Bible references

Key NT Scriptures

• Acts 7:59
• Colossians 2:9
• John 1:1-4
• John 10:30
• John 14:10-11
• John 14:16-17
• John 14:26
• John 15:16
• John 15:26
• John 16:8
• John 16:13-14
• John 20:27-28
• Matthew 1:23
• Matthew 28:18-19
• 1 Peter 1:1-2
• Titus 2:12-13

Supportive NT Scriptures

• Acts 2:33
• Acts 10:38
• Colossians 1:16
• 1 Corinthians 6:11
• 1 Corinthians 8:6
• 2 Corinthians 1:15-17
• 2 Corinthians 1:21-22
• Hebrews 1:8
• John 5:18
• John 10:30-36
  Click to retrieve John 10:30-36
• John 14:16-17
• John 14:26
• John 15:26
• John 20:28
• 1 John 1:3
• 1 John 5:20
• Jude 1:20-21
• Luke 1:35
• Luke 3:21-22
• Philippians 1:2
• Philippians 2:5-8
• Titus 1:4

Supportive OT Scriptures

• Exodus 31:2-3
  Jewish Commentary
• Isaiah 48:16
  Jewish Commentary
• Judges 3:10
  Jewish Commentary
• Numbers 11:17
  Jewish Commentary
• 1 Samuel 11:6-7
  Jewish Commentary

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Commentary

Rabbi Michael Rudolph

The triune nature of God (Father, Son, and Holy Spirit), sometimes referred to as the “Trinity,” is not described in the Bible in those very words, but it can be inferred from several Scriptures read together – most notably Matthew 28:18-19 . The tri-unity of God is not acknowledged in traditional (Rabbinical / Talmudic) Judaism and is controversial even in certain segments of Christianity. Some who believe that Yeshua (Jesus) is the Messiah, nevertheless, deny his deity. Others believe that Yeshua is all of God – i.e., the Father, Son, and Holy Spirit in one person. We call that belief “Jesus only.” So far as I am aware, Messianic Judaism is entirely trinitarian in its belief that God is echad (a composite unity), existing as Father, Son, and Holy Spirit. While the three are integrally connected as “one” God, they are able to be at different places on earth (also in Heaven and on earth) at the same time, and can function separately but always cooperatively. For example, we read in Scripture that Yeshua (originally spirit in nature) walked on earth as a human being while, at the same time, the Holy Spirit impacted various individuals and, all the while, God the Father remained in Heaven. While the composite “oneness” of God may be difficult to comprehend, it is not unique in Scripture. The clearest example of it is in Genesis 2:24 (mirrored in Ephesians 5:31 ): Note that “ELOHIM” is a plural word meaning “God.” “ This is why a man is to leave his father and mother and stick with his wife, and they are to be one flesh .” Whereas they are one flesh, they are able to function separately and hopefully cooperatively. Although Yeshua’s Messiahship is not acknowledged within wider Judaism, the Holy Spirit’s ability to be (and function) on earth while God (presumably the Father) remains in Heaven is acknowledged. That notwithstanding, wider Judaism does not consider the Holy Spirit to be an entity or component of a composite God; rather, it considers him to be a kind of spiritual extension of God, and refers to him as “God’s Spirit” or “Spirit of God.” The term “ Ru’ach Ha-Kodesh ” (the Holy Spirit) is used in Psalms 51:13(11) in which David prays to God that he (David) is not taken away from God’s presence – that the Ru’ach Ha-Kodesh is not taken from him. The “ Ru’ach Ha-Kodesh ” is also referred to in Isaiah 63:10-11 in which the Holy Spirit is remembered to have been put among the Israelites by God during the time of Moses. Other times in Scripture, the Holy Spirit is referred to by terms such as the “ Shekinah Glory.” Such is the case in Exodus 24:16-18 in which the Shekinah Glory rested on the Tabernacle, and in Exodus 40:34-38 in which the Shekinah Glory filled the Tabernacle. (See Mitzvah #BA22 herein for a further discussion of God’s single and composite nature . )

Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah - Torah from a New Covenant Perspective - Volume 3

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