How Does the Trinity Work? The Doctrine of Divine Appropriations
Introduction
In the last post, we looked at the doctrine of inseparable operations. When God acts within creation, each person performs that action. This is necessary because God is one in essence. As Barrett said, “The three persons are undivided in their external works because they are undivided in their internal nature.”[1] Jesus himself explained this doctrine in John 5:19 when he defended his actions before the Pharisees.
However, all this talk of “inseparability” should raise some questions in our minds. For instance, if each person of the Trinity performs “every part of every divine work,” as John Owen says, why does Scripture attribute some works to divine persons individually?[2]
To get started, we must affirm the following:
The Trinity is one in essence
There are three distinct persons within the Trinity
The external works of the Trinity are performed indivisibly by each of the persons
Yet, the persons can still be distinguished from one another in those undivided works
At a first reading, those last two points might seem irreconcilable. Thankfully, the answer to harmonizing these four points is found in the doctrine of divine appropriations.
Once again, as we look into this doctrine, I have three goals:
Define what it is (Definition)
Show where it is taught in Scripture (Defense)
Explain why it matters for your theology (Doctrine)
Definition
Frequently in Scripture, specific divine works are attributed to only one person of Trinity. For instance, Ephesians 1:3–4 clearly says the “Father of our Lord Jesus Christ…chose us.” Paul singles out the Father as the one who elects. Does this mean that the Son and the Spirit are not involved in election? Of course not! Both the Son (Matt 24:31) and the Spirit (1 Peter 1:2) elect. Yet, Scripture still regularly attributes the act of election uniquely to the Father. Not only this, but certain works are more commonly attributed to the Son and the Spirit as well. In other words, Scripture “appropriates” certain divine acts to certain members of the Trinity.
Scott Swain offers a helpful summary,
[C]ertain divine works are often specially associated with certain persons of the Trinity. For example, Scripture specially identifies the Father as the author of the divine decree (Eph. 1:4–5) and as the agent of creation (Eph. 3:9; James 1:17; Rev. 4:11). Scripture specially identifies the Son as the agent of redemption (2 Cor. 8:9; Eph.1:7; Rev. 5:9–10). Scripture specially identifies the Spirit as the agent of sanctification–that is, the one who dwells with us, applies the effects of God’s redeeming work to us, and causes us to call upon God’s name (1 Cor. 12:3; Gal. 4:6; Eph. 1:13).[3]
So this is what Scripture appropriates to each person of the Trinity. But why does Scripture do this?
To put it briefly: these appropriations of the external (ad extra) works of God reflect the internal (ad intra) relations in the Trinity. Or as Bavinck says, “The ‘ontological’ Trinity is mirrored in the ‘economic’ Trinity. For that reason, special properties and works are attributed to each of the three persons…in such a way that the order present between the persons in the ontological Trinity is revealed.”[4] The reason that Scripture appropriates specific divine acts to specific divine persons (although they act inseparably) is to reveal the real distinction between the persons within the Godhead.
Scripture appropriates some actions to the Father because they reveal him as the Father. Likewise, Scripture appropriates some actions to the Son because they reveal him as the Son and to the Spirit because they reveal him as the Spirit. Again Barrett helpfully summarizes, “each person receives attention in a way that corresponds to each person’s distinct, incommunicable, and eternal relation of origin: unbegotten Father, begotten Son, spirated Spirit.”[5]
So, Scripture regularly highlights one person of the Trinity in a divine work to reveal something specific about that person (even though the other two persons are also working inseparably).
One word of caution is necessary at this point. We should proceed with extreme caution when trying to understand the immanent (ad intra) Trinity. While Scripture appropriates certain acts to certain persons to help us understand ad intra Trinitarian relations, we should not read all works of the economic Trinity back into the immanent Trinity. This is one primary error among those who believe that the Son is eternally functionally subordinate to the Father.
Defense
The Trinitarian shape of Ephesians 1:3–14 is difficult to miss. Generally speaking, verses 3–6 speak of the Father, 7–12 speak of the Son, and 13–14 speak of the Spirit. This Trinitarian outline is also marked by the similar phrases “to the praise of the glory of His grace” (6, Father), “to the praise of His glory” (12, Son), and “to the praise of His glory” (14, Spirit).
Verses 3–6 highlight the Father as the “origin” of redemption.[6] It is the Father who “chose us” (4) and “predestined us” (5). This mirrors his relation within the Trinity as the one who is neither begotten nor sent. He is the originator. Berkhof says, “By means of eternal generation the Father is the cause of the personal existence of the Son within the Divine Being.”[7] (NOTE: “cause” does not imply that the Father “precedes” the Son).[8] By appropriating the origin of redemption to the Father, Paul is mirroring the place of the Father within the Trinity (ad intra).
