A Brief Summary History of The Triune God
A BRIEF SUMMARY HISTORY OF THE TRIUNE GOD
A Treatise
By Rev. Mark J. Henninger, honorably retired/PNI (PCA);
and lately pastor of Redeemer Presbyterian Church (PCA)/Peoria IL
Dedicated to my dear wife Lesley
Introduction:
Some may find it preposterous, that any mortal would attempt any kind of "history" of the one, true, and absolute Divine Being. It might even be thought a bit disrespectful; or even virtually impossible. But, because our loving Triune God has condescended to reveal Himself to us in creation and (even more so) in Holy Scripture, we are actually given a warrant (by Him) to embark on this project.
Language will be a constant and interesting challenge for us in this study--since, at once, it is inescapably-employed, and yet never totally capable of explaining the nature and ways of the one God who exists (necessarily) apart from the whole matrix of His creation. We intend to deal with the wonder of the Incarnation in this treatise. At that point, we will also consider the amazing fact that God permanently joined Himself (in the Second Person of The Trinity) not only to humankind, but to His creation itself. This fact notwithstanding, God--even before the Incarnation--was always both "transcendent" *from* the creation; and yet "immanent" *in* it. (We will hope to explain some of this later, in the appropriate places.)
This entire effort was largely inspired by Jonathan Edwards' never-finished desire to "do" theology via an understanding and appreciation of the History of Redemption. Following that great man's model, we will also hope to trace, not only the "history" of God Himself; but via it, the history of us humans, as pre-fallen, fallen, redeemed, and glorified, (all in the case of the elect church). I also hope that the "nudging" I received to venture on this writing was "inspired," (small "i") by the Blessed Spirit Himself, as I lay in bed during my first week of retirement (from a 36 year pastorate in the same parish).
It might be well, to make it known here at the outset, that we will be operating on the "time-honored," (pun-intended) doctrine of the ancient Greek philosophers (especially Plato), who, followed by Augustine and the best of the church's theologians, understand "time," per se, as only beginning to exist (or have meaning) at the very moment of creation itself.
Without further ado, let us propose at least a skeletal Outline. . . .
I. The History of The Triune God Before Creation
II. The History of The Triune God At the Moment of Creation
III. The History of The Triune God At Christ's Incarnation
IV. The History of The Triune God At The Great Day of Judgment
V. The History of The Triune God In The Eternal State
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I. The History of The Triune God Before Creation
In many ways, this is the most "mysterious" and hard to comprehend of all the "phases" of God in history. It is extremely hard for us finite, created, contingent beings to comprehend that God "existed" forever *before* the creation. We might even wonder, "What did God do in this stage?" The best answer to this question, is to say, based on Scriptural justification, that the Three Members and Persons of The Holy Trinity enjoyed perfect and blissful harmony and fellowship with One Another.
There are two extremely-important dynamics related to this pre-creation "existence," that we need to address. The first one is the *eternal*-begottenness of The Son of God, (The Second Person of The Holy Trinity); and the other is our understanding of The Covenant of Redemption, brokered by The Three Members, whereby all of the astonishing elements required for the salvation of fallen (and yet elect) sinners would be determined and agreed upon by The Three Persons of The Trinity. (We might also say here that virtually *everything* was decreed by God commensurate with The Covenant of Redemption.)
In this latter wonder (of The Covenant of Redemption) it is not proper for us to conceive that at some "point" (which "points" of reference did not exist), The Trinity "broke" the continuum of eternality's flow, to meet in the Council of The Covenant of Redemption. Instead, it is more prudent for us to understand that this Covenant was, if you will, *always* abiding, from eternity past.
We are helped somewhat in this regard by the former glory (mentioned above), namely, the *eternal*-"begottenness" of The Son of God. There was never a "time," (there is that imprecise and improper [but somewhat helpful] word again), when The Second Person was not "begotten" of The Father.
The very nature of God is to be personal and communicative. It was "necessary" that The Son be "begotten" of The Father, (though when we speak of "necessity" in this paper in relation to God--it is never an "external" or extrinsic necessity; rather, it is a necessity of nature, and it is intrinsic to who God is).
So, probably the best way for us to "get our minds around" these two blessed truths that we know characterized the Triune Deity *before* creation, is to think of them as a *continuous* reality--not as something that ever "started" at any particular "point."
