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John Calvin puts forward a very simple reason why love is the greatest gift: “Because faith and hope are our own: love is diffused among others.” In other words, faith and hope benefit the possessor, but love always benefits another. In John 13:34–35 Jesus says, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.” Love always requires an “other” as an object; love cannot remain within itself, and that is part of what makes love the greatest gift.
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Show me one passage that says "Trinity"

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 Even though the specific word "Trinity" is not found in the Bible the teaching of it most certainly exists. Furthermore, the truth of God's word does not have to exist in only one passage. All the passages of the Bible (not 1, a few, or most - but all) ought to be taken into consideration to see what God is teaching. Be that as it may here are two passages that teach that God is a Trinity:

 

A. Matthew 28:19

Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit. (NASB)

 The singular "name" of God in which the Lord Jesus mentioned refers not only to the Father, but also to the Son and to the Holy Spirit as well. Being water baptized into this most holy 3 Person "name" not only demonstrates their "unity of being" but also that they are equal recipients of worship[*1] - and only God is to be worshiped.
     1. Hans Bietenhard: Mt. 28:19 combines the name of the Father and Son and Holy Ghost. Only through this link with the name of Son and Holy Ghost does the name of the Father acquire its fulness. The common name also expresses the unity of being (TDNT 5:274, onoma). 
     2. Murray Harris: So then, just as in commercial usage payment 'into' someone's name indicated a transfer of money into someone's account, so in baptism there is signified a transference of believers into the permanent possession and safe keeping of the omnipotent Trinity. In baptism God says to the believer, 'You belong to me. You are my adopted son, my adopted daughter, for ever.' And in response the believer says to God, 'I belong to you. I will be your willing slave for ever' (Slave of Christ: A New Testament Metaphor for Total Devotion to Jesus, page 110).
     3. Steven Tsoukalas: This theme of ownership by the Father, the Son, and the Holy Spirit must not go without notice. The Old Testament parallel of Yahweh's ownership of His covenant people is vivid. Yahweh's people are "called by My name" (Isa. 43:7). As such they are His possession and come under His authority (cf. Isa. 43:1, 10a). Simply put, covenant people belong to the Deity. It is precisely this covenantal theme that is expressed in Matthew 28:19, for newly baptized ones are those who have come into covenant relationship with, and fall under the ownership of, the Father and the Son and the Holy Spirit. It therefore is beyond doubt that the Deity, the one "name," is the Father and the Son and the Holy Spirit (Knowing Christ in the Challenge of Heresy, page 224). 
    4. Benjamin B. Warfield: This is a direct ascription to Yahweh, the God of Israel, of a threefold personality, and is therewith the direct enunciation of the doctrine of the Trinity. We are not witnessing here the birth of the doctrine of the Trinity; that is presupposed. What we are witnessing is the authoritative announcement of the Trinity as the God of Christianity by its Founder, in one of the most solemn of His recorded declarations. Israel had worshipped the one only true God under the Name of Yahweh; Christians are to worship the same one only and true God under the Name of "the Father, and the Son, and the Holy Ghost." This is the distinguishing characteristic of Christians; and that is as much as to say that the doctrine of the Trinity is, according to our Lord's own apprehension of it, the distinctive mark of the religion which He founded. (International Standard Bible Encyclopedia, Trinity, See #13 "The Baptismal Formula") 

http://www.internationalstandardbible.com/T/trinity-1.html

 

[*1] This worship of God in baptism is also seen in 1 Peter 3:21.

Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ. (NASB) 

 The Greek word for "appeal" is eperōtēma. Upon being water baptized a person appeals (prays) to God for a good (clear) conscience.

     1. Wayne Grudem: Peter's phrase, "an appeal to God for a clear conscience," is another way of saying "a request for forgiveness of sins and a new heart." When God gives a sinner a "clear conscience," that person has the assurance that every sin has been forgiven and that he or she stands in a right relationship with God (Heb. 9:14 and 10:22 speak this way about the cleansing of one's conscience through Christ). To be baptized rightly is to make such an "appeal" to God: it is to say, in effect, "Please, God, as I enter this baptism which will cleanse my body outwardly I am asking you to cleanse my heart inwardly, forgive my sins, and make me right before you." Understood this way, baptism is an appropriate symbol for the beginning of the Christian life (Systematic Theology: An Introduction to Biblical Doctrine, page 974). 
 This appeal/prayer is to the Triune God into whose Name they are being water baptized. 
     1. Marvin Vincent: So Lange: “The thing asked may be conceived as follows: 'How shall I rid myself of an evil conscience? Wilt thou, most holy God, again accept me, a sinner? Wilt thou, Lord Jesus, grant me the communion of thy death and life? Wilt thou, O Holy Spirit, assure me of grace and adoption, and dwell in my heart?' To these questions the triune Jehovah answers in baptism, 'Yea!' Now is laid the solid foundation for a good conscience. The conscience is not only purified from its guilt, but it receives new vital power by means of the resurrection of Jesus Christ.” 

