The NRBC School of Theology: Systematic Theology Course 2

16. OF GOD AND THE HOLY TRINITY 2:3:
The 1689 London Baptist Confession of Faith

This course is based on the text, 'The 1689 London Baptist Confession of Faith,' with notes by Kevin Matthews. Please feel free to print these notes to allow you to study the text online/offline. This lesson may be used in other study situations if you like (eg. Groups, Bible Studies, etc).

3. In this divine and infinite Being there are three subsistences, the Father, the Word (or Son), and the Holy Spirit (a), of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided (b): the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father (c); the Holy Spirit proceeding from the Father and the Son (d); all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar, relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on Him.

a. 1 Jn 5:7; Mt 28:19; 2 Cor 13:14.
b. Ex 3:14; Jn 14:11; 1 Cor 8:6.
c. Jn 1:14,18.
d. Jn 15:26; Gal 4:6.

Over the centuries the Doctrine of the Son of God has been shrouded in controversy and heresy. Some deny He was a real man (Docetism), some His Divinity (Arianism), some that He was only one nature (Nestorianism), and some that He was only a blend of deity and humanity (Eutychianism).

The mystery of the Son of God will always be difficult for us to understand in its entirety (1 Tim 3:16). What we will look at is what Scripture clearly teaches without attempting to apply faulty human logic.

16.1 The Son

The Second Person in the Trinity is called the ‘Son’, or ‘Son of God’. He is the only begotten of the Father (see eternal generation). He is called the Son of God in order to show us something of the eternal relationship that exists between the Father and the Son, that which we would otherwise find completely unfathomable.

The Son is a distinct Person, though not separate from the Divine Nature that He holds in common with the Father and the Spirit. He subsists in the Trinity distinctly and independently, yet united with the Father and the Spirit.

Another use of the name ‘Son of God’, is when it is used in the sense of the Father’s paternity as it relates to Jesus’ human birth (Lk 1:32,35; Jn 1:13).

16.2 Eternal Generation: Definition

The generation of the Son is that eternal and necessary act of the First Person in the Trinity, whereby He, within the Divine Being, is the ground of a second Personal Subsistence like His own, and puts this Second Person in possession of the whole Divine Essence, without any division, alienation or change (Jn 5:26). In other words, the Son is what He is because of the Father.

This is that which is distinctive of the Son, and is not true of the Father and the Spirit.

16.3 Eternal Generation: Scriptural Evidence

This at first glance appears to be a contradiction, but is yet a clearly taught Biblical truth. The Son is Self-existent God, yet eternally generated. It does not mean He is a child of God in terms of natural generation (as in humans).

As to His essence, the Son is equal in power and glory to the Father, but as to His Person, He is eternally generated from the Father. He is therefore self-existent, but yet eternally derived from the Father. Consider the following:

1. The economy of redemption is that of creation (Jn 1:1-3; Heb 1:2; 1 Cor 8:6). Surely it is strange that both in the economy of creation and the economy of redemption the same order is maintained (Ps 40:7,8; Eph 1:3-14), if this economic subordination (subordination in modes of operation) does not reflect a certain hypostatic subordination (modes of subsistence within the Trinity) in the Trinity itself.
   
   
2. Scripture teaches that the Son is begotten, or, at least derived (Jn 1:14,18; 3:16,18; Heb 1:3). He owes His generation to the Father, and it would be impossible for the Son to be what He is without the Father. That is, He is what He is because of the Father. The Father did not create the Son, but it is something that has continually happened within the Godhead (Jn 1:14,18;Gal 4:4).
   
   This does not mean that the Father created the Son, but rather that this is something that happens naturally within the Trinity. This obviously includes the idea of eternity, and is therefore a timeless act.
   
   
3. Proverbs 8:22-31 contains explicit teaching to this effect, and the NT applying it (Micah 5:2; Lk 11:49; Col 1:13; 1 Cor 1:24,30).
   
   
4. The Father-Son terminology and relationship (Jn 3:16; 5:18; 10:36; 16:28; 1 Cor 8:6; 2 Cor 1:3; Gal 4:4; Eph 1:3; Col 1:13; 1 Jn 4:14). Jesus is what He is because of the Father (Jn 1:1; 2 Cor 4:4; Phil 2:6; Col 1:15 Heb 1:3).
   
   
5. The use of the term Son means more than equality.
   
   
6. The designation of the pre-incarnate Son as the Word intimates a relationship of subordination between the Person designated God, and the Person designated the Word in John 1:1. As to essence, both are God; but one is called ‘the God’, and the other is called ‘the Word’ of God. The Son is the expression of the Father (Jn 1:1,2). He could not find expression without the Son.
   
   
7. Without Eternal Generation it is impossible to distinguish the Father and the Son.
   
   
8. The suppression of a real eternal Fatherhood and a real Eternal Sonship lessens the glory of redemptive love. Is not the glory of the Father giving His Son for our redemption lessened if we limit the idea of Sonship in this sentence to mere equality. Where is the glory of the Father’s sacrifice, and the Son’s filial obedience?

