel, I am hath sent me unto you. And God said moreover unto Moses, thus shalt thou say unto the children of Israel, the Lord God, Yahweh Elohe in the Hebrew, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob hath sent me unto you. This is my name forever and this is my memorial unto all generations.

Exodus chapter 3 verses 14 and 15. I like the way the late Dr. Herbert Lockyer summarized the Bible's portrayal of God the Father. Here's what he said. As to his duration, he is the everlasting God. Genesis 21:33. As to his power, he is the almighty God. Genesis 17:1. As to his exclusiveness, he is the jealous God. Exodus 20 verses three through five. As to his holiness, he is a consuming fire. Deuteronomy 4:24. As to his pity, he is a merciful God. Deuteronomy 4:31. As to his fidelity, he is a faithful God. Deuteronomy 7:9. As to his vitality, he is the living God.

Joshua 3:10. As to his greatness, he is the terrible God. Nehemiah 1:5. As to his compassion, he is the gracious God. Jonah chapter four verse two. So that's God the Father. Then second, the Son is the reflection or image of his father. Therefore he too is known as El or Jehovah. The Son is the Logos or the word mentioned in John chapter one where it says, in the beginning was the word and the word was with God and the word was God. The same was in the beginning with God. All things were made by him and without him was not anything made that was made.

In ancient Greek and Jewish philosophy, the Logos or the Memra was the guiding principle of the universe. And John identifies the Logos as Jesus Christ, the eternal word. And third, the Spirit is called the Spirit of the Lord and the Spirit of God. He is the Ruach Elohim who brooded over the surface of the water at the creation. Genesis 1:2 and the earth was without form and void and darkness was upon the face of the deep and the Spirit of God, the Ruach Elohim, moved upon the face of the waters. So there you've got it, three distinct persons, each of whom is known as God.

Well, we've got a lot more territory to cover, but our time is gone for today. So join us again next time, won't you? I'll see you then. You take care. Bye-bye.

Liz Ayala: Thank you Gary and thank you listening friend for tuning in today. Now let me tell you about our special offer for this month. It's Gary Hedrick's booklet entitled, do Christians worship three gods? In this 70 page booklet, Gary addresses head-on the question of whether or not the doctrine of the Trinity makes Christianity incompatible with the teachings of the Jewish Bible or what we call the Old Testament. It's available for a suggested gift of $7. After all, the Jewish people have always been champions of monotheism. The central creed of Judaism is Deuteronomy 6:4 which says the Lord our God is one Lord, not three.

So when a Jewish person becomes a believer in Jesus, isn't he forsaking his monotheistic Jewish heritage? Surprisingly enough, the answer is no. And you'll find out why in this interesting booklet. It has an informative question and answer section and also a helpful glossary of Hebrew words at the end. The title again is, do Christians worship three gods? Then we also have the programs you're hearing here on the broadcast available on two CDs with the same title, do Christians worship three gods? This series is available for a suggested gift of $12. Just visit our secure online store at messianicspecialties.com to place your order.

If you would prefer to order by mail, just address your request to Messianic Perspectives, PO Box 345 San Antonio, Texas 78292. To order by phone, use our toll-free order line. The number is 1-800-926-5397. Have you enjoyed this edition of Messianic Perspectives? Why not continue to learn about the Jewish roots of your Christian faith by inviting a speaker from CJF Ministries? Call our toll-free number 1-800-926-5397 and we'll be happy to handle all of the details. And as always, when you're in touch with us, please mention the call letters of this station. If you're listening to our webcast or podcast, we need to know that too.

I'm Liz Ayala. Join us next time, won't you? As Dr. Gary Hedrick continues our series of studies on do Christians worship three gods right here on Messianic Perspectives. Messianic Perspectives is sponsored by CJF Ministries of San Antonio, Texas and is made possible on this station by the free will contributions of our listeners in this area.