The Trinity
As a doctrine and a liturgical formula, the Trinity is not developed in the Bible, nor are the distinctions between the three “persons” always clearly articulated. Nevertheless, the concept of God as Father, Son, and Spirit is present.
As a doctrine and a liturgical formula, the Trinity is not developed in the Bible, nor are the distinctions between the three “persons” always clearly articulated. Nevertheless, the concept of God as Father, Son, and Spirit is present.
The Holy Spirit operates in association with the human spirit, motivating the worship of the Father and the Son. Jesus said of the Spirit, “He will bring glory to me” (John 16:14).
Paul encouraged his readers to “do all in the name of the Lord Jesus” (Col. 3:17). The Christian performs all aspects of his or her ministry and witness in the name of Jesus, and it is in his name that the church assembles for prayer and worship (1 Cor. 5:4) and offers thanksgiving to the Father (Eph. 5:20). The New Testament uses several titles to describe the meaning of God’s action through his Son. Many of these expressions (such as “Son of Man,” “Servant,” and “Anointed”) are applied in the Old Testament to significant leaders of the covenant people—prophets, priests, kings. As applied in the New Testament to the Lord Jesus, they are titles for God the Son.
Biblical worshipers reverenced the name of the Lord, but the terminology they used varied depending on the worshipers’ needs, preference, or customary usage within the community. Included here are some of the major names or titles applied to God the Father in worship.
The concept of the “name” is an important one in biblical worship. In fact, a synonym for “worship” in the Scriptures is the expression “call upon the name of the Lord” (Gen. 26:25; Pss. 80:18; 99:6; 105:1; 116:13, 17). Often we hear the summons to praise, bless, or exalt his name (Pss. 34:3; 96:2; 100:4; 135:3; 148:13; 149:3) or to ascribe glory to his name (Pss. 29:2; 66:2; 96:8; 115:1). The worshiper may speak of lifting his or her hands to the name of the Lord (Ps. 63:4) in the universal ancient gesture of homage.
In addition to the vocabulary of worship actually being offered in the church, the New Testament contains references to worship that may be described as “visionary”; that is, worship is described in images that seem to transcend the actual practice of the nascent church and which place its worship in an eternal and glorious context.
The New Testament also contains a vocabulary of terms that reflect the worship of the new covenant community, a worship that was anticipated before the formation of the Christian church by the awed and worshipful response of many to the person of Jesus himself and by Jesus’ own worship of the Father.
The New Testament records a number of occasions on which Jesus, the apostles, or the early Christians are found taking part in Jewish festivals or other acts of worship. The accounts of these events involve terminology descriptive of Jewish worship.
It is significant that the New Testament authors apply words and images from Israelite worship to Jesus Christ. In so doing, they show how the church sought to interpret Jesus, whom it recognized to be the Christ.
The places where the Lord’s people met to celebrate the presence of their God are designated by a special vocabulary relating to the sacredness of the place and the actions performed there.