16.4 Deity

That Christ is Divine is everywhere taught in Scripture. He is not the created God of Arianism and the Jehovah Witnesses, but truly Divine, truly God. Consider the following points:

1. Divine Titles are given to Him (Ex 3:2,6,14; Jn 8:58; Ps 83:18; 1 Cor 10:9; Is 6:1ff; Jn 12:39-41; Is 40:3; Mt 3:1-3; Jer 23:6; Zech 12:10; Jn 19:34,37; Rev 1:7; Ps 45:6,7; Heb 1:8; Is 45:22,23; Rom 14:10-12; Jn 1:1,14Jn 20:28).
   
   
2. Divine perfections (Attributes) are ascribed to Him (Col 1:15-17; 2:9; Heb 7:3;Rev 1:8; 3:14; Mt 18:20; 28:20; Jn 1:18; 3:13; Eph 4:10; Rev 1:13; Mt 9:4; Jn 2:24,25: 4:29; 6:64; 21:17; Heb 4:12; Rev 2:23; Phil 3:21; Ps 102:26; Heb 1:12; 13:8).
   
   
3. Divine Works are Done by Him (Jn 1:2,3; Col 1:16; Heb 1:10; 3:4; 11:3; Jn 5:17; Col 1:17; Heb 1:3; Mt 11:4,5;Jn 10:37,38; Is 53:11; Mk 2:7,9,10; Rom 8:1,33; Jn 2:19; 5:28,29; 10:18; Rom1: 4; 1 Thess 4:16,17; Mt 25:31-46; Jn 5:22; Rom 2:16; 1 Cor 4:5; 2 Cor 5:10).
   
   
4. Divine worship is rendered unto Him (Mt 28:19;Acts 7:59; 1 Cor 1: 2,3,13-15; Heb 1:6).

16.5 Humanity

It was necessary that Christ should be both God and man. It was only as man that He could be our Substitute, and could suffer and die; and only as sinless man that He could atone for the sins of others. It was only as God that He could give His sacrifice infinite value and bear the wrath of God so as to deliver others from it (Ps 40:7-10; 130:3). Scripture teaches:

1. The promise of a man. The Messiah would be a man (Gen 3:15; 17:7; Is 7:14; 9:6,7; 52:13-53:12; Jer 23:5,6; Mic 5:2).
   
   
2. The designation of a man (Acts 2:22; 13:38; 17:31; 1 Cor 15:21; 1 Tim 2:5). They assert Christ as a man, even after the resurrection.
   
   
3. The consciousness of a man. Jesus thought and spoke of Himself as a man (Mt 12:8; Lk 19:10;Jn 8:39,40).
   
   
4. The appearance of a man (Jn 4:29; 7:46,51; 9:11,16,24; 10:33; 11:47,50; 18:14,17,29; 19:5).
   
   
5. The Body of a man (Mt 9:10,11; 11:19; 26:12,26; Mk 14:8; Lk 7:44-46; 22:44; Jn 13:23; 19:32-35; Heb 2:10; 5:7,8; 10:5; 1 Pet 3:18; 4:1).
   
   
6. The soul of a man. The spiritual suffering of Christ points to the possession of a soul (Mt 26:36-44); His death (Lk 23:46; Jn 19:30; Jam 2:26); a human will (Mt 26:39). He also had human feelings and emotions (Mt 9:36; 26:36-39; Mk 3:5; 8:12; 10:14; Lk 19:41-44; 10:21; Jn 11:35). He was also tempted (Mt 4:1-11; Mk 1:35; Lk 5:16; 6:12; 9:18,28; 10:21; Heb 4:15; 9:14; Jam 1:13), and had spiritual and moral development (Lk 2:40,52; Heb 5:8,9).
   
   
7. The limitations of a man, such as hunger (Ps 50:12; Mt 4:2; 21:18; Mk 11:12), thirst (Jn 4:7; 19:28), tiredness (Is 40:28; Jn 4:6), He slept (Ps 121:4; Mt 8:24), and He didn’t know everything (Mk 13:32).

16.6 Sinless

Christ’s humanity was subject to the effects of the curse of sin (Rom 8:3; Gal 4:4; Heb 2:10,18; 5:8), but yet He remained sinless (Is 53:9; Lk 1:35; Jn 8:46; 14:30; Rom 8:3; 2 Cor 5:21; Heb 4:15; 7:26; 9:14; 1 Pet 1:19; 2:22; 1 Jn 3:5) according to the perfect standard of God’s holy law.

16.7 Single Personality

Christ is one Person, though with two distinct natures (Jn 5:27; 3:13; Mk2: 28). Never is He described in the plural (Rom 1:3,4; Gal 4:4,5; Phil 2:5-11). The single personality does not result in a mixture of Christ’s two natures into a compound one (Mk 13:32; Rom 9:5). The human is not divine, and the divine is not human. The name Son of God is properly used of His Divine nature, the Son of Man of His human nature. This unity is something that we obviously cannot fully understand.

Though He has a human nature, He is not a human person. Christ is the unchangeable Son of God. In the incarnation He assumed a human nature in addition to His divine nature. He is the God-man, possessing all the essential qualities of both the human and divine natures, both upon His incarnation, and also for all eternity (Rev 5:12; 7:17).

NOTE: If you wish to email me regarding your answers to this first lesson, please copy and paste them into an email (Attachments will not be opened). I will then get back to you as soon as I can (expect a delay due to various committments).

Links to Online Texts

• 1689 London Baptist Confession of Faith
• 1689 London Baptist Confession of Faith

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