REVIEWING THE BINITARIAN OR 'GODHEAD DUO' POSITION

Is the Godhead a Binity or Duo, or a Trinity or Trio?

By Derrick Gillespie (Sept. 2015)
Introduction:
Both binitarians (believers in two Godhead beings united as our God), and semi-Arians
(believers in two divine beings, but in only the Father being our God)) often accuse Trinitarians
of being "tri-theists", or believers in so-called three Gods. Yet the very same critics usually
have the Supreme Being, the Father, as God, and yet also SEPARATELY accept Jesus His Son as
God whos worthy of religious worship like the Father. This also could just as easily be called
Bi-theism, or the worship of two Gods (polytheism), that is, if the arguments leveled against
Trinitarianism, were actually true. I personally believe in the separate beings of the Father, His
Son, and their Holy Spirit (a representative Omni-present person); not the Roman Catholic
version or explanation where they are not separate beings or individuals, but are deemed one
indivisible substance!
A binitarian and semi-Arian who believes that Jesus (as a separate being) deserves religious
worship or being served (see Heb. 1:6; Matt. 28:9; Col. 3:24), that he's properly called "my
Lord and my God" (see John 20:27-29 with Isaiah 25:9 and Psalm 50:3-6), and that he must be
honored just as the Father is (John 5:23), he is called upon to balance all those views in light of
the first of the Ten Commandments. To properly do this he MUST accept the spiritual unity of
the Father and Son as divine beings, and as "one God", or else polytheism stares both the
binitarian and semi-Arian critic squarely in the face, since worship or religious service is
exclusively reserved ONLY for the being called our Lord and our God (see Matthew 4:10) . Only
if Jesus is one with God in essence (or nature), and shares his name (like the husband, wife, and
offspring unity, in principle) could he share the same honor as our God (see John 5:23
compared with John 20:27- 29 and Heb. 1:6, 8, 10-12).
*If Satan will do whatever it takes to oppose *"all" that is called "God" (i.e. *everyone in that
class or group), or "that is worshiped" (see 2 Thess. 2:4), thus clearly indicating that "God" is a
collective group (since the collective word *"all" proves that to be so), then it can be seen
clearly why our God and our God is actually the Father, an individual (1 Cor. 8:6), a "he", as well
as those he is distinctly united with in the Godhead, or those whom he cannot be spiritually and
relationally separated from, i.e. His Son, who is *also our Lord and our God (John 20:28,29), and
the Holy Spirit whom is the result of their unity; the presence of whom (Psalm 139:7)
represents both Father and Son (see 2 Sam. 23:2-3;Acts 5:3,4; Rom. 8:9,10). Both Father and
Son are biblically proven to be our God, thus the Holy Spirit who is the representative presence
of them both (2 Cor. 3:17) must also be our God, since all three have the same name, or
authority and character (since "name" denote all of this) as seen in Matthew 28:19. No wonder
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Man was made in God's image to be plural in personality but one, or of the same kind, in
essence!! Click this link for a free booklet further showing how the Bible itself avoids
polytheism, and preserves the oneness of God, the Father, but as united with His Son and
Holy Spirit in family terms, just like in the unity of Israel and the unity of Christ and His Church.
The very same arguments used by binitarians and semi-Arians to justify more than one divine
person being considered worthy of religious worship is basically the same logical arguments
which the Trinitarian could appeal to as a defense against polytheism. Whether it is two or
three divine beings involved, it boils down to the same issues which must be resolved. And it is
with this in mind why it is clear that binitarians and semi-Arians are in a serious dilemma if they
pretend that their doctrine is not just as vulnerable to the charge of polytheism from critics
just as much as the Trinitarian position. And while binitarians and semi-Arians pretend they are
not as vulnerable to the charge of polytheism, they are all the while holding on to certain
glaring inconsistencies and outright errors in their doctrine. Let me now address a few of these.