With regard to The Covenant of Redemption we appeal (among numerous sources) to Eph. 1:3-4: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. . . . " (ESV)
Then, we respect to the eternal-begottenness of The Son of God, we turn to The Messiah's words, from Jn. 17:3, 5, which say this, "And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. . . . And now, Father, glorify me in your own presence with the glory that I had with you before the world existed." (ESV) (Cf. also Jn. 1:14.)
The Triune God's pre-creation "state," and the Three Persons' existence in what we call, "The (future) Eternal State," both cover the longest "expanse" of "time," (and the word is actually appropriately used for the Eternal State). The reason for this, is because, in the pre-creation "phase," there was an infinite "front end" of God's existence; and in the Eternal State there is an infinite expanse on the "back" end. Two key differences are these: first, in the pre-creation state, The Three Persons existed with no other beings whatsoever; whereas in the Eternal State, God the Father, God the Son, and God the Holy Spirit exist in heaven forever with created and redeemed humans, and with elect angels. The second difference, is that in the Eternal State time, properly spoken of and construed, *does* continue to exist throughout eternity. Even God Himself participates in this "time" continuum, in the Human nature of The Second Person of The Godhead, (though the Godhead, properly--including Christ in His divinity--exists always outside of the time-space continuum).
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II. The History of The Triune God At the Moment of Creation
This "epoch" of The Holy Trinity's existence is one of the most fascinating of all. One thing we must establish right away, is the fact that creation (of anything) absolutely cannot be conceived of as constituting a being (or beings)--(analogous to the eternal-begottenness of The Son of God, or The Covenant of Redemption)--as always existing. In other words, it is critical that we understand that though the creation plan was in the mind of God from eternity past, there still was an actual *point* when God created something, (which turned out to be the entire universe). To say that creation is co-extensive with the nature or being of God is a serious error. It is a type of pantheism; and the most pernicious aspect of this mistake is the "equality" it would make between the one supreme God and anything else, (in this case, His created realm).
As hard as it is for us to conceive, we must understand that creation came into being *subsequent* to God's eternal existence. For us to consider the question, "Why did God create *when* He did, rather than 'earlier,' or 'later'?" betrays our inability to be able to adequately relate to the realities of the pre-creation eternal (initial) state (before creation).
So, there became a *time* when something existed, which did not previously exist.
We must maintain that, essentially, there are two types of being (or reality). There is absolute or necessary Being, (and this is God in the Three Persons); and there is contingent or created being, (and this is *all* of creation: humans, angels, animals, plants, inanimate things, stars, galaxies, etc.). An important ancillary to this truth, is that God in His essence, exists *independently* of His created world. This does not mean that He is in anyway unconcerned about it, or nonchalant about it--but God and His creation are two separate existences.
We often (rightly) marvel at the expanse, wonder, and beauty of God's creation--but we need to recognize that, compared to God, the creation is less than a microscopic dot. Creation is necessarily limited and finite; there are "bounds" to it. God is infinite and eternal. There are no "barriers" to His being.
I have to confess that, for some time, I have been attracted by Augustine's view of creation. (Of all the subjects of theology, this was undoubtedly one of his favorite; and he spent a lot of very-well-thought-out time on it.) Augustine held to a view of instantaneous (nanosecond [my word] creation). In other words, he believed that when God "spoke" the universe into existence, through His Word, (Christ, The Second Person), He did it instantaneously. (I do not intend to go into a large discussion of how Augustine--like those who hold other similar positions of Framework Hypotheses--fleshed-out the story with the six day explanation given to us in Genesis.)
But there can be no doubt that the great Augustine's understanding has serious merit to it: both (actually) exegetically; and as it coordinates with God's nature, and the way He does anything (and everything). I will leave that to the reader to decide; but I will mention one very pertinent fact--and that is that re-creation (the new birth/regeneration) *is* undeniably instantaneous, (cf. Jn. 3:3-9; 2 Cor. 5:17).
It was at creation that The Holy Trinity began to broadcast the communication of His love beyond The Three Persons Themselves. Creation, for God, was a great act of love and sharing (of that love). If the question is asked, "Was God compelled to create, so as to display and shed abroad His love?"--the answer would be, "no," in the sense that there was no outside compelling force that could exert any power over Him; but, it may also be, "yes," in that it is inherent to God's nature to love, and to display the same.
