* The divinity of Jesus Christ is further illustrated in John 8:58. Jesus said, “Truly, Truly, I say to you, before Abraham was born, I am”, which means that Jesus existed before His human life on earth.
Revelation 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Revelation 1:11 Saying, I am Alpha and Omega, the first and the last:
17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
Revelation 21:6
6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
Revelation 2:8
8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
Revelation 2212And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
13 I am Alpha and Omega, the beginning and the end, the first and the last.
14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
21 The grace of our Lord Jesus Christ be with you all. Amen.
Jesus Christ is the Alpha and Omega, the first and the last, the Almighty.
Rev 19:
13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
16 And he hath on his vesture and on his thigh a name written, King Of Kings, And Lord Of Lords.
Jesus Christ is the King of Kings and Lord of Lords who sits upon the throne.
https://www.blueletterbible.org/Comm/bowman_robert/trinity/trinity.cfm
https://answersingenesis.org/who-is-god/the-trinity/is-the-trinity-three-different-gods/?utm_source=facebook-aig&utm_medium=social&utm_content=isthetrinitythree-6971&utm_campaign=20141101
A. The Doctrine of the Trinity Is Progressively Revealed in
Scripture 1. Partial revelation in the Old Testament. The word trinity is never
found in the Bible, though the idea represented by the word is taught in many
places. The word trinity means “triunity” or “three-in-oneness.” It is used to
summarize the teaching of Scripture that God is three persons yet one God.
Sometimes people think the doctrine of the Trinity is only found in the New
Testament, not in the Old. But if God has eternally existed as three persons,
it would be surprising to find no indications of that in the Old Testament.
Although the doctrine of the Trinity is not explicitly found in the Old
Testament, several passages suggest or even imply that God exists as more than
one person. For instance, according to Genesis 1:26, God said, “Let us make man
in our image, after our likeness.” What do the plural verb (“let us”) and the
plural pronoun (“our”) mean? Some have suggested they are plurals of majesty, a
form of speech a king would use in saying, for example, “We are pleased to
grant your request.” However, in Old Testament Hebrew there are no other
examples of a monarch using plural verbs or plural pronouns of himself in such
a “plural of majesty,” so this suggestion has no evidence to support it.
Another suggestion is that God is here speaking to angels. But angels did not
participate in the creation of man, nor was man created in the image and
likeness of angels, so this suggestion is not convincing. The best explanation,
and the one held almost unanimously by the church fathers and earlier
theologians, is that already in the first chapter of Genesis we have an
indication of a plurality of persons in God himself. We are not told how many
persons, and we have nothing approaching a complete doctrine of the Trinity,
but it is implied that more than one person is involved. The same can be said
of Genesis 3:22 (“Behold, the man has become like one of us, knowing good and
evil”), Genesis 11:7 (“Come, let us go down, and there confuse their
language”), and Isaiah 6:8 (“Whom shall I send, and who will go for us?”).
(Note the combination of singular and plural in the same sentence in the last
passage.) Moreover, there are passages where one person is called “God” or “the
Lord” and is distinguished from another person who is also said to be God. In
Psalm 45:6–7 (NIV), the psalmist says, “Your throne, O God, will last for ever
and ever. . . . You love righteousness and hate wickedness;
therefore God, your God, has set you above your companions by anointing you
with the oil of joy.” Here the psalm passes beyond describing anything that
could be true of an earthly king and calls the king “God” (v. 6), whose throne
will last “for ever and ever.” But then, still speaking to the person called
“God,” the author says that “God, your God, has set you above your companions”
(v. 7). So two separate persons are called “God” (Heb. ʾElōhîm). In the New
Testament, the author of Hebrews quotes this passage and applies it to Christ:
“Your throne, O God, is for ever and ever” (Heb. 1:8). Similarly, in Psalm
110:1, David says, “The Lord says to my lord: ‘Sit at my right hand until I
make your enemies a footstool for your feet’ ” (NIV). Jesus rightly understands
that David is referring to two separate persons as “Lord” (Matt. 22:41–46), but
who is David’s “Lord” if not God himself? And who could be saying to God, “Sit
at my right hand” except someone else who is also fully God?
From a New Testament perspective, we can paraphrase this
verse: “God the Father said to God the Son, ‘Sit at my right hand.’ ” But even
without the New Testament teaching on the Trinity, it seems clear that David
was aware of a plurality of persons in one God. Isaiah 63:10 says that God’s
people “rebelled and grieved his Holy Spirit” (NIV), apparently suggesting both
that the Holy Spirit is distinct from God himself (it is “his Holy Spirit”),
and that this Holy Spirit can be “grieved,” thus suggesting emotional
capabilities characteristic of a distinct person. Furthermore, several Old Testament
passages about “the angel of the Lord” suggest a plurality of persons in God.
The word translated “angel” (Heb. mal’ak) means simply “messenger.” If this
angel of the Lord is a “messenger” of the Lord, he is then distinct from the
Lord himself. Yet at some points the angel of the Lord is called “God” or “the
Lord” (see Gen. 16:13; Ex. 3:2–6; 23:20–22; Num. 22:35 with 38; Judg. 2:1–2;
6:11 with 14).
At other points in the Old Testament “the angel of the Lord”
simply refers to a created angel, but at least at these texts the special angel
(or “messenger”) of the Lord seems to be a distinct person who is fully divine.
2. More complete revelation of the Trinity in the New
Testament. When the New Testament opens, we enter the history of the coming of
the Son of God to earth. It is to be expected that this great event would be
accompanied by more explicit teaching about the trinitarian nature of God, and
that is in fact what we find. Before looking at this in detail, we can simply
list several passages where all three persons of the Trinity are named
together. When Jesus was baptized, “the heavens were opened and he saw the
Spirit of God descending like a dove, and alighting on him; and lo, a voice from
heaven, saying, ‘This is my beloved Son, with whom I am well pleased’ ” (Matt.
3:16–17).
Here at one moment, we have three members of the Trinity
performing three distinct activities. God the Father is speaking from heaven;
God the Son is being baptized and is then spoken to from heaven by God the
Father; and God the Holy Spirit is descending from heaven to rest upon and
empower Jesus for his ministry. At the end of Jesus’ earthly ministry, he tells
the disciples that they should go “and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit” (Matt.
28:19). The very names “Father” and “Son,” drawn as they are from the family,
the most familiar of human institutions, indicate very strongly the distinct
personhood of both the Father and the Son. When “the Holy Spirit” is put in the
same expression and on the same level as the other two persons, it is hard to
avoid the conclusion that the Holy Spirit is also viewed as a person and of
equal standing with the Father and the Son.
Grudem, Wayne A.. Bible Doctrine (p. 104). Zondervan
Academic. Kindle Edition.
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