One of the most shocking things to me is how little Christians are encouraged to think deeply about creation and the Trinity.
I’m not talking about all the various arguments for methods of creation, views on the age of the earth or anything like that. Nor am I referring to attempting to understand the complexities of what Scripture reveals of the equally divine natures of the Father, Son and Holy Spirit and how we can have a God who is three yet one. No what I’m referring to the central reality of creation being a divine—and more specifically, a Trinitarian—work.
Bavinck summarizes it well, writing:
Creating is a divine work, an act of infinite power and therefore is incommunicable in either nature or grace to any creature, whatever it may be. But Christian theology all the more unanimously attributed the work of creation to all three persons in the Trinity. Scripture left no doubt on this point. God created all things through the Son (Ps. 33:6; Prov. 8:22; John 1:3; 5:17; 1 Cor. 8:6; Col. 1:15–17; Heb. 1:3) and through the Spirit (Gen. 1:2; Ps. 33:6; Job 26:13; 33:4; Ps. 104:30; Isa. 40:13; Luke 1:35).1
And for the Christian, Bavinck says, this is something we absolutely cannot lose our grip on. When we treat the Son and Spirit as mere “instruments” in the work of creation, as though the labor of creation were somehow divided between them, we reveal (at best) a woefully deficient view of God, and at worst, a deviation from the doctrine of the Trinity itself (a la Arius).
“All things originate simultaneously from the Father through the Son in the Spirit,” Bavinck writes.
The Father is the first cause; the initiative for creation proceeds from him. Accordingly, in an administrative sense, creation is specifically attributed to him. The Son is not an instrument but the personal wisdom, the Logos, by whom everything is created; everything rests and coheres in him (Col. 1:17) and is created for him (Col. 1:16), not as its final goal but as the head and master of all creatures (Eph. 1:10). And the Holy Spirit is the personal immanent cause by which all things live and move and have their being, receive their own form and configuration, and are led to their destination, in God.2
Creation is a divine work. It is a Trinitarian work. If we lose our grasp on the Trinity, our doctrine of creation collapses. The two stand and fall together.