Is The Trinity Biblical?

Can I go to Hell if I don't believe in the Trinity. 

Who is The Ancient of Days in Daniel 7?

The “Ancient of Days” is a figure in one of Daniel’s visions that unquestionably represents God.

Daniel 7 describes a succession of kingdoms appearing as various beasts.

These kingdoms are finally overthrown when the Ancient of Days sits in judgment over them on His glorious throne and gives dominion and an eternal kingdom to “one like a Son of Man” whom all peoples are to serve (or worship).

This vision is a messianic prophecy in which the “Ancient of Days” specifically represents God the Father and the “one like a Son of Man” is God the Son, Jesus Christ.

Daniel 7:9-10 introduces and describes the Ancient of Days as He appears in Daniel’s vision:

“I kept looking until thrones were set up, and the Ancient of Days took His seat; His vesture was like white snow and the hair of His head like pure wool.

His throne was ablaze with flames, its wheels were a burning fire.

A river of fire was flowing and coming out from before Him; Thousands upon thousands were attending Him, and myriads upon myriads were standing before Him; The court sat, and the books were opened,” (Daniel 7:9-10)

 A few verses later the passage goes on to explain:

“I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him.

and to Him was given dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him.

His dominion is an everlasting dominion which will not pass away; And His kingdom is one which will not be destroyed,” (Daniel 7:13-14)

This scene is closely paralleled by the one described in more lengthy detail in the Book of Revelation (particularly beginning in Chapters 4-5 and progressing through the rest of the book).

There, the Lord is seated gloriously on His throne and is approached by the Lamb who opens a scroll from the Lord’s hand and receives the nations as His inheritance.

A beast representing a wicked human kingdom is overthrown, and the Lamb rules over all the earth and shares the very throne of God.

In the Gospels, Jesus is also frequently called the “Son of Man,” sometimes with direct reference to Daniel 7 and “coming on the clouds.”

This certainly seems to indicate that the New Testament understanding of this passage is that the Ancient of Days is specifically God the Father and that the Son of Man is God the Son.

The earliest Christian writings outside the Bible also frequently point to this interpretation.

¹ Even the Jewish apocryphal “Book of Enoch,” borrowing from Daniel, describes the “Son of Man” as an eternal, divine figure who is given the Messianic Kingdom by the “Head of Days,” (who is obviously parallel to Daniel’s “Ancient of Days”).

While this book is completely apocryphal and carries no authority, it does show us that at least some Jews reading Daniel 7 understood that both the “Ancient of Days” and the “Son of Man” must be divine figures worthy of universal worship, yet without violating biblical monotheism.

The Christian understanding of this passage fully answers this conundrum in the doctrine of the Trinity and the incarnation of God the Son.

The Trinity Doctrine 

There is only one God

The doctrine of the Trinity is arrived at by looking at the whole of scripture, not at just one verse.

The first step is to establish how many Gods exist: one!

 Isaiah 43:10; 44:6, 8; 45:5, 14, 18, 21,22; 46:9; 47:8  John 17:3; 1 Cor. 8:5-6; Gal. 4:8-9.

Afterward, we see that the Father, the Son, and the Holy Spirit, all share divine attributes and show characteristics of personhood.

“Thus says the Lord, the King of Israel And his Redeemer, the Lord of hosts: “I am the first and I am the last, And there is no God besides Me,” (Isaiah 44:6).

“…Is there any God besides Me, Or is there any other Rock? I know of none,” (Isaiah 44:8)

“I am the Lord, and there is no other; besides Me there is no God,” (Isaiah 45:5).

“I am the Lord, and there is no other; besides Me there is no God” (Isaiah 45:5).

is but one God, we turn to the biblical data showing that the one God is three persons: Father, Son, and Holy Spirit.

Having established that there is but one God, we turn to the biblical data showing that the one God is three persons: Father, Son, and Holy Spirit.

Therefore, the doctrine of the Trinity is arrived at by looking at the whole of scripture, not in a single verse.

It is the doctrine that there is only one God, not three and that the one God exists ithree persons:  Father, the Son, and the Holy Spirit. 

An analogy would be time. 

Time is past, present, and future.  But, there are not three times, only one.

The word “trinity” is not found in the Bible, but this does not mean that the concept is not taught there. 

