The doctrine of the Trinity—that God exists as three distinct persons (Father, Son, and Holy Spirit) in one essence—is a cornerstone of orthodox Christian belief. In this article, we will present the cumulative biblical evidence for a triune God, argue against Unitarian claims (which hold that Jesus is not fully divine but a subordinate being), and explain how passages that appear to diminish or undermine Christ’s divinity (especially in His earthly ministry) are best understood as reflecting His willingness to “empty Himself” temporarily of certain divine attributes in order to secure our salvation. We will also take a sympathetic view towards oneness theology (traditionally known as modalism), which emphasizes the undivided unity of God who reveals Himself in different modes or manifestations (e.g. Father, Son, and Holy Spirit).

Old Testament Testimony to the Triune God

The Old Testament, though written before the full revelation of the Trinity, contains many passages that hint at a plurality within the one God. Consider the following key scriptures:

Genesis 1:1, 26:"In the beginning God created the heaven and the earth."And God said, "Let us make man in our image, after our likeness..."

Explanation: The Hebrew word Elohim, which corresponds to the English word God, is grammatically plural yet is consistently used to refer to the one true God. Elohim—though a plural noun—speaks of a singular, unified Creator. This linguistic nuance hints at a complex unity within God's nature, suggesting that the fullness of divine attributes might be expressed in more than one “person” or mode, a concept that finds further expression in later revelation. The plural language “us” and “our” suggests a deliberative unity that foreshadows the triune nature of God.
Genesis 3:22:"And the LORD God said, Behold, the man is become as one of us, to know good and evil..."

Explanation: Again, the reference “as one of us” hints at a complex divine self.
Isaiah 9:6:"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, Counsellor, The mighty God, The everlasting Father, The Prince of Peace."

Explanation: Notice that in Isaiah 9:6 the prophesied Messiah is given all the titles of God—“The mighty God,” “The everlasting Father,” and “The Prince of Peace”—affirming that the coming Savior shares in the divine nature.
Isaiah 63:7-13:"I will mention the loving kindnesses of the LORD... For he said, Surely they are my people, children that will not lie: so he was their Saviour. 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. But they rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them. Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his Holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as an horse in the wilderness, that they should not stumble."

Explanation: Isaiah 63 presents a complete picture of the Trinity: the LORD (v. 7), the Angel of His Presence (v. 9)—whom many identify as a pre-incarnate appearance of Jesus—and the Holy Spirit (v. 10) appear together, demonstrating the dynamic unity of God.
Genesis 31:11-13:"And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I. And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled: for I have seen all that Laban doeth unto thee. I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred."

Explanation: This passage demonstrates that the Angel of the LORD is not merely a messenger but is identified with God Himself, as later texts affirm that “the Angel of the LORD” is another reference for the Lord God.
Judges 2:1-5:"And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you. And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept. And they called the name of that place Bochim: and they sacrificed there unto the LORD."

Explanation: Just as in Genesis, the Angel of the LORD is equated with the Lord God. This identification prepares us for the New Testament revelation of the divine mystery of the Trinity.
Daniel 7:13-14:"I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."

Explanation: This passage reveals that while the “Ancient of Days” (God) and the “Son of man” (a manifestation of the Messiah) are distinct, they are equal in power and authority—a testimony to the divine unity that will be fully revealed in Christ.
Isaiah 42:8:"I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images."

Explanation: Although not part of a larger theophany in this section, this verse reinforces the uniqueness and exclusivity of God's glory, which is not shared with any other entity—a principle that later informs the understanding of Christ's divine nature.
Isaiah 48:16:"Come ye near unto me, hear ye this; 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."

Explanation: Here, the Lord God and His Spirit are depicted as distinct yet united, revealing the complex, relational nature of the Godhead.
Genesis 18:1-16:"And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; And he lift up his eyes and looked, and, lo, three men stood by him... And they said unto him, Where is Sarah thy wife?... And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son... Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way."

Explanation: Notice that in verse 1 the LORD appears in the form of three men—first speaking in the plural, then reverting to singular—providing a vivid portrayal of the Triune nature of God (a 3-1-3 pattern).
Genesis 32:23; Genesis 48:14-16; Hosea 12:3-5:"And Jacob was left alone; and there wrestled a man with him until the breaking of the day... And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved..."And"And Israel stretched out his right hand, and laid it upon Ephraim's head... And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day. The Angel which redeemed me from all evil, bless the lads..."

