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Distinction Without Division: The Works of the Triune God

Unity and Distinction in the Trinity

Having carefully laid the foundation that God’s essence (his “God-ness”) is not separated or divided among the persons of the Trinity, we also want to be careful not to do away with all distinctions among the persons of the Trinity. After all, “the Spirit was not born of Mary; the Father did not die on the cross; the Son was not poured out at Pentecost.”[i]

And so we rightly follow Scripture’s lead in attributing certain works to individual persons of the Trinity—while always remembering, as discussed in the previous article, that no person acts without the participation of the others in every work. Let’s briefly consider some examples for each person and then close this article and our series with several points of application.

The Work of the Father

The Father is frequently described as:

  • The Creator of all things (1 Corinthians 8:6; Hebrews 12:9; James 1:17)
  • The Father of Israel (Deuteronomy 32:6; Isaiah 63:16)
  • The Father of all believers (Matthew 5:45; 6:6, 9, 14)
  • The Father of the Son (John 1:14, 18)

The works most particularly ascribed to the Father are the planning of redemption, creation, and providence.

The Work of the Son

The Son bears his name “Son” as being from all eternity, “the only begotten” (not made) of the Father. We must always remember that there was never a moment in time when the Son did not exist.

By virtue of his taking on flesh, the Son bears the name Messiah (Matthew 8:29; 26:63; John 1:49; 11:27). To him are most particularly ascribed:

  • The work of mediation (1 Timothy 2:5; Hebrews 9:15; John 14:6)
  • The work of creation (John 1:3, 10; Hebrews 1:2–3)
  • The work of redemption (Ephesians 1:7; Galatians 3:13)

Scripture also speaks of the Son as our advocate, intercessor, sacrifice, and brother.

The Work of the Holy Spirit

With respect to the Holy Spirit, Scripture ascribes the general task of bringing things to completion in the work of both creation and redemption.

Specifically as it relates to redemption, the Holy Spirit is spoken of as:

  • Our sanctifier (1 Corinthians 6:11; Romans 15:15)
  • Our comforter (John 14:26)

Applying the Doctrine of the Trinity

As we draw this article series to a close, how do we apply this doctrine in our lives as Christians? These truths are not bare facts, but attributes of a personal God with whom we long to commune more deeply. Here are three practical applications for a Christian’s life.

1. Worship the Triune God

First, seek to worship and commune with God as Trinity:

  • Meditate upon God the Father, the source of all good
  • Meditate upon the Son of God, our advocate
  • Meditate upon the Holy Spirit, our comforter and sanctifier
2. Pray Trinitarian Prayers

Second, apply these meditations in prayer. Scripture clearly teaches prayer as interaction with the Triune God: we pray to the Father, in the name of the Son, and the Spirit teaches and intercedes for us with groanings too deep for words.

3. Embrace the Eternal Love & Glory of the Trinity

Lastly—and perhaps most wonderfully—the doctrine of the Trinity means that love is eternal. God did not need to create in order to love or to be loved. Perfect, eternal love existed among the Father, the Son, and the Holy Spirit from all eternity past, and God created out of an overflow of that perfect love.

Were this not the case, God would necessarily relate to his creation as either needily co-dependent or aloof, removed, and uncaring. But thanks be to God, this is not the case. The true, triune God created out of his mere good pleasure and has freely bestowed his infinite, eternal, and unchanging love on his redeemed people.

A Fitting Conclusion

As we began this three-part series with the Athanasian Creed, so we also close it:

May we worship [with all our heart, soul, mind, and strength] one God in Trinity and unity, neither confounding the persons nor dividing the essence.

Praise be to the Triune God.

For Further Study

[i](DeYoung, Kevin, Daily Doctrine, p. 72)