Verses 7–12 highlight the Son as the one who accomplishes salvation.[9] Verse 7 says, “In Him we have redemption.” The Father predestines believers “through” the Son (5). This mirrors the Son’s place within the Trinity. Because he is “from” the Father, Scripture appropriates works of mediation to him. The Father works through the Son (in creation John 1:3; in salvation Eph 1:3–14).[10]
Verses 13–14 highlight the Spirit in the “application” of salvation.[11] Believers are “sealed…with the Holy Spirit” (13; 4:30). This mirrors the Spirit’s place within the Trinity. Because the Spirit proceeds from both the Father and the Son, he is seen as the third member of the Trinity and therefore Scripture appropriates completion of tasks to him (in creation Gen 1:3; in salvation Eph 1:13–14).[12]
Mike Riccardi summarizes Ephesians 1 this way: “The Father chooses, the Son redeems by His blood, and the Spirit seals and sanctifies. Redemption planned, redemption accomplished, and redemption applied.”[13] Each person of the Trinity is active in the whole act of redemption, yet each person is identified with particular acts to exemplify particular characteristics of that person. Each person is active in every part of every work, but Scripture highlights certain persons to teach us about their place within the Godhead.
Doctrine
Why does the doctrine of divine appropriations matter in your life?
1. It should inform your worship. Owen makes this point,
On those divine works which outwardly [ad extra] are of God there is an especial impression of the order of the operation of each person, with respect unto their natural and necessary subsistence, as also with regard unto their internal characteristical properties, whereby we are distinctly taught to know them and adore them.[14]
When we recognize the distinctions between the divine persons, we are able to better “know them and adore them.” We don’t just worship the Father, Son, and Spirit as God (although we should do that). We worship and adore the Father as the Father, the Son as the Son, and the Spirit as the Spirit. When we pray, we can use Ephesians 1:3–14 as a grid to thank the Father for election, the Son for accomplishing our redemption, and the Spirit for sealing our redemption.
2. We should begin to see the Trinitarian shape of major doctrines. For an example of this, check out this excellent sermon on the Trinity and the atonement by Mike Riccardi.
3. A correct understanding of inseparable operations and divine appropriations helps us avoid heresy. If we deny inseparable operations, we must deny the single essence of God and fall into polytheism or Arianism. If we neglect divine appropriations, we fail to distinguish between the persons and start on the road toward Modalism.
In the next blog post in this series, we will continue down this road of Trinitarian actions to answer the following question:
If the external works of the Trinity are inseparable, how is it that only the Son is incarnate and only the Son died on the cross?
Answering the question incorrectly can only lead to heresy!
Recommended Resources:
Volume 2 of The Works of John Owen (book, https://www.heritagebooks.org/products/the-works-of-john-owen-vol-2-communion-with-god.html)
The Trinity: An Introduction by Scott Swain (book, https://www.gracebooks.com/the-trinity-an-introduction.html)
“More on the Trinity and divine action” by Scott Swain (article, https://www.scottrswain.com/2015/05/16/more-on-the-trinity-and-divine-action/)
References:
[1] Matthew Barrett, Simply Trinity (Grand Rapids: Baker, 2021), 291. Emphasis original.
[2] John Owen, The Works of John Owen (Edinburgh: Banner of Truth, 2018), 3:94–95.
[3] Scott R. Swain, The Trinity: An Introduction (Wheaton: Crossway, 2020), 111.
[4] Herman Bavinck, Reformed Dogmatics, vol. 2, God and Creation, ed. John Bolt, trans. John Vriend (Grand Rapids: Baker Academic, 2003), 318.
[5] Barrett, Simply Trinity, 298. Emphasis original.
[6] Sinclair Ferguson, Let’s Study Ephesians (Edinburgh: Banner of Truth, 2005), 20.
[7] Louis Berkhof, A Summary of Christian Doctrine (Edinburgh: Banner of Truth, 2009), 32.
[8] It is absolutely necessary to note with Gregory of Nazianzus that the Son and the Spirit “are from him, though not after him.” Gregory of Nazianzus, On God and Christ (Crestwood, NY: St. Vladimir’s Press, 2002), 71. Emphasis original. His whole section on “time” here is helpful.
[9] Ferguson, Let’s Study Ephesians, 20.
[10] Berkhof, A Summary of Christian Doctrine, 32.
[11] Ferguson, Let’s Study Ephesians, 20.
[12] Berkhof, A Summary of Christian Doctrine, 32.
[13] https://www.thegracelifepulpit.com/sermons.aspx?code=2020-01-19-MR
[14] John Owen, The Works of John Owen, ed. William H. Goold, (Edinburgh: Banner of Truth, 1979), 2:3:94–95.