Explanation: These passages recount Jacob’s wrestling with a divine figure—later identified as the Angel of the LORD—and Jacob’s recognition that he saw God face to face. This theophany (or Christophany) emphasizes that the Angel of the LORD, later revealed as Jesus, is indeed God.
Micah 5:2:"But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting."

Explanation: This prophecy anticipates the Messiah’s eternal nature and divine origin, pointing toward His future revelation as the eternal Word.
Hosea 1:7:"But I will have mercy upon the house of Judah, and will save them by the LORD their God: and I will not save them by bow, or by sword, or by battle, or by horses, or by horsemen."

Explanation: Here, the speaker (Elohim) declares that salvation will come through “the LORD their God.” The verse distinguishes between the God who speaks and the God who is the instrument of salvation, implying a plurality in the divine nature.
Genesis 19:24:"Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven."

Explanation: This verse shows a dual mention of the LORD: one manifestation bringing judgment upon the earth and another from heaven. The juxtaposition implies that one YHVH on earth operates under the authority of another in heaven, reinforcing the idea of a multi-faceted Godhead.
Zechariah 2:8–9:"For thus saith the LORD of Hosts, After his glory sent me unto the nations that spoiled you: for he that toucheth you toucheth the apple of his eye. Behold, I will shake mine hand over them, and they shall become spoil unto their servants: then shall ye know that the LORD of Hosts hath sent me."

Explanation: In this passage, one manifestation of YHVH is depicted as sending another to execute judgment. The interaction between “the LORD of Hosts” and the one sent demonstrates the cooperation of distinct divine manifestations within the one God.

New Testament Testimony to the Triune God

The New Testament clearly reveals that Jesus, the eternal "Word" who became flesh, displayed both a divine nature and a kenotic (self-emptying) incarnation.

John 1:1-4, 14:"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 any thing made that was made. In him was life; and the life was the light of men."And"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."

Explanation: These verses affirm the eternal divinity of the Word (Jesus) while introducing His incarnation.
Colossians 1:15-17:"He is the image of the invisible God, the firstborn over all creation: For by him were all things created, that are in heaven, and that are in earth, visible and invisible... And he is before all things, and by him all things consist."

Explanation: This confirms that Jesus, the eternal Word, is not a created being but the Creator Himself.
Colossians 2:9:"For in him dwelleth all the fulness of the Godhead bodily."

Explanation: After His ascension and glorification, Jesus returned to His previous state of perfection, and as God, embodies the complete divine nature.
Matthew 28:19:"Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:"

Explanation: The baptismal command clearly presents the triune nature of God.
1 John 5:7-8 (KJV – Johannine Comma):"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."

Explanation: While there is scholarly debate over the manuscript origins of this verse, the patristic testimony (of the Church Fathers) upholds this passage as authentic, and a succinct declaration of the unity of the three divine persons.
John 10:30:"I and my Father are one."

Explanation: Jesus’ declaration emphasizes the unity of essence between Him and the Father.
John 14:9:"Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father."

Explanation: This reinforces that to see Jesus is to behold the Father, affirming their divine unity.
Romans 9:5:"To them belong the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed for ever. Amen."

Explanation: This verse affirms that Christ is exalted and possesses divine authority.
Hebrews 1:3; 8:"Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. ...But unto the Son he saith, 'Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.'"

Explanation: This attests that Jesus is not only the exact representation of God's being, but He is God in substance also.
Philippians 2:6-7:"Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:"

Explanation: This shows that Jesus possessed divine nature even as He humbled Himself for our salvation.
John 5:18:"For this cause the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God."

Explanation: The Pharisees' assertion of equality with God, who viewed the figure of the Son as equal with the Father, confirms Christ's divine status.
Titus 2:13:"Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;"

Explanation: Here, Jesus is referred to as “the great God,” affirming His deity.
Revelation 5:13:"And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, unto him that sitteth upon the throne, and unto the Lamb."

Explanation: Universal worship directed to the Lamb signifies His divine identity.
Revelation 1:8:"I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."
Explanation: Revelation 1:8 is spoken by "the Lord," and in this context it is understood to refer to the eternal God—the One who is, who was, and who is to come—often identified as God the Father. However, elsewhere in the book of Revelation, Jesus is also given the title "Alpha and Omega." For example, in Revelation 22:13 Jesus declares, "I am Alpha and Omega, the beginning and the end, the first and the last." This indicates that the title "Alpha and Omega" is applied to both the Father and the Son, reflecting their shared divine nature within the unity of the Godhead.
Romans 14:11:"For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."

