Who is the One God of the Bible?

Who is the One God of the Bible?

Pick up a Bible and ask the simplest and most basic of all questions: Who is the One God of the Bible?

Deuteronomy 32:39: “See now that I, even I, am He and there is no God besides Me.”

Isaiah 43:11: “I, even I, am the LORD [YAHWEH] and there is no Savior besides Me.”

Isaiah 44:6: “Thus says YAHWEH, the King of Israel and his Redeemer, YAHWEH of Hosts, ‘I am the first and I am the last; and there is no God besides Me.’”

Isaiah 44:8: “Is there a God besides Me? Indeed there is no rock; I know not one.”

Isaiah 45:5: “I am YAHWEH, and there is no other; besides Me there is no God.”

Isaiah 45:6: “That they may know from the rising of the sun to its setting that there is none besides Me. I am YAHWEH and there is none other.”

Hosea 13:4: “Yet I am YAHWEH your God from the land of Egypt; you know no God but Me, and besides Me there is no Savior.”

Deuteronomy 4:35: “To you it was shown, that you might know that YAHWEH, He is God; there is no other besides Him.”

Deuteronomy 6:4: “Hear, O Israel, the Lord [YAHWEH] your God is one Lord [YAHWEH is one] …”

Mark 12:32 (the scribe agreeing with Jesus): “Right, teacher, you have truly stated that He is One; and there is no one else besides Him.”

It is perfectly obvious that Jesus confirmed the age-old creed of Israel. As every Jew knows this creed asserts that the true God, the God of Israel, is One Person — certainly not three! Jesus subscribed to the understanding of his fellow Jews. Jesus allied himself to the Jews when he defined God. He said, “We [Jews] know whom we worship” (John 4:22). And no Jew ever worshipped the Triune God. Jesus did not deviate one inch from the unitary, non-trinitarian monotheism of Israel. Jesus quoted the Old Testament definition of who God is and thus presented us Christian disciples with our basic creed. It is arrogant in the extreme for us Gentile converts to Christianity to interfere with the creed declared with such clarity by Jesus himself. Note carefully how many persons there are in this creed: “The Lord our God is one Lord.” One Lord is one Person, not three!

A popular theory declares that God is “one ‘what’ and three ‘who’s.’” This of course depersonalizes God. The One God is never a “what” in the Bible. He is presented as one personal being, denoted thousands and thousands of times by the personal pronouns in the singular, I, Me, Thou, Thee, He, Him. In the Bible the word three never occurs in connection with the One God.

God had a unique, virginally conceived Son, the Messiah, and God’s spirit is the Spirit of God, His divine presence and power active in the world to enlighten and save. But God never spoke to His own Spirit and the Spirit never sent greetings, was never worshipped nor prayed to.

Both the Father and the Son are addressed ... and both are worshipped, Jesus as the Messiah and the Father as the one true God. The biblical word “worship” is an “elastic” term with a meaning different from our English word “worship.” David was “worshipped” alongside the One God (I Chron. 29:20) and the saints are going to be “worshipped” by their former persecutors (Rev. 3:9). The Hebrew and Greek words for “worship” apply both to God and to persons who are not the One God, but superior human agents of the One God.

Jesus is the ultimate spokesman for God, His very image, reflecting His mind and character perfectly. But this does not mean that Jesus is God. If Jesus were God, this would make two Gods, a biblical impossibility.

The Father is the One Lord God, and Jesus is the Lord Messiah.

The distinction between the Father and the Son is brilliantly illumined for us by Psalm 110:1 where the One God, Yahweh, is a different, separate and distinct person from the Lord Messiah.

The Lord Messiah is addressed in this prophecy as “Adoni.” “Adoni” means “my lord.” It never refers to God, but always to a person who is not God, but a human superior (occasionally an angel). If Jesus were God he would be described in this Psalm as “Adonai,” the word used exclusively for the One God (449 times in the Old Testament). Psalm 110:5, by contrast, depicts “Adonai,” the One God, as supporting the Messiah in his future battle for world dominance. The distinction between “Adoni” and “Adonai” is maintained in every case.

“Adonai” is the One God and “Adoni” is never a reference to God.

How very striking then that in Psalm 110:1 the Messiah Jesus is distinctly given the superior human title, not the title of eternal Deity! The Jews knew well what was at stake in any departure from the strict monotheism of the creed of Israel.

John and all the Apostles were outstanding exponents of unitary monotheism (i.e., God is a single Person). John recorded Jesus as defining the Father as the “the one who alone is truly God” (John 17:3; 5:44). It follows then that the Apostles and Jesus would have difficulty with some current mainstream religious authorities who would express horror that they were not Trinitarian following the creeds of the 4th and 5th centuries!

Some try to defend post-biblical creeds by appealing to John 1:1. But they read this passage with their minds already made up that the Son of God was an uncreated eternal Second Person in the Godhead. They then make the huge assumption that the “word” means the Son before his birth. But the text tells us that God’s word, not His Son, preexisted from the beginning. Anyone familiar with Jewish ways of thinking recognizes here a strong parallel with Wisdom which is figuratively presented as being “with God” from the beginning (Prov. 8) Wisdom is personified (i.e., “She” speaks as though she was a person). She says “I was always with Him [God].” Thus the word or wisdom of God was “with God” (John 1:1) and was itself God, that is to say fully expressive of God. Wisdom says in Proverbs, “I am understanding.” She is the fullest expression of the mind of God. The word “is” God, not as a one-to-one identity, because the word is also “with God,” but as fully expressive of God. The word is God in His self-revelation.

But note carefully that there is only one Person in John 1:1, 2. It is the Father and His word/wisdom created everything. Then, amazingly, in verse 14 the Son is introduced for the first time, and we learn of the only begotten Son who reveals the Father. John’s intention is to tell us that the very word/expression/wisdom of God was manifested in history in a human Person, the Son of God. Jesus is therefore what the word/wisdom of God became. Just as the car on the drawing