The Number Three in Scripture

When we arrive at the number three we have that which composes the first geometrical figure. Two lines cannot enclose a space or form a plain figure. Three lines are necessary. The great Bible student, F. W. Grant, in his too-little-known pamphlet, The Witness of Arithmetic to Christ, points out: "There seem to be just three things which mark respectively three groups of meanings. The first is that there are three dimensions to every solid body; the second, that it takes three straight lines to enclose a space; the third, that the third line of a triangle returns to the first." Three therefore becomes the symbol of that which is solid, real, substantial, complete, entire.

There are three dimensions — length, breadth, and height.

God has three attributes — omniscience, omnipotence, and omnipresence.

There are three kingdoms of matter — mineral, vegetable, and animal.

Human capabilities are expressed in three — thought, word, and deed.

Man is a threefold being — he is made up of body, soul, and spirit.

In the universe there are three parts — heaven, earth, and sheol; and in the first, there are three heavens.

Time is divided into three — past, present, and future.

In the Scripture three denotes completion of fulness.

The First Occurrence of Three

We frequently look to the first mention in Scripture to give the significance to a number or symbol. The law of first mention is a safe and reliable guide. The first occurrence of three in the Word of God is in connection with the third creative day. On this day God caused the earth to rise out of the water. This became symbolical of resurrection. In other Scriptures three is associated with resurrection. Jonah was in the belly of the sea monster three days and three nights (Matt. 12:40); likewise, Christ was raised up on the third day. It is significant that Christ raised three people from the dead; they were the daughter of Jairus (Matt. 9), the widow's son (Luke 7), and Lazarus (John 11). Resurrection carries with it the idea of completeness. Christ's resurrection made His work of atonement complete.

Three Associated With the Godhead

There are three persons in one God — the Father, the Son, and the Holy Spirit. These three are one. Paul speaks of the "fulness of God" (Eph. 3:19). In Eph. 4:13 he speaks of the "fulness of Christ." Later, in Col. 2:9, he speaks of the "fulness of the Godhead." The fulness of the Godhead was manifested visibly in Christ, for "in Him dwelleth all the fulness of the Godhead bodily." The fulness of the Godhead is communicated to us now by the Holy Spirit, the third person of the trinity.

The Tabernacle of Israel

The tabernacle was in three divisions — the outer court, the holy place, and the most holy place. These three divisions with the furnishings contained therein, the sacrifices upon the altar, and the work of the priesthood, set forth beautifully and clearly, the threefold work of Christ, the three great doctrines of Scriptures, and the three tenses of salvation. In the outer court the sacrifices were offered, and in the sacrifices Christ's work of atonement was typified. There were two pieces of furniture within it — the brazen altar and the laver; these stand for sacrifice and cleansing. Here we see the work of Christ in complete atonement. The great Scripture doctrine of justification is set forth. At the altar the believer is justified and forgiven because sin is judged and expiated. At the laver the believer is cleansed. Thus, as to the believer, we have set forth salvation from sin's penalty.

In the holy place were three pieces of furniture, representing Christ's present work for us as priest and intercessor, and setting forth the doctrine of sanctification, and the provision in Christ for the Christian's daily walk of victory. The table of shew bread speaks of Christ, who as the Bread of life, is our nourishment. The altar of incense speaks of Christ's priestly intercession for us at the right hand of God. It also speaks of the sweet incense of prayer which should characterize the believer. The sevenfold candlestick sets forth Christ as our light. Thus we have the light, nourishment, the prayer-life of the Christian, as well as three aspects of Christ's present, priestly work, set forth in these three pieces of furniture. By appropriating faith, He becomes our sanctification. His present work for us is applied by the sanctifying power of the Holy Spirit. He died to save us, and He lives to keep us. At the cross He saved us from the penalty of sin; in His present work as priest. He saves us from sin's power.

Last of all was the most holy place. This inmost court contained the ark of the covenant which was overshadowed by the mercy seat. Above and about it shone the shekinah glory of the Lord. It was the place of God's dwelling. It speaks of the kingdom glory of Jesus Christ. It sets forth the doctrine of glorification. We are saved by the work of the cross — that is justification. We are being saved from the power of sin by Christ's priestly work — that is sanctification. We shall be saved from the presence of sin when we go to be with Christ, or when Christ comes for us — that is glorification.

These three aspects of Christ's work, the three great doctrines, and the three results to the believer in the three tenses of salvation, are clearly set forth in the three characters or groups performing the services of the tabernacle. They were: first, the bleeding victim on the altar; second, the priests who ministered in the holy place; third, the high priest who went into the most holy place on the day of atonement. Thus is set forth justification, sanctification, and glorification through Christ's atonement, advocacy, and advent. Thus is set forth the completeness of Christ's saving work.

The Threefold Work of Christ

We are led to a further consideration of the work of Christ which is threefold. Christ has three offices — He is Prophet, Priest, and King. Here the past, present, and future tenses are involved. He was Prophet when He came the first time. He is Priest now in His priestly intercessions at the right hand of God. He will be manifested as Iving when He comes again as King of kings and Lord of lords.

Christ's work as Shepherd is threefold. He is spoken of as the Good Shepherd, and so He was when He came the first time (John 10:11). In His present exaltation and intercession He is the Great Shepherd (Heb. 13:20). When He comes again in power and glory He will be the Chief Shepherd (I Peter 5:4).

According to Heb. 9:24-28 there are three appearing of Christ. He hath appeared to put away sin (v. 26); He now appears in the presence of God for us (v. 24), and He will yet appear in the future without sin unto salvation (that is, to make salvation complete) (v. 28). Likewise, Heb. 10:12-13 sets forth atonement, "He offered one sacrifice for sins forever;" advocacy, "sat down on the right hand of God;" and advent "from henceforth expecting till His enemies be made His footstool."

The Completeness of the Christian Life

We have already pointed out the three tenses in the work of salvation. We are saved from the penalty of sin; that is past. At the present time we are being saved from the power of sin as we surrender our lives to His control. In the future we will be saved from the presence of sin. This links right up with the three great doctrines — justification, sanctification, and glorification. A number of Scriptures set forth this threefold salvation and the completeness of the Christian life. In Titus, chapter two, verses eleven through thirteen, it is clearly taught. The order is, salvation: "the grace of God that bringeth salvation hath appeared;" separations "teaching us that denying ungodliness — we should live;" and second coming: looking for that blessed hope."

There are three gifts of divine grace, namely: faith, love, and hope (I Cor. 13-13). Faith for justification; love as an evidence of sanctification; and hope as the anticipation of glorification. All three are seen working together as follows: Faith, (I Cor. 4:13); Love, II Cor. 5:14); Hope, (II Cor. 3:12). Paul gives the testimony concerning the Thessalonian believers, that they had turned to God from idols (faith), to serve the living and true God (love), and to wait for His Son from heaven (hope), (I Thess. 1:9-10). Likewise, he speaks of their work of faith, their labor of love, and their patience of hope (I Thess. 1:13). Faith sees Christ on the cross; love sees Him on the throne; and hope sees His coming again. Here is a threefold cord which cannot easily be broken. So we look back to the cross in faith, we look up to the throne in love, and we look forward to the advent in hope.

(To he concluded)