Does Messianic Judaism Believe in the Trinity?

Restoring the Shema Faith — Y’hovah Echad and Y’hoshua His Word

The Question Many Avoid

Most Christians define God through the doctrine of the Trinity — “One God in three coequal, coeternal Persons: Father, Son, and Holy Spirit.”
In these latter days, Hebrew Christian groups like Hebrew Roots, Messianic Judaism, One Law Movement, Jewish Followers of Jesus, etc., have emerged from Evangelical Christianity; this formula has been carried directly into their theology.
Many congregations still repeat it today without re-examining whether it aligns with the Hebraic theology and revelation of Y’hovah Echad declared in the Torah by the Shema.

But what does Scripture — read in its original Hebrew context — actually teach?
Was Y’hoshua HaMashiach a second Person in a divine trio, or the visible Davar Elohim (Word of God) revealing the One Elohim of Yisrael?

How the Trinity Entered Faith

After the last talmidim (disciples) of Y’hoshua passed on to Avinu, Greek philosophical ideas and terms began to shape theology.

Christian church father Tertullian: Around AD 150-160, Tertullian was one of the first to define the Trinity explicitly. He articulated the relationship between the Father, Son, and Holy Spirit, although his views were not universally accepted at the time.

Christian church father Origen (c. 185-254): He emphasized the distinctions between the persons of the Trinity and laid the groundwork for later theological discussions.

In 325 CE, the Council of Nicaea, convened under Roman Emperor Constantine, was crucial in affirming the doctrine of the Trinity by addressing the nature of Christ and declaring Him to be of the same substance (homoousios) as the Father. This council produced the Nicene Creed, which established foundational beliefs about the Trinity that continue to shape Christian doctrine today.

In 381 CE, the Council of Constantinople clarified and affirmed the doctrine of the Trinity, specifically the divinity of the Holy Spirit, and expanded the Nicene Creed to include these teachings. This council marked a significant development in early Christian theology regarding the relationship between the Father, Son, and Holy Spirit.

Finally, the Council of Chalcedon (451 CE) built upon earlier discussions of the Trinity, ensuring that the understanding of Christ's nature was consistent with the established doctrine of the Trinity as defined in previous councils.

These Council definitions reflect Greek metaphysics, not Hebrew revelation.
From then on, affirming the Trinity became the badge of orthodoxy in Christendom.
As it is today, to deny it was to be branded heretical.

When the modern Messianic movement emerged in the 19th and 20th centuries, its pioneers — mostly from Protestant backgrounds — simply inherited those creeds, adding Jewish identity without revisiting the foundation.

Examining the Scriptures They Cite

Mattityahu [Matthew] 28:19

“Therefore, go and make people from all nations into talmidim, immersing them into the name of the Father, the Son, and the Ruach HaKodesh.” (CJB)

Note the singular “name” (shem), not names.
It points to one divine authority revealed through three expressions, not three beings.

Yochanan [John] 1:1

“In the beginning was the Word, and the Word was with God, and the Word was God.” (TS2009)

The Davar Elohim (דָּבָר אֱלֹהִים) is both with and is Elohim — as a thought is both distinct from and identical with the mind that conceives it. This is manifestation, not multiplicity.

Yochanan 10:30

“I and the Father are one.” (CJB)

Y’hoshua affirms unity (echad), not equality of “persons.”
His words echo the Shema, declaring harmony of essence and purpose.

Ma’asei [Acts] 5:3-4

“You have lied to the Ruach HaKodesh … you have not lied to human beings but to God.”

Kepha identifies the Ruach HaKodesh as Y’hovah’s own Spirit, not a separate divine individual.

