Trinity in The Old Testament - Pastor Daniel Batarseh

It's good to see you tonight. Alright, guys. Here we are again. If you were not here with us last last week, we began something new. We paused on the Old Testament narrative in Numbers, and we before going into Deuteronomy, felt really led to just really explore a new avenue in the scriptures.

And so we're really focusing on key doctrines of the faith. And we began last week with with the Trinity. We began with the Trinity, and the Trinity is so vast, so deep, so complex that it deserves a part two, maybe even a part three. And so last week, we we focus on the trinity in light of what that means, what that looks like, what that implies. And last week, we really just took the trinity and verses in the scripture that showed us the triune God, father, son, spirit.

Three persons, one being. Multi personal, yet one in essence. All the verses, not all, but a majority of the verses that mention Father, Son, and Holy Spirit together in the same verses. Then from there, we went to the divine acts of God that are attributed both to the father, son, and actually the Holy Spirit. Can some of you name some of the things that God has done in his fullness concerning the three persons of the Godhead?

What are some of the things that we explored that are attributed to all of them? The incarnation. The incarnation. You have the father who gave his son. You have the son who humbled himself.

You have the spirit who came over Mary to empower her to conceive. Incarnation. What else? Resurrection. Resurrection.

So you see there that the father, Hebrews, at the son, John chapter two, and at the holy spirit, Romans eight, are all contributed with the working of the resurrection of the son of God. Resurrection. What else? Sanctification. Sanctification.

Wasn't that a beautiful thing? You and I have the father, the son, and the holy spirit that are empowering and strengthening our souls to continue to walk faithfully with the Lord. There is one more that we mentioned. Creation. Creation.

So you have Job thirty three four where it says that the Spirit of God has made me. You have Jesus in Colossians one fifteen sixteen where all things were created through him and the father as well in Psalms that describes how he is the creator of man. And so we talked about all the places where father, son, holy spirit are mentioned together and the different acts of God that are attributed to all three persons of the Godhead. And so what do we do with the trinity at this point? Well, I think we could just further prove that it's real.

Further prove that it is the truth of who God is. Now this Bible study is not organized to explain in detail or exhaustively how the Trinity works. Because there are a lot of things just to just review, in light of last week, there are a lot of things that you and I can't fully understand concerning who God is. Yet just because we can't understand does not mean we reject it. So again, just for the sake of review, because this is gonna stick to us if we go over it.

What are some things concerning God's nature, acts, and attributes that we may not fully understand yet we choose to accept anyway? What does God give you when you're anxious and you need something from Him? What does He give to you? Peace. Not just any peace though.

A peace that what? Surpasses all understanding. Do we reject God's peace because it surpasses all understanding? Romans Ephesians rather three that tells us that the love of Christ that surpasses all knowledge. Do we reject Christ's love because it surpasses knowledge?

His sovereignty, his elective nature, and and sense his working in the world, his his working with the nation of Israel, where Paul says, I don't even understand. Do we reject the fact that God can do what he wants in the world? No. And so in light of how God works and even his attributes being past the ceiling of our comprehension, the same thing is true of the Trinity. We may not fully understand how it works, but we understand that it's revealed.

And because it's revealed, we can accept it, receive it, and in light of it, worship God more intensely because of it. So let's pull up a verse just to confirm what we're saying here. Deuteronomy twenty nine twenty nine. Deuteronomy twenty nine twenty nine will confirm this argument that we're making tonight concerning how God reveals things to us and how things are not necessarily revealed to us. The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever.

You know what that shows me? There are some things that are secrets and only God alone possesses knowledge of those things. But there are other things that are revealed to us and to our children, and God reveals those things to us for a purpose that we may do all the words of this law. So God has given you and I enough revelation for the purpose of obedience, worship, and intimacy with Him, and yet at the same time there are things that God has veiled and kept to Himself because He's God. And because in His wisdom, He knows what to keep to Himself and what to give to us as explanation and as commands.

So here's an example. We're gonna talk about this one Friday. The hypostatic union, a fancy theological term that says that God in Christ was fully God 100% and fully man 100%. Now we will turn our brains to mush if we try to explain how God who was spirit, the eternal son, who is always the son, spirit, because God is spirit, taking on flesh, being fully human, meaning what? It's not just a body, a body, soul, and spirit.

So how does spirit take body, soul, and spirit fully God, fully man? Guess what? The secret things belong to the Lord. I may not be able to fully exhaustively explain that, but what I do know is that as we're gonna discover, Jesus is fully God and Jesus is fully man even right now as he's sitting at the right hand of God. So the secret things belong to the Lord.

So I have that verse. I have permission to say, okay, God. There are some things that I'm not just gonna fully understand, but there are some revealed things that I'm gonna take, study, and absorb, and receive in order to, in return, obey, worship, and love you. So we continue with the trinity part two. What's the purpose?

What's the avenue? What's the angle we're gonna go through tonight? There are a lot of misconceptions understanding that the trinity is majorly a a a New Testament truth, and that is true. The Trinity is more revealed and more explained and more explicit in the New Testament, but we cannot dismiss the fact that the New Testament is built upon the Old Testament foundation. The The New Testament is built upon the Old Testament scriptures.

Now with that being said, is the Trinity found in the Old Testament? I mean, let's say if the New Testament, you did not have it. Could you be able to prove the Trinity, father, son, and holy spirit as found in the Hebrew scriptures, or is it more of a new testament thought? And so what we're gonna do tonight is try to find the father in the old testament. What we're gonna do tonight is try to find the son in the old testament.

We're gonna try to find the holy spirit in the old testament. And my prayer as we prayed even before the service as we study this is not that we can have arguments, though arguments are important, not so we can defend our faith, though we must have defense for why we hope and what we hope for, but that we would worship. And see that this book is supernatural, and see that this book describes a God that is like no other God, and that He would receive adoration as a result and a response to what we discover in the word. How's this Bible study gonna work? Man, if I were to encourage you to take a pen and take notes, it would be for this Bible study.