The highest points of creation were those of rational beings, (angels and human beings). In the initiation of creation angels held the highest place (Heb. 1:7); but, in the promise and fulfillment of the Incarnation of Christ, human beings superseded the angels (with regard to this honor)--cf. Heb. 1:14.
It was God's actual creation of beings, (which had been solely in His mind, before creation), that "introduced" the communicating Three Persons of The Trinity to the vast universe of relationships that began with creation; and this will last throughout eternity. Theologically, these relationships may be bifurcated into that of "creational," and "covenantal." With all things, God has a creational relationship; and with His elected-before-creation church, He has a special covenantal relationship. It will not be our purpose (here) to delve too far into this wonder--but, suffice it to say, that everything will eventually be subsumed under Christ, (1 Cor. 15:27); and God's glory will shine through all His sovereignty and providence, (1 Cor. 15:28).
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III. The History of The Triune God At Christ's Incarnation
It could easily (and rightly) be maintained that, at the moment Christ, The Second Person of The Holy Trinity, was incarnated by The Holy Spirit, in the womb of the virgin Mary--THE single greatest event in the "history" of The Triune God happened. This was when one Member of The Holy Trinity, permanently became something He never was before, in actual fact, (and not only in inchoate eternal certainty). From the initial moment of the hypostatic union of Christ's divine nature taking to itself humanity, until forever, Christ would be both God and Man.
The entire expanse of the incarnated Son of God's redemptive acts are caught up in the initial phases of the Messiah's ministry. He was born "under the law," (Gal. 4:4), i.e. subject to the law's demands and curses--and yet without Adam's original sin, (since God the Father is The Redeemer's federal head, [and not Adam])--cf. Heb. 4:15b. The Messiah then perfectly kept the law of God--but not for Himself (since He was under no personal obligation to do so); but for others, for whom His righteousness would be imputed to their accounts.
As intimated earlier, the incarnated state of The Second Person, as The God/Man, will last throughout eternity. Christ, in His divinity, always subsists with The Father and The Holy Spirit; and He exists as The Divine/Human Redeemer in a physical body. Christ is forever King and Prophet to and for His church in heaven; and His role as Priest will continue till the Judgment Day, (as He intercedes for His people on earth until that time). ***
God The Father was pleased to make His Son King, Lord, and Head of all things, (with particular reference to His church); and, upon the conclusion of the Judgment Day, Christ will submit all things to His Father, so that, [quoting Paul], "God may be all in all," (1 Cor. 15:58).
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IV. The History of The Triune God At The Great Day of Judgment
There is a sense in which the "history" of the True God will reach another "milestone" on the Day of The Great Judgment (and the General Resurrection of all [deceased] bodies).
On this Day all gospel hope of salvation which had been held out to sinners (since God's Covenant of Grace began in the Garden of Eden after Adam's Fall), will come to an abrupt and absolute end. As Christ descends from heaven with His (already-departed) saints and angels, He (Jesus Christ) will sit in judgment on all the world of created rational beings (humans and angels). The "sheep," He will put on His right hand; and the "goats," He will assign to His left, (see Matt. 25:33). At this point, the great division will occur, that separates the redeemed from the damned.
The reason this is a significant juncture in the history of The Triune Godhead, is because at this point God's grace, mercy, truth, and righteousness will be unavoidably "owned" (in rational comprehension) by all humans and angels. This truth and righteousness, etc., has always been in existence, and obvious--but now, sinners will have nowhere to hide their pretenses of ignorance and rebellion.
The Great Judgment Day then leads to our final "stage" in the history of our Great and Loving God. . . .
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V. The History of The Triune God In The Eternal State
The Eternal State will be the never-ending expanse of time (with regard to all created beings), wherein people and angels will dwell either with The Triune God in heaven; or with Satan and his demons in hell.
There will be a "chasm" between heaven and hell that will always somehow be "visible" to both camps (cf. Isa. 66:24)--but the reality of this will have no effect of dampening the saints' joy, nor of alleviating the suffering of the damned.
All of these truths and realities are good motivations for the Spirit-regenerated church saints to preach and live the gospel before the watching world--all for the glory of our Triune God!
*** I am still contemplating this point, re. end of The Christ's Priestly role. (Stay tuned.)
Rev. Mark J. Henninger
Treatise #1
15 January 2025
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