Fundamental Flaw of the Godhead Duo Position:

Both binitarians and semi-Arians hold the view that the Holy Spirit is just an aspect or
attribute of, or the united essence of the persons of the Father and Son extended to us as
the medium of their presence, power, and personality, but He is not a separate person. This is
argued on the premise that in the same way a mans spirit in him is not separate from him, nor
is a separate person from him, but is literally that person himself in actual being, so too must
the Spirit of God be viewed. But there are a number of glaring oversights on the part of those
who hold this position on the Holy Spirits nature, and it is time that they are made plain, and
refuted.
First, it must be recognized that in the Bible, while it is true that Gods Spirit is shown to be very
much inseparable from God, in principle, just as much as a Mans spirit is deemed to be
inseparable from Man, as we see in 1 Cor. 2:11, yet this imagery or illustration has a purpose or
object that many miss and or oftentimes misinterpret. The imagery of inseparability between
God and His Spirit has to do more with the matter of the intimate association of the two (like a
man and his spirit in him); it is not so much the matter of the inability of the Father and the
Spirit to be seen as distinct from each other. Why do I say so? Simple. Because in the same way
we see the Spirit is linked to the Father, in principle, like the parts of a human body or human
being, so too we see Jesus his Son being depicted as such all over the Scriptures, and yet they
are distinct as persons. Jesus is depicted, for instance, as the logos or reason or word of God
(John 1:1-3, 14; 1 John 1:1-3), as the wisdom and power of God (1 Cor. 1:24; Proverbs 8:1, 2231), as the arm of the Lord (Isaiah 53:1; Isaiah 52:10,13-15), et al, and yet we know Jesus is a
person, so much so that he was sent down to earth by the Father and His Spirit (Isaiah 48:16)
as the Messiah, and he has returned to be at the right hand of the throne of God (see Heb. 1:3;
Heb. 12:2). Jesus is so inseparably connected with the Father that he bears the same personal
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name of the Father (Matthew 28:19). Now, the same way a mans reason, wisdom, word,
power and arm is inseparable, in principle, from the man, so too is Jesus depicted in relation to
the Father, who from the beginning spoke as us (Gen. 1:26; Gen. 3:22; Gen. 11:5-7; Isaiah
6:8), and by virtue of Him using the word us, we know there is a distinction of persons of
divinity in heaven!! The same applies to the Holy Spirit, whom is so often listed separately from
the Father and Son (Matthew 28:19; Hebrews 9:14; 1 Cor. 12:4-6), whos designated as a he
or him and sent down to earth by both the Father and the Son (John 14:26; John 15:26; 1
Peter 1:12) and remember a sent and sender powerfully denotes a distinction of
personality--, whos depicted as having a mind of his own (1 Cor. 12:11; Rom. 8:26), who
intercedes in prayer on behalf of Christians and remember only a person can intercede--, who
uses the personal pronouns I and me with reference to himself (Acts 13:2, 4), and who
displays personal emotions just like a person, such as grief (Eph. 4:30) and love (Rom. 15:30).
Now, just like Jesus is depicted as being, in principle, inseparable from God (as his reason,
wisdom, power, arm, etc.), yet is distinct as a person that was sent to us, so too the Holy
Spirit is depicted as bearing the personal name of the Father (Matthew 28:19), hes depicted in
imagery as the finger of God (see Luke 11:20; Matt. 12:28), as the mind of God, as the hand
of the Lord (Ezekiel 8:1-5; Ezekiel 3:22, 24), and yet is distinct enough to be sent by both the
Father and Son, and is depicted in symbol as the sevenfold Spirit in front of or before Gods
throne (Rev. 1:4-5) ---never depicted as being inside the Father or the Sons being or personage--and whos equally sending greetings to the Church, and is the source of grace just like the
Father and the Son (Rev. 1:4-5); and remember only from persons of divinity do we receive
divine grace, and only divine beings are recorded in the New Testament as sending greeting to
the Church.
All of the foregoing considerations would/should be enough to cast doubt on the Godhead
Duo position of the binitarians and semi-Arians, but there is even a more serious
consideration that debunks their stance. And it is this. If, as it is often claimed, the Holy Spirit is
the actual person or being of the Father and Son at the same time, then the binitarians have
defeated their own doctrine that the Father and Son are separate beings of divinity, because
the only way for the Father and Son to be separate beings literally must be on the premise that
they CANNOT both be literally the one Holy Spirit at the same time, and be separate as beings!!
Seeing that someone cannot send himself, but can only send another, and seeing that the
Holy Spirit is sent by both Father and Son, and seeing that the Father and Son are easily
proven to be separate beings, then it is an absurdity to be saying the Holy Spirit is the literal
personage of the Father and Son at the same time. The Spirit is only *REPRESENTATIVELY the
Father and Son!! It would actually be an absurdity to believe otherwise! The Father sending
himself? The Father interceding to himself? The Son sending himself? What a notion!! But
this is the absurdity binitarians and semi-Arians blindly or unwittingly hold onto, since they
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reject the truth that the Spirit must be accepted as a separate or third divine individual who
*bears in himself the full and similar essence (or fullness of the nature) of the other two in
order to represent them fully!!

