=2. The same was in the beginning with God.= John recurs to his first statement and reiterates it, not merely for the sake of emphasis, but also to mark a real distinction between the Word and the unknown Father. For he labors to express two conflicting and even apparently contradictory ideas, the identity of the Word with God and the individuality of the Word, as distinct from the infinite and invisible deity. This contradiction subsequent theology has endeavored in vain to eliminate by drawing distinctions between essence and substance, person and being, etc., in such phraseologies as three in substance and one in essence, or three persons in one God. This _philosophy_ of the Trinity is extra-Scriptural, framed to harmonize teachings respecting the divine nature, which are best harmonized by the frank confession that the knowledge of the divine nature is too wonderful for us, we cannot attain unto it (Ps. 139:6; Job 11:7). So Chalmers, “The Father is God, the Son is God, the Holy Spirit is God. God is one. If you ask me to reconcile the four (propositions), I answer, I cannot. We require no one to reconcile the personality of each with the unity of God.” So Calvin, “I could wish them (the extra-Scriptural phrases, person, hypostasis, etc.) to be buried in oblivion, provided this truth were universally received, that the Father, Son, and the Holy Spirit are the one God; and that nevertheless the Son is not the Father, nor the Spirit the Son, but that they are distinguished from each other by some peculiar properties.” 3 All[27] things were made by him; and without him was not anything made that was made. [27] Ps. 33:6; Eph. 3:9.