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1 CORINTHIANS CHAPTER 8

VI) [1 Cor 8:6]:

"Yet for us there is but one God, the Father, from Whom all things came and for Whom we live; and there is but one Lord, Jesus Christ, through Whom all things came and through Whom we live."

"All hEmin heis theos ho ..patEr .ex .hou ....ta ...panta

"but to us..one God ...the Father of .Whom the .all

kai hEmeis eis auton kai heis kurios .iEsous .christos di .hou

and we .......for Him ..and one Lord ...Jesus ...Christ ...by Whom

ta .panta kai .hEmeis di ..autou"

all things and we ........by Him"

A) THE TRINITY IS NOT REFUTED BY THIS VERSE

1) THE LANGUAGE IS INSUFFICIENT TO EXCLUDE GOD THE SON AND GOD THE HOLY SPIRIT WHO ARE DESCRIBED ELSEWHERE AS GOD

"Yet for us there is but one God, the Father" =

Just because this phrase only has in view "one God, the Father", it cannot be said to exclude the possibility of Jesus Christ being God the Son and the Holy Spirit being God the Holy Spirit, provided they are Personalities of the Godhead, (and they are stipulated as such elsewhere in Scripture). Mentioning one Personalty of the one and only God, namely the Father, does not exclude the other two unless there is language that specifically conveys that point - and there isn't.

a) Jesus Christ Is God

i) [Compare Titus 2:11-14]:

(v. 11) "For the grace of God that brings salvation has appeared to all men.

(v. 12) It teaches us to say 'No' to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age,

(v. 13) while we wait for the blessed hope - the glorious appearing of our great God and Savior, Jesus Christ,

(v. 14) Who gave Himself for us to redeem us from all wickedness and to purify for Himself a people that are his very own, eager to do what is good."

In NT Greek, this is called Granville Sharpe construction. One article is used for both nouns. The Greek kai ("and") connects the two nouns. This means that the appositive, Jesus Christ, must be referring to both "God" and "Savior".

Hence Jesus Christ is stipulated as our great God; and He is stipulated as our great Savior with details in verse 14 that depict Jesus Christ in His Humanity redeeming us from all wickedness - His Humanity being in view, a requirement in Scripture in order to be our Redeemer.

b) The Holy Spirit Is God

i) [Compare Jn 14:16-17]:

(v. 16) "And I will ask the Father, and He will give you another Helper, that He may be with you forever:

(v. 17) that is the Spirit of truth, Whom the world cannot receive, because it does not behold Him or know Him, but you know Him because He abides with you, and will be in you."

"another" = "allon". The Greek word "allon" is the word which John used which is translated "another" in the English. "Allon" more specifically means 'another of the same kind' whereas the Greek word 'heteron' could have been chosen but was not.

'Heteron' means another but of a different kind. Compare Gal 1:6-7 where Paul speaks of of a different gospel, ("heteron"), which is not another, ("allon"), of the same kind that he preached as the true gospel:

[Gal 1:6-7]:

(v. 6) "I am amazed that you are so quickly deserting Him Who called you by the grace of Christ, for a different [= "heteron" = another of a different kind] gospel;

(v. 7) which is really not another ["allo" = another of the same kind]"

Cp 1 Cor 15:39-41.

i cont.) [Jn 14:16-17 cont.]:

(v. 16) "And I will ask the Father, and He will give you another Helper, that He may be with you forever:

(v. 17) that is the Spirit of truth, Whom the world cannot receive, because it does not behold Him or know Him, but you know Him because He abides with you, and will be in you."

So since we have already proved that Jesus Christ Himself is God, (Titus 2:13), then "Another" of the same Kind' Who is, ("allon"), as Jesus Christ is, could only be God. Therefore since Jn 14:16-17 states that "Another" of the same kind as Jesus Christ is refers to the Holy Spirit then the Holy Spirit is God.

i cont.) [Jn 14:16-17, 26 cont.]:

(v. 16) "And I will ask the Father, and He will give you another Helper, that He may be with you forever;

(v. 17) that is the Spirit of truth, Whom the world cannot receive, because it does not behold Him or know Him, but you know Him because He abides with you, and will be in you."

["Him" = "Auto" = nominative, singular, neuter, personal pronoun]

(v. 26) "But the Helper, the Holy Spirit, Whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you."

["Whom" = "Ö" = nominative singular masculine pronoun.

