INFINITY AND THE TRINITY After   all   of   the   Scriptures   which   pertain   to   the   question   of whether   God   is   an   absolute   one   or   three   persons   in   one   are   collated and   analyzed,   the   answer   to   this   question   often   comes   down   to   whether it   is   comprehensible   that   God   can   be   three   and   one   at   the   same   time.     Thus,   the   answer   to   this   question,   in   the   minds   of   many   people, pivots   on   whether   the   Trinity   is   a   rational   concept.      Since   the concept   of   the   Trinity,   three   persons   working   in   perfect   unison,   is not   comprehensible,   some   think   that   it   cannot   be   true.      To   them,   the Trinity   can   be   nothing   more   than   “Tri-theism,”   or   polytheism,   which the Bible everywhere condemns (e.g., Deut. 6:4; 1 Tim. 2:5). However,   great   caution   must   be   exercised   in   taking   this   approach to   interpreting   the   Bible,   for   a   couple   of   seemingly   opposite,   but important,   considerations   must   be   balanced.      On   the   one   hand,   many   of God’s   truths   do   not   fall   within   the   scope   of   human   understanding.     So,   if   anything   which   does   not   conform   to   our   understanding   is   deemed false   for   that   very   reason,   then   important   truths,   otherwise   plainly asserted   in   the   Bible,   would   have   to   be   ruled   out.      Yet,   since   God does   not   think   like   humans   do   (1   Sam.   16:7;   Isa.   55:8,9),   it   does   not follow   that   whatever   is   not   comprehensible   to   them   must   be   untrue.     “…   With   God,   all   things   are   possible”   (Matt.   19:26).      God’s   ways   are simply unfathomable to humans (Rom. 11:33). On   the   other   hand,   it   is   also   true   that   humans   are   made   in   God’s image   (Gen.   1:26,27),   and   that   must   include   the   fact   that   they   are able   to   interact   rationally   with   Him   (cf.   Isa.   1:18).      From   the   very beginning,    God    communicated    with    humans    in    a    way    they    could understand    (Gen.    2:16,17;    3:2,3).        This    means    that    God’s communications must ultimately not be self-contradictory. The   balancing   point   between   these   two   seemingly   opposing   views, then,   is   that   the   Bible   is   internally    rational.      That   is,   it   agrees with   itself.      Yet,   it   does   not   necessarily   agree   with   what   human rationality   demands.      As   applied   to   the   Trinity,   this   means   that, since   the   concept   of   the   Trinity,   or   three   acting   in   perfect   unison, even   to   the   extent   that   they   are   effectively   one,   must   not   be rejected    just    because    it    might    be    beyond    the    pale    of    human comprehension.      From   the   “let   Us”   of   the   creation   account   (Gen. 1:26),   the   Bible   has   plainly   portrayed   God   as   a   “plural   one.”      Thus, the   only   reason   the   Trinity   is   any   less   comprehensible   than   other instances   of   a   “plural   one,”   such   as   two   being   one   in   marriage   or fifty   states   being   one   in   the   United   States,   is   because   experience shows   that   the   “plural   one”   of   marriage   and   the   United   States   is   far less   than   perfect,   so   that   humans   cannot   conceive   of   such   oneness   as is asserted for the Trinity as even being possible. Yet,    experience    shows    that,    just    because    something    is incomprehensible,   that   does   not   mean   it   cannot   be   true.      For   example, all   agree   that   infinity   is   real   though   it   is   incomprehensible.      All agree    that    space    has    no    end,    even    if    that    is    utterly incomprehensible.      Therefore,   why   should   the   fact   that   God   is   one   in three   persons   be   rejected   because   it   is   incomprehensible,   but   the fact   that   God   is   eternal   be   accepted   even   though   it   is   equally incomprehensible? Jesus   shows   Himself   to   be   perfectly   comfortable   with   these   two seemingly   conflicting   principles   (that   the   Bible   is   comprehensible but   also   declares   what   is   incomprehensible)   in   two   statements   lying just   five   verses   apart.      He   asserts   that   “I   and   the   Father   are   one” (Jn.   10:30)   but   also   cautions,   lest   humans   revolt   against   this,   that “the   Scripture   cannot   be   broken”   (vs.   35).      That    the   Bible   teaches something may be comprehensible, even if how  it can teach it is not.
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“Oh,   the   depth   of   the   riches   both   of   the   wisdom   and knowledge    of    God!    How    unsearchable    are    His    judgments    and unfathomable   His   ways!      For   who   has   known   the   mind   of   the   Lord, or   who   became   His   counselor?      Or   who   has   first   given   to   Him   that it might be paid back to him again?  (Romans 11:33-35).
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“Oh,   the   depth   of   the   riches   both   of   the   wisdom and   knowledge   of   God!   How   unsearchable   are   His judgments   and   unfathomable   His   ways!      For   who   has known   the   mind   of   the   Lord,   or   who   became   His counselor?      Or   who   has   first   given   to   Him   that   it might be paid back to him again?  (Romans 11:33-35).
INFINITY AND THE TRINITY After   all   of   the   Scriptures   which   pertain   to   the question   of   whether   God   is   an   absolute   one   or   three persons   in   one   are   collated   and   analyzed,   the   answer to   this   question   often   comes   down   to   whether   it   is comprehensible   that   God   can   be   three   and   one   at   the same   time.      Thus,   the   answer   to   this   question,   in   the minds   of   many   people,   pivots   on   whether   the   Trinity   is a   rational   concept.      Since   the   concept   of   the   Trinity, three    persons    working    in    perfect    unison,    is    not comprehensible,   some   think   that   it   cannot   be   true.      To them,   the   Trinity   can   be   nothing   more   than   “Tri- theism,”   or   polytheism,   which   the   Bible   everywhere condemns (e.g., Deut. 6:4; 1 Tim. 2:5). However,   great   caution   must   be   exercised   in taking   this   approach   to   interpreting   the   Bible,   for   a couple     of     seemingly     opposite,     but     important, considerations   must   be   balanced.      On   the   one   hand, many   of   God’s   truths   do   not   fall   within   the   scope   of human   understanding.      So,   if   anything   which   does   not conform   to   our   understanding   is   deemed   false   for   that very   reason,   then   important   truths,   otherwise   plainly asserted   in   the   Bible,   would   have   to   be   ruled   out.     Yet,   since   God   does   not   think   like   humans   do   (1   Sam. 16:7;   Isa.   55:8,9),   it   does   not   follow   that   whatever is   not   comprehensible   to   them   must   be   untrue.      “…   With God,   all   things   are   possible”   (Matt.   19:26).      God’s ways are simply unfathomable to humans (Rom. 11:33). On   the   other   hand,   it   is   also   true   that   humans are   made   in   God’s   image   (Gen.   1:26,27),   and   that   must include   the   fact   that   they   are   able   to   interact rationally   with   Him   (cf.   Isa.   1:18).      From   the   very beginning,   God   communicated   with   humans   in   a   way   they could   understand   (Gen.   2:16,17;   3:2,3).      This   means that   God’s   communications   must   ultimately   not   be   self- contradictory. The   balancing   point   between   these   two   seemingly opposing   views,   then,   is   that   the   Bible   is   internally   rational.      That   is,   it   agrees   with   itself.      Yet,   it does   not   necessarily   agree   with   what   human   rationality demands.      As   applied   to   the   Trinity,   this   means   that, since   the   concept   of   the   Trinity,   or   three   acting   in perfect   unison,   even   to   the   extent   that   they   are effectively   one,   must   not   be   rejected   just   because   it might   be   beyond   the   pale   of   human   comprehension.      From the   “let   Us”   of   the   creation   account   (Gen.   1:26),   the Bible   has   plainly   portrayed   God   as   a   “plural   one.”     Thus,    the    only    reason    the    Trinity    is    any    less comprehensible   than   other   instances   of   a   “plural   one,” such   as   two   being   one   in   marriage   or   fifty   states being   one   in   the   United   States,   is   because   experience shows   that   the   “plural   one”   of   marriage   and   the   United States   is   far   less   than   perfect,   so   that   humans   cannot conceive   of   such   oneness   as   is   asserted   for   the Trinity as even being possible. Yet,    experience    shows    that,    just    because something   is   incomprehensible,   that   does   not   mean   it cannot   be   true.      For   example,   all   agree   that   infinity is   real   though   it   is   incomprehensible.      All   agree   that space    has    no    end,    even    if    that    is    utterly incomprehensible.      Therefore,   why   should   the   fact   that God   is   one   in   three   persons   be   rejected   because   it   is incomprehensible,   but   the   fact   that   God   is   eternal   be accepted even though it is equally incomprehensible? Jesus   shows   Himself   to   be   perfectly   comfortable with   these   two   seemingly   conflicting   principles   (that the   Bible   is   comprehensible   but   also   declares   what   is incomprehensible)   in   two   statements   lying   just   five verses   apart.      He   asserts   that   “I   and   the   Father   are one”   (Jn.   10:30)   but   also   cautions,   lest   humans   revolt against   this,   that   “the   Scripture   cannot   be   broken” (vs.   35).      That    the   Bible   teaches   something   may   be comprehensible, even if how  it can teach it is not.
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