I'll say right off the bat that my aim this morning is to make you dissatisfied. And I want to explain that statement. Whatever level that you have right now with the Lord, it's my prayer that you'll never say, "That's enough. I don't need any more, don't need to get any more spiritual, any holier than I am. What I have is sufficient." I pray that you'll crave more, the more that we learn about him. Lord John Ogilvie who was one time the chaplain for the United States Senate wrote: "Sadly many Christians settle for two-thirds of God. God the Father is way up there somewhere, aloof and apart from their daily lives. Christ is out there somewhere between them and the Father. The Holy Spirit is some kind of vague force or impersonal power that they hear about but do not know intimately." So I pray that you'll have a sanctified discontentment, a holy kind of discontentment, what A. W. Tozer called "The pursuit of God." I don't know if you've ever read that little book, The Pursuit of God, it was a classic that changed my life and I took a copy off the shelf this week and was thumbing through it. And the first couple paragraphs as Tozer describes these kind of people that have that pursuit of God. He said, "These are lives that are marked by a growing hunger after God himself. They will not be satisfied until they have drunk deep at the fountain of living waters." So here we are, we've tasted, we have drunk, we're here to say, "It's good, it's wonderful, but I want more, I want to go further, I want to go deeper." Even Paul the apostle had that very same desire, after thirty years of walking with Christ Paul said, "Not that I have already attained or am already perfected but I press on. I press toward the goal, for the prize of the upward call of God in Christ Jesus." Going forward, healthy holy dissatisfaction. Thomas Edison once said, "Show me a thoroughly satisfied man and I'll show you a failure." So isn't it true that the more we learn about God and his majesty and his attributes and his grandeur and we taste of that relationship, we say, "I want to know him more. I want to learn more and experience more." 
And then we come to the teaching of the Trinity. And if the omnipotence of God and omniscience of God and omnipresence of God isn't enough to drown us out in our intellect; now we come to the Trinity and we stop short. Right? It's like the unscalable mountain, it's the unattainable truth. How can three be one?
Now when I was a boy going to church, I didn't hear Father, Son, and Holy Spirit; I heard Father, Son, and Holy Ghost. So, the impression that made on this little mind wasn't a good one. I would always watch Casper, The Friendly Ghost ever Saturday. So when I'm hearing Father, Son and Holy Ghost? It's like the little girl who was with her family, they were from India and they came to visit friends in California on the West Coast. And the host family brought the little eleven-year-old girl to church one Sunday. And after church they said, "Well how'd you like it?" And she said, "How come the West Coast is not included?" They said, "Pardon me?" She said, "You know, in the name of the Father and the Son and the whole East Coast." It didn't get much better than that for me when I was growing up.
Now last week we mentioned that some folks to try to get their minds around the doctrine of the three in one, the triune God will take illustrations like the egg with the yolk and the white and the shell, as a symbol of the Trinity. Or, water existing in three different states though still being water whether it's in liquid form or ice, solid form, or in vapor. It's still water, H2O. And all of those are fine but they certainly don't do justice to it and sort of diminish the majesty of God. Now the ancient peoples used to have a diagram that I want to show you that I found this week for the Trinity. And they would teach their people, their children, their congregation using this. Notice you have three circles and a triangle: Father on top, Holy Spirit on the bottom left, and Son on the bottom right. And notice the lines and arrows on the outer part saying, "The Father is not the Son, the Son is not the Holy Spirit, the Holy Spirit is not the Father." But these are separate beings but notice they all point to the center circle, the Father is God, the Son is God, the Holy Spirit is God. I think that was helpful, not that they completely grasped it either but I think it's helpful.
Now this morning, more than explaining the Trinity to you or trying to get you to understand it, it's my hope that you will enjoy Him. I want you to enjoy the Father and the Son and the Holy Spirit. Dare I even say, explore the relationship with the Father and with the Son and with the Holy Spirit. It's not to me important that you understand how the Trinity works as much as what He, what they, the one God, mean in our daily lives.
So, I ask you to turn with me to John chapter 14. And what I want to do is give you three and only three, there's many more, principles but three because of time; three great truths about the triune God. Three great truths about the triune God and all of these truths matter on a daily basis.
