Now here is further studies on the GodHead from Adventist lessons...
"..In the doctrine of the Trinity, we do not find three different divine roles displayed by one Person (that is
modalism). Nor are there three gods in a cluster (that is
tritheism or
polytheism). The one God (“He”) is also, and equally, “They,” and “They” are always together, always closely cooperating. The Holy Spirit executes the will of both Father and Son, which is also His will. This is the truth that God reveals about Himself all through the Bible.
Some people struggle with the divinity of Christ because of how, while here in the flesh, Jesus had subordinated Himself to the will of the Father. Many see this as “proof” that He was somehow less than the Father. This reality, however, does not reflect the inner structure of the Godhead. This subordination reflects, instead, how the plan of salvation was to operate. Jesus was to come into humanity, becoming “obedient to the point of death, even death on a cross”
(Phil. 2:8, ESV). Also, “though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him”
(Heb. 5:8, 9). These statements reveal that the subordinate role Jesus played resulted from the Incarnation, which was crucial to the plan of salvation. They don’t prove that He is anything other than fully divine and eternal.
“‘His name shall be called Immanuel, . . . God with us.’ ‘The light of the knowledge of the glory of God’ is seen ‘in the face of Jesus Christ.’ From the days of eternity the Lord Jesus Christ was one with the Father; He was ‘the image of God,’ the image of His greatness and majesty, ‘the outshining of His glory.’ It was to manifest this glory that He came to our world.”—Ellen G. White,
The Desire of Ages, p. 19.
“And God said, Let us make man in our image, after our likeness”
(Gen. 1:26).
Understanding how inspiration works, however important, is only a means to an end, and that end is to know God. A deep understanding of how the Bible was written, or even a deep understanding of the truths revealed in it, mean nothing if we don’t know the Lord for ourselves
(John 17:3). And one thing that the Bible explicitly affirms about the Lord is His oneness.
Read
Deuteronomy 6:4 and
Mark 12:29. What crucial truth is found in these texts?
The expression in the Bible about the oneness of God precludes any idea of many gods. There is one God only. However, the total picture we get from the Bible is that there is an inner “content” to Him, even in His oneness.
Read
Genesis 1:26,
3:22,
11:7;
John 1:1-3,
18;
20:28;
2 Corinthians 13:14;
Matthew 28:19. How do these texts begin to clarify the inner reality of God?
The Old Testament’s suggestion of plurality provides hints about the nature of the inner being of God. When we couple this with the New Testament’s statement about Jesus Christ and the Holy Spirit, we start to realize that there’s a lot about God’s nature that we don’t fully understand and probably never will. The triune aspect of God is one mystery, among many, with which we will have to learn to live. The information that the Bible gives about God, including His three-part nature, is not provided in order for us to engage in speculative philosophizing but in order to further our understanding of His activities, especially His redemptive work on our behalf as the great controversy unfolds and is finally ended.
John 8:58 reads: “Jesus said unto them, Verily, verily, I say unto you, before Abraham was, I am.”
However clear the Bible is that God is one
(echad), the Bible also talks about the plurality of Persons. Scholars and Bible students through the millennia have seen in many Old Testament texts powerful evidence of the plural nature of God. This truth, as with many others, is more fully revealed in the New Testament.
Read
Genesis 1:26, 27. How is God’s plurality revealed here?
This pairing of plural and singular when referring to God also occurs in
Genesis 11:7, 8 at the building of the tower of Babel. God Himself speaks again. The “Lord” is mentioned, yet He speaks as one of a group (“Us”).
Read
Isaiah 6:8. In what ways do you see the plurality of the “Lord” revealed there, as well?
In the New Testament, how does Peter’s sermon at Pentecost exalt Jesus within the Godhead?
(See Acts 2:33.) Peter, a devout monotheistic Jew, and thus a believer in One God, proclaims the full divinity of Christ, now in heaven. In his letter to the Jewish exiles of the dispersion, Peter again communicates evidence of the triune nature of God.
(See 1 Pet. 1:1–3.)
The Gospel of John gives direct and conscious attention to the unique nature of God. John seems to be fully aware of the oneness, yet “threeness,” of God.
1
Read Christ’s words in
John 14–16 and count the number of references to the three Persons of God. How do these passages help us understand the reality of this important truth?
This passage in the Gospel of John is the most extensive concentration of references to the coequal, three-Person God. Here the inter-dynamics among the Trinity come through repeatedly. The doctrine of the Trinity, far from being a piece of abstract speculation, is the inevitable conclusion that comes from a systematic survey of Scripture.
Of special importance in this context is the deity of Christ. If Christ were not fully God, then all we have is the Lord shifting the punishment for our sins from one party to another, as opposed to taking them upon Himself. The whole point of the gospel is that it was God Himself on the cross bearing the sins of the world. Anything short of this would denude the atonement of everything that made it so powerful and effective.
Think about it: if Jesus were merely a created being, and not fully God, how could He—as a creature—bear the full wrath of God against sin? What created being, no matter how exalted, could save humanity from the violation of God’s holy law?
Were Jesus not divine, then God’s law would not be as sacred as God Himself, because the violation of it would be something that a created being could atone for. The law only would be as sacred as that created being, and not as sacred as the Creator. Sin itself would not be so bad if all it took were the death of a creature and not the Creator to atone for it. The fact that it took God Himself, in the Person of Christ, to remedy sin presents powerful evidence of just how serious sin is.
Also, our assurance of salvation through what Christ has done for us—and not through our own works—comes from the fact that God Himself paid the penalty for our sins. What could we do to add to that? Were Christ created, maybe we could add something. But with God, the Creator, sacrificing Himself for our sins . . . it’s all but blasphemous to believe anything we do could supplement that sacrifice. Thus, were Christ not divine, the atonement would be fatally compromised...."