"He" = "ekeinos" = nominative, singular, demonstrative, masculinepronoun]

2) BOTH THE ONE GOD THE FATHER AND THE ONE LORD JESUS CHRIST ARE STIPULATED AS BEING CREATOR OF ALL THINGS AND FOR WHOM ALL MANKIND EXISTS. THIS EQUATES THE FATHER WITH JESUS CHRIST - BOTH BEING THE ONE GOD - CORROBORATING THE DOCTRINE OF THE TRINITY

"Yet for us there is but one God, the Father, from Whom all things came and for Whom we live" =

"All hEmin heis theos ho ..patEr .ex .hou ....ta ...panta

"but to us..one God ...the Father of .Whom the .all

kai hEmeis eis auton kai heis kurios .iEsous .christos di .hou

and we .......for Him ..and one Lord ...Jesus ...Christ ...by Whom

ta .panta kai .hEmeis di ..autou"

all things and we ........by Him"

Notice that the one God the Father and the one Lord Jesus Christ are stipulated as being Creator of all things and for Whom all mankind exists. This is a parallel statement that can be said to corroborate the equality of the one God the Father and the one Lord Jesus Christ. Hence it supports the doctrine of the Trinity.

3) THE JUXTAPOSITION OF THE ONE GOD THE FATHER VS THE ONE LORD JESUS CHRIST IN HIS HUMANITY DOES NOT REFUTE THE TRINITY

The one Lord Jesus Christ is portrayed in Scripture in three ways:

a) His Humanity Is In View Which Does Not Negate His Diety

i) [Compare John 17:1-5]:

(v. 1) "After Jesus said this, he looked toward heaven and prayed: 'Father, the time has come. Glorify Your Son, that your Son may glorify you.

(v. 2) For you granted Him authority over all people that He might give eternal life to all those You have given Him.

(v. 3) Now this is eternal life: that they may know You, the only true God, and Jesus Christ, Whom You have sent.

(v. 4) I have brought You glory on earth by completing the work You gave Me to do.

(v. 5) And now, Father, glorify Me in your presence with the glory I had with You before the world began."

Notice that Jesus Christ is praying to God the Father requesting that the Father Glorify Jesus, evidently in His Humanity. Further on in the passage, however, Jesus aludes to His eternal presence before the world began, obviously in His Diety. Nevertheless, Jesus is operating here exclusively out of His humanity, setting aside His expression of Diety as Phil 2:5-8 indicates He would.

b) His Diety Is In View Which Does Not Negate His Humanity

i) [Compare Jn 1:1-3]:

(v. 1) "In the beginning was the Word, and the Word was with God, and the Word was God.

(v. 2) He was with God in the beginning.

(v. 3) Through Him all things were made; without Him nothing was made that has been made."

Notice that the Word later is identified in vv. 14-18 as Jesus Christ, the Son of God. Verses 1-3 have only the Diety of the Word, Jesus Christ, the Son of God in view. This does not negate His Humanity, however, which comes in view by verse 14 when "The Word became flesh," i.e., added to Himself Humanity.

Detailed explanation of John chapter one

c) His Humanity And His Diety Are Both In View.

i) [Compare Titus 2:11-14]:

(v. 11) "For the grace of God that brings salvation has appeared to all men.

(v. 12) It teaches us to say 'No' to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age,

(v. 13) while we wait for the blessed hope - the glorious appearing of our great God and Savior, Jesus Christ,

(v. 14) Who gave Himself for us to redeem us from all wickedness and to purify for Himself a people that are his very own, eager to do what is good."

In NT Greek, this is called Granville Sharpe construction. One article is used for both nouns. The Greek kai ("and") connects the two nouns. This means that the appositive, Jesus Christ, must be referring to both "God" and "Savior".

Hence Jesus Christ is stipulated as our great God; and He is stipulated as our great Savior with details in verse 14 that depict Jesus Christ in His Humanity redeeming us from all wickedness - His Humanity being in view, a requirement in Scripture in order to be our Redeemer.

So the first phrase of 1 Cor 8:6, "Yet for us there is but one God, the Father, from Whom all things came and for Whom we live" is juxtaposed to "and there is but one Lord, Jesus Christ, through Whom all things came and through Whom we live," implying a distinction - and there is! The Humanity of Jesus Christ which is in view here in phrase #2 does not negate His diety as clearly indicated elsewhere in Scripture, but it is not in view, nevertheless not negated by and in phrase #1. He has both Diety and Humanity:

i) [Compare Phil 2:5-8]:

(v. 5) "Have this attitude in yourselves which was also in Christ Jesus,

(v. 6) Who, although He subsisted in the form of God, [He is God] did not regard equality with God a thing to be grasped,

(v. 7) but emptied Himself, [i.e., set aside the expression of His Godhead. He never abolished His Diety] taking the form of a bondservant, and being made in the likeness of men, [i.e., it was added to Him Humanity].

(v. 8) And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross."

Further explanation: