_Let us not glide over the fact that Christ was born in Bethlehem.  Do you realize how this shocked the Jewish people?  The Old Testament is clear about the importance of Jerusalem.  Scripture says, “Nevertheless, David took the stronghold of Zion (Jerusalem), that is, the city of David” (2 Sam. 5:7).  Jerusalem is called the “city of David.”  Jerusalem is the home of the Temple; it is the place of kings.  It is the proper place where the King of Kings ought to be born. 

 
But things are not as they ought to be.  Jesus, the king of Kings, is born in Bethlehem, a poor, peasant town of perhaps 100 people about 6 miles from Jerusalem.  Bethlehem's only claim to fame is that it was the birthplace of David, the greatest king of Israel in the Old Testament.  And yet, it was to Bethlehem that the prophet Micah (750 years before Christ) foretold would come the ruler in Israel (5:2).  This was shocking to the hearers of the prophecy, for the ruler of Israel should be born in a palace, not a small, one-claim-to-fame town.

 
The fact that the ruler for Israel was born in Bethlehem and not Jerusalem is symbolic.  We expect Jerusalem because that's the place of important people.  We expect Jerusalem because we know the proper place of one-hit wonders and the true artists.  But the Lord does not come to the important people; rather, He comes to the humble people.  He comes to the once-created glory of creation to redeem it (Ps. 8).  Bethlehem receives the Lord, not the important city of Jerusalem.    

God chose Bethlehem, the birthplace of David, to be the birthplace of David’s long-awaited son.  It was Bethlehem--not Jerusalem--upon whom the honor was given, reminding us that the world is not as it should be, that God looks upon the world not as those who live good lives against those who live bad lives, but as those who are humble against those who are proud.

 
 
_  The Belgic Confession makes certain that all our ducks are in row.  Before we can state what we believe, it answers the question, “How do we know what we know?”  Articles 2-7 answer that question sufficiently.  Now our ducks are ordered nicely.  Article 8 directs our attention to who we know: "we believe in one God, who is one single essence, in whom there are three persons, really, truly, and eternally distinct according to their incommunicable properties" (Article 8).  We know one God in three persons.

 

The 8th Article of the Belgic clarifies what we mean about one God in three persons.  We believe in one God in “one single essence.”  What does this mean?  Go back to Article 1 for the answer: this one God is simple and spiritual.  The one God is “eternal, incomprehensible, invisible, unchangeable, infinite, almighty, completely wise, just, and good, and the overflowing source of all good.”    

 

But God is also three persons.  This is not the same as three gods.  There is no Jerry-Maguire-“You-Complete-Me” in the Trinity.  Jesus does not “complete” the Father, as if the Father was missing something like an arm.  There is one God: “Hear, O Israel, the LORD our God, the LORD is one” (Deut. 6:4).  Each person is fully God. 

 

As one God in three persons, this does not mean that God plays three different roles.  The Father does not change hats to act like the Son in the life and ministry of Jesus.  God is not one God with three hats.  This view is often advocated by an unhelpful illustration.  Some try to understand the Trinity by pointing to a man and saying, “Look, he is a father, son, and worker.  God is like this, too!”  This illustration describes roles or Halloween costumes, not persons. God is three persons, all existing eternally.  The 8th Article of the Belgic holds the tension between these two revealed truths: God is one and He exists as three eternal persons.    

 

This tension between one God in three persons is not a logical contradiction.  It would be a contradiction if He was three persons and one person.  But He isn’t.  He is one in essence and He is three in person.  “Essence” and “person” are different just as “apple” and “blue” are different.     

 

While it may not be a logical contradiction, the Trinity certainly is a difficult doctrine.  It is difficult not because it is made up.  Even the Bible never uses the word “Trinity”, it certainly teaches the concept of Trinity.  It is difficult, rather, because of how it works.  How can one God be three persons?  Though we cannot fully understand how God is one God in three persons, we can trust that God is one God in three persons. 

How are they different from each other?  Scripture is clear that the Father—not the Son nor the Spirit—is the creator of all things (Gen. 1-2; Ps. 8).  The Son is the Wisdom and the image of the Father, not the Holy Spirit (Col. 1:15; Heb. 1:3).  The Holy Spirit is the eternal power and might, proceeding from the Father and the Son (Joel 2:28; John 6:63).

The 8th Article of the Belgic Confession elaborates the same teachings of the Apostles’, Nicene, and Athanasian creeds.  Each of these creeds presents one God in three persons, as well.  This is nothing new.  It simply expands our understanding of this one God in three persons.