The word “monotheism” is not found in the Bible either, but we use it anyway when describing what the Scriptures teach in Isaiah43:10; 44:6, 8; 45:5. 

Likewise, the words “omniscience,” which means “all-knowing,” “omnipotence,” which means “all-powerful,” and “omnipresence,” which means “present everywhere” are not found in the Bible either; but we use these words to describe the attributes of God.

So, to say that the Trinity isn’t true because the word isn’t in the Bible is an invalid argument.

Is there subordination in the Trinity?

There is, apparently, a subordination within the Trinity regarding order but not substance or essence. 

We can see that the Father is first, the Son is second, and the Holy Spirit is third. 

The Father is not begotten, but the Son is (John 3:16). The Holy Spirit proceeds from the Father (John 15:26). The Father sent the Son (1 John 4:10). 

The Son and the Father send the Holy Spirit (John 14:26; 15:26). 

The Father creates (Isaiah 44:24), the Son redeems (Gal. 3:13), and the Holy Spirit sanctifies (Rom. 15:16).

This subordination of order does not mean that each of the members of the Godhead are not equal or divine.

For example, we see that the Father sent the Son, but this does not mean that the Son is not equal to the Father in essence and divine nature. 

The Son is equal to the Father in his divinity but inferior in his humanity.  A wife is to be subject to her husband; but this does not negate her humanity, essence, or equality. 

By further analogy, a king and his servant both share human nature.  Yet, the king sends the servant to do his will.

Jesus said, “For I have come down from heaven, not to do My own will, but the will of Him who sent Me,” (John 6:38).

Of course, Jesus already is King; but the analogy shows that because someone is sent, it doesn’t mean they are different from the one who sent him.

Critics of the Trinity will see this subordination as proof that the Trinity is false. 

They reason that if Jesus were truly God, then He would be completely equal to God the Father in all areas and would not, therefore, be subordinate to the Father in any way.

But this objection is not logical. The Son is subordinate in position – having been sent, and being made under the Law (Gal. 4:4).

If we look at the analogy of the king and the servant, we certainly would not say that the servant was not human because he was sent.

Being sent does not negate sameness in essence.  Therefore, the fact that the Son is sent does not mean that He is not divine any more than when my wife sends me to get bread, it means that I am not human.

Is the Trinity confusing?

Another important point about the Trinity is that it can be a difficult concept to grasp, but this does not necessitate an argument against its validity.

On the contrary, the fact that it is difficult is an argument for its truth.  The Bible is the self-revelation of an infinite God. 

Therefore, we are bound to encounter concepts which are difficult to understand – especially when dealing with an incomprehensible God who exists in all places at all times.

So, when we view descriptions and attributes of God manifested in the Father, the Son, and the Holy Spirit, we discover that a completely comprehensible and understandable explanation of God’s essence and nature is not possible. 

What we have done, however, is derived from the Scripture the truths that we can grasp and combine them into the doctrine we call The Trinity.

It is the way of the cults to reduce biblical truth to make God comprehensible and understandable by their minds. 

To this end, they subject God’s word to their own reasoning and end in error. 

Nevertheless, the following verses are often used to demonstrate that the doctrine of the Trinity is indeed biblical:

Matt. 28:19, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.”

1 Cor. 12:4-6, “Now there are varieties of gifts, but the same Spirit.

Verse 5 And there are varieties of ministries, and the same Lord.

Verse 6 And there are varieties of effects, but the same God who works all things in all persons.”

2 Cor. 13:14, “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.”

Eph. 4:4-7, “There is one body and one Spirit, just as also you were called in one hope of your calling;

Verse 5 one Lord, one faith, one baptism,

Verse 6 one God and Father of all who is over all and through all and in all.

Verse 7 But to each one of us grace was given according to the measure of Christ’s gift.”

1 Pet. 1:2, “according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in fullest measure.”

Jude 20-21, “But you, beloved, building yourselves up on your most holy faith; praying in the Holy Spirit; Verse 21 keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life.”

Some critics of the Trinity doctrine claim that since the word “trinity” is not found in the Bible, it isn’t true.

Furthermore, some assert that if God wanted us to believe in the Trinity He would have stated the doctrine clearly.