If you wanna take references, this is the time to do it. This isn't a sermon tonight. This isn't even a Bible study like how we've done the Old Testament where I might go on some rants. Maybe I'll go on some rants, but what I want this to be more than anything is that you would have a notebook or you would have a pen if you're comfortable writing in your Bible, and you would write these references down because what you're gonna discover is pure gems. Things that you might have read and not have seen or things that you've not maybe not have connected.

And let let me tell you in light of studying this, it made my heart just flutter with joy to say, oh man, God is amazing. God is amazing in his word. And so I would encourage you, if you have a phone, whatever, write these references down. Later on this weekend, you take the books and the verses, and you write those references, and connect them, and just let your let your Bible come to life as we connect these verses. Are you guys ready?

I hope so because I'm excited to be here in the word of God with you. Let's talk about God the Father. God the Father. God the Father. Again, there's a misconception that Jesus Christ, as He came into the world, He was the one that gave this new revelation that God is a Father.

And so you have some people that say, Jesus introduced this idea that God is a father, God is a father, God is a father. Pray to Him like a father, relate to Him like a father. This is in an Old Testament, so you have this understanding that Old Testament God's more like a boss. He's more like a correction officer. He's more like a policeman waiting to give you a ticket.

Oh, now that Jesus came, God is a father, and he loves you and he has compassion towards you. Is that true? Is God mentioned as a father in the Old Testament? Does anybody know a scripture reference that explicitly says He is Father? Isaiah 63.

Flip those pages to Isaiah chapter 63. Let's start in verse 15. There's a lot of verses tonight. So I will give you permission, brothers and sisters, if I'm going too fast because I tend to do that, just put your hand up and say, please slow down. You guys can do that.

Okay? Because I don't wanna rush these verses. Isaiah 63 verse 15. Let's go back to 15. Look down from heaven and see from your holy and beautiful habitation.

Where are your zeal and your might, the stirring of your inner parts, and your compassion are held back from me? For you are what? Our father. You are our father. Though Abraham does not know us, though the patriarch, though the father of the faith, though the one who initiated all this, does not know us at this time as as the generation that we're in, and Israel does not acknowledge us.

You, oh, Lord, are our father. So he's not randomly attributing this this title to God. He's calling upon by the Holy Spirit, a characteristic of Yahweh that he is compassionate, loving, caring like a father. And he's calling upon that attribute as a response to his desperate prayer for him to intervene in the situation that he's in. So he says, You're our Father, not just our Father, our Redeemer from of old is Your name.

So the Redeemer of old, the one who would redeem them from Israel, is in fact a father. The very next chapter of the same book, look at Isaiah 60 four:eight. But now, oh Lord, again, he's he's calling upon him as a father. You are our father. And just in case anybody's confused, we are the clay and you are our potter.

We are all the work of your hand. This is the same God that's been described in Genesis, Exodus. All of those texts point to this reality that the prophets and the people of God understood that God was indeed father. Okay. Here's another text.

Malachi two ten. Malachi two ten. Look what the other prophet says. Have we not all one father? Now here's the second question that's repeating essentially the first one.

Has not one God created us? So he he there's a parallelism here. Father and God are the same. Have we not all one father? Has not one God created us?

Why then are we faithless to one another profaning the covenant of our fathers? What is he saying there? He understands. The prophet understands that the covenant that God had made with the nation of Israel was not some business contract. Was not let me do me, you do you, and let's try to figure this thing out.

You fulfill my purpose, and I'll bless you, and I'll keep you. No. The prophet understood God as a father entering into an intimate relationship with the children of Israel as his own children, and he goes, how are we breaking his covenant? How are we messing up this relationship? Because God had established a covenant based on a love, like a love that a father would have for his kids.

This is this is the prophet speaking by the Spirit of God, expressing the pain of a father's heart towards a rebellious and apostate nation. So you go to Malachi one six and see what it says there. What does God say through the prophet? Just one chapter before. A son honors his father and a servant his master.

If that then I am a father, where's my honor? Where's my honor? And if I am a master, where is my fear? So, yeah, we do understand God as a master, as Lord, that we are his servants. But even in the old testament, he's saying, listen.

Do you see me as a father? People of God, have I not redeemed you even back in Exodus? Back in Exodus, we're gonna find out God has made himself known as father. Back in Exodus, when I established my covenant with you as father and you being my children, don't you see me like that? Don't you have that revelation of me?

Isn't that how I wanted to base this relationship? So if that's true, where's my honor? As I've called you to honor your father and mother, so you were to honor me. So where is it? Where is it?

Now here's where it's unique in the Old Testament. The revelation of God being father in the Old Testament is unique in this, that God was exclusively fatherly like and having that type of relationship solely with who? The nation of Israel. The nation of Israel. So God has uniquely made himself known as this heavenly father to a people that he has redeemed unto himself.

And this is not just proven by the fact that we read verses that directly reference him as father, but it is also shown based on how God describes the people of Israel. So if you're writing this down, here's one of the first places where father the idea of God being father is mentioned in Exodus four. In Exodus four twenty two and twenty three. Exodus four twenty two and twenty three. Then you shall say to Pharaoh, thus says the Lord, Israel is my firstborn son.

Israel is my firstborn son, and I say to you, let my son go that he may serve me. If you refuse to let him go, behold, I will kill your firstborn son. So we see now a motive behind why God in the tenth plague destroyed the firstborn of every household of Egypt. Why? You won't let go of my firstborn son, then I'll kill your firstborn son.

