The Shema and the Doctrine of the Trinity

The Shema and the Doctrine of the Trinity

Jack Kettler

Introduction

The declaration in Deuteronomy 6:4, “Hear, O Israel: The LORD our God, the LORD is one,” known as the Shema, stands as a foundational affirmation of biblical monotheism within the Jewish and Christian traditions. This verse encapsulates the uncompromising monotheistic faith of Israel, asserting the unity and uniqueness of YHWH (Yahweh) as the one true God. For Christian theology, the Shema provides a critical point of departure for articulating the doctrine of the Trinity, which affirms that the one God exists eternally as three distinct Persons—Father, Son, and Holy Spirit—while maintaining the indivisible unity of the divine essence. This chapter explores the theological implications of Deuteronomy 6:4 in relation to the Christian doctrine of the Trinity and the deity of Christ, grounding the discussion in scriptural exegesis, historical theology, and epistemological considerations.

Epistemological Foundations

The doctrine of the Trinity, while rooted in divine revelation, engages complex epistemological questions concerning how humans apprehend divine truth. Christian theology traditionally distinguishes between three primary approaches to knowledge: empiricism, which privileges sensory experience; rationalism, which elevates human reason as the arbiter of truth; and scripturalism (or dogmatism), which posits that all true knowledge is derived from divine revelation, with Scripture as the ultimate authority. For Christians, the Bible serves as the presuppositional foundation for theological knowledge, providing the lens through which divine mysteries, such as the Trinity, are understood.

The incomprehensibility of God’s triune nature often prompts objections from those who demand full rational comprehension as a prerequisite for belief. However, the finite nature of human cognition limits the ability to grasp the infinite being of God exhaustively. Analogously, few fully understand the intricacies of the human brain, yet its reality is not rejected on account of partial comprehension. Similarly, the doctrine of the Trinity, though transcending human understanding, is affirmed on the basis of divine revelation rather than rationalist criteria. This approach does not imply irrationality but rather acknowledges the limitations of human reason in apprehending divine realities, prioritizing the authority of Scripture as articulated in Deuteronomy 6:4 and other passages.

The Shema: Deuteronomy 6:4

Deuteronomy 6:4, “Hear, O Israel: The LORD our God, the LORD is one,” employs the Hebrew terms YHWH (the covenant name of God) and echad (one), emphasizing the singular, unique, and indivisible nature of God. The term echad can denote both numerical oneness and a composite unity, as seen in contexts like Genesis 2:24, where man and woman become “one flesh.” Within the context of Israel’s covenantal theology, the Shema functions as a polemical declaration against the polytheism of surrounding nations, affirming YHWH’s sole deity and exclusive claim to worship.

For Christian theology, the Shema’s affirmation of divine unity undergirds the doctrine of the Trinity, which reconciles the oneness of God with the plurality of divine Persons revealed in Scripture. The doctrine does not posit three gods (tritheism) nor a single person manifesting in three modes (modalism), but rather one divine essence subsisting in three coequal, coeternal, and distinct Persons.

The Doctrine of the Trinity

The doctrine of the Trinity may be succinctly stated as follows:

1. There is one God, indivisible in essence and being.
2. This one God eternally exists as three distinct Persons: Father, Son, and Holy Spirit, each fully and equally divine.
3. The three Persons, while distinct in their relations and operations, share the one divine essence without division or separation.

This formulation is articulated with precision in Louis Berkhof’s Systematic Theology:

1. There is one indivisible divine essence.
2. Within this essence, there are three Persons or subsistences: Father, Son, and Holy Spirit.
3. The whole divine essence belongs equally to each Person.
4. The Persons are distinguished by a definite order and personal attributes.
5. The distinctions among the Persons do not divide the divine essence but reflect relational distinctions within the Godhead (Berkhof, Systematic Theology, 87–89).

For a more accessible definition, the Trinity can be described as one God in essence, existing eternally as three distinct Persons—Father, Son, and Holy Spirit—each fully divine, yet sharing the same nature, power, and eternity. The Father is neither the Son nor the Spirit, the Son is neither the Father nor the Spirit, and the Spirit is neither the Father nor the Son. This doctrine avoids both modalism (one God appearing in three forms) and tritheism (three separate gods united in purpose), maintaining the monotheistic confession of Deuteronomy 6:4.

The Westminster Confession of Faith (1647) provides a historic articulation:

“In the unity of the Godhead, there are three Persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son” (Westminster Confession, II.3).

Scriptural Foundations

The Bible consistently affirms both the unity of God and the plurality of divine Persons.

1. Monotheism and Divine Unity:

• Deuteronomy 6:4: “Hear, O Israel: The LORD our God, the LORD is one.”

• Isaiah 43:10: “Before me no god was formed, nor shall there be any after me.”

• Isaiah 44:6, 8: “I am the first and I am the last, and besides me there is no god… Is there a God besides me? There is no God; I know not any.”

• Mark 12:32: “There is one God, and there is no other but he.”

These texts unequivocally establish that there is only one God, ruling out polytheism and affirming the Shema’s monotheistic confession.

2. Plurality within the Godhead:

• Old Testament Indications: Passages such as Genesis 1:26 (“Let us make man in our image”), Genesis 3:22, Genesis 11:7, and Isaiah 6:8 suggest a plurality within the divine being. Isaiah 48:16 and 61:1–2 hint at distinctions among divine Persons, later clarified in the New Testament.

• New Testament Clarity: The New Testament explicitly reveals the three Persons of the Trinity:

• The Father: Identified as God in Romans 1:7, 1 Corinthians 1:3, and 2 Corinthians 1:2, and as YHWH (Jehovah) in Genesis 2:4, 8, and Exodus 3:13–14, where God reveals Himself as “I AM.”

• The Son: Affirmed as God in Hebrews 1:8 (“Thy throne, O God, is forever and ever”), Colossians 2:9 (“In him the whole fullness of deity dwells bodily”), and 1 John 5:20 (“This is the true God and eternal life”). Jesus identifies Himself as “I AM” (John 8:58, echoing Exodus 3:14), and Philippians 2:10 applies Isaiah 45:23’s description of YHWH to Him. Ephesians 4:8 cites Psalm 68:18, attributing YHWH’s actions to Jesus, and Revelation 2:23 parallels Jeremiah 17:10, identifying Christ with YHWH’s attributes.

• The Holy Spirit: Called God in Acts 5:3–4, where lying to the Spirit is equated with lying to God, and 1 Corinthians 3:16, where the Spirit is the indwelling presence of God. Hebrews 3:7–8 cites Psalm 95:7–8, attributing divine speech to the Spirit. The Spirit is identified as YHWH in 2 Corinthians 3:17, where Kyrios (Lord) in the Septuagint translates YHWH.

3. Trinitarian Unity in Action:

• All three Persons are involved in creation: the Father (1 Corinthians 8:6), the Son (John 1:3), and the Spirit (Job 33:4).

• All share divine attributes: omniscience (Acts 15:18; John 21:17; 1 Corinthians 2:10), omnipotence (Revelation 19:6; Matthew 28:18; Luke 1:35–37), and omnipresence (Jeremiah 23:24; Matthew 28:20; Psalm 139:7).

• All are eternal: the Father (Romans 16:26), the Son (Hebrews 13:8), and the Spirit (Hebrews 9:14).

• All indwell believers: the Father and Son (John 14:23; Ephesians 3:17) and the Spirit (John 14:17).

• All participate in Christ’s resurrection: the Father (Galatians 1:1), the Son (John 2:19–21), and the Spirit (1 Peter 3:18).

1. Trinitarian Events:

• The baptism of Jesus (Matthew 3:16–17) reveals the Father’s voice, the Son’s presence, and the Spirit’s descent.

• The Great Commission (Matthew 28:19) commands baptism “in the name of the Father and of the Son and of the Holy Spirit,” indicating a singular divine name shared by three Persons.

• Paul’s benediction (2 Corinthians 13:14) invokes the grace of Christ, the love of God, and the fellowship of the Holy Spirit, affirming their unity and distinction.

The Deity of Christ

The deity of Christ is central to the Trinitarian doctrine and is robustly supported by Scripture. Jesus’ identification with YHWH is evident in His use of “I AM” (John 8:58), which provoked accusations of blasphemy from His contemporaries (John 10:30–33). The New Testament applies Old Testament YHWH texts to Christ (e.g., Philippians 2:10 citing Isaiah 45:23; Ephesians 4:8 citing Psalm 68:18). Christ’s divine attributes, such as omniscience (John 21:17), omnipotence (Matthew 28:18), and eternality (Hebrews 13:8), further confirm His deity. His role in creation (John 1:3) and resurrection (John 2:19–21) underscores His identity as fully God, coequal with the Father and Spirit.

Theological Synthesis

The doctrine of the Trinity, rooted in the monotheistic affirmation of Deuteronomy 6:4, reconciles the unity of God’s essence with the plurality of divine Persons. The Shema’s declaration of YHWH’s oneness is not contradicted but fulfilled in the revelation of the Father, Son, and Holy Spirit as one God in three Persons. Each Person is fully divine, sharing the same essence, yet distinguished by eternal relations: the Father is unbegotten, the Son is eternally begotten, and the Spirit eternally proceeds. This doctrine, while mysterious, is not irrational, as it rests on the authority of divine revelation rather than human comprehension.

Conclusion

Deuteronomy 6:4 serves as a cornerstone for both Jewish monotheism and Christian Trinitarian theology. The Christian doctrine of the Trinity, while acknowledging the mystery of God’s triune nature, faithfully upholds the Shema’s affirmation of divine unity while embracing the New Testament’s revelation of the Father, Son, and Holy Spirit as distinct yet coequal Persons. The deity of Christ, affirmed through His identification with YHWH and divine attributes, is integral to this doctrine. Grounded in Scripture and articulated through historic confessions, the Trinity remains a central tenet of Christian theology, inviting worship of the one true God revealed in three Persons.

Bibliography

1. Berkhof, Louis. Systematic Theology. Grand Rapids: Eerdmans, 1979.

• The Westminster Confession of Faith. 1647.

Declaration

“For transparency, I note that I used Grok, an AI tool developed by xAI, and Grammarly AI for editorial assistance in drafting, organizing, and refining the manuscript’s clarity and grammar, as indicated in the article’s attribution. All theological arguments, exegesis, and interpretations are my own, and I take full responsibility for the content.” –  Jack Kettler