Explanation: This prophecy declares that every knee will bow and every tongue confess to God, affirming the ultimate sovereignty and glory of the LORD. The same principle is also reinforced in Revelation 19:10:"And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God..." And yet, we see this same type of worship freely given to Jesus Christ, the Son of God: "That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:10-11).
John 17:5:"And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was."

Explanation: Jesus prays to be glorified with the same divine glory He shared with the Father before creation, affirming His eternal divinity.
Matthew 28:9:"And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him."

Explanation: The disciples’ act of worship toward Jesus—a privilege reserved for God alone—supports His divine status.
John 20:28:"And Thomas answered and said unto him, My Lord and my God."

Explanation: Thomas’ exclamation confirms that Jesus is recognized as both Lord and God, reflecting the early church’s understanding of His divinity.

Jesus and the Physical Likeness of God

The physical descriptions of God in the Old Testament are strikingly echoed in the portrayal of Jesus in the New Testament. Notice: "The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters" (Rev. 1:14-15).

The writer of Revelation deliberately borrows imagery from the physical descriptions of God found in Ezekiel and Daniel. Both Jesus and God are depicted as possessing white, gleaming hair, surrounded by fire and brightness, with voices like the roar of many waters. This deliberate fusion of attributes underscores the profound truth that Jesus is not merely a subordinate figure but is fully unified with God the Father. The unmistakable physical likeness between the two leaves no room for mistaking the divine nature of Jesus.

The Trinity Within Ancient Jewish Literature

While mainstream Judaism emphasizes the absolute oneness of God, certain rabbinic texts suggest a more complex understanding of God's divine nature. These sources do not advocate for a Trinity in the Christian sense but explore the multifaceted manifestations of the singular God in ways that parallel the Trinitarian formula.

The Zohar

The Zohar, a foundational work in Jewish mysticism, delves into the intricate nature of God. One passage presents a depiction of the Divine Name (YHVH) as comprising three interconnected elements, much like the concept of the Trinity: "Come and see the mystery of the word YHVH: there are three steps, each existing by itself; nevertheless, they are One, and so united that one cannot be separated from the other." —jewishroots.net

Rabbinic Literature and the "Two Powers" Concept

In early rabbinic literature, discussions occasionally touch upon the notion of dual manifestations of God. Alan F. Segal's work, Two Powers in Heaven, examines rabbinic accounts of a belief in dual divine authorities, a concept considered heretical in later Judaism. Segal's research indicates that this belief was prevalent during the first century CE and may have influenced early Christian thought.

Philo of Alexandria's Contributions

Philo, a Hellenistic Jewish philosopher from Alexandria, believed in the existence of two extensions of God known as the Spirit of the Lord and the Memra of the Lord (Word of the Lord). The Memra was an intermediary between the transcendent God and the material world. While Philo did not equate the Memra with a separate deity, he described it as a distinct aspect through which God interacts with creation.

The Incarnate State and the Kenosis of Christ

A central issue for those arguing against the full divinity of Jesus is His earthly ministry. Consider Philippians 2:5-8: Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

This passage teaches that while Jesus possessed a divine nature, He voluntarily “emptied” Himself of the independent exercise of His divine attributes in order to fully identify with humanity. Such kenosis does not imply that He ceased being God; rather, it highlights the humility and sacrificial love of the incarnate Son—a mystery that ends in His glorious resurrection and ascension (see Col 2:9). To fully understand passages that depict the Son's subordinate relationship to the Father during Jesus' earthly ministry, it's essential to interpret them through the concept of kenosis.

Direct Refutation of Unitarian Arguments

Below is a point-by-point response to the "One Hundred Scriptural Arguments for the Unitarian Faith" by Samuel Barrett, often cited by Unitarians. For brevity, similar themes are grouped together, yet each numbered point is addressed:

Distinctness in Testimony (John 8:17-18): While Jesus speaks of bearing witness both for Himself and through the Father, His declarations affirm His divine origin rather than denote a separate, inferior being.
Jesus’ Own Words on the Father’s Exclusivity (John 17:3): When Jesus prays, "And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent," He distinguishes between the Father’s unique role and His own function as the sent One. This reflects His incarnate mode rather than a denial of His divinity.
Sonship and Coevality (Matthew 3:17): The voice from heaven states, "This is my beloved Son, in whom I am well pleased." Being the beloved Son does not preclude full divinity; rather, it signifies the eternal relationship within the Godhead.
The Anointed One (Acts 10:38): The phrase, "God anointed Jesus of Nazareth with the Holy Ghost and with power," emphasizes His role and divine mission. Anointing is a mark of divine commissioning—not a sign of inferiority.
Priestly Office (Hebrews 3:1): Christ is designated the High Priest, a role that, while ministering on behalf of God, does not diminish His divine identity.
Mediator Role (1 Timothy 2:5): As the sole mediator, Jesus bridges the infinite God and fallen man. His mediatory role is unique and does not imply a lesser nature but the fulfillment of divine redemptive strategy.
Sent by the Father (1 John 4:14): Being sent underscores His active participation in God’s salvific plan; it is not evidence that He is merely a created agent.