First of all, it is illogical to claim that since the word “Trinity” is not found in the Bible that its concept is not taught therein.

This kind of objection usually demonstrates a prejudice against the teaching of the Trinity.

Instead, the person should look to God’s word to see if it is taught or not.

Second, there are many biblical concepts that people believe in that don’t have a specific word describing them used in the Bible.

For example, the word “bible” is not found in the Bible, but we use it anyway to describe the Bible.

Likewise, the words “omniscience,” which means “all knowing,” “omnipotence,” which means “all powerful,” and “omnipresence,” which means “present everywhere,” are words not found in the Bible either, but we use them to describe the attributes of God. 

We don’t have to see a specific word in the Bible in order for the concept it describes to be true.

Here are some other words that the Bible does not use but the concepts are mentioned.

Atheism is the teaching that there is no God. “The fool has said in his heart, “There is no God” (Psalm 14:1).

Divinity which means divine quality or godlike character.  Yet, we speak of the godlike quality of the Lord God.  See Psalm 139.

Incarnation which means the word (God) who became flesh.  Yet, this is definitely taught in the Bible (John 1:1,14).

Monotheism is the teaching that there is only one God (Isaiah 43:10; 44:8).

Rapture is the teaching that the Christians who are alive when Jesus returns will be caught up to meet Him in the air (1 Thess. 4:16-18).

So, to say that the Trinity isn’t true because the word isn’t in the Bible is an invalid argument. 

Furthermore, to say that if God wanted us to believe in the Trinity He would have clearly taught it in scripture, is also an invalid argument.

Something does not have to be clearly formulated in the Bible to be valid. 

Not all things taught in the Bible are perfectly clear. Take a look at the book of Revelation.

It contains many things that are cryptic that must be interpreted after examining all of the Bible. 

Even then, there are disagreements as to what some things mean. 

Yet, we know that the truths there are true whether or not we discover them.

Nevertheless, there are scriptures that demonstrate a Trinitarian aspect:

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:  (Mat. 28:19)

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.  (2 Cor. 13:14)

There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.

But unto every one of us is given grace according to the measure of the gift of Christ.  (Eph. 4:4-7)

But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.  (Jude 1:20-21)

The Trinity Overview 

1. There is only one God in all places in all time.

2. There have been no gods before Him and there will be no gods after Him.

3. He is the one and only uncreated, necessary, Trinitarian Being, eternally consisting of three simultaneous and distinct persons, the Father, the Son, and the Holy Spirit.

4. The three persons share the same divine essence (ontological trinity), but express different functions in creation (economic trinity).

5. Neither person derives his substance from either or both of the others.

6. The Trinity is not comprised of parts (divine simplicity), but is one simple divine being.

7. In the Trinity are unity and diversity, which are equally basic and mutually dependent upon one another.

8. God is spiritual in nature, non-contingent, unchanging, transcendent, and sovereign.

9. God has nothing against which He can be compared and defined. Therefore, He is self-revealed in creation, scripture, and Jesus.

10. He is the ultimate source of all truths, all actualities, and all potentialities.

11. Goodness, mercy, love, holiness, etc., are revealed by Him as an expression of His nature.

12. Therefore, that which is good is known by comparison to God’s nature, which is holy and righteous.

13. There is no condition in which the Christian God might exist or could not exist since that would not be the God of the Bible.

14. God’s incommunicable attributes stress his transcendence, and his communicable attributes stress his immanence.

15. He created the universe as well as people. God is neither included in space nor absent from it.

16. He possesses infinite knowledge, wisdom, presence, and power that manifest out of His good and holy nature.

17. He does whatever He pleases and ordains all that occurs. Since He is the ultimate standard of all that is good, He will judge all people.

18. Those who have, by faith, trusted in the self-revealed atonement of Jesus, who is God in flesh, will be saved from God’s righteous and eternal condemnation.

19. Those who have not will face righteous and eternal condemnation.

The Trinity Overview supported by Scripture.

There is only one God in all places in all time (Deut. 4:35, 39).

There have been no gods before Him and there will be no gods after Him (Isa. 43:10; 44:6, 8; 45:5).

