Category Archives: Trinity

“Let us give equal reverence to all the persons in the Trinity” by Thomas Watson

“If there be one God subsisting in three persons, then let us give equal reverence to all the persons in the Trinity. There is not more or less in the Trinity.

The Father is not more God than the Son and Holy Ghost. There is an order in the Godhead, but no degrees.

One person hath not a majority or supereminency above another, therefore we must give equal worship to all the Persons: John 5:23: ‘That all men should honour the Son, even as they honour the Father.'”

–Thomas Watson, A Body of Divinity Contained in Sermons Upon the Westminster Assembly’s Catechism (Carlisle, PA: Banner of Truth, 1692/1970), 112.

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“To the best of my powers I will persuade all men to worship Father, Son, and Holy Spirit” by Gregory of Nazianzus

“To the best of my powers I will persuade all men to worship Father, Son, and Holy Spirit as the single Godhead and power, because to Him belong all glory, honor, and might for ever and ever. Amen.”

–Gregory of Nazianzus, On God and Christ: The Five Theological Orations and Two Letters to Cledonius (ed. John Behr; trans. Frederick Williams and Lionel Wickham; Popular Patristics Series; Crestwood, NY: St Vladimir’s Seminary Press, 2002), 143.

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“The measure of God’s kindness to you” by Tim Chester

“Each day reflect on how God is being kind to you. And think of Jesus as the Father’s kindness in person.

‘But when the kindness and love of God our Saviour appeared,’ says Paul in Titus 3 v 4-5, ‘He saved us, not because of righteous things we had done, but because of His mercy.’

The Father’s kindness ‘appeared’ and it looks like Jesus. If you want to see the kindness of God, then look at the life and death of Jesus.

This is the measure of God’s kindness. This is divine kindness clothed in human flesh. This is His kindness to you.”

–Tim Chester, Enjoying God (Purcellville, VA: The Good Book Company, 2018), 64.

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“Let us worship God on earth as He is worshiped in heaven” by Jonathan Gibson

“The story of human history, from beginning to end, is the story of worship. This is because God has so structured His world that every person will worship through one of two men—Adam or Jesus Christ.

The first man Adam was made homo liturgicus, and everyone bearing his image has inherited his fallen liturgical orientation toward idolatry. We are born worshiping the creature, not the Creator; we live our lives seeking salvation and satisfaction in pseudo-redeemers, not the Redeemer.

We are a restless race, wandering ‘east,’ away from the divine sanctuary. But, through the Second Man Jesus Christ, we have the invitation to return and worship God aright in spirit and truth, in His presence.

Through the incarnation, life, death, resurrection, and ascension of Jesus Christ—the true Homo Liturgicus—God has opened a way back into His presence.

Since the first son of God, Adam, through the national (typical) son of God, Israel, and the royal (typical) son of God, Solomon, to the final (last-days) Son of God, Jesus, and now the (redeemed) sons of God, the Church—God has been seeking a people to worship Him.

We are called to worship, and our hearts are restless until we respond to that call by faith and obedience, and come and feast on Christ: ‘[W]hoever comes to me shall not hunger, and whoever believes in me shall never thirst’ (John 6:35).

The consummate experience of this truth must await the final day when we will feast on, and with, the glorified Son of God Himself, at the Wedding Supper of the Lamb.

For now, it is right, fitting, and delightful to worship as God’s redeemed people; then, it will be right, fitting, and delightful to do so as God’s glorified people. It is why worship matters now—because it will matter then, forever.

And so, as we gather each Lord’s Day, between the now and not yet of God’s kingdom, let us worship God for who is He, as one eternal God in three persons—Father, Son, and Holy Spirit—and for what He has done in creation and redemption, and for what He will do in the coming consummation.

Let us worship God on earth as He is worshiped in heaven.”

–Jonathan Gibson, “Worship On Earth As It Is In Heaven,” Reformation Worship, Eds. Jonathan Gibson and Mark Earngey (Greensboro, NC: New Growth Press, 2018), 20-21.

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“Gloria Patri” by Fred Sanders

“Glory to the Father, and to the Son, and to the Holy Ghost! As it was in the beginning, is now, and ever shall be, world without end.

The glory of God is from everlasting to everlasting, but while the praise of the Trinity will have no end, it had a beginning.

There was never a time when God was not glorious as Father, as Son, and as Holy Spirit. But there was a time when that singular glory had not yet disclosed itself so as to invite creatures to its praise.

To join in the ancient Christian prayer called the Gloria Patri, directing praise to Father, Son, and Holy Spirit, is to come into alignment here in the world ‘as it is now’ with triune glory ‘as it was in the beginning.’

All theology ought to be doxology, but Trinitarian theology in particular is essentially a matter of praising God. This doxological response is the praise of glory (ἔπαινον δόξης, Eph 1:6, 12, 14) that always was, and whose epiphany in time entails its antecedent depth in eternity.

Those whom God has blessed with every spiritual blessing in Christ are summoned to join that praise: ‘Blessed be God the Father, who has blessed us in the Beloved and sealed us with the Holy Spirit of promise’ (Eph 1:3-14, condensed).”

–Fred Sanders, The Triune God (Grand Rapids, MI: Zondervan, 2016), 25.

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“The name ‘Father'” by Herman Bavinck

“The name ‘Father’ is now the common name of God in the New Testament. The name YHWH is inadequately conveyed by Lord (κυριος) and is, as it were, supplemented by the name ‘Father.’

This name is the supreme revelation of God. God is not only the Creator, the Almighty, the Faithful One, the King and Lord; He is also the Father of His people.

The theocratic kingdom known in Israel passes into a kingdom of the Father who is in heaven. Its subjects are at the same time children; its citizens are members of the family.

Both law and love, the state and the family, are completely realized in the New Testament relation of God to His people. Here we find perfect kingship, for here is a king who is simultaneously a Father who does not subdue His subjects by force but who Himself creates and preserves His subjects.

As children, they are born of Him; they bear His image; they are His family. According to the New Testament, this relation has been made possible by Christ, who is the true, only-begotten, and beloved Son of the Father.

And believers obtain adoption as children and also become conscious of it by the agency of the Holy Spirit (John 3:5, 8; Rom. 8:15f.). God has most abundantly revealed Himself in the name ‘Father, Son, and Holy Spirit.’

The fullness that from the beginning inhered in the name Elohim has gradually unfolded and become most fully and splendidly manifest in the trinitarian name of God.”

–Herman Bavinck, Ed. John Bolt and trans. John Vriend, Reformed Dogmatics, Volume 2: God and Creation (Grand Rapids, MI: Baker Academic, 2004), 2: 147.

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“Eternally glorified” by Wilhelmus à Brakel

“God is worthy to be eternally glorified, even if there were no creature in heaven or upon earth.”

–Wilhelmus à Brakel, The Christian’s Reasonable Service, Volume 3, Ed. Joel Beeke, Trans. Bartel Elshout (Grand Rapids, MI: Reformation Heritage Books, 1700/1994), 3: 257.

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