Within the pages of Scripture are revealed the nature of God. One of the more contested ideas within the pages of Scripture is the idea of the Trinity. The word itself is not used in Scripture however the term Godhead is. While there is no direct equivalency between Trinity and Godhead, the terms are related for Godhead speaks of the divine nature of God. We posit part of that divine nature is the three persons, one God.

There are many places in Scripture which speak to the nature of God and evidence differentiating there are different persons in the Godhead. Some of this evidence is presented below. I do not spend much time on the Holy Spirit but on the person of Jesus Christ.  Some of these arguments may be extended to the Holy Spirit.

1. What people and theologians have believed about the trinity is inconsequential.  What matters is what Scripture says and what can be logically deduced from Scripture.
2. There is a direct teaching in John 1:1-3 of who Jesus is.  We read “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.” John 17:3-5 reflects the same. This clearly shows the Son existed before anything was created.
3. The shema (Deuteronomy 6:4) reflects there is one God.  The word “one” is Hebrew, echad, means a collective unity, as seen in the Shema (Deuteronomy 6:4), even as it emphasizes the oneness of God.
4. In Amos 4:11 we read “I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD”  How many different persons are represented here?
5. There is one God. Deuteronomy 6:4, Isaiah 43:10; not multiple Gods.
6. Within the Godhead there are three persons, God the Father, God the Son, and God the Holy Spirit.  They share a common essence (ousia). While people may have trouble wrapping their minds around three persons in only one God, there are metaphors that may be considered.  We as human beings are one person but three parts (body, soul, spirit) and these parts can be separated (ex. at death).  God is recognized as a group in Matthew 28:18-20, Genesis 1:26, 3:22, 11:7, Isaiah 6:8 and others.
   • Note in the passage in Isaiah 6:8 “Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.”, we see a transition between I and us. Here the oneness of God is referenced by the use of an “I” statement, and a transition to a revelation of the plurality, or triune nature of God, through the use of the “us” statement.
7. Jesus claimed to be God.  This is cited explicitly in Mark 2:5, John 8:58, 10:30-33. In John 8:58 the name Jesus uses here (ego eimi) that is I AM is the same name that God told Moses to use when talking to the Israelites (Exodus 3:14).  God the Son is eternal and has always existed. In John 8:58, Jesus declares I AM which is not only a name but a statement of existence.  There is no implied beginning or end with this statement.  But when used as a name it is a name that applies to both the Father and the Son (that is God as a whole). In Scripture often this verse is appended with “he” but this was added. In the Greek we get only “I AM” as God stated in Exodus 3:14. The Son does appear in the Old Testament (ex. Hebrews 11:26). However the form of the Son in the Old Testament and the form of Jesus Christ in the New Testament is not the same. 
8. The statements that Jesus is God have three profound logical implications. If Jesus is lying about being God, He would be guilty of blasphemy (Leviticus 24:16).  The questions we must ask are:
   • Would the Father work through (including doing miracles) Jesus Christ if he was blaspheming?
   • Would the Father affirm to men Jesus as His Son if he knew he was going to blaspheme?
   • Would the Father affirm to Peter, James, and John that Jesus was His Son and be pleased with Him during the transfiguration if he was blaspheming?