Y’hovah Echad — The Shema Revelation

“Shema Yisrael, Y’hovah Eloheinu, Y’hovah Echad.”
“Hear, O Israel: Y’hovah our Elohim, Y’hovah is One.” (Devarim [Deuteronomy] 6:4 TS2009)

The Hebrew echad (אֶחָד) means a unified singularity — one cluster (Num 13:23), one flesh (Gen 2:24) — not a composite deity.
Throughout Scripture, Y’hovah declares His indivisible nature:

• “Besides Me there is no Elohim.” (Yeshayahu [Isaiah] 44:6)
• “Before Me no El was formed, and after Me there will be none.” (Isa 43:10-11)
• “On that day Y’hovah will be King over all the earth; Y’hovah will be one and His Name one.” (Zecharyah 14:9)

Y’hovah Transcends All Creation

Y’hovah is not only infinite — He transcends time, space, and matter themselves.
His existence has neither beginning nor end, as it is written:

“I am the first and I am the last, and besides Me there is no other.” (Yeshayahu [Isaiah] 44:6)

Though He reveals Himself to creation in many ways — as Judge, Protector, Deliverer, and Father — His essence remains indivisible and absolutely one.
Something that transcends time and space cannot be described as consisting of multiple “persons.” To impose such distinctions on His eternal being is to limit the Limitless and negate His unity.

Before creation itself, Y’hovah was alone — no time, no space, no plurality of numbers existed. He simply is — the Eternal One, the “I Am” who brings all things into being.
When we speak of Y’hoshua as the Word made flesh, we do not divide Y’hovah; we behold His invisible essence revealed within the visible world. The Word is the revelation of the One, not another beside Him.

Y’hoshua is therefore the embodiment of that Oneness — the living Davar through whom Y’hovah reveals Himself in flesh, His visible arm of salvation.

The Ruach HaKodesh — Presence, Not Person

In Berĕshith [Genesis] 1:2 the Ruach Elohim (רוּחַ אֱלֹהִים) hovered over the waters; it was Y’hovah’s creative breath (ruach = wind, breath, spirit).⁸
When the talmidim were filled in Acts 2, they received that same Presence — not a third being descending, but Y’hovah Himself empowering His people.

The Ruach is the nephesh (life itself) of the One Elohim acting within creation and within us.
As Y’hoshua promised: “I will not leave you orphans; I will come to you.” (Yochanan 14:18) — not “another person will come.”

Religion or Revelation?

We may study endlessly, yet remain blind if our worldview is religious rather than relational.
True understanding of Echad is revealed, not learned.

“You have hidden these things from the wise and revealed them to little children.” (Matt 11:25 CJB)

Approach Y’hovah in humility: “Show me, Abba.” Then the Ruach HaKodesh opens our eyes.

I know this journey personally. It has been over forty years since I left Trinitarian doctrine.
Through study, prayer, and revelation, by His Ruach Y’hovah has taught me that our Rabbi Y’hoshua is not one-third of God but the full visible manifestation of the One Elohim.

Why Many Messianic Believers Still Cling to the Trinity

History, tradition, and emotion bind them.
Modern “Hebrew Christians” have kept Protestant and Catholic creeds; most seminaries still teach them.
Many fear rejection if they depart from Nicene orthodoxy.
But restoration demands courage.

“You will know the truth, and the truth will set you free.” (Yochanan 8:32)

The Netzari Declaration of Faith

We believe Y’hovah Elohim is One (Echad).
Y’hoshua HaMashiach is His Davar made flesh — divine in essence, not separate in being.
The Ruach HaKodesh is Y’hovah’s own Spirit, His presence dwelling within creation and His people.
There are not three gods, but One Elohim revealing Himself in Word and Spirit.

This is the faith of Avraham, Moshe, the prophets, and the early talmidim — the ancient derekh (way) Y’hoshua came to restore.

Returning to the Shema

The call today is simple: “Hear, O Yisrael.”
Return to the simplicity of Y’hovah’s own declaration — Echad.
Come as a child and pray, “Teach me Your oneness, Abba.”
He will reveal Himself — not as a concept of three, but as the Living One whose Word became flesh for our redemption.

Berean Approach & Study Disclaimer

Netzari Mashiach Judaism does not align, affiliate with, or connect to any part of the Hebrew Christian movement, especially those that believe in the trinity doctrine. It is a doctrine of men. Yisrael and Judaism have always taken the stand that YHVH (God) is one. We take that stand with Yisrael!

All teachings should be tested by the Word of Elohim.
Study daily. Search the Scriptures to see if these things are so (Ma’asei [Acts] 17:11).
Pray for the Ruach HaKodesh to guide you into all truth, for revelation comes only from Y’hovah Himself.

By Rabbi Francisco Arbas
📧 franciscoarbas.yisrael@gmail.com
Following His ‘WAY’ — Netzari Mashiach Judaism