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  • Christopher Wayne White

The Father, The Son, The Holy Spirit

God is the first person of the Trinity, God as creator and supreme authority. 1 Corinthians 8:6 Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. Ephesians 4:6 One God and Father of all, who is over all and through all and in all. Matthew 23:9 And call no man your father on earth, for you have one Father, who is in heaven. Psalm 68:5 Father of the fatherless and protector of widows is God in his holy habitation. Isaiah 64:8 But now, O Lord, you are our Father; we are the clay, and you are our potter; we are all the work of your hand. John 1:14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. John 10:30 I and the Father are one.” 1 John 4:14 And we have seen and testify that the Father has sent his Son to be the Savior of the world. 1 John 3:1 See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. Colossians 2:9 For in him the whole fullness of deity dwells bodily, 1 John 5:20 And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. Isaiah 43:11 I, I am the Lord, and besides me there is no savior. Colossians 1:16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.

The Son Jesus Is God the Son (Greek: Θεός ὁ υἱός) is the second person of the Trinity. The doctrine of the Trinity identifies Jesus as the embodiment of God the Son, united in essence (consubstantial) but distinct in person with regard to God the Father and God the Holy Spirit (the first and third persons of the Trinity). God It means that he is God. Paul said in Colossians 2:9, "In him, the whole fullness of deity dwells bodily" (cf. 1:13, 19). He said in Philippians 2:6, "Though he was in the form of God he did not count equality with God a thing to be grasped but emptied himself." Hebrews 1:2-3 says, "In these last days God has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of [God's] glory and the very stamp of his nature, upholding the universe by his word of power." Hebrews 1:8-9 says, "Of the Son [God] he says, "Your throne, O God, is forever and ever." And John writes, "In the beginning was the Word and the Word was with God and the Word was God . . . and the Word became flesh and dwelt among us full of grace and truth" (John 1:1,14). When Paul said that Jesus is the Son of God, we understand him to mean that Jesus is God. He is not a mere man or a high-ranking angel in human form. He is truly man and truly God. When we call him Son of God, we mean that he is of the same nature as God. Fathers create things unlike themselves, but they beget sons like themselves. C. S. Lewis puts it like this: When you beget, you beget something of the same kind as yourself. A man begets human babies, a beaver begets little beavers, and a bird begets eggs which turn into little birds. But when you make (or create), you make something of a different kind from yourself. A bird makes a nest, a beaver builds a dam, and man makes a wireless set (or a computer) . . . So when we say that Jesus is the Son of God, we mean that God has begotten his Son in his very same divine nature, nothing less, from all eternity. Begetting is a metaphor, a picture, that tries to hold two truths together: (1) God the Father is not God the Son and God the Son is not God the Father; they are distinct persons, distinct centers of consciousness, and can relate to each other. But (2) the Father and the Son are one God not two Gods, one essence, one divine nature. From all eternity, without any beginning, the Father has always had a perfect image of himself and a divine reflection or radiance equal to himself, namely, the Son. So the first thing we mean when we say, "Jesus is the Son of God," is that he is God. Jesus Is God the Son (Greek: Θεός ὁ υἱός) is the second person of the Trinity. The doctrine of the Trinity identifies Jesus as the embodiment of God the Son, united in essence (consubstantial) but distinct in person with regard to God the Father and God the Holy Spirit (the first and third persons of the Trinity). God It means that he is God. Paul said in Colossians 2:9, "In him, the whole fullness of deity dwells bodily" (cf. 1:13, 19). He said in Philippians 2:6, "Though he was in the form of God he did not count equality with God a thing to be grasped but emptied himself." Hebrews 1:2-3 says, "In these last days God has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of [God's] glory and the very stamp of his nature, upholding the universe by his word of power." Hebrews 1:8-9 says, "Of the Son [God] he says, "Your throne, O God, is forever and ever." And John writes, "In the beginning was the Word and the Word was with God and the Word was God . . . and the Word became flesh and dwelt among us full of grace and truth" (John 1:1,14). When Paul said that Jesus is the Son of God, we understand him to mean that Jesus is God. He is not a mere man or a high-ranking angel in human form. He is truly man and truly God. When we call him Son of God, we mean that he is of the same nature as God. Fathers create things unlike themselves, but they beget sons like themselves. C. S. Lewis puts it like this: When you beget, you beget something of the same kind as yourself. A man begets human babies, a beaver begets little beavers, and a bird begets eggs which turn into little birds. But when you make (or create), you make something of a different kind from yourself. A bird makes a nest, a beaver builds a dam, and man makes a wireless set (or a computer) . . . So when we say that Jesus is the Son of God, we mean that God has begotten his Son in his very same divine nature, nothing less, from all eternity. Begetting is a metaphor, a picture, that tries to hold two truths together: (1) God the Father is not God the Son and God the Son is not God the Father; they are distinct persons, distinct centers of consciousness, and can relate to each other. But (2) the Father and the Son are one God not two Gods, one essence, one divine nature. From all eternity, without any beginning, the Father has always had a perfect image of himself and a divine reflection or radiance equal to himself, namely, the Son. So the first thing we mean when we say, "Jesus is the Son of God," is that he is God.

The Holy Spirit

The Holy Spirit Convicts and Regenerates Our Spirit

“Our first encounter with the Holy Spirit is when He convicts us of our sin, shows us that none of us can live up to the righteousness of Jesus, and reveals to us the judgment that is coming to those who die without a Savior (John 16:8-11).


As we repent, confess our sins and receive the gift of Salvation the Holy Spirit regenerates our dead inner human spirit, which now becomes sensitive to the spiritual things of God (John 3:1-16; and Acts 2:38. This is referred to in the Bible as the New Birth.”

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