And so God even wanted to make Pharaoh and the Gentile nation know that I have this unique relationship with the people of Israel, and this is how I see them as my own baby, as my own child. And if you're gonna withhold my child from me, then I will remove your child from your own arms. That's what he's saying. You don't have to turn there, but you if you're writing this down, Hosea eleven one. When Israel was a child, I loved him, and out of Egypt I called my son.

So what are we doing here? Just with the father, it's gonna get a little bit more complex with the son and the holy spirit, but it's gonna get glorious. Well, you gotta lay this down as a foundation. God revealed himself as father to the nation of Israel exclusively, and he regarded the the nation as his son, but it goes even deeper than that because some don't realize that they would acknowledge, yeah, he acknowledged the nation of Israel as a son, but not individual Israelites as his children. So generally, Israel is God's son, but then you come to a specific verse like Deuteronomy fourteen one, and it gives a different insight.

A verse like Deuteronomy fourteen one, and it shows us that God actually regarded the individual Israelites as his children. What does it say in Deuteronomy fourteen one? You are the sons, plural. Not just son, generally speaking to the whole nation as a whole. No.

No. He's talking about the individual Israelites. He's saying, you are the sons of the Lord your God, and then he goes on to to give them motivation based on that of why they should dress a certain way, eat in a certain way, act a certain way. Why? Because you represent God as your father.

Individually, you're each sons and daughters. So then I have a question in light of this truth. The fact that God reveals himself as father in the Old Testament, that God acknowledges the nation of Israel as his son, and even individual Israelites as his son. So when it comes to Jesus introducing father in the New Testament or the idea of God being father in the New Testament, is there anything different? What's the difference between God being father in the New Testament and God being father?

We know we now know that the revelation is just a continuation of what God has already revealed. So what's the difference really in the New Testament? That God is father. Anybody have an idea? He asked him to ask.

Somebody said it. Somebody said it, but I didn't see who said it. Yeah. Mariana, what did you say?

Last Gentiles.

Bingo. Did you guys hear that? The main difference in the New Testament of the revelation of God being father is that he expanded his family by adopting the Gentiles. So the Old Testament relation of God the father is, Israel, you're my firstborn, you're my son, you're mine. Jesus comes on the scene and he breaks down the wall of hostility making what was two now.

One, adopting the Gentile nations, bringing them into the family of God. So if you're not a Jew in this place, you can actually refer to and experience God as father because of Christ. Yes. There is a greater emphasis of God being father. Pray to him like father.

Understand him as father. We see that more than anything, but there is a a new now experience for just a whole the whole world to experience God as father. So here's a verse for that, and this is a powerful verse because Paul quotes a prophet to back this argument up in Romans nine in Romans nine. I know it's a lot of verses, so either you write them down and look at them later or you can open them up in your Bibles right away. But Romans nine twenty five and twenty six.

Look what Paul says. As indeed he says in Hosea, those who are not my people, I will call my people. And her who is not beloved, I will call beloved. And in the very place where I it was said of them, you are not my people, there they will be called sons of the living God. There it is.

What is he doing? He's going back to Hosea, though in Hosea's context, God calls Hosea to marry a prostitute, to have children, and to name the children these really depressing names, really, to to just make a sermon illustration of how God says, you're not my people anymore. There's no more mercy anymore. And Paul, by the spirit, senses liberty to use that and bring in light to make his argument that the gentile people who are not regarded as God's people because of Christ are now able to be referred to and adopted and known as sons of the living God. So that's the main difference of understanding father in the Old Testament, father in the New Testament.

It's not that God came and introduced this new idea that God is father, and and the Old Testament is just a grumpier version of God. No. No. No. No.

No. It's there in the Old Testament. It's clear. There's even more scriptures that we're not gonna touch on, but let's just establish this right away, the foundation. We have now discovered that there is God the Father in the Old Testament, never mind the New.

God the Son. God the Son. I'm not asking for theophanies, appearances of Christ in the Old Testament before his incarnation. I'm asking about references about the Son of God in the Old Testament. Can anybody think of a strong reference?

No New Testament. Convince me that your Trinity idea of God is true from the Old Testament. Where can we find the son in the Old Testament? Yes. Daniel.

Daniel. Okay. The son of man in Daniel's chapter seven. Absolutely. That's a strong one.

Yeah. Isaiah nine six. Isaiah nine six is a huge one. Right? To us a child is born, a what?

A son is given. Now hold on, you gotta read that real slowly. To us, a child is what? Born. As a descendant of David.

Somebody's gonna be born in a natural way, but then the second statement is huge. A son is given. Given by who? What do you mean a son is given? I understand the first part that the a child will be born unto us, but a son is given, given by who?

Well, we find later on that the father gave his son. Yes. Isaiah nine six is a beautiful passage. With you? Psalms two.

Psalms two. We're gonna cover that one tonight. Yes. Psalms two. What's the command in Psalms two?

Kiss the Kiss the sun. Yes. Yes. Psalm one ten one? Yes.

Psalms one ten. Huge messianic Psalm. Absolutely. We're not covering that one tonight, but that's a powerful one as well. Psalms two.

We're gonna cover Psalms two tonight, and there's another one, and you guys are warming up to it.

Zechariah twelve ten, is that what

Yeah. That's another one as well about how we see the father and the son. Absolutely. I think some of you guys should teach this bible study. Those are awesome references.

There's another one that you might maybe we not have realized, at least I didn't at first. And this is the one we're gonna cover before we cover Psalms two. It's in Proverbs 30. Proverbs 30. Let's read from verse one to verse four.

Proverbs 30 verse one to verse four. This is not written by Solomon. This is written by Agar. Look what he says. The words of Agar, son of Jacque, the oracle, the man declares, I am weary, oh God, I am weary, oh God, and worn out.