First of all, all three do work, all three work together. And they have work to do but it's distinct but in concert with each other. So I take you now to John chapter 14 beginning in verse 10 and, how many of you have red-letter Bibles this morning? Okay, y9ou notice that everything's in red, right? In chapter 14, 15, 16, 17; that means Jesus is doing all or most all of the talking. This is the longest recorded sermon Jesus ever preached in the New Testament. It's to his twelve disciples, it's in the upper room, it's the night before his arrest and then his crucifixion.
So look with me in John 14, beginning in verse 10, Jesus speaking, "Do you not believe that I am in the Father and the Father in me? The words that I speak to you I do not speak on my own authority but the Father who dwells in me does the works. Believe me that I am in the Father and the Father in me or else believe me for the sake of the works themselves. Most assuredly I say to you, he who believes me, the works that I do he will do also and greater works than these he will do because I go to my Father. And whatever you ask in my name that I will do that the Father may be glorified in the Son. If you ask anything in my name I will do it. If you love me, keep my commandments. And I will pray the Father that he will give you another helper, that He may abide with you forever, the spirit of truth whom the world cannot receive because it neither sees him nor knows him. But you know him for he dwells with you and will be in you. I will not leave you orphans, I will come to you." Now there's one noticeable thing, trait, about this whole message that Jesus gives in the upper room. As he goes through it; 14, 15, 16, all of it, he freely speaks of the Father and the Son, himself, and the Holy Spirit, as three distinct persons working in harmony together. He assigns personality to them. When he speaks of the Holy Spirit for instance, he doesn't say, "When it comes, when that impersonal force shows up…" He gives a personal pronoun: he, him, his. And he does that with all three members of the Trinity when he speaks of we. So he speaks of three individuals who are doing work, all working in concert together. Now here's a question: Do you really think that these disciples fully understood at this moment that the one being of God was shared by three coequal, coeternal persons? No. They grew up Jewish, they knew there was one God, they were hammered that in their hearts and minds, there's one God. The whole concept of three in one, even the concept of Jesus being God though they came to that conclusion, all of this was new to them and it was difficult to them.. And if it was difficult to them, it's certainly difficult to us. However, the same guys wrote it down as such, they recorded what Jesus said and they came to believe in this three in one. But, like we said last week, we can never expect to take infinite God and have him comprehended by our finite minds, because it just seems to not make sense. Now I was reading something I wanted to share with you this morning, I was reading something this week in a little thin book by J.I. Paker called Evangelism and the Sovereignty of God. And he has a beautiful illustration of how truths can seem to be contradictory but they're not, they're both true. And he pulled out this word called an antinomy, I don't know if you've heard of the word antinomy, A-N-T-I-N-O—M-Y, it's an actual word in the dictionary. An antinomy is an apparent contradiction, a seeming contradiction that is not a contradiction at all. Here's the dictionary definition: "An antinomy is a contradiction between conclusions which seem equally logical, reasonable or necessary." I like to call it "truths held tension." It's an apparent contradiction, a seeming contradiction of two undeniable truths. Now he gives an example in that little book. He says, "Take the realm of physics. In physics there are a few different antinomies. One is light. Light. And he says, "There's evidence that light consists of waves. But also there's evidence that light is made up of particles. But it is not readily apparent how light can exist both as wave and particle but it does. That," he says, "is an antinomy." There's evidence that both are true. So it is in the realm of biblical truth, you have apparent contradictions but the conclusions are equally true and valid.
Now having said that the Trinity is way more than a theological truth to be grasped or looked at by a scientific analogy. It's something that I believe is personal and it's very practical. And here Jesus speaks about the Father and the Spirit and the Son all doing work. Let's go back and see a couple examples of that. First of all, creation. What does the Bible say, Genesis 1:1, "In the beginning God (elohim) created the heavens and the earth." That's the introductory statement. But throughout the rest of the Bible we understand that Father, Son and Holy Spirit all took an active part. It was the Father who planned and thought of and decreed Creation. I like to think of the Father as the sovereign architect of Creation. But God the Son, Jesus Christ, he's the builder. He's the builder. One is the architect, one's is the builder. Listen carefully to I Corinthians chapter 8 verse 6, "There's only one God, the Father of whom are all things, and one Lord Jesus Christ through whom are all things." It's of him but it's through Jesus.
And John would agree with that, remember what we read a few weeks back in the first chapter of the gospel of John concerning Jesus Christ, the Word, the logos, "All things were made through him and without him nothing was made that has been made." Paul affirms that, Colossians chapter 1 verse 16, "All things were created by Jesus Christ and for him." 
So, the Father is the architect, the Son is the builder, I look at the Holy Spirit as the project manager. He's the one that insured the security of it all as it was being carried out. Because the second verse of the first chapter of the Bible, Genesis 1:2 says, "And the Spirit of God was hovering over the waters." Brooding is the word, it's a term used in Deuteronomy of a mother eagle brooding over and ensuring the safety over her young in the nest. That's Creation, they all work together.
Fast forward now to the incarnation. Bethlehem when Jesus came into the world. Now we know that God is spirit. Right? God is spirit, Jesus even declared God is spirit which means God has no physical outward form. But "The word became flesh." So in Christ, sent by the Father, God stepped into our world and hung out here for thirty-three years. That's the incarnation. John chapter 1 verse 18, "No one has ever seen God but God the one and only who was at the Father's side has made him known." So the Father sent, the Son went, and you might say the Holy Spirit lent his power and his presence to that whole event. That's what the angel told Joseph when he was freaked out that his fiancée Mary was pregnant. And the angel came and said, "Fear not for that which is conceived in her is of the Holy Spirit." And then you remember the baptism of Jesus at the Jordan. What happened? "The heavens opened and the Holy Spirit descended like a dove. And a voice came from heaven, ‘This is my beloved son in whom I am well-pleased.'" All three active in the incarnation.
Now fast forward to another event in your life, your salvation or my salvation. You know, salvation is a whole lot more than just, "I accepted Jesus Christ as my Lord and my Savior. I remember the day or the night when I did this." It's way more than you, it happened way before you and I were even around. In fact, the Bible says, "God the Father chose you before the foundation of the world. Chose you. So the Father chose you, the Son Jesus Christ came to the earth and redeemed you and it was the Holy Spirit who drew you to Christ and once you come to Jesus Christ sanctifies you. 
Let's put it in a fishing analogy, not that I know anything about fishing, I'm really not a good fisherman, my dad was though. But let's use it in biblical terms, fishers of men. God the Father sent Jesus Christ his Son fishing. The Holy Spirit baited the hook, lured you to Christ. Jesus caught you and once he caught you it's the Holy Spirit who cleaned you. And every fish Jesus catches he cleans through his Holy Spirit, that's sanctification. I Peter chapter 1 verse 2, "God the Father knew you and chose you long ago. And his Spirit has made you holy. As a result, you have obeyed him and you have been cleansed by the blood of Jesus Christ." In fact, you couldn't have come to Jesus Christ and accepted Christ unless it was the Holy Spirit who grabbed a hold of you, was with you, made you feel empty, made you feel like you needed Christ. And he says that in John chapter 16 verses 7 through 11, he speaks here about the Holy Spirit and he says, "When the Holy Spirit has come, he will convict the world of sin and of righteousness and of judgment. Of sin because they believe not on me. That's his job, the Holy Spirit points you to Jesus. You receive him as Savior, Jesus points you to God as your Father in heaven.
Let's take a fourth example and that is revelation. Revelation. Scriptural truth, where does it come from? All three are involved in this work. Now here's the introductory statement: I Timothy 3:16, "All scripture is given by inspiration of God." Or a better translation, "All scripture is God-breathed." It's one Greek word, theonustos, God-breathed. But we understand that God is the source, God the Father is the source of revelation. God the Son, Jesus, is the subject of revelation. From Genesis all the way through all sixty-six books, always pointing to Jesus Christ. In fact, do you remember that great conversation that our Lord had with the religious leaders of his day and they said, "Well Moses this, and Moses that, and we believe Moses and we trust Moses." And Jesus said, "Hey, if you believed Moses you would have believed me because Moses wrote about me." He's the subject of it.
And Jesus said that after his resurrection. Remember the day he was walking those two disciples on the road to Emmaus? And it says, "Beginning at Moses and all the prophets he expounded to them in all the scriptures the things concerning himself." That's Luke chapter 24, he is the subject. 
So, the Father is the source, God the Son Jesus Christ is the subject of revelation. What's the Holy Spirit? Well he's the supervisor. He's the supervisor. It's not like Isaiah took out a pen one day and thought, "What are some cool thoughts I could write about God?" Oh, here's one. Nor was it God saying, "Isaiah. Isaiah. This is God. Write this exactly." And he took dictation. Not at all. But the Holy Spirit enabled these men through their own personalities and styles of writing to write down exactly what God wanted to have written. I get that from II Peter chapter 1, "For prophecy did not come in old times by the will of men but holy men spoke as they were carried along by the Holy Spirit." All three were involved in that work. 
Oh, and by the way, when we read the Bible, like tomorrow morning, or Tuesday morning, when you open up your scripture and you have your daily devotions, ever come across a scripture, maybe you've read it before but somehow it's new now. And it's like, "Wow, that means so much to me right now. That truth is so important to me." Something is unlocked, how does that happen? It's the Holy Spirit doing that. It's the Holy Spirit. I Corinthians chapter 2 verse 9 and 10 says, "Eye has not seen nor has ear heard, nor has it entered into the heart of men the things that God has prepared for them that love him but God has revealed them to us by his Spirit." It's the Spirit's job to do that. So all three do work and they do it together.
No wonder Charles Spurgeon wrote, "To have a gospel without the Trinity is like having a rope of sand that cannot hold together, then Satan can overrun it. But give me a gospel with the Trinity and the might of hell cannot prevail against it. No many can any more overthrow that than a bubble could split a rock or a feather break in half a mountain." So that's the first truth that we notice here is all three do work together and Jesus freely speaks of how these three are involved.
The second truth I want you look at is in chapter 16 beginning in verse 23. Now Jesus is speaking about how we communicate to God. And so I'm calling this: All Three Deserve Worship. Verse 23 chapter 16, "And in that day you will ask me nothing. Most assuredly I say to you whatever you ask the Father in my name he will give you." Until now you have asked nothing in my name, ask and you will receive that your joy may be full. These things I have spoken to you in figurative language, the time is coming when I will no longer speak to you in figurative language but I will tell you about the Father. In that day you will ask in my name. And I do not say that I shall pray the Father for you for the Father Himself loves you because you have loved me and because you have believed that I came forth from God."
Let me encourage you from this day forward to cultivate a sense of the presence of all three persons: Father, Son and Holy Spirit, in your life. And here's how you can start doing that: Whenever you in your reading come across any reference to either the Spirit or the Son or the Father, notice what it says about them, notice the adjectives and what is expressed about them, individually as well as together. And then pause and worship the Lord in that attribute that you have just discovered. For example, one of Paul's famous Trinitarian doxologies I guess you could say, closing out he book of II Corinthians chapter 13 verse 14, he writes, "May the grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all." One thing we must avoid is this reductionist tendency to make it the Father only or Jesus only or the Holy Spirit only as some like to do. It's all three. That's why we rightly sing and I love when Nick again had us sing that 1674 hymn, "Praise God From Whom All Blessings Flow, Praise him all creatures here below, Praise him above you heavenly hosts, Praise Father, Son and Holy Ghost." That's cultivating a sense of his presence.
Let's look more specifically at what this text is pointing us to and that is how we pray. Now basically what Jesus is saying is, "Look you guys, I've been hanging around you for the last few years, I'm leaving, you can now come directly to the Father himself. And when you come to the Father, come in my name. Pray in my name." This was very different to these guys. In the Old Testament, nobody prayed in Jesus' name. I think you know that. They would simply address God as typically adonai and they would close their prayer by saying the word amain, amain. This is where we get Amen, sobeit, right on, I agree. What Jesus says and by the way this is the third time in this message alone where Jesus says you can come directly to the Father, not just "Hey God," but Father, in my name. John chapter 14 verse 13, "Whatever you ask in my name." John chapter 15, verse 16, all a part of this sermon, "Whatever you ask the Father in my name, he may give it to you." And now here again what we just read. Now isn't that exactly what Jesus taught his disciples to pray? When he said, "And when you pray, pray like this: ‘Our Father who art in heaven." Now that doesn't mean that we can't pray to Jesus or the Holy Spirit. I don't think if you were to begin your prayer, "Dear Jesus," God would get mad at you, "No, you can't do that." Or if you were to even pray to the Holy Spirit because all three persons are the one God, though distinct persons. But I do think it's best to follow Jesus' teaching. That's why when I pray, I don't say, "Hey God," Or, "Yahweh," Or, "Jehovah," Or, "God of Abraham, Isaac and Jacob." I call him what Jesus told me to call him. It's Father. That's relational. A lot more relational than God. I can call him Father because Jesus told me. And when I'm don with my prayer, I don't say, "And I pray this in the name of the Holy Spirit," Or, "In Yahweh's name," Or, "In your name." But I say, "Father," I utter my prayer and always close, "In Jesus' name." That's how I'm instructed. And I believe that the prayer that God directs is the prayer that God expects. And I think that that's the prayer that God will bless as well. 
Now what does that mean, to pray in Jesus' name? I'll tell you what some people think it means. Some people think it's their magic ticket, you can ask God for whatever suits your own fancy as long as you tack on the end of it, ‘In Jesus' name.' And especially if you emphasize, ‘In Jesus name,' like they do on television. That's going to really go over, God's going to go, "Oh yeah, okay you've got it now. I wasn't going to give it to you but you've got it." It doesn't mean that. Nor, is "In Jesus' name," a sign that we're done now, praying. "Okay, over and out, in Jesus' name. I'm stopping now. This is it til later." It means way more than that. The idea of, "In Jesus' name," is "In Jesus' reputation." Or, "By his merit." In other words you're not standing before God in your name. "God, it's me, you know, me, I'm coming to you in my own name." Don't do that. And if you think you can say, "I'm coming to you God in Skip's name," unless you want to give God a good laugh, I suggest you don't do that. You come in Jesus' name. Because you can only have access to God as your Father because of what Jesus Christ did on the cross, his merit, his reputation. If you wanted to have a conversation with like the Prime Minister of England and you were to say, "I'm coming to you in my name." Or, "My buddy Frank." You won't get an audience. But if you could show by documentation that you come in the name of the President of the United States or the Ambassador to England or some office and some representative who has a name in the government, chances are you could get an audience. "In Jesus' name." Now you may have noticed something in what we just read. When Jesus tells his disciples about prayer, he mentions the Father, he mentions himself the Son, there is no mention of the Holy Spirit. Why is that? Where's the Holy Spirit? How come he's not involved in my communication to God? Well, here's why: Jesus described the Holy Spirit in chapter 16 verse 13 and 14. He says, "When the Spirit of truth has come he will not speak of himself or his own authority, he will glorify me." He's going to point people to me. He's the silent witness, not making anything about himself but pointing all the attention Jesus said to me. He's going to glorify me. So, here's Jesus the Son pointing you to God the Father as your Father. And now you have the Holy Spirit glorifying the Son and making it all about the Son. This does not mean the Holy Spirit however is not involved when we pray. In fact, let me just say definitively the Holy Spirit is the most effective part of our prayer to God in Jesus' _______. Do you know that? The Holy Spirit is the most effective part of my communication to the Father in Jesus' name. 
Listen to this text, this is Romans chapter 8 verse 26, "The Holy Spirit helps us in our weaknesses. For we do not know what we ought to pray for." Have you found that to be true? I pray a lot, I don't know what the right answer ought to be or exactly what I should be praying for. So the Spirit helps us in our weaknesses, we do not know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express. Now again you might think, "I have no idea what that means." Well it can mean one of two things. It's either the Holy Spirit's groans to the Father, some kind of interTrinitarian communication so that when you pray the Holy Spirit kicks in and he prays directly to the Father, according to the will of the Father. Here's an example: I pray, "Lord, I need a new computer." The Holy Spirit says, "Father, cancel that out, he doesn't need a new computer, all he really needs is to get it fixed," or whatever. Now that's a little crass, earthy example. But it could mean that, this is the Holy Spirit's interceding the Father on my behalf. Or, it could mean when I groan or I cry or my supplications. It could refer to one of those two. In fact, one Bible translation The New English translation, renders it this way, "Through our inarticulate groans, the Holy Spirit is pleading." And that could be a reference to I Corinthians 14, the beautiful gift of the Holy Spirit, the gift of tongues whereby bypassing the intellect we're able to speak directly to the Father from the heart to his heart. 
So, all three do work. All three deserve worship and they're involved in our communication of praise and worship and prayer. And finally, all three demonstrate oneness.
Please go to chapter 17, John 17. Now right now as you're turning, you're noticing that the words are still red. But this is a different chapter. In chapter 17 Jesus is not addressing his disciples like he was in the previous four chapters. He here is addressing his Father, this is the Lord's prayer, the real Lord's prayer, the Lord is praying to the Father. Look at verse 20, "I do not pray for these alone," that is his disciples at the time, "but also for those who will believe in me through their word." Who's that? Us. We're on Jesus' prayer list, about us. "That they (notice this) may all be one as you Father are in me and I in you, that they also may be one in us." The world may believe that you sent me. The glory which you gave me I have given them that they may be one just as we are one. I in them, you in me, that they may be made perfect in one, the world may know that you have sent me and loved them as you have loved me." Maybe you've read that before and you think, "I don't quite get all this ‘you and me' and ‘them and us' and what is that all about? Now I want to clarify: The triune God, the Father, Son and Holy Spirit and their love for each other and how they get along together, is a template for the way you and I ought to relate to one another. That's what this means. In short, why is it that Christian community, Christian fellowship, Christian friendship, Christian forgiveness, ought to flow and be enjoyed because it exists between the Father and the Son, and implied here also the Holy Spirit. In fact, it could be said the very purpose that God created people was for this reason. You see, in the very beginning and for eternity past, there was a family setup: the Father, Son and Holy Spirit. And they loved and enjoyed and were enriched by that fellowship. For God said, "Let us make man in our image, after our likeness." At some point, God decided to make us to expand upon what was already enjoyed between the Trinity. That's why we were made. We could follow him and enjoy that. So, notice Jesus is praying for relational unity between us as people, to emulate the same kind of relational unity that exists in the Trinity. And to me this is all important, this is ultimately important, and ultimately practical. This is what it tells me: The ultimate basis for Christian community, I know that term is tossed everywhere these days, community. The ultimate basis and foundation of Christian community is not humanity. "Well, it's because we need and because we're alike and…" The ultimate basis for community is not humanity, it's Trinity. It's Trinity. And in very practical terms this is what it means: the ultimate reason for families to stay together and to look at each other eyeball to eyeball and say, "I love you. I forgive you. I'll stay with you. And we'll keep our family together," isn't because of some legal agreement or some kind of document enforced by the state or by the church but it's because of Trinitarian love. "I in you and you in me and us in them, that they may be one as we are one." That's what Jesus is praying.
Let's take it to the church. Church splits are sinful and wrong, not just because it hurts church members but because it violates the unity of the body of Christ which in turn violates the unity between the Father and the Son and the Holy Spirit. The whole reason we should love each other, forgive each other, be kind to each other, mend relationships with each other, is because of the Trinity. Now that takes relationships to the ultimate level, does it not? It's the ultimate level, it's the highest level, because it exists between the Godhead. That's why Jesus said, "This is the way the world is going to know that you sent me. This is why the world's ever going to believe anything they ever say about me is because they're like this, they do this, with each other."
I heard about a man who visited his friend in a mental institution. Now his friend wasn't in the mental institution, he was one of the guards guarding the patients of the mental institution, the hospital. And this visitor noticed that his friend the guard oversaw and guarded a hundred patients alone. So his friend in observing this said, "Aren't you ever scared that they're going to like get their heads together and attack you and escape?" And his friend put his arms behind his head, very relaxed, feet up on the desk and said, "Listen, the whole reason they're here is because of their inability to get their heads together and work cooperatively together." Very very suggestive what I'm saying. You see, to try to represent God the Father, Jesus Christ to the world without unity is insanity. They'll see right through it. If the world sees Christians fighting each other, telling them about Jesus, they're going to tune us off like, "Look I can get this on a soap opera, I don't need to come to church." This is ultimate in relationship. They enjoy unity, thus we should as well.
Let me close by saying this: One thing we must all guard against is resisting the work of the triune God in our lives. But could it be that right now this morning, some are being convicted by the Holy Spirit to have a relationship with Christ and make him Lord and Savior? Could it be that God the Father sent God the Son to die on the cross to pay for your sins and God the Holy Spirit has been telling you for a long time, "I want you, I've chosen you, you need me, come to my Son, pray for forgiveness." And you've been resisting that. Notice that the reason God is doing that in your life is because he wants you part of that circle, part of that expansion. And what the Father, Son and Spirit enjoyed in eternity past to you and I enjoy with them in this unity. What a thought. What a lovely thought.
Let's pray. Heavenly Father, how grateful that because of Jesus' death on the cross and instruction here, we don't have to, with fear and trepidation talk to you as anything but Our Father. And it's because of what the Son did and it's because the Holy Spirit drew us to him. Now we understand and can enjoy the work of all three and worship all three. And may we now Lord be one as all three. In Jesus' name. Amen.