http://www.studylight.org/commentaries/vnt/1-peter-3.html

 

 

B. 2 Corinthians 13:14

The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all. (NASB) 

 This passage constitutes a prayer to all 3 members of the Trinity - and only God is to be rendered prayer.
     1. Frederick Danker: This benediction is the climax of Paul's closing prayerful approach that had begun at v. 7 (2 Corinthians, Augsburg Commentary on the New Testament, page 213). 
     2. Robert Bowman: This statement, which functions as a benediction ending the epistle, is in effect a prayer that the Lord Jesus Christ would continue to be gracious to the Corinthians, that God would continue to show his love for them, and that the Holy Spirit would continue to bless them with fellowship. (The Great Trinity Debate, Part 5: Bowman on the Trinity) 
https://credohouse.org/blog/the-great-trinity-debate-part-5-bowman-on-the-trinity

     3. Simon Kistemaker: Countless pastors pronounce this benediction at the conclusion of worship services. It is the blessing of the triune God to the believers who have "come to worship and leave to serve." The prayer is that the Father, Son, and Holy Spirit may endow the worshipers with the virtues of love, grace, and fellowship to equip them for service (New Testament Commentary: 2 Corinthians, page 459). 

     4. Albert Barnes: In regard to this closing verse of the Epistle, we may make the following remarks: 
(1) It is a prayer; and if it is a prayer addressed to God, it is no less so to the Lord Jesus and to the Holy Spirit. If so, it is right to offer worship to the Lord Jesus and to the Holy Spirit. 
(2) there is a distinction in the divine nature; or there is the existence of what is usually termed three persons in the Godhead. If not, why are they mentioned in this manner? If the Lord Jesus is not divine and equal with the Father, why is he mentioned in this connection? How strange it would be for Paul, an inspired man, to pray in the same breath, "the grace of a man or an angel" and "the love of God" be with you! And if the "Holy Spirit" be merely an influence of God or an attribute of God, how strange to pray that the "love of God" and the participation or fellowship of an "influence of God," or an "attribute of God" might be with them! 
(3) the Holy Spirit is a person, or has a distinct personality. He is not an attribute of God, nor a mere divine influence. How could prayer be addressed to an attribute, or an influence? But here, nothing can be plainer than that there were favors which the Holy Spirit, as an intelligent and conscious agent, was expected to bestow. And nothing can be plainer than that they were favors in some sense distinct from those which were conferred by the Lord Jesus, and by the Father. Here is a distinction of some kind as real as that between the Lord Jesus and the Father; here are favors expected from him distinct from those conferred by the Father and the Son; and there is, therefore, here all the proof that there can be, that there is in some respects a distinction between the persons here referred to and that the Holy Spirit is an intelligent, conscious agent. 
(4) the Lord Jesus is not inferior to the Father, that is, he has an equality with God. If he were not equal, how could he be mentioned, as he here is, as bestowing favors like God, and especially why is he mentioned first? Would Paul, in invoking blessings, mention the name of a mere man or an angel before that of the eternal God? 
(5) the passage, therefore, furnishes a proof of the doctrine of the Trinity that has not yet been answered, and, it is believed, cannot be. On the supposition that there are three persons in the adorable Trinity, united in essence and yet distinct in some respects, all is plain and clear. But on the supposition that, the Lord Jesus is a mere man, an angel, or an archangel, and that the Holy Spirit is an attribute, or an influence from God, how unintelligible, confused, strange does all become! That Paul, in the solemn close of the Epistle, should at the same time invoke blessings from a mere creature, and from God, and from an attribute, surpasses belief. But that he should invoke blessings from him who was the equal with the Father, and from the Father himself, and from the Sacred Spirit sustaining the same rank, and in like manner imparting important blessings, is in accordance with all that we should expect, and makes all harmonious and appropriate. 
http://www.studylight.org/commentaries/bnb/2-corinthians-13.html#1

 

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