The Persons of the Trinity Eternally Existed as Father Son and Holy Spirit

But why do the persons of the Trinity take these different roles in relating to creation? Was it accidental or arbitrary? Could God the Father have come instead of God the Son to die for our sins? Could the Holy Spirit have sent God the Father to die for our sins, and then sent God the Son to apply redemption to us?

No, it does not seem that these things could have happened, for the role of commanding, directing, and sending is appropriate to the position of the Father, after whom all human fatherhood is patterned (Eph. 3:14-15). And the role of obeying, going as the Father sends, and revealing God to us is appropriate to the role of the Son, who is also called the Word of God (cf. John 1:1-5, 14, 18; 17:4; Phil. 2:5-11). These roles could not have been reversed or the Father would have ceased to be the Father and the Son would have ceased to be the Son. And by analogy from that relationship, we may conclude that the role of the Holy Spirit is similarly one that was appropriate to the relationship he had with the Father and the Son before the world was created.

Second, before the Son came to earth, and even before the world was created, for all eternity the Father has been the Father, the Son has been the Son, and the Holy Spirit has been the Holy Spirit. These relationships are eternal, not something that occurred only in time. We may conclude this first from the unchangeableness of God (see chapter 11): if God now exists as Father, Son, and Holy Spirit, then he has always existed as Father, Son, and Holy Spirit. We may also conclude that the relationships are eternal from other verses in Scripture that speak of the relationships the members of the Trinity had to one another before the creation of the world. For instance, when Scripture speaks of God's work of election (see chapter 32) before the creation of the world, it speaks of the Father choosing us "in" the Son: "Blessed be the God and Father of our Lord Jesus Christ... he chose us in him before the foundation of the world that we should be holy and blameless before him" (Eph. 1:3-4). The initiatory act of choosing is attributed to God the Father, who regards us as united to Christ or "in Christ" before we ever existed. Similarly, of God the Father, it is said that "those whom he foreknew he also predestined to be conformed to the image of his Son" (Rom. 8:29). We also read of the "foreknowledge of God the Father" in distinction from particular functions of the other two members of the Trinity (1 Peter 1:2 NASB; cf. 1:20).32 Even the fact that the Father "gave his only Son" (John 3:16)

NASB nasb—New American Standard Bible and "sent the Son into the world" (John 3:17) indicate that there was a Father-Son relationship before Christ came into the world. The Son did not become the Son when the Father sent him into the world. Rather, the great love of God is shown in the fact that the one who was always Father gave the one who was always his only Son: "For God so loved the world that he gave his only Son..." (John 3:16). "But when the time had fully come, God sent forth his Son" (Gal. 4:4).

When Scripture speaks of creation, once again it speaks of the Father creating through the Son, indicating a relationship prior to when creation began (see John 1:3; 1 Cor. 8:6; Heb. 1:2; also Prov. 8:22-31). But nowhere does it say that the Son or Holy Spirit created through the Father. These passages again imply that there was a relationship of Father (as originator) and Son (as active agent) before creation, and that this relationship made it appropriate for the different persons of the Trinity to fulfill the roles they actually did fulfill.

Therefore, the different functions that we see the Father, Son, and Holy Spirit performing are simply outworkings of an eternal relationship between the three persons, one that has always existed and will exist for eternity. God has always existed as three distinct persons: Father, Son, and Holy Spirit. These distinctions are essential to the very nature of God himself, and they could not be otherwise.

Finally, it may be said that there are no differences in deity, attributes, or essential nature between the Father, Son, and Holy Spirit. Each person is fully God and has all the attributes of God. The only distinctions between the members of the Trinity are in the ways they relate to each other and to the creation. In those relationships they carry out roles that are appropriate to each person.

This truth about the Trinity has sometimes been summarized in the phrase "ontological equality but economic subordination," where the word ontological means "being."33 Another way of expressing this more simply would be to say "equal in being but subordinate in role." Both parts of this phrase are necessary to a true doctrine of the Trinity: If we do not have ontological equality, not all the persons are fully God. But if we do not have economic subordination,34 then there is no inherent difference in the way the three persons relate to one another, and consequently we do not have the three distinct persons existing as Father, Son, and Holy Spirit for all eternity. For example, if the Son is not eternally subordinate to the Father in role, then the Father is not eternally "Father" and the Son is not eternally "Son." This would mean that the Trinity has not eternally existed.

This is why the idea of eternal equality in being but subordination in role has been essential to the church's doctrine of the Trinity since it was first affirmed in the Nicene Creed, which said that the Son was "begotten of the Father before all ages" and that the Holy Spirit "proceeds from the Father and the Son." Surprisingly, some

32 3 2. Another passage that may suggest such a distinction in function is John 17:5: When Jesus asks the Father, "glorify me in your own presence with the glory which I had with you before the world was made" (John 17:5), he suggests that it is the Father's right to give glory to whom he will and that this glory had been given to the Son by the Father because the Father loved the Son before the foundation of the world.

33 33. See section D.1, above, where economy was explained to refer to different activities or roles.

34 34. Economic subordination should be carefully distinguished from the error of "subordinationism," which holds that the Son or Holy Spirit are inferior in being to the Father (see section C.2, above, p. 245.)

recent evangelical writings have denied an eternal subordination in role among the members of the Trinity,35 but it has clearly been part of the church's doctrine of the Trinity (in Catholic, Protestant, and Orthodox expressions), at least since Nicea (a.d. 325). So Charles Hodge says:

The Nicene doctrine includes, (1) the principle of the subordination of the Son to the Father, and of the Spirit to the Father and the Son. But this subordination does not imply inferiority The subordination intended is only that which concerns the mode of subsistence and operation

The creeds are nothing more than a well-ordered arrangement of the facts of Scripture which concern the doctrine of the Trinity. They assert the distinct personality of the Father, Son, and Spirit...and their consequent perfect equality; and the subordination of the Son to the Father, and of the Spirit to the Father and the Son, as to the mode of subsistence and operation. These are scriptural facts, to which the creeds in question add nothing; and it is in this sense they have been accepted by the Church universal. 36

Similarly, A.H. Strong says:

Father, Son, and Holy Spirit, while equal in essence and dignity, stand to each other in an order of personality, office, and operation

The subordination of the person of the Son to the person of the Father, or in other words an order of personality, office, and operation which permits the Father to be officially first, the Son second, and the Spirit third, is perfectly consistent with equality. Priority is not necessarily superiority We frankly recognize an eternal subordination of Christ to the Father but we maintain at the same time that this subordination is a subordination of order, office, and operation, not a subordination of essence.37

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