Why the Holy Spirit Must be a Third and Separate Person of Divinity:
It is crucial that I emphasize the following Biblical truths before I move on to respond to and
refute the classic arguments of the Godhead Duo doctrine. Logical reasoning suggests
compellingly that, BASED ON SCRIPTURE:

a] If the Father and Son are separate beings, they therefore could not both be the one Holy
Spirit literally at the same time. If the one Holy Spirit (Eph. 4:4) is owned by both the Father and
the Son *at the same time (Rom. 8:9), and Scripture is replete with the Holy Spirit being
depicted as personal (e.g. Acts 13:2-4 and Eph. 4:30), and is listed separately from Father and
Son in very many Scriptures (e.g. Matthew 28:19, Hebrews 9:14 and 1 Cor. 12:4-6), and
b] If both Jesus and the Father equally SENDS the Spirit to us (e.g. John 14:26, John 15:26 and
John 16:7), and
c] If a "sent" and a "sender" (like the Father sending His Son) must logically be personally
separate (it would be absurd otherwise, *unless one is a oneness apostolic, "Jesus only" or
"Sabellian" believer), and
d] If both Father and Son could not send themselves (that too would be absurd), and
e] If the Father is *never sent by Jesus, since the Father is *not subject to or led ("Headed") by
Jesus, but both Jesus and the Spirit are owned by the Father, and both speak/act in response to
the Father who leads them both, and sends them both, and
f] If the Holy Spirit intercedes (Romans 8:26-27) to the Father for us in our praying (not in
human priestly function as the Jesus the slain Lamb, or the one Mediator does, but the Spirit
influences our prayers while he resides in our hearts/minds, and God reads the mind of the
Spirit in us to know what is meant when we pray), and
g] If the Father could not intercede to himself (that would be equally absurd), and only a person
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"intercedes", then
*The only logical conclusion which satisfies *all the rules of logic *at the same time is that the
Holy Spirit is a personal "representative" owned by both Father and Son, as a third and separate
person! In that role he can be sent by both as their omni-present 'emissary', and none of the
Three be seen as ridiculously sending themselves (as Sabellians or 'Jesus only' proponents
believe)!! And thus we can see why both Father and Son who said, "We will come to you and
make our abode with you" (John 14:23), "comes" to us*representationally through the agency
of the Spirit as if they themselves are literally present! It was similar to Jesus being designated
God with us, meaning it was as if the Father himself was on earth visibly in one place, since
Jesus represented Him visibly as a human person (2 Cor. 5:19). Same principle with the Spirit
being here as if both the Father and Son are here, but invisibly. The Spirit, by being separate as
a representative sent by both the Son and the Father, he can also logically intercede to the
Father for us (Rom. 8:26-27), but *only in our praying (not as the Lamb, the or the human High
Priest in heaven does), but as he resides in our hearts/minds, and it would make perfect sense
all around, since the Father would not be ridiculously seen as interceding to himself, nor the
Son seen as sending himself to earth.
These crucial facts irrefutably prove the *necessity of the distinctly listed Holy Spirit being a
"third" or separate personal being in the Godhead (or divine nature and divine unity); a
Godhead of Father, Son, and Holy Spiritwith all Three bearing one "name" (singular) ---i.e. the
name or THE LORD or Jehovah (since all must be named after the Father) --- and all working
in unison, as 1 Cor. 12:4-6,11 clearly shows. And despite united IN OPERATION as such they're
distinctly personal beings, thus indicating why Matthew 28:19 lists them separately in Jesus
own words!! Who knows the truth better than Jesus himself sent to earth to reveal it to us?"

