What other verse in the Bible besides 1 John 5:7 in the KJV clearly teaches the Trinity?
You will not find one. 1 John 5:7 in the KJV is the only verse that directly teaches the Trinity and thus makes the Trinity the most clear unlike any other verse in the Bible. Besides the direct references of the Trinity in 1 John 5:7, and the word "Godhead" that appears three times, all you have are indirect references or inferences to the Trinity.
As for the word "Godhead" meaning "Trinity":
Well, here is...
My Defense of "Godhead" Ultimately Meaning "Trinity":
Explanation:
The Greek words underlying the English term "Godhead" in the KJV—θεῖον (theion) in Acts 17:29, θειότης (theiotēs) in Romans 1:20, and θεότης (theotēs) in Colossians 2:9—primarily convey the concept of "divine nature." However, the Cappadocian Fathers, beginning in the 4th century emphasized that this divine nature is most fully and completely realized within the context of the Trinity. While these Greek terms do refer to the essence or attributes of divinity, their fullest meaning is found when understood as referring to the triune nature of God. Therefore, in the KJV, "Godhead" ultimately signifies the Trinity, encapsulating both the basic meaning of divine nature and its complete realization in the triune God.
Early Christian Greek Writer:
Gregory Nazianzus (329 to 390 AD)
The following is an English translation of a work by Gregory Nazianzus, a Greek writer.
“The monad is set in motion on account of its richness; the dyad is surpassed, because Divinity is beyond matter and form; perfection is reached in the triad, the first to surpass the composite quality of the dyad, so that the Divinity neither remains constrained nor expands to infinity.” St. Gregory of Nazianzus, Or.23 (De pace3), 8; P.G. 35, col. 1160C. See also Or. 29 (Theologica3), 2; P.G. 36, col. 76B.
My Commentary:
Theologically speaking, particularly in the context of the passage above from Gregory Nazianzus, the term "monad" refers to the idea of oneness or unity, which in this context symbolizes the oneness of God. "Dyad" is used to describe the concept of two, specifically within the context of the relationship between the Father and the Son in the Trinity. Gregory uses "Dyad" to describe the distinctiveness of the Father and the Son as two persons (hypostases) within the Godhead. However, he is careful to emphasize that despite being a "Dyad," they are not separate in essence or nature. However, Gregory argues that the divine nature of God transcends this concept of duality, finding its perfect expression in the Trinity (a triad), which consists of three distinct yet unified persons. It is the "triad" (the Trinity) that represents the true and complete expression of divinity.
Side Note:
Gregory of Nazianzus was one of the Cappadocian Fathers who played a crucial role in developing early Christian theology, particularly the doctrine of the Trinity. Gregory of Nazianzus wrote extensively in Greek and is known for his eloquent theological orations, many of which defend the divinity of Christ.
Other Early Christian Writers:
Gregory of Nyssa (335–394 AD):
Gregory of Nyssa, a contemporary of Gregory of Nazianzus, also emphasized that the divine nature (theios) is fully realized in the Trinity. He argued that the divine essence is shared equally among the Father, Son, and Holy Spirit, and that understanding the nature of the Trinity is crucial for grasping the true divine nature. Gregory of Nyssa’s writings frequently emphasize the unity of the divine operations, which reflect the shared nature within the Triad.
Basil the Great (330–379 AD):
Basil, another Cappadocian Father and a close associate of Gregory of Nazianzus, similarly used the term theios to describe the divine nature that is fully and equally possessed by the three Persons of the Trinity. In his works, Basil stresses that while the Father, Son, and Holy Spirit are distinct Persons, they are one in essence, with theios pointing to their unified divine nature.
Maximus the Confessor (580–662 AD):
Later in the 7th century, Maximus the Confessor continued this tradition. Maximus expanded on the understanding of theios in relation to the Trinity, arguing that the divine nature, as understood in the Cappadocian tradition, is fully present in each Person of the Trinity. He also emphasized that the true understanding of theios is inextricably linked to recognizing the Trinity’s role in the economy of salvation.
John of Damascus (676–749 AD):
John of Damascus, a later theologian, also discussed theios in the context of the Trinity in his work Exposition of the Orthodox Faith. He upheld the Cappadocian view that the divine nature is fully realized in the three Persons of the Trinity, and he often referred to the Cappadocian Fathers, including Gregory of Nazianzus, in his theological discussions.
The Context:
Acts 17:29 - The Godhead as the Trinity
In Acts 17:29, Paul declares, "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device." This highlights that God, who is numerically one, is fundamentally different from any physical representation. The mention of gold, silver, and stone—three distinct materials—can be seen as a reflection of the Trinity, where God is one singular being, yet distinct in His threefold nature as Father, Son, and Holy Spirit. This passage emphasizes that God is a living and active singular being, distinct because of His threefold nature, unlike the inanimate objects worshiped by men.
Romans 1:20 - The Godhead and the Trinity Revealed in Creation
Romans 1:20 states, "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." The verse tells us that the Godhead is evident in the creation. An analogy can be drawn to the atom, which, though invisible, consists of three components—neutrons, electrons, and protons—within a single entity. This trifold structure mirrors the Trinity, where God's singular identity is expressed through three distinct Persons. This reflection in creation serves as a testimony to the full realization of God’s essence, leaving humanity without excuse for recognizing God's triune nature.
Colossians 2:9 - The Fullness of the Godhead in Christ
Colossians 2:9 affirms, "For in him dwelleth all the fulness of the Godhead bodily." This statement is deeply rooted in the context of Colossians 1, where Paul defends Christ’s deity. Colossians 1:15 identifies Christ as "the image of the invisible God," and Colossians 1:16 affirms that He created all things. Additionally, Colossians 1:27 reveals that Christ is "in you, the hope of glory," while Colossians 3:15 speaks of "the peace of God" (referring to God the Father) ruling in our hearts. These passages together emphasize the unity and equality of the Father and the Son within the Godhead. Christ, possessing the fullness of the Godhead, is fully and entirely God, with the presence of the Father and the Spirit within Him, reflecting the complete unity of the Trinity.
Dictionaries:
In the early 18th century, dictionaries by Nathan Bailey (1721) and John Kersey (1702), as well as Samuel Johnson's 1755 dictionary, consistently defined "Trinity" as the union of three persons—Father, Son, and Holy Spirit—in the Godhead, continuing to express the same truth about the divine nature that had been affirmed by the Cappadocian Fathers for centuries. In later centuries, the word "Godhead" is still defined as "Trinity" in several reputable sources, including Oxford’s Advanced Learner’s Dictionary, Collins Dictionary, and Dictionary.com, which bases its definitions on well-established scholarly dictionaries. Additionally, BlueLetterBible, through Strong’s Concordance, also associates the term "Godhead" with the concept of the Trinity.
(Note: Early 18th-century dictionaries by Nathan Bailey, John Kersey, and Samuel Johnson can be found on Archive.org by searching for "Samuel Johnson Dictionary 1755," "Nathan Bailey Dictionary 1721," and "John Kersey Dictionary 1702.")
Conclusion:
In recent years, modern biblical scholars and theologians have revisited the linguistic and historical context of the term 'Godhead,' arguing that while it is often associated with the Trinity in contemporary theological discussions, its original usage in the KJV was broader, focusing more on the concept of divinity. They contend that the stronger association with the Trinity is a product of later doctrinal development rather than the original intent of the biblical texts. However, early church writer Gregory Nazianzus argues that God's divine nature is fully expressed in the Trinity, suggesting that the connection between 'Godhead' and the Trinity has deeper historical roots.
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