8–10. Apostolic and Intercessory Titles (Hebrews 3:1, 1 Corinthians 11:3, 1 Corinthians 3:23): The designation as Apostle, Intercessor, and Head does not imply inferiority but highlights His unique function as the incarnate revelation of God.

11–15. Expressions of Dependence and Subordination (John 14:28; John 10:29; John 8:17-18; John 17:21): When Jesus states, "My Father is greater than I" (John 14:28), this reflects His temporary kenotic state as the incarnate man. His dependence is functional and redemptive, not an eternal condition. His unity with the Father, expressed in "I and my Father are one" (John 10:30), indicates shared essence rather than a hierarchy of substance.

16–20. Credentials, Works, and Authority (John 20:17; 1 Timothy 6:15-16; Matthew 28:18; John 14:10; John 5:36): Jesus’ works, performed by the power given to Him by the Father, demonstrate that His divine authority originates from the one eternal God. Yet His performance of miracles while incarnate further confirms that He is the manifestation of God’s power in human form.

21–30. Dependence on the Father for Doctrine and Glory (John 7:16-17; John 5:26-27; John 8:49-50; Colossians 1:19): Jesus consistently attributes His teaching and miraculous works to the Father’s authority, underscoring His role as the incarnate Word who voluntarily refrains from independent action. The fullness of the Godhead that dwells in Him (Colossians 2:9) is fully restored post-resurrection.

31–40. Christ’s Created Order and Limitations (1 Corinthians 8:6; John 8:42; John 13:3; Matthew 24:36; Mark 13:32): Although passages appear to denote subordination or limitation—such as the lack of omniscience in Matthew 24:36—these are best understood in light of His kenotic self-emptying during the incarnation. His pre-incarnate state, as revealed in John 1:1-4, remains fully divine.

41–50. Prayer, Intercession, and Human Experience (Luke 6:12; John 11:41-42; John 17:5; Matt. 26:39; Matt. 27:46): Jesus’ prayers to the Father and expressions of human anguish, such as "My God, my God, why hast thou forsaken me?" (Matthew 27:46), further attest to His genuine participation in the human condition. These do not deny His divinity but demonstrate His humility and full identification with mankind.

51–60. Apostolic Testimony and Worship Practices (2 Corinthians 5:8; 1 Corinthians 15:57; Hebrews 5:5; Colossians 1:15; 2 Peter 1:17): The apostles’ consistent reference to Christ as the image of God and the one through whom all things were reconciled confirms His divine nature. Worship, which is due only to God (John 20:28; Revelation 5:13), is rightly directed toward Him.

61–70. Titles, Authority, and Relationship to Creation (Hebrews 2:9; Romans 8:29; Matthew 12:50; Revelation 3:21): Whether described as the firstborn of many brethren or the one who receives honor from the Father, these titles reveal not an inferior status but the unique role of Christ in God’s redemptive plan.

71–80. Exaltation, Resurrection, and Judgment (Hebrews 1:2; Rev. 1:5; Acts 2:32-36; Phil. 2:9; Acts 10:42; Rom. 3:16): The exaltation of Christ—His ascension, His sitting at the right hand of God (Mark 16:19), and His role in judgment—affirms that after His resurrection, He resumed His complete divine status, fully glorified as the eternal Son.

81–90. Scriptural Consistency in Denoting One True God (John 5:22; 1 Corinthians 15:28; Deut. 18:15; John 1:45): The overwhelming biblical evidence that all prayers, worship, and divine attributes are ultimately directed to the one eternal God shows that the Father and the Son share the same divine essence. Any perceived inferiority in Christ’s incarnate state is understood as part of His voluntary self-limitation for our redemption.