Refuting the Fallacies of the Godhead Duo Argumentation:

The common arguments relied upon to try and undermine the truth of the Godhead being a
unity of three living persons, and to try and support the Godhead Duo teaching goes as
follows:
1. We see in Daniel a vision of the Ancient of Days and one like the son of man, and we see
both the Father and Son having thrones in heaven, but we see none for the Holy Spirit (Dan 7)
2. While we see in Scripture a personal name for God the Father (El Shaddai, Jehovah, YHWH)
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and Jesus Christ. (Jesus, Emmanuel) we have never seen a personal name for the Holy Spirit.
3. We have seen prayers to God the Father and to Jesus Christ, but we have never seen anyone
praying to the Holy Spirit.
4. We have never seen worship given to the Holy Spirit, however we have seen both God the
Father and Jesus Christ receiving worship. In the book of Revelation we see worship given to
Jesus and the Father ("to him who sits on the throne and unto the Lamb"), but no mention of
the Spirit
5. In the writings of the Apostle Paul, which is majority of the New testament we always see
him sending greeting on the behalf of God the Father and the Lord Jesus Christ, however, we
never see Paul mentioning the Holy Spirit in such greetings.
6. In the New Earth we see the saints or saved of earth fellowshipping with the Father and Son,
but never fellowshipping with the Spirit.
Let me address every single one of these points (some together and some individually), and
while I am sure there are other arguments used as well, yet in answering these common ones,
it will serve as the guide for seeing the fallacies in other possible arguments of the Godhead
Duo doctrine.
Fallacious Argument # 1:
" We see in Daniel 7 a vision of the Ancient of Days and one like the son of man, and we
see both the Father and Son having thrones in heaven, but we see none for the Holy Spirit
RESPONSE: This argument evidences several oversights. First, we must recognize that Daniel 7
(when written) was a symbolic prophecy with its own explanation of the symbols at the end of
the chapter. Daniel 7 was NOT giving an explanation of the full nature of the Godhead, but
rather it is an futuristic prophecy of how (after an investigative judgment involving God and his
angels seated on "thrones" or seats in an assembly; Dan. 7:9, 10) Man will have his previously
lost kingdom restored through a future human Messiah ("one like the son of man"; Dan. 7:13,
14). Notice at the end of the chapter (verse 27) --- while the EXPLANATIONS were being given
regarding the symbols in the vision --- it was made plain that it is the "PEOPLE" of the Most High
who will be receiving the kingdom. Thus the symbolic "one like the son of man" (verses 13, 14)
is actually "the people" of God who are saved and restored their lost kingdom, but represented
via the future human Messiah who was to come (i.e. future to Daniels time).
Secondly, the New Testament, which reveals the full nature of the Godhead to be Father, Son
and Spirit (see Matthew 28:19; 1 Cor. 12:4-6; Heb. 9:14; Eph. 4:4-6), it makes plain who will do
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the actual Judging of all...its not the Father but rather the Son (see John 5:22 with 2 Cor. 5:10).
Thus what we see in Daniel 7, where "the Ancient of days" does the Judging, its actually the
Son who will fulfill that role on His behalf (since the Son is also "ancient" in days, i.e. he is "from
everlasting" just like the Father- Micah 5:2- and he is the exact representation or express
image of the Fathers being or person; Heb. 1:3).
Thirdly, in the New Testament we NEVER see the Bible speaking of THRONES (plural) of divinity,
but of ONE THRONE (singular) in heaven, and BOTH the Father and Son (the Lamb) occupying it
(see Rev. 3:21 with Rev. 22:3), even while "the seven fold Spirit" (i.e. the Holy Spirit represented
in symbol as "seven spirits") is seen BEFORE or in front of that one throne (Rev. 1:4-5), and that
"seven-fold Spirit" is not just the source of divine grace and blessings equally with the Father
and Son (remember divine grace comes only from divinity), but is actively sending greetings to
the Church equally with the Father and Son in Revelation 1:4-5.
Thus to be speaking of "THRONES" of divinity, is a misguided notion. In fact, in the Old
Testament whenever any vision of God in his throne room was seen, it always shows one
THRONE (singular), and we never see two or three. See Isaiah 6 (compared to the vision in
Ezekiel 1:26-28) and note the visions of one divine throne in the throne room; not two, and not
three.
Incidentally, many fail to appreciate the role of the Holy Spirit being the Representative
"presence" of Father and Son away from their enthroned location (Psalm 139:7-10), but when
his personal distinction IN HEAVEN needed to be shown SEPARATELY from the Father, and from
Jesus the Lamb (the "seven-horned" Lamb in symbol) he was so depicted in Rev. 1:4, 5 as the
"seven-fold Spirit" in symbol who SEPARATELY sends greetings standing before God's throne;
not sitting on it, or inside the Father's Person! We know it must have been the Spirit sending
greetings equally, but separately to the Church in Rev. 1:4 since greetings have consistently
only come from members of divinity; never from created beings in heaven such as angelic
spirits. This many scholars agree on, such as the reputable Albert Barnes, Jameison Fausset and
Brown, and Matthew Henry Commentaries on the Bible (among others); all of which concur on
who the "seven Spirits before His [God's] throne" designated in symbol. And I must add that
their interpretations make perfect sense, since sound rules of hermeneutics and exegesis were
followed in Rev. 1:4, 5. It is only a biased mind which rejects their sound method of
interpretation presented on this passage.