Surely, I am too stupid to be a man. I have not the understanding of a man. I have not learned wisdom nor have I knowledge of the holy one. Before we move on, what is he trying to say here? The first part of this proverb, this psalmist is trying to express the fact that God is incomprehensible.

That there are aspects of God, that there is something about the knowledge of the Holy One that he's not attained to yet, and remember he's inspired by the Holy Spirit, and though this man seems to be limited in his understanding of who God is, based on the next verse, we're gonna find out that the Holy Spirit has indeed given him enough revelation to realize that God is more complex than we think. Next verse. Who has ascended to heaven and come down? Look at this question very carefully. Who has ascended to heaven and come down?

Who has gathered the winds in his fist? Who has wrapped up the waters in a garment? Who has established all the ends of the earth? Now look at this last question. What is his name?

What's the next question? What is his son's name? Surely you know. So he is confessing, I have limited knowledge of God, but within the limitation of his knowledge of God, Agur has a revelation that the God who is able to do all these wonderful things also has a son, and he's asking for his son's name. And he's wondering, who is this son?

Who is this who is this God? What's his name? And and what is his son's name? Now the fact that he's asking that question in the same question reveals something about who the son is to an extent. For him to say who is what is his name, the holy one, and what is his son's name means that he is attributing the same qualities and the same attributes and the same characteristics to the son as he would to God.

That's why he's asking this question because he has some understanding that God has a plurality in his divine nature, and he's pointing these majestic acts not only to God, but also to his son. That's why he wants to know his name. And though he might not know his son's name, again, these questions say something about what he understands about God, and what we know in light of the New Testament is that Jesus is that son, and not only is that son, Jesus actually performs and answers all of those questions. So it's rapid fire right now. Who has ascended to heaven and come down?

Who has gone up to heaven and come back down to give us instruction and revelation of the other realm? Who's done that? Who has done that? So you have a man like Enoch who gone up. Guess what?

He didn't come back down. You have a man like Elijah who was taken up with a chariot of fire of horse and flaming fire, guess what? He didn't come back down. You have Paul who went up, but he came back down. But he said, you know what?

It's not even lawful for me to tell you the things that I've heard. And then you have somebody in John chapter three verse 13 to 16. John chapter 13 three rather verse 13 to 16, and it seems like what the letters of red say actually answer Agar's question, the first one at least. What is Jesus saying John three thirteen to 16? And he said to them, that's Luke, that's okay.

John chapter three. Who has ascended to heaven and come down? This is Jesus. What does Jesus say? No one has ascended into heaven except he who descended from heaven, the son of man.

Seems like he's answering the question. No one has ascended to heaven except he was descended from the son of man. And as Moses lifted up the serpent in the wilderness, so must the son of man be lifted up that whoever believes in him may have eternal life. Now remember that, what did I ask? What is his son's name?

Right? Next verse. For God so loved the world that he gave his only son, that whoever believes in him should not perish but have eternal life. So the first question, who has ascended into heaven and who has descended? Jesus says, no one has except me.

The son. God has sent the son. So I came from eternity, and I came into time, and I'm here to reveal to you the Father. I'm here to reveal to you the way, the truth, the life. That's me.

That's me. So I ask, who has ascended and who has descended? Jesus answers me. Then Then the next question, what was question number two and three, Vager? Who has gathered the wind in his fist, and who has wrapped up the waters in a garment?

That's a poetic way of saying this. Who has authority, sovereignty, and power over the wind and over the waters? That's what he's trying to say. Who can collect it in his fist? Who can gather the waters in his garment?

Who can who can tell it what to do, tell it where to go? Do you see where we're going with this? And then you have a verse like Mark chapter four thirty seven to 30 rather 41. Mark four thirty seven to 41. And you see this beautiful thing that highlights what Agar is asking.

And a great windstorm arose, and the waves were breaking into the boat, so the boat was already filling. But he was in the stern asleep on the cushion, and they woke him and said to him, teacher, do you not care that we are perishing? Here are the disciples in the boat in the middle of a storm, and Jesus is taking a nap. And he awoke, and here it is, and rebuked the wind and said to the sea he he rebuked the wind, and he said to the sea, peace be still. And the wind ceased, and there was a great calm.

Look what the disciples say. He said to them, why are you so afraid? Have you still no faith? And look how they answer. And they were filled with great fear and said to one another, who then is this that even wind and sea obey him?

So Agra says, who has power over the wind? Agra says, who can gather the water in his garments? And Jesus, God in the flesh, comes, tells the wind to stop, tells the waters to stop, and the disciples says, who is this that even has the authority to tell the wind and the waters what to do? Jesus Christ. What was the last question?

The second last question in Proverbs 30 verse four. Who has established all the ends of the earth? Who has established all the ends of the earth? Then you go to Hebrews one Hebrews one verse eight, and look what God says to the sun. Look what the author of Hebrew does when he speaks about the God of the universe dialoguing with the son of God.

And this is how he describes him, and describes what he has done. This is a huge powerful verse. But of the son, God. But of the son he says, your throne, oh God. God says to the son, your throne, oh God, is forever and ever.

The scepter of uprightness is the scepter of your kingdom. So the the God of the universe, the God of all things tells the Son, you have a throne, and you are God. Then in verse 10, look what it says. And so God is still speaking about the sun, and He says, And You, Lord, do what? You've laid the foundation of the earth in the beginning, and the heavens are the work of Your hands.

So Agra asks, who has laid the foundations of the earth? And Hebrews says that God says of the Son, you did it. You laid the foundations of the earth in the beginning, and the heavens are the work of your hands. The last question was, what is his name? And what is his son's name?

Surely you know, and the answer is in Luke. Luke ten twenty two. What is his name and what is his son's name? Surely you know. He wanted to know the name.

