If a person is going to define themselves as Christian...
then he must adhere, at the very least, to the basic Christian tenets.
I find it problematic that a person can call themselves a Christian and yet believe that Jesus is not God,,,
which, basically, would be idolatry...
And why would anyone want to follow a man who thought He was God?
So why do we debate the Trinity on these forums?
I found the following on my feed from YouTube.
Sorry, I don't know how to cut.
Wes Huff perfectly explains and supports my position.
Not because Christianity requires Wes Huff to explain its belief system...
It's been there all along - from the beginning.
Mike Winger and Wes Huff
Point 35.15
For what it is worth, here is a narrative on the concept of the Trinity that was written in the discussion of Daniel chapter 9. It is based on the ways God has decided to reveal Himself during 3 separate periods: before Sinai, at Sinai and after Sinai. I believe He has defined the concept of the "Trinity" in His first three Words.
The Trinity
Christians have spent two millennia trying to speak faithfully about the one God of Abraham, Isaac, and Jacob after the cross. The impulse has often been to “explain” how Jesus is God, how the Father is God, and how the Spirit poured out at Pentecost is God—while insisting there are not three gods. This narrative takes a simpler path. It doesn’t try to slice God into parts; it listens to how God Himself defined His nearness in the first three commandments—whom we worship, how we approach Him, and how we bear His Name. The first three commandments were never meant to be just the first three “thou shalt nots.” They are God’s own explanation of how He would draw near to us, reveal His true Image, and make us bearers of His Name. And so, whether Jew or Gentile, we are not asked to invent clever illustrations of the Trinity or to reduce the mystery of God into a triangle, a chord, or three candles burning as one. Nor are we asked to solve the puzzle of “three Gods in one.” God Himself has already given us His definition—clear, sufficient, and living—in His first three commandments. This is not a Christian invention; it is the Bible’s own story from Eden to His return.
Before Sinai, the one LORD was already making Himself known as Father, Spirit, and Son. The Father is the unseen source who calls, commands, blesses, and judges—“You cannot see my face, for no one may see me and live.” The Spirit draws near without form—hovering over the waters, breathing life, guiding by cloud and fire, and speaking from flame so that Israel could later say, “we heard a voice but saw no form.” And the Son is present from the beginning as the Word through whom all things were made, often recognized in the tangible, face-to-face encounters God gave His people. Many Christians see Him walking in Eden “in the cool of the day,” visiting Abraham at the Oaks of Mamre, wrestling with Jacob who says, “I have seen God face to face,” standing before Joshua as the Commander of the LORD’s army, appearing as the fourth figure “like a son of the gods” in the furnace—and meeting Hagar in her distress, where she names Him “the God who sees me.” These scenes are not human-made images; they are God-given revelations preparing for the day the true Image would say, “Whoever has seen me has seen the Father.”
At Sinai, that same pattern was inscribed into Israel’s life. The Father’s voice sounded from fire and cloud to give the Ten Words—Israel heard the words but saw no form. On the mountain, Moses, Aaron, Nadab, Abihu, and seventy elders “saw the God of Israel” and ate and drank in His presence—a seeing Christians understand as the pre-incarnate Son, the true Image who can be seen without consuming those who see. Then, in the camp, the glory filled the Tabernacle; the LORD spoke with Moses from above the mercy seat and shared His Spirit to empower and guide. This is exactly what the first three commandments teach: first, whom we worship—the one LORD who claims our allegiance; second, how we approach—without carved images, because God chooses to be present by His Spirit, not by substitutes we control; third, how we bear His Name—not emptily or falsely, because God was preparing a true Image who would come with the Father’s Name in Him and make us bear that Name in truth. The order matters. Before the Messiah appeared, the second word guarded Israel from filling the waiting with idols; the true Image had not yet come, so God kept His people close by voice and Spirit.
After Sinai—and especially after the incarnation—the order is fulfilled in practice. When Jesus came as the exact Image of the Father, Israel no longer had to imagine what God is like or fear that an image of their own making might creep in. The second commandment did not vanish; it reached its goal. Idolatry is silenced not mainly by prohibition but by presence—the true Image stands among us. Having shown us the Father, the Son then sends the Holy Spirit at Pentecost to dwell within, writing God’s ways on the heart so we can truly bear the Father’s Name. We still worship the one LORD alone, but our approach is no longer a guarded distance; it is a Spirit-indwelt life shaped by the Son who bears the Name and places that Name upon us. So the scriptural order remains, yet its fulfillment reorders our experience: before the Messiah, the commandments guarded and guided until the true Image appeared; after the Messiah, the danger of substitutes is ended by His appearing, and the third word blossoms as God’s own Spirit makes us faithful carriers of His Name.
And here is the point for today. To our Jewish friends: Christians do not worship three gods. We confess the one God of Abraham, Isaac, and Jacob—no other—and we believe that the same God has chosen, from Eden onward, to draw near as unseen Voice, formless Presence, and a visible Fellowship that does not destroy the beholder. To Christians: we do not need to invent new diagrams, clever metaphors, or complicated symbols to defend a “triune” theory. God has already spoken for Himself. He set the pattern in the first three commandments—whom we worship, how we approach, how we carry His Name—and then He walked that pattern through history: the Father commanding and claiming; the Son visiting Hagar, dining at Mamre, meeting Jacob, standing with the faithful, revealing the Father perfectly in the fullness of time; and the Spirit hovering, filling, guiding, and finally indwelling at Pentecost. One God, drawing near in three ways according to His plan, not ours. If we honor that order and that story, we can say with confidence—without reducing mystery to a math problem—that the LORD is one, that He has made Himself known, and that nothing more clever than His own Word is needed to believe it.
