Trinitarian Theology and the Use of "Our" in Scripture
The term "Trinity" does not appear in Scripture but is used to articulate the doctrine of God's unity existing in three distinct Persons [1]. This concept, though not explicitly named in the Bible, is understood to be revealed progressively through biblical texts. The Greek term trias was first used by Theophilus (A.D. 168-183), and the Latin trinitas by Tertullian (A.D. 220), to express this doctrine [1].
Biblical passages that use plural pronouns like "us" or "our" in reference to God have been interpreted by some as allusions to the Trinity. One prominent example is Genesis 1:26, "Let us make man in our image, after our likeness." This plural phrasing is more personal than the singular "Let there be" used elsewhere in the creation account [2]. While some explanations for this plural include a plural of majesty, God deliberating with himself, or God speaking with a heavenly court of angels, the Trinitarian interpretation suggests a divine plurality within the Godhead [2]. However, it is noted that the full concept of the Trinity was revealed later in redemptive history, making it unlikely that the human author of Genesis intended a full Trinitarian understanding at that point [2].
Another passage often cited in this context is Isaiah 6:8, where God asks, "Whom shall I send, and who will go for us?" The shift from "I" to "us" is seen by some as an indication of the Trinity [4]. While acknowledging that this plural could also signify majesty, proponents of the Trinitarian view suggest it aligns with the doctrine of the Trinity, which is supported by other scriptural evidence [4]. In Isaiah 33:2, the prophet uses "us" and "our" when interceding for his people, momentarily separating himself in thought from them before returning to identification with them [3].
In the New Testament, Jesus's words in John 10:30, "I and my Father are one," are understood to express a unity between two distinct persons. The original Greek uses a masculine plural for "are" ("we two persons are") and a neuter singular for "one" ("one thing"), suggesting a unity of interest or essence between the Father and the Son [6]. Similarly, in John 3:11, Jesus states, "We speak that we know, and testify that we have seen." The use of "we" and "our" here, though referring to Jesus alone, is interpreted as an emphatic contrast to Nicodemus's opening words, "Rabbi, we know," highlighting Jesus's unique and absolute knowledge and vision of God [7].
The doctrine of the Trinity is also evident in New Testament benedictions. For instance, 2 Corinthians 13:14 states, "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all." This benediction explicitly names all three Persons of the Trinity, demonstrating their distinct roles and shared divine nature [5]. The order of the Persons can vary in such passages, which is understood to affirm that "in this Trinity none is afore or after other" [5]. This highlights the co-equality and co-eternality of the Father, Son, and Holy Spirit within the Godhead. The "communion" or "fellowship" of the Holy Spirit unites believers, both Jews and Gentiles, into one church [5].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Trinity — A word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum int”
- Genesis (Protestant academic) “Tyndale House on Genesis 1:26: 1:26 Let us make is more personal than the remote “Let there be” (e.g., 1:3, 6). • The plural us has inspired several explanations: (1) the Trinity; (2) the plural to denote majesty; (3) a plural to show deliberation with the self; and (4) God speaking with his heavenly court of angels. The concept of the Trinity—one true God who exists eternally in three distinct persons—was revealed at a later stage in redemptive history, making it unlikely that the human author intended that here. Hebrew scholars generally dismiss the plural of majesty view because the grammar”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 33:2: us; we . . . their . . . our--He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural identification with them in the word "our." every morning--each day as it dawns, especially during our danger, as the parallel "time of trouble" shows.”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 6:8: I . . . us--The change of number indicates the Trinity (compare Gen 1:26; Gen 11:7). Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere. Whom . . . who--implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare Ch1 29:5). Here am I--prompt zeal, now that he has been specially qualified for it (Isa 6:7; compare Sa1 3:10-11; Act 9:6).”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 13:14: The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed]. communion--joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 10:30: I and my Father are one--Our language admits not of the precision of the original in this great saying. "Are" is in the masculine gender--"we (two persons) are"; while "one" is neuter--"one thing." Perhaps "one interest" expresses, as nearly as may be, the purport of the saying. There seemed to be some contradiction between His saying they had been given by His Father into His own hands, out of which they could not be plucked, and then saying that none could pluck them out of His Father's hands, as if they had not been given out of them. "Neither have t”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 3:11: We speak that we know, and . . . have seen--that is, by absolute knowledge and immediate vision of God, which "the only-begotten Son in the bosom of the Father" claims as exclusively His own (Joh 1:18). The "we" and "our" are here used, though Himself only is intended, in emphatic contrast, probably, with the opening words of Nicodemus, "Rabbi, we know.", &c. ye receive not, &c.--referring to the class to which Nicodemus belonged, but from which he was beginning to be separated in spirit.”