He is the one and only, uncreated (Psalm 90:2; 1 Tim. 1:17; Isa 40:18),

He is a necessary (Exo. 3:14-15), Trinitarian Being (Matt. 28:19; 2 Cor. 13:14),

He eternally consists of (Psalm 90:2) of three simultaneous and distinct persons (Matt. 28:19; 2 Cor. 13:14),

The Father (Phil. 1:2),

The Son (John 1:1,14; Col. 2:9),

And the Holy Spirit (Acts 8:29; 11:12; 13:2).

The three persons share the same divine essence (Phil. 1:2; Col. 2:9; Acts 5:3-4), but express different function in creation (John 3:16; 6:38; 15:26; 16:8; 2 Cor. 5:21; Eph. 1:4-7).

Neither person derives his substance from either or both of the others (Mal. 3:6; Gen. 1:26; John 10:30; Eph. 1:4).

The Trinity is not comprised of parts but is one simple divine being (Deut. 6:4; Mark 12:29; 1 John 1:5).

In the Trinity are unity and diversity (Deut. 6:4; Isaiah 48:16), which are equally basic and mutually dependent upon one another.

God is spiritual in nature (John 4:24; Luke 24:39),

non-contingent (Isa. 44:24; Acts 17:25; 1 Tim. 6:16),

unchanging (Mal. 3:6; Heb. 13:8),

transcendent (Gen. 1:1; Exo. 3:14; Isa. 44:24),

And sovereign (Isaiah 46:10; Eph. 1:11).

God has nothing against which He can be compared and defined (Isaiah 40:18; 44:7; 46:9).

Therefore, He is self-revealed in creation (Rom. 1:20),

In scripture (Exo. 20:1–5; John 5:39),

And Jesus (John 1:1,14; Heb. 1:3).

He is the ultimate source (Rom. 4:17) of all truths (Psalm 31:5; Eph. 1:11),

All actualities (Gen. 1:1; Isa. 44:24),

And all potentialities (Luke 10:13; John 15:22).

Goodness, mercy, love, holiness, etc., are revealed by Him as an expression of His nature (Matt.12:34, Gen. 1:3).

Therefore, that which is good is known by comparison to God’s nature (Mark 10:18), which is holy and righteous (1 Sam. 2:2; 1 Pet. 1:16).

There is no condition in which the Christian God might exist or could not exist (Ex. 3:14; Psalm 90:2), since that would not be the God of the Bible.

God’s incommunicable (Mal. 3:6; Isa. 40:28; 1 Pet. 1:16) attributes stress his transcendence, and his communicable attributes (Gen. 1:26) stress his immanence.

He created the universe as well as people (Gen. 1:1-3; Col. 1:15-17).

God is neither included in space nor absent from it (Gen. 1:1-3; John 1:1-3; Col. 1:16-17, Eph. 1:4-7).

He possesses infinite knowledge (1 John 3:20),

wisdom (Psalm 147:5),

presence (Psalm 139:7–12),

and power (Genesis 18:14) that manifest out of His good and holy nature (1 Pet. 1:16).

He does whatever He pleases (Psalm 115:3; Dan. 4:35) and ordains all that occurs (Eph. 1:11).

Since He is the ultimate standard of all that is good (1 Pet. 1:16), He will judge all people (Psalm 7:8; 96:13; Rev. 11:18; 20:12).

Those who have, by faith, trusted in the self-revealed atonement of Jesus (Zech. 12:10; 1 Pet. 2:24), who is God in flesh (John 1:1, 14; Col. 2:9; Heb. 1:8), will be saved from God’s righteous and eternal condemnation (Rom. 4:5; 5:1; 8:1).

Those who have not, will face righteous and eternal condemnation (Rev. 20:12-15; 20:10).

The Trinity is one God who exists simultaneously in three persons.

Each is coequal, copowerful, and coeternal with the other.

Each person – Father, Son and Holy Spirit – is not the other.

Remove One of them and there is no God, because they all comprise the one true God. 

An analogy of the Trinity Using time as an example:

the past is distinct from the present, which is distinct from the future.

Each is simultaneous. Yet, they are not three ‘times’ but one.

That is, they all share the same nature: time.

• Sources:

  1. Carm.org.What is the Trinity? It is one God in three persons: Father, Son, Holy Spirit (carm.org)