Fallacious Argument # 2:
"While we see a personal name for God the Father (El Shaddai, Jehovah, YHWH) and Jesus
Christ. (Jesus, Emmanuel) we have never seen a personal name for the Holy Spirit."

RESPONSE: I am compelled by the logical evidence in Matthew 28:19 that the Spirit bears the
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same *personal name of the Father, since it plainly says baptize in the "NAME" (singular), and
not "names" (plural) as if we must find a separate name for each. Now it is Bible truth that it is
the Father who is the ultimate Source of the Son and the Spirit from everlasting, and hence
the reason why it is His name that must be applied to all Three, since:
a] Eph. 3:14, 15 makes plain it is the Father of Jesus after whom all in heaven are named, and
b] Sons who are heirs (like Jesus in Heb. 1:2 and John 16:15) inherit their fathers' own
previously existing family name, and that is why apart from Jesus literally sharing the Fathers
own name as His True Son and Heir (see Heb. 1:4 with John 16:15), Christians (adopted sons)
will SYMBOLICALLY have the Father's name in their foreheads (Rev. 14:1)
c] An emissary or representative usually come in the name of the sender, and what is
accomplished by that emissary is attributed to the sender by name
Thus, the most "excellent name" that Jesus inherited as the Father's TRUE Son (see Heb. 1:4
with Philippians 2:5-11), must be that of the Father's, i.e. "the LORD" (since to inherit the
Father's name means it could only be YHWH, Jehovah, or "THE LORD"). The unconverted Jews
were incensed against Jesus being called "THE LORD" (Kurious in GreeK), since that is the
Father's very name, and that is why new converts had to be baptized in Jesus' name, BUT THE
ONE COMMON TO BOTH HIM AND THE FATHER, i.e. the name of "the Lord". It was the name
(singular) common to both Father and Son. Notice its the very name all will eventually bow and
acknowledge as Jesus' own name in Philippians 2:5-11, i.e. "Jesus Christ IS LORD" or is YHWH,
just like the Father!! Like Father like Son...both bear the same name, since that is what
inheriting a name (Heb. 1:4) is all about.
Now, it is often postulated that the Holy Spirit is just an "aspect" or "attribute" of the Father
(not a third being), but you do not name with a personal name a mere "aspect" of the Father
and the Son, but you name with a personal name a personal representative being (e.g. Jesus is
called THE LORD as God's "holy arm", as his "wisdom and power", as his "Word" or expressed
Reason; a separate person who's certainly not just an "attribute" of God). In addition paralleling
all Three and referring to them descriptively the same way, but as separately listed, is
compelling evidence they are the same in nature (but separate as divine persons). Refer back to
my points already raised under the sub-heading Why the Holy Spirit Must be a Third and
Separate Person of Divinity, as well as download and review a free copy of my BIBLE-BASED
booklet on the separate topic of the nature of the Holy Spirit by clicking this: The Truth About
the Holy Spirit
The evidence given straight from the Bible in that booklet is compelling, and I commend you to
it, so that you can arrive at a reasonable conclusion for yourself, dear reader.
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Fallacious Arguments # 3 and 4:

"We have seen prayers to God the Father and to Jesus Christ, but we have never seen anyone
praying to the Holy Spirit. We have never seen worship given to the Holy Spirit, however we have
seen both God the Father and Jesus Christ receiving worship. In the book of Revelation we see
worship given to Jesus and the Father ("to him who sits on the throne and unto the Lamb"), but no
mention of the Spirit
RESPONSE: This is easier to address than many think, but many miss the simple explanation that could
be given to anti-Trinitarians because they lack the eye salve to see how the Godhead was united
before and after Jesus' incarnation, and how what applies to one often applies to all three in a united
way. To understand what is happening here, we need to go back to the Old Testament. Notice
carefully that in the Old Testament, despite we had hints to more than one divine being existing (e.g.
Gen. 1:26; Gen. 11:7; Prov. 30:4; Isa. 48:16), yet we never had the following seen:
1. There was never more than one throne OF DIVINITY seen in the throne room of heaven (e.g. see Is.
6:1-8 and Ez. 1:26-28), and there was never seen separate beings represented in vision on the one
throne
2. There was a never recorded separate greeting to Israel coming from Father and Son or Holy Spirit,
but always one message or greeting from just the God, the Father.
3. There was never any indication that prayer and praise should go to more than one being
Now all of a sudden as soon as Jesus became human we see a change of the pattern in the New
Testament. Why? Several reasons can account for this:
As spirit beings before the incarnation, there was no need for distinctions to be sharply made
between the Father and Son, for instance. They would be united in spirit as our God. But as soon as
Jesus became man, the angels, for instance, needed to be commanded to worship Jesus THE MAN
(see Hebrews 1:6), since they already knew a man should not be worshiped as God... unless he is
miraculously God. Even angels had a hard time understanding the awesome miracle (!!) of Jesus being
both God and Man after his incarnation (a unique one-time occurrence in the whole universe). If Jesus
never became man, he would naturally receive worship along with the Father and His Spirit, since
they would have all remained one in spirit. It is only after Jesus became man that a specific instruction
was needed that Jesus should be worshiped.
As for the Holy Spirit being worshipped, if "the Lord *IS the Spirit" (see 2 Cor. 3:17, 18), or the Spirit is
the representative presence (Ps. 139:7-10) of God in Church each Sabbath, or at your bedside when
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you pray, then it is impossible to worship God without worshipping His Spirit, or the Spirit, since the
Spirit is God invisibly present (Acts 5:3-5 with 2 Sam. 23:2-3). Now because the Spirit never became
man, there is no need to command that he be worshipped, since it automatically happens each time
we worship God...hence the noticeably almost total absence of any praise or prayer directly to him in
a separate way (I say almost total albescence since 2 Cor. 13:14 shows the Spirit being invoked in a
benedictory prayer alongside the Father and Son by Paul). But because Jesus became a man, and
remains a man in heaven (though glorified) -- as seen in Acts 17:31, 1 Tim. 2:5, Phill. 3:20-21, and
Matt. 24:30--- the New Testament continues to emphasize, for new converts and as an expression of
faith (CREED), that there's a man in heaven (the LAMB) equally worshiped with God. If Jesus was not
still a man today there would not be this repeat emphasis of a man (Jesus the Lamb) being
worshipped along with divinity...it would have just happened naturally as in the Old Testament every
time we worship God or pray to the Godhead (since all that is called God ---2 Thess. 2:4---is certainly
a collective group of divine beings).
There's only SEEMINGLY what some call "two powers" in heaven, simply because divinity and
humanity are being expressed side by side in heaven; and not that there are only two powers or
persons in the Godhead, since so many Scriptures list three in the Godhead separately, and show
inspired Bible writers invoking grace and other blessings from all Three (and that is an attitude of
prayer and worship).
Fallacious Arguments # 5 and 6:
"In the writings of the Apostle Paul, which is majority of the New Testament, we always see him
sending greeting on the behalf of God the Father and the Lord Jesus Christ, however, we never see
Paul mentioning the Holy Spirit in such greetings....Also "
RESPONSE: As shown before, when we contrast the Old Testament with the New Testament, we see
that it is only AFTER Jesus became man that he sends greetings separately to the Israel or the Church
alongside the Father. Before that reality, despite he certainly existed as a separate being, there was