He wanted to know the relationship between God, the holy one, and his son. And this is what Jesus says. All things have been handed over to me by my father, and no one knows who the son is except the father or who the father is except the son and anyone to whom the son chooses to reveal him. The father and the son. Who is he?

What is his name? Who is his son's name? He received Jesus saying, I reveal the father, the father reveals me. Jesus is the answer to Edgar's questions. So right there, the man would not dare to ask the question, what is his name, and what is his son's name?

Unless by the Holy Spirit, he had a revelation of the plurality of the Godhead though being one in essence and being. And the New Testament, as the Bible does, progressively reveals who the son is, though it is found in the Old Testament. Proverbs 31 to four. The other one, Psalms chapter two. A powerful, compacted, messianic Psalm.

Is are we going too fast? Are we good here? Good? Psalms chapter two. You can turn there because we're gonna go and do what we did just with this portion of scripture.

Let's begin in verse 10. The Psalm talks about what the rulers of the earth say concerning the Lord and his anointed. God the father responds to the mockery and the foolishness of even the rulers of the earth and says, you guys don't understand what you're getting yourself into. And then at the last portion of the Psalm, he introduces someone called the sun, capital s, and by introducing the sun, he gives commands concerning how the kings and the rulers of the earth should relate to the sun. And let's just imagine we don't know who the sun is.

Let's just imagine we never had a new testament understanding. Whoever the son is based on Psalms two ten to 12, based on what the commands are given concerning how you should relate to him, surely reveal that he is more than a creature, surely reveal that he is more than a ruler, and more than any king. There's something supernatural. There's something divine based on what instructions are given on how you and I should appropriately respond and relate to him. What does it say in verse 10?

Now therefore, oh kings, be wise. Be warned, oh rulers of the earth. Here's a warning. Serve the Lord with fear and rejoice with trembling. And here's the command.

Kiss the son. Kiss the Son, lest he be angry and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him. Does anybody know what it means to kiss the Son? Or have any idea of what that command even comes close to?

Kiss the sun. There's a form of worship. There's a form of element of worship there. Yeah?

Is it to kind of pledge allegiance?

Pledge allegiance is a very strong way of synonymously describing what's going on here. Adore, submit to, reveal, revere, pledge allegiance to the son. This act of kissing the son, that command, that expression is a way of again, clinging to and and claiming your loyalty to someone or something. You know how we know that? Do you remember when Elijah was so discouraged that he felt like he was the only prophet that was defending God?

The only prophet that was standing for Yahweh in the midst of all this idolatry and all these false prophets of Baal? What did God promise him in one Kings nineteen eighteen? Remember what the Lord said, I will leave what? 7,000 what? I will leave a remnant of prophets who will not bow the knee to Baal or do what?

First Kings nineteen and eighteen. I will leave a remnant, I will leave prophets, I will leave a group of people who will not do one thing is bow the knee, and the second thing is that I've not bowed the knee to Baal and every mouth that has not kissed him. So that expression, that act is an act of pledging allegiance and even a form of worship. And what the Psalmist is saying in chapter two is, kiss the sun. Give yourself to him and adore him and love him.

In essence, worship him. Have you had ever had the question, where did Jesus say worship me? Is there anywhere in the scripture that says worship me, I'm God, in the New Testament? I know we're sticking with the Old Testament, but this is just it's just worth going to the New Testament to cover this. Now there are some flaws with that question, that objection from people in itself.

Where does it say Jesus said, I am God, worship me? We'll cover that at one point. But if you want anything that is remotely close to Jesus asking of worship from the whole world toward him, does anybody know? Before we go there, think about the next part in Psalms two twelve. He says, kiss the sun.

And as a consequence of not kissing the sun, there is a threat in a sense. There is a warning that if you do not do this, the result will be what? That I will come, the son, and judge. I will I will unleash my anger. I will unleash my wrath to those who do the opposite of kiss the son and stand in opposition to him.

There is consequence for those who rebel against the son instead of giving their lives over to the Son, judgement. So, the warning in Psalms two is that, if you do not kiss the Son, what will happen? Lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are those who take refuge in him. So you know what he's saying there?

Don't kiss the son, you experience his wrath. You experience his judgment. Now for the son to be able to express wrath and judgment to all the rulers and all the kings of the earth, shows us that he has some level of authority that is very great, and that his majestic power is vast and significant. Right? Wouldn't you agree with that?

The fact that this son can do that means that he's powerful, And some level of authority has been given to him to be able to exercise that. So we just read kiss the son. If you don't kiss the son, then judgment will come. And those two things, though not directly linked to it, are very parallel to what Jesus said. And then if there's a verse you wanna turn to, if there's a verse you wanna highlight and stamp with a star, it's John chapter five.

John chapter five twenty two. Let's switch it up a bit. If you got to John chapter five twenty two to 23, read twenty two and twenty three, whoever gets there first, and you feel confident with your booming voice to let the whole room hear you. John five twenty two to 23.

For the father judges no one, but has given all judgment to the son, that all may honor the son just as they honor the father. Whoever does not honor the son does not honor the father who sent

So look at verse 22. The father judges no one, but he's given all authority to judge to the son. That's a powerful thing to do. Jesus is coming back as the coming judge. Jesus will execute vengeance on those who do not obey the gospel or do not know him.

And he says that explicitly here that the father has given and dished all judgment to me to perform. It sounds like Psalms two. That his wrath and his anger will be kindled on one day. But not only that, God did this. God gave all judgment to the son.

For what reason? Verse 23. That all may honor the son. Now if you stop there, you can argue that that can be limited to reverence, that can be limited to, acknowledging that he is second in command or he is highly esteemed by God, but Jesus did not stop by saying that they may honor the son. He says that they may honor the son just as what?

As they honor the father. Jesus said that. So the question is this, how do we honor God? And however you answer that, Jesus demands the same for himself. So how does one honor God?

