Hints in the Tanakh of the Triunity of God

by Neil K. Johnson

One objection raised by rabbinic Judaism toward Christianity is the claim that Christians worship three gods. This is based on the Christian belief in God the Father, God the Son - who was made manifest in the flesh as Messiah Jesus - and the Ruach HaKodesh, or Holy Spirit - three attributes of the One True God.

Some within modern Judaism go so far as to state that there is no indication whatsoever in the Tanahk of the "trinity" of God and that the concept itself is only found in the B'rit Hadasha, or New Testament. True Bible-believing Christians know that no doctrine or concept found in the New Testament can contradict anything in the Tanahk or else it would be a false, and therefore invalid, theology.

It is true, however, that God's triune nature is perhaps the most difficult of all revelations for man to grasp. Nonetheless, even as rabbinic commentaries on Scripture will confirm, there are many spiritual realities which we do not fully understand and yet remain true and unchangeable exactly as God stated them in His Word.

Bible-believing Jews have taught for centuries that the Torah, the first five books of the Bible, were given directly by God to Moses at Sinai and that not only does each word have a specific and precise meaning, so too does each letter. Therefore, when we have a certain word or letter used, it is no mistake or "slip of the tongue" by God. He meant exactly what He said.

The most common Hebrew word translated "God" in the Tanahk is the plural form of the word Elohim. It is used in the very first verse of Scripture, "In the beginning Elohim...." Also, in Genesis 1:26 we have Elohim (plural) saying, "Let us make man in our image, after our likeness" (emphasis added).

So from the very first revelation of God, we can see "hints" as to the multiple facets in the makeup of the Godhead.

Christian theology, just like rabbinic Jewish theology, affirms that there is but one God. Christianity does maintain, however, that there are three distinct aspects to the Godhead, much like mankind, who was made in His likeness, has a body, a soul, and a spirit.

Genesis 18:1 tells us the LORD appeared to Abraham in the plains of Mamre while he was sitting at the entrance of his tent. In verse 2, Abraham saw - three "men." He ran toward them and addressed them as "My Lord." "They" responded (vs. 2-5). Here Scripture tells us that God appeared, and yet Abraham saw three separate beings.

Verse 16 says the "men" arose to leave toward Sodom and Abraham escorted them. In verses 17-21, God tells Abraham of the sin of Sodom and that He is going to descend and see it for Himself. Verse 22 says the "men" went toward Sodom, but Abraham, "Stood yet" or "Was still standing" before the Lord. In other words, even though two beings left, Abraham remained in the presence of God.

Other indicators of the three aspects of the One True God can also be found in both the Shema and in the Aaronic Blessing. The Shema is one of the oldest and most recited prayers in Judaism. It is taken from Deuteronomy 6:4-7. The first verse is, "Shema Yisrael, Adonai, Elohenu, Adona echad." In English it states, "Hear, O Israel, the Lord our God, the Lord is One!"

In this most significant of prayers, God refers to Himself three times. In effect the prayer says, Listen, Israel, God (1) our God (2), God (3) is One!

The Hebrew word used here for "One" is echad, which does not mean a singular one, but one composed of different parts. It also means unity or united, something comprised from different parts.

The Aaronic Blessing, or Priestly Blessing, is found in Numbers 6. God speaking to Moses says, "Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace" (vs. 23-26).

God instructed Moses to invoke His name three times over the Children of Israel to bless them. Each blessing comes from one of the aspects of God:

1. The first blessing is from God the Father, who blessed Israel and keeps them to this day.

2. The next blessing is from God the Son, whose face shone like the sun on the mountain when He was transfigured and through whose sacrificial death we have the most gracious gift of being made righteous before God.

3. The last blessing is from God the Holy Spirit. "Lift up his countenance upon you" was a Middle Eastern expression, or Hebraism, of saying may he reveal himself to you so as to become known by you, as opposed to hiding his face so he couldn't be found or known.

Jesus referred to the Holy Spirit as the one who would reveal to us all truth and as The Comforter, who brings Peace!

So from both the Shema and the Aaronic Blessing we find God revealing His essence of One being composed of three aspects. There are certainly other examples of the trinity one can find in the Tanahk as well.

The rabbis have written that when Messiah comes, He will explain all the difficult passages of Scripture and make everything understood. Christians can say "Amen" to that. When Yeshua returns, He will explain all the difficult Scripture in its fullness and with absolute clarity.