91–100. The Overall Biblical Witness (Acts 2:22-24; 2 Corinthians 5:8; 1 Corinthians 8:5-6): In summary, while the Father is frequently honored as the “only true God” and the supreme source of all authority, the scriptures equally reveal that the Son—though manifesting as the incarnate man—shares in the divine nature. The extensive count of passages referring to the Father should not be used to negate the full divinity of the Son, for the very mystery of the Trinity is that God is one in essence yet manifest in three distinct modes or persons.

Sympathetic Engagement with Modalism

While the orthodox doctrine of the Trinity affirms three distinct persons in one divine essence, oneness theology (modalism) emphasizes that God is one person who manifests in different modes. This perspective is especially helpful in understanding the kenotic language of the incarnate Christ. When Jesus said, "My Father is greater than I" (Jn 14:28) and demonstrated human limitations (as in Mk 13:32 and Mat 24:36), modalists interpret these not as denials of divinity but as descriptions of His self-imposed role while on earth. In this light, the distinctions between the pre-incarnate, incarnate, and post-incarnate states of Christ allow us to harmonize passages that seem to support Unitarianism with the overall biblical witness to the full divinity of Jesus.

Modalism, therefore, is not entirely at odds with Trinitarian doctrine; rather, it highlights the dynamic and relational self-disclosure of the one true God—manifesting as the Father, the incarnate Son, and the sanctifying Spirit. Such a view helps explain why the New Testament, especially in the Gospels, presents language that emphasizes the humanity of Jesus while His eternal, divine nature remains untouched until His exaltation (Col 2:9).

The Temporary Function of the Trinity

The Bible reveals that Christ’s reign is not eternal in the same sense as the Father’s. Rather, His rule is for a set purpose—to bring all things into subjection under God. Paul writes in 1 Corinthians 15:25-28:

"For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all."

This passage suggests that Christ’s kingship is not eternal but serves a divine purpose—conquering sin, death, and rebellion. Once this is fulfilled, Christ Himself will be subjected to the Father, and God will be “all in all.” This raises the question: Does the Trinity function only for a temporary period in redemptive history?

Another intriguing passage is found in John 16:7, where Jesus states:

"Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you."

Here, Jesus implies that He and the Holy Spirit do not function on earth simultaneously. This distinction in roles suggests a structured order within the Godhead, but it also raises an important consideration—if Christ had to leave for the Spirit to come, and if Christ's reign is ultimately given back to the Father, then do these roles exist only for a set time?

This concept aligns closely with modalism, the idea that God operates in different modes at different times rather than being three distinct persons coexisting eternally. If Jesus’ reign is temporary and the Holy Spirit’s presence is conditional upon Christ’s departure, one could argue that the Trinity is not an eternal reality but a functional manifestation of God for specific periods in history. In the end, when Christ delivers the kingdom to the Father and all things are complete, the vision of heaven described in Revelation 22:3-4 points to one throne, not three:

"And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face; and his name shall be in their foreheads."

Notice that the throne is singular. This indicates that the need for distinctions within the Trinity ceases once redemptive history concludes. If so, then God, in His ultimate form, will be seen as He truly is—one, seated on the throne, reigning forever. And the distinct personhood of Jesus and the manifest presence of the Holy Spirit would then, in some sense, be fully unified in the Father.

Conclusion

The biblical evidence—spanning from the plural language in Genesis, the divine titles in Isaiah, the profound theological insights of John’s prologue, to the kenotic passages in Philippians—consistently affirms the full divinity of Jesus Christ as the eternal Word, Creator, and Redeemer. While passages from the Gospels that describe Jesus’ subordination or limited knowledge are best understood as reflecting His incarnate, self-emptying state, they do not detract from His eternal, unchanging nature as God.

Moreover, by engaging sympathetically with modalism, we recognize that the one God has revealed Himself in diverse ways throughout redemptive history. The distinction between Jesus pre-incarnation, during His earthly ministry, and post-resurrection allows for a nuanced understanding: Jesus is fully God and fully man, and His temporary kenosis underscores the mystery of the incarnation rather than undermining His deity.

The biblical witness consistently upholds that while Jesus may be addressed in different modes during His earthly life, the eternal, triune God (Father, Son, and Holy Spirit) remains one in essence and unity. This doctrine, far from being a mere abstraction, has profound implications for our understanding of salvation, worship, and the nature of God Himself. To deny the full deity of Christ is a direct rejection of the Gospel. Scripture makes clear that belief in the true nature of Christ is essential for salvation (Jn 8:24, 1 Jn 2:22-23), and to diminish or deny His divinity is to embrace a fatal error that leads to eternal separation from God.

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The Trinity: A Complete Examination