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Summary: In this last sermon in the series, we tackle the question of the Trinity.

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A. The story is told about a little girl who was drawing a picture in Sunday School.

1. Her teacher asked her what she was drawing.

2. “I’m drawing a picture of God,” the little girl responded.

3. “But nobody knows what God looks like,” her teacher said.

4. The little girl replied, “They will when I’m finished!”

5. Oh, how we wish it were that simple!

B. Another story is told of a little boy who came home from Vacation Bible School and told his mom that the VBS teacher had said that God is everywhere.

1. “That’s true,” his mother said.

2. The little boy asked, “Is God in the oven when it’s hot?” “Yes,” replied his mother.

3. The little boy continued, “Is God in the cupboard?” “Yes,” said his mother.

4. “How about in the fridge when the door is closed and the light is off?” “Yes,” said his mother.

5. “How about in the sugar bowl?” asked the boy, as he took the lid off the bowl.

6. “Well, I suppose he is,” answered his mother.

7. At that, the little boy slammed the lid on the bowl and triumphantly announced, “Got him!”

8. Obviously, the little boy had a lot yet to learn, and so do we!

C. Too often, we view God just like this little boy.

1. We think that God can be put into a neat little package that we can understand and that we can control.

2. But that’s not how it works.

3. Ultimately, we don’t completely understand God, and we never will, and we surely don’t control God and we never will.

D. “On January 7, 1855, C. H. Spurgeon, the 20 year-old minister of New Park Street Chapel, Southwark, England, opened his morning sermon with these words:

“It has been said by someone that ‘the proper study of mankind is man.’ I will not oppose the idea, but I believe it is equally true that the proper study of God’s elect is God; the proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy, which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father.

There is something exceedingly improving to the mind in a contemplation of the Divinity. It is a subject so vast, that all our thoughts are lost in its immensity; so deep, that our pride is drowned in its infinity. Other subjects we can compass and grapple with; in them we feel a kind of self-content, and go our way with the thought, ‘Behold I am wise.’ But when we come to this master science, finding that our plumb line cannot sound its depth, and that our eagle eye cannot see its height, we turn away with the thought that vain man would be wise, but he is like a wild donkey’s colt; and with solemn exclamation, ‘I am but of yesterday, and know nothing.’ No subject of contemplation will tend more to humble the mind, than thoughts of God...

But while the subject humbles the mind, it also expands it. He who often thinks of God, will have a larger mind than the man who simply plods around this narrow globe...The most excellent study for expanding the soul, is the science of Christ, and Him crucified, and the knowledge of the Godhead in the glorious Trinity. Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued investigation of the great subject of the Deity.”

E. These words, spoken over one hundred and fifty years ago by the twenty-year old C. H. Spurgeon were true then, and they are still true now.

1. But today the human dilemma is that man does not want to engage in “the most excellent study for expanding the soul,” nor does he want to contemplate “Christ, and Him crucified, and the knowledge of the Godhead in the glorious Trinity.”

2. Today, humankind’s true desire is that the God of the Bible did not exist at all and they would rather have the god of their own making.

3. Erwin Lutzer, in his book, “Ten Lies About God,” writes: [the statement] “‘I believe in God’ is perhaps one of the most meaningless statements we can make today. The word God has become a canvas on which each is free to paint his own portrait of the divine; like the boy scribbling at his desk, we can draw God according to whatever specifications we please. For some He is ‘psychic energy”; for others He is ‘whatever is stronger than I am’ or ‘an inner power to lead us to deeper consciousness.’ To say, ‘I believe in God’ might simply mean that we are seeing ourselves in a full-length mirror” (pp.2-3).

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