no separate greetings or messages from separate divine beings sent to Israel before Jesus return to
heaven as a man. Now because Jesus remains man, but must be deemed divinity, just like the Father
and His Spirit who BOTH sent him to us (see Isaiah 48:16), there is the constant reminder, as it were,
that this Man is divine like the Father by way of the Father's divine greeting being regularly
accompanied by Jesus' own greeting.
I also think there's another reason that the New Testament is dominated by the greetings of the
Father and divine-human Son, despite Revelation 1:4-5 does show grace and greetings coming from
all three in the Godhead. It is simply this. If Jesus is our Elder Brother and Advocate at the Throne
(singular) of God, what better way to constantly assure us that he remains there, but to have a
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separate greeting from the MAN Jesus in addition to that of the Father's each time an epistle was sent
to the Churches? Before the New Testament one greeting and one message from the Godhead would
suffice for all members of the Godhead, but since Jesus became Man his separate greeting sent so
often is just a reminder that he is ever at the Throne making intercession for us (Rom. 8:34). Paul and
the other New Testament writers showed repeatedly that its only members or persons of divinity that
heavenly greetings to the Church came from (never from created beings or angels), and hence when
Rev. 1:4-5 adds that greetings and grace equally comes from "the seven-fold Spirit" BEFORE or IN
FRONT of God's throne, this is compelling evidence FOR ME that the Spirit is a distinctly personal
being, and was being revealed to be such as part of the Godhead.
Finally, it is a lame argument that there is no sign of the Spirit being depicted in the book of Revelation
fellowshipping with the saints or the saved of earth, but only references of that happening with the
Father and the Son is seen. Now it is plain that if today it is by way of the Holy Spirits invisible
presence abiding with us on earth that we representatively fellowship or experience communion
with the Father and Son (2 Cor. 13:14) who are not on earth in person or bodily form, then it is plain
the Spirit can be fellowshipped with here and now (and one can only fellowship or commune with
a person; not a thing). But when we get to heaven, as well as when we live in Paradise in the earth
made new, the Father and Son who were previously away from our immediate presence will then be
the focus of our fellowship. The role of the invisible and Omni-present Spirit is to bring the
representative presence of the Father and the Son to us here and now, and to all reaches of the
universe, and that is why the Spirit is depicted in symbol as seven spirits (or the sevenfold Spirit) in
front of the throne, ready to be sent out through all the earth and the universe, while equally
dispensing divine grace and sending greetings to the Church alongside the Father and Son (Rev. 1:4-5).
His role is not to sit on the throne and rule, or remain in one place fellowshipping with the saints in
the new earth, but rather to continue to be the invisible and Omni-present emissary of God and
Christ away from their enthroned presence. But since the Lord is the Spirit (2 Cor. 3:17), it is obvious
that as the saints in the earth made new fellowship with the Lord (whether it be the spirit Father or
the glorified divine-human Son), they will be automatically be fellowshipping with the Spirit (since
they are inseparable, in principle), even if the Spirits role of being elsewhere on behalf of the Father
and Son make it seem he would not bet fellowshipping with the saints.

CONCLUSION:

In the end, all of the biblical evidence points preponderantly and more powerfully to this truth
about the Godhead. Instead of there being only a duo, there is a trinity or trio of divine
beings (not one indivisible substance of non-individuals, as the Roman Catholic erroneously
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explain the threefold Godhead). This is what the vast majority of first, second, and third century
Christians and Christian apologists taught long before the Papacy arose after the fourth
century, evidencing what they learnt from the apostles regarding what the Bible itself has
revealed. I am so convinced, and I cannot but accept that compelling truth. Here I stand, I can
do no other!! Click here to view that compelling historical evidence for yourself in a free and
downloadable booklet.

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Derrick Gillespie is a trained teacher in the Social Sciences, History, and Geography, and remains a
member of the SDA Church in Jamaica and a lay evangelist for SDAs.
(Email: ddgillespie@live.com; Webpage: https://www.facebook.com/derrick.gillespie)

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