9. Scripture claims Jesus is God.  Hebrews 1:8, Matthew 1:23, 2 Peter 1:1, 2 Peter 2:20, Titus 2:13.
   • In language construction, all the places where Jesus is referred to as “God and Savior” and “Lord and Savior” are referring to the same person because of not only Greek construction but by the Granville-Sharp linguistic rule.  In 2 Peter 1:1 “Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ.”  Does Peter call Jesus “God” in 2 Peter 1:1? When we examine this verse from a grammatical standpoint, it is evident that he does. Consider the verse above.  In English, the phrase “our God and Savior Jesus Christ” is ambiguous and could be read in two different ways. One option is to take this verse as referring to one person, that is, Jesus (“our God and Savior, Jesus Christ”). Another option is to take this verse as referring to two persons, God and Jesus (“our God, and [the] Savior Jesus Christ”). However, looking at this verse in Greek clears up the ambiguity. Here is the phrase in Greek: τοῦ (the) θεοῦ (God) ἡμῶν (our) καὶ (and) σωτῆρος (Savior) Ἰησοῦ (Jesus) Χριστοῦ (Christ). The phrase uses the following construction: Article (τοῦ, “the”) – Noun1 (θεοῦ, “God”) – And (καὶ) – Noun2 (σωτῆρος, “Savior”). Notice that a single article (τοῦ, “the”) governs the two nouns “God” and “Savior,” and these nouns are connected by καὶ (and). According to the Granville Sharp rule, this construction indicates that both terms “God and Savior” have the same referent: Jesus Christ. Basically, the rule states that when you have two nouns, which are not proper names (such as Cephas, or Paul, or Timothy), which are describing a person, and are connected by the word “and,” and the first noun has the article (“the”) while the second does not, both nouns are referring to the same person.  In 2 Peter 1:1, since “God” (θεοῦ) has the article and is followed by “and” (καὶ), which is then followed by “Savior” (σωτῆρος) without the article, both nouns apply to Jesus Christ. This rule can be observed numerous times in the New Testament and other Greek writings.  In fact, we see this same construction elsewhere in the epistle of 2 Peter itself. Here are three other examples where this construction occurs
10. Others recognized Jesus Christ as God. John 5:18, 10:33, 20:28
    • With respect to John 20:28 we must remember that those Herod was addressing claimed he had the voice of a god.  Since Herod did not give glory to God, the Lord killed him (Acts 12:22-23).  Here Herod did not claim he was God, but was killed for not merely refuting the idea. Imagine the reaction that Jesus should have had to Thomas’s claim if it was untrue.  In fact, we see that those who were faithful always deflected the idea they were God; Jesus did not.When Stephen lay dying, he called out to Jesus to receive his spirit (Acts 7:59). Interestingly, the term for “calling on” (epikaloumenon) recalls the appeal of Peter to the people in Acts 2:21 to “call on” (epikaleshtai) the Lord to be saved. Paul also describes the Corinthians as those who “call upon [epikaleo] the name of our Lord Jesus Christ” (1 Corinthians 1:2). In the Old Testament, people “called on” on the name of Yahweh (Joel 2:32).
11. What’s more, in the book of Revelation, the elders and every creature in heaven and upon earth ascribe universal worship to “him who sits on the throne and to the Lamb” (Revelation 5:11–14; cf. John 1:29).  Would the Father allow and support worship of the Lamb (Jesus Christ, cf John 1:29), if He were not God? No. God explicitly tells us “I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images” (Isaiah 42:8).
12. God the Father is eternal and has always existed. Psalm 90:1-2, Isaiah 40:27-28.  We see the Father speak throughout the Old Testament; sometime directly referred to as such.  When the term God is used, it most often refers to the Godhead considerate of no particular person.  To claim otherwise is not a part of revelation. An example of where the person of the Father is speaking is in Psalms 2:7. We are told directly that the Father spoke in times past but now His Son speaks (Hebrews 1:1-2).
13. Son of God is God.  This should be clear to all.  Son of Jim Smith is Smith.  Son of Bill Newman is Newman.  Son of God is God.  The Pharisees clearly recognized the claim of Jesus.
14. Jesus Christ, fully man and fully God, had a beginning where He was conceived through a human woman (Mary) and the power of the Holy Spirit.  The Son is eternal and humbled himself in the form of a man as we see in Philippians 2:8.
15. Jesus Christ was sinless.  Men, before and after Christ, to the best of my knowledge are a collective 0-62,000,000,000 (62 Billion is the estimated total number of people living on the earth over the last 6,000 years) in terms of their sinlessness.  That is we know of no other human who has never sinned.  There must be something special about Jesus Christ that he could be this way.  He is God.
16. Although the Son submits to the Father, that does not make Him less.  Much of what Jesus actually says and does is to set the example for us humans in relating to our divine father.  Even in the Lord’s prayer, Jesus tells us “this then is how YOU [Jesus’s disciples] should pray.”