Now whatever is swirling in your head, you know that there is an exclusive honor that is reserved for God, and whatever that is given to God, Jesus says, I want it for myself. And it goes even further than that because there is a part of honor, though that is a vast term, obedience, praise. There is a part of honor that is pure worship. Pure worship. How do we know this?

You guys okay to go to another reference? I feel very nervous because I know we're going through a lot of verses and I don't want people to get headaches or anything. Revelations chapter five. Revelations chapter five. Revelations chapter five.

It's bible studies, so we're gonna go through some bible. And let's just go through this casually together. Why don't we hear? Verse one of Revelation chapter five. Then I saw in the right hand of him who was seated on the throne k.

Who's seated on the throne? Whoever's seated on the throne, if we wanna know, we can just go back into chapter four and realize who it is. Look at verse 10, the second part. They cast their crowns before the throne, saying, worthy are you, oh, our lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created. So who are we seeing here in chapter five verse one?

God. Lord and God sitting on this throne. That's who John is seeing in this vision. Chapter five verse one. Then I saw on the right hand of him who was seated on the throne a scroll written within and on the back sealed with seven seals.

So there's a seal, the the the scroll with seals on it that's being held in the right hand of God. And as we find out, no one in all of creation and all of the universe was worthy to open that scroll. As a response to that, John weeps. He's crushed. It's almost it's almost like in that moment, the fullness of the redemption of God's plan would not be known or revealed because nobody was worthy to break open those seals and expose that plan.

Until something happens in verse five. Look at verse five. And one of the elders said to me, weep no more. Behold the lion of the tribe of Judah, the root of David has conquered so that he can open the scroll and its seven seals. Now imagine this, verse six.

And between the throne and the four living creatures, and among the elders, I saw who? A lamb. Now hold on. We already know that there's someone sitting on the throne. We already know that God is sitting on the throne, that he is surrounded by thousands and thousands of angels.

These 24 elders, these four living creatures, and all for a sudden on the scene, one like a lamb shows up. And he's sitting, rather he's standing, as though it had been slain with seven horns, with seven eyes, which are the seven spirits of God. So the Holy Spirit's there. That's for another time. Sent out into all the earth.

And look what he does, verse seven. He went and took the scroll from the right hand of him who was seated on the throne. So this lamb shows up, and he has the boldness and the audacity and the fearlessness and the confidence to come before God who is sitting on his throne, where the elders cast their crowns before his feet all night and all day, and he comes and he takes that scroll from his hand. And what happens? The people begin to worship.

Now go down to verse 13 and see who their objects of worship are. And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them saying, to him who sits on the throne and to the lamb. So not just him who's sitting on the throne now, to the one who showed up on the scene, took the scroll from his hand, and is standing there to him and the lamb. What happens? What Jesus said would happen.

What Jesus said demanded of us be blessing and honor. As you honor the father, you honor the son. That's what Jesus said in John five twenty two and twenty three, and that's what's happening right here. Blessing and honor and glory and might forever and ever. So what was Jesus asking for in John chapter five twenty two and twenty three?

The same way you worship him and you exclaim your honor as we sing, I give honor to your name, the same way you do that to the father, you do it for me. Where does Jesus say, I am God, worship me? That sounds pretty clear to me when you connect these verses. Because there is a day coming where people will give honor to the one sitting on the throne and to the lamb of God himself. Is that clear?

Are you stirred to worship him tonight? I'm stirred to worship him tonight. We come back to Psalms two, and we see the final instruction given to the kings and the rulers and really to all people concerning the sun. And what does it say at the end? The Psalmist says, blessed are all who take refuge in him, and synonymous with that is blessing to those who put their trust.

If you have the new King James, King James, it probably says that. Blessing are the blessed are those who put their trust in them. So to take refuge in someone is to put your trust in someone. And it says, blessed are those who avoid the wrath of God, who avoid the fury of the Son by taking refuge, by putting their trust in the Son. Now why is that a significant thing?

For for the psalmist inspired by the spirit to say, blessed are you when you take refuge in the son. The context is the son. You know why? Because in the Psalms especially, the only blessing that you have in taking refuge in anything or anyone rather is in God alone. There is consequence for putting your trust in the flesh or putting your trust in man, but there is only blessing for those who put their trust or take refuge in who?

God. And here in Psalms two, he says, blessed are you when you put your refuge in the sun. So Psalms thirty four eight, taste and see that the Lord is good. Blessed are all who take refuge in him. In who?

In the Lord, that you taste and see that is good. You are blessed when you take refuge in the Lord. Not only are you blessed when you take refuge in the Lord, you are blessed when you take refuge and put your trust in the Son. So no New Testament. When you see Old Testament Psalms two ten to 12, you are at least that much closer to realize that whoever the Son is, he is not merely a man, he is not merely a creature, he is not merely a king or ruler, he is someone divine.

He is someone divine. The son in the Old Testament. So we have God the father, God the son, and I'm giving it to you because I know sometimes this is like drinking out of a fire hose. Do you wanna touch on the Holy Spirit? You guys sure?

You guys sure? K. Let's do it. God the Holy Spirit. You'll actually be surprised with this.

That God the Holy Spirit in the Old Testament is actually referred to more than God the Father and God the Son combined in the Old Testament. Now if you consider all the terminology given to the Holy Spirit, the Holy Spirit of God, the Spirit of the Lord, His Spirit, Holy Spirit, when you consider all those terminologies, there is way more references to the third person of the triune God than the first and the second combined. That's significant because you have a lot of people who unfortunately have limited any reference to the Holy Spirit or understand the Holy Spirit of God as his active force or his impersonal power. So in other words, they have equated the Holy Spirit to how you and I would look at electricity. And never mind the New Testament.

