Abstract
Table of Contents
Part I
Part II
Part III
Part IV
Part V
Part VI
Part VII
Part VIII
Part IX
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Part V: The Trinity in the Old Testament
Chapter 7
Specific Old Testament References
to the Trinity
THE ASSUMPTION
that the writers of the Old Testament used such phrases deliberately
is based on the further assumption that by revelation they had
come to understand that there were three Persons in the Godhead.
I think we have established the fact that the Old Testament recognized
more than one Person in the Godhead, but are there any passages
which distinctly identify three Persons in a single context?
There definitely are, and a consideration of such passages brings
out the further fact that Scripture has provided a means whereby
one may distinguish where it is essential to do so between God
the Father and God the Son. Consider, for example, Isaiah 48:16
and 17. Here it is written:
Come ye near unto me, hear ye
this; I have not spoken in secret from the beginning; from the
time that it [the beginning] was, there am I: and now the Lord
GOD, and his Spirit, hath sent me.
Thus saith the LORD,
thy Redeemer, the Holy One of Israel; I am the LORD
thy God which teacheth thee to profit, which leadeth thee by
the way that thou shouldest go.
This passage
will bear very careful examination. It is clear that the last
phrase of verse 16 involves three Persons. The reader should
turn at this point to the text of the Authorized Version for
an understanding of what follows. It will be noted that in verse
16 the term "Lord GOD" is written
with a capital L followed by three lower-case letters, o, r,
and d, and then by GOD spelled with a
capital G and followed by smaller but still capital letters,
O and D. The second Person is titled "his Spirit."
The third Person is the One sent, who refers to Himself as "me."
Verse 17 tells us that this "me," the Speaker, is the
Lord the Redeemer, the Holy One of Israel. He further refers
to Himself as the LORD (thy) God: but
in this case the word "Lord" is written differently
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from the way it was above
in verse 16; also the word "God." This is an important
point. It will be seen that LORD is written
with a large capital L followed by three smaller capitals, O,
R and D: and "God" is written with a large capital
G followed by 2 lower-case letters, o and d. To make this perfectly
clear, these two different forms of a phrase which when read
aloud would appear to the listener to be exactly the same, are
printed in larger type below:
Lord GOD
LORD God
Setting aside
the reasons why this device was used by the translators of the
Authorized Version, the point which I wish to make here is that
the original Hebrew differs in the two cases and fully justifies
the adoption of some such typographical device, because the first
phrase Lord GOD refers to God the Father,
and the second LORD God to God the Son.
Whether the saintly men who left us the King James Version did
so intentionally or not, is hard to say, but it seems highly
proper that where God the Father was in view the capitals should
have been reserved for the second word in the phrase, i.e., GOD; whereas when the Lord Jesus was in view capitals
should have been reserved for the first word in the phrase, i.e.,
LORD. This passage, therefore, not only
distinctly reveals the presence of three Persons in the Godhead
but provides us also with a means whereby we may identify in
other passages whether it is God the Son or God the Father who
is speaking or acting at any particular time.
Thus, turning to Isaiah 61:1 and
2, it is written:
The Spirit of the Lord GOD is upon me; because the LORD
hath anointed me to preach good tidings
unto the meek; he hath sent me to bind up the brokenhearted,
to proclaim liberty to the captives, and the
opening of the prison to them that are bound;
To proclaim the acceptable year
of the LORD, and the day of vengeance
of our God; to comfort
all that mourn.
Everyone who
is familiar with the New Testament will remember that this is
the passage which Jesus Christ read in the Synagogue (Luke 4:18,19)
to an audience spellbound by the graciousness of His words. When
He had finished reading, He closed the Book, returned it to the
minister and sat down. And then He said (verse 21), "This
day is this Scripture fulfilled in your ears." There
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is, therefore, no doubt
as to the identity of the "me" in Isaiah 61:1. It is
also clear that the Lord GOD is the Father,
and note should be taken of the way this is printed in the Authorized
Version.
However, it may be asked immediately,
How does it come about that the speaker in this verse claims
that the Lord has anointed Him to preach? Did He anoint Himself?
In a sense, yes. But I do not think this is really what is meant
here. It may be remembered that the title "Lord" is
applied to all three Persons of the Godhead, either as the name
of each Person individually or as the name of the Whole Godhead
as One. In this passage the Lord Jesus Christ is, I think declaring
that He has come by appointment of the whole Godhead. He was
sent as much by the Holy Spirit as by the Father, and He came
equally of His own free will.
We may refer briefly to just a
few other passages in the Old Testament in which the distinction
between the Father and the Son is appropriately made in the Authorized
Version by this special use of type. For example, in Isaiah 49:22
it is written, "Thus saith the Lord GOD,
Behold, I will lift up my hand to the Gentiles and set up my
standard to the people." This standard was undoubtedly the
Lord Jesus Christ and therefore the Lord GOD
is quite properly the Father, as indicated by the type used.
Attention has already been drawn
to Hosea 12:3-5, and in verse 5 which is without a doubt a reference
to the Lord Jesus by equation with the Angel of verse 4, it will
be noted that the type used for the words LORD
God is appropriate to the identification.
For an occasion on which the speaker
is clearly God the Father note the precision in Isaiah 56:8:
"The Lord GOD [i.e., the Father]
who gathereth the outcasts of Israel saith, Yet will I gather
others to him [i.e., the Lord Jesus Christ], beside those that
are gathered unto him." This is surely a forecast of the
promise made by Jesus Christ in John 10:16 and 29: "And
other sheep I have, which are not of this fold. . . . My Father,
which gave them me. . . ."
In Isaiah 50:4-9 it is perfectly clear
that God the Son is the Speaker and that He is recounting what
God the Father has done for Him. This passage, of course, looks
forward to the day when the Lord Jesus humbled Himself and became
man. In verse 4, if we may be permitted to substitute the word
"Father" for the title "Lord GOD"
as it is there written, the Lord Jesus says, "The Father
hath given me the tongue of the learned. . . . The Father hath
opened mine ear, and I was not rebellious. . . . I gave my back
to the smiters and my cheeks to them that pluck off the hair:
I hid not my face from shame and spitting. For the Father will
help me; therefore shall I not
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be confounded: therefore
have I set my face like a flint. . . . Behold, the Father will
help me." In all these instances it is, surely, clearly
the Lord Jesus who is speaking. Who else set His face like a
flint -- to go up to Jerusalem? And in all these cases the title
Lord GOD is written as we have shown,
to make it clear that the reference is to God the Father.
However, in this Paper the phrase
"Lord God" has appeared prior to the reference in
Isaiah 48:16,17, with no distinctions being made in the actual
text in order not to introduce too many complications until the
proper time.
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Copyright © 1988 Evelyn White. All rights
reserved
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