From the Old Testament alone, we're gonna find out that that is a great misunderstanding because we're gonna find out that to some who think that the Holy Spirit is a reference to God's force and impersonal power is really doesn't make sense because you're gonna find out that the Holy Spirit can be grieved, and he has emotions, and he can do things. I'm nervous again about going too deep into this because there's so much in it, so I may not cover all of it. I'm I'm just gonna go and see how you guys go throughout the time. Okay? Let's go to the first one.

This is really exciting. When you go to second Samuel 23, second Samuel 23, We're gonna see from the old testament alone that based on the actions and the reactions of this holy spirit, he is more than an active force. He is more than an impersonal power. He is a person. In fact, he is God.

He is God. Now let's ask this question. In second Samuel two one to three, this is what David says as his last words. Now these are the last words of David, the oracle of David, the son of Jesse, the oracle of the man who was raised on high, the anointed of God of Jacob, the sweet psalmist of Israel. It's a beautiful introduction to what David's about to say as a writer, as a psalmist inspired by the spirit, and look what he says.

With his understanding of his own ministry and writings, he says, the spirit of the Lord speaks by me. His word is on my tongue. The spirit of the Lord speaks by me. So David knew as a writer, David had some understanding that when he would do what he was doing, all those beautiful Psalms and all those writings, he was being energized, empowered, and being spoken to by the Holy Spirit. Now look at the parallelism.

Look what he says now as continuation of that. The next verse. The spirit of the Lord speaks by me. The God of Israel has spoken. Wait a minute.

The Rock of Israel has said to me, but you just said that the Spirit of the Lord spoke. So which is it? Is it the Spirit of the Lord who speaks, or is it the God of Israel, the Rock, who speaks? Is David contradicting himself here? Does David have an understanding of multiple gods, or does David understand that the spirit of the Lord who inspires, who empowers, and who speaks is the same God of Israel and the rock of Israel?

That's the understanding. So how can an impersonal force, how can an act of power, how can someone that you say is like electricity, is just God's manifested How can that speak? How can he whisper words? David understood that this is in fact God who is doing this to me. Not only can he speak.

Let's do it. Isaiah forty thirteen. Isaiah forty thirteen. Not only does the Holy Spirit instruct and teach, the Holy Spirit cannot be taught. The Holy Spirit himself cannot be taught, which says something about his attribute.

Isaiah forty thirteen. Brother or sister, if you're there, could you just, with confidence, read that verse out loud? Isaiah 40 verse 13.

Who has directed the spirit of the Lord, for being his counselor has taught him?

Who has directed the spirit of the Lord, or who has counseled him? Who shows him counsel? So if he's an impersonal force, if he's something that's just just like electricity or like some powerful wind, It says that he can't be taught, so he's able to know things, retain things, teach things, and that can only be attributed to a person. Now I know that we just said we're gonna go to the old testament, but let's just go to the New Testament and see how this confirms this even more. It is so powerful when you understand the depths of the knowledge of not the father, not the son, but the Holy Spirit.

You say where is that? Flip flip flip. First Corinthians two. First Corinthians two. And when someone's there, can you read verse 10 to 11 in first Corinthians two?

Okay. Stop there. The spirit Paul is describing the ministry of the spirit, and he's saying that the Holy Spirit searches everything, and he even knows the depths of God. The deep things of God. The unsearchable things of God.

Then he goes on to confirm what that's like in the next part, verse 11.

For what man knows the things of a man except the spirit of a man which is in

So he's saying he's making an argument. The same way that nobody really knows what's going on inside your heart and inside your mind, but your spirit, the same way that really the the inner part of who you are really knows what's going in going on inwardly is the same way that only the Holy Spirit, who is the spirit of God knows the deep things of God, and no person can even reach to the iceberg of that really. The tip of the iceberg. Then he goes on to say what?

Even so, no one knows the things of God except the spirit.

No one knows the thoughts of God except the spirit of God. Now, what does that say about the Holy Spirit concerning his abilities? What is what what can you attribute to the Holy Spirit if he alone knows the depths of God and searches the thoughts of God? He's Omni what? Omniscient.

He's all knowing. For him to know the deep things of God and him to have that reserved to himself reveals that he alone knows the depths of God. You wanna know how much he knows? We've covered this verse last week. You don't have to turn there, but we can put up on the screen in Romans eleven thirty three.

Paul gave this up as an expression of worship when he was trying to understand how God deals with the world, specifically with Israel and the gentiles and his work of plan of salvation, and he says something that is so powerful. Oh, the depth of the riches and the wisdom and the knowledge of God. How unsearchable are his judgments and how inscrutable his ways. He goes, oh man, I can't get there. As great as a theologian as Paul was, as great of a mind that he had, he goes, I can't understand the depths of God.

But you know what he said in first Corinthians two? The spirit does. The spirit knows the depths of God, though you and I do not. And you know what it says later on in first Corinthians two that he's given the spirit to us to help us and to teach us and to guide us. I think even can I be honest?

I think even in those who acknowledge the trinity, we have minimized the Holy Spirit, and we've always made him a backup to the Trinity. He is equal in power and knowledge and ability and presence. We'll end it here, the last thing. The holy spirit speaks, the holy spirit can't be taught because he knows all things, and lastly, the holy spirit can be grieved. And this it goes deeper than what you and I think because hopefully we'll end in a few moments here about how they all relate to each other.

Last portion tonight, Isaiah 63. We began in Isaiah, we're ending in Isaiah. Isaiah 63 beginning in verse 10. Can somebody read verse 10 alone, please? And self fought against them.

Now if if the holy spirit, according to some, who have a misunderstanding of who the the trinity is, how can he be an impersonal force? How can he be an act of power? How can it be something that's like electricity or something like powerful wind if he has been ascribed emotions, he's grieved. How can a force be rebelled against? Because it says that he was rebelled against, and it says as a response, there is a deep pain in his heart to the point where Paul borrows this scripture to go to Ephesians four thirty and says, don't grieve the Holy Spirit who you've been sealed with until the day of redemption.

And you go, okay. The Holy Spirit here is clearly described as someone who can be grieved. Don't turn there, but if you wanna write a reference beside this, it's in Psalm seventy eight forty. Listen to this. The psalmist in Psalm 78 is giving commentary on the Exodus just like Isaiah is, because he's talking about rebelling and grieving the Holy Spirit in light of the Exodus, them coming out of Egypt.

Psalm seventy eight forty, the Psalmist is doing the same thing, and look how he describes the very same event. How often they rebelled against him in the wilderness and grieved him in the desert. Read the whole chapter and you'll realize that he's talking about the most high God. So Psalm seventy eight forty is saying the same thing. How often they rebelled against him.

How often they've grieved against him. But there's no mention of Holy Spirit. There's only mention of God. So Isaiah says it was the Holy Spirit. The Psalmist says it was the most high God.

That says something about the Holy Spirit then. K. We keep reading in verse 11 in Isaiah 63. Then he remembered the days of old of Moses and his people, where he is where is he who brought them up out of the sea with the shepherds of his flock? Where is he who put in the midst of them his Holy Spirit?

So God places the Holy Spirit in the midst of his people, and my question is, who is this Holy Spirit to be placed in the midst of all the people? Now why would God place his Holy Spirit in the midst of his people? What's what's a practical reason why God would do that as they're traveling through the journey? And we've talked about this concerning the presence of God. Why would God put his Holy Spirit in the midst of his people?

In a very practical way. To protect them, to guide them, to lead them, to tell them when to stop, to tell them when to go. So what does that say about the Holy Spirit? That he had the ability to do that for an estimate about 2,000,000 people. That says something about his power, that says something about his omnipresence, that says something about who he is and his attributes, and it sounds a lot like God.

Then we read on, look at verse 14 of Isaiah 63. What does it say? Like livestock that go down into the valley, the spirit of the Lord gave them rest, So you led your people to make for yourself a glorious name. What's happening here? It says here that one of the things that the Holy Spirit did when they came out of the wilderness, when they came out of Egypt, is that God, by the Holy Spirit, gave all the people rest.

Now tell me who this Holy Spirit is if he's able to give around 2,000,000 people guidance, protection, leading, and rest. All at the same time, all equally with the knowledge of who needed rest and how much rest they needed. Again, that must give him the ability to be omnipresent, omniscient, and omnipotent. But hold on, and and we're closing right here. I promise.

You have somebody like the spirit of the Lord who gave them rest. Remember the context is the wilderness journey. Right? Coming out of Egypt, going through the wilderness to go into the promised land, and he says, I gave them rest. Then you go to Exodus thirty three fourteen, and it says that someone gave and promised to give rest to the people.

What does it say in Exodus thirty three fourteen? If anybody's there, could you read it? This is when Moses was pleading with God to see his glory and God answered that and said, my presence will go with you and I will give you rest. But hold on. We just read that so who was it?

Was it the spirit of the Lord that gave them rest in Isaiah sixty three fourteen? Or was it God, Yahweh, who gave them rest? Who who is the one that was in charge of dispensing grace to be at ease and to be settled in their souls? The spirit of the Lord or Yahweh? Both.

Both. And there's a third person that comes along in Matthew eleven twenty eight that speaks to all who are willing to be his people. And he says, come to me all who are weary and heavy laden. And what did he say he would do? I'll give you rest.

So I have the Holy Spirit. We have God, Yahweh, manifested to Moses saying, I will give you rest when I give you my presence, and you have Jesus, the son of God, who says, come to me all who weary and heavy laden, and I will give you rest. Sounds like the Bible promotes the trinity. There's so much more. This bible is an endless treasure chest of revelation of so many truths of who God is including something that we seem to think is so simple as the trinity.

Oh, yeah. We just look at these couple verses that prove it. No. No. No.

No. No. When you make these connections, you realize that God is majestically mysterious. And he is complex, yes, because the secret things belong to the Lord. But what he has given us for revelation is enough.

I pray that would cause us to say, oh Lord, you are so awesome. You are like a mosaic piece. One, but so many different parts of you that makes my heart realize how powerful, loving, and awesome you are. So you have now the ammunition. You have now the gems.

You now have the references to find the Holy Spirit of God in the Old Testament. May not be only used to speak to a Jehovah's witness or a modalist or someone who doesn't believe in the deity of Christ, may it cause you to love and adore him and say, Lord, I may not fully get it, but what you've given me is enough for me to bow down and love you. Let's do that tonight as we close. Bow your heads with me, please. Lord, we look to you and we say thank you for your word.

Lord, our hearts come alive when we see what you say in your scriptures, And, Lord, in in return, we worship you. Lord, in light of the last truth that we just covered, you gave your people rest. Holy Spirit gave rest. Yahweh gave rest. And Jesus, you promised not just in your days in the flesh, on the earth, but even now that if we come to you, you're willing to give us rest.

And, Lord, right here, right now, we ask for that. So many people might be restless. So many people in here might be exhausted in their walk, weary of fighting temptation, unstirred by even what they heard. They just thought that this was just some kind of lesson to, like, this is I just I'm not getting it. Lord, lead us by still waters.

Lead us to green pastures. Lay us down, Lord. May we find our peace and our satisfaction in the triune God. Lord, in light of the living word, we give you lively worship in song. Thank you that you've proven yourself to be true.

Thank you for confirming our faith. Thank you for strengthening our understanding of who you are. And, God, we just pray that you would help us to remain this course faithfully and not grieve you, but please you. Receive our adoration, father, son, and holy spirit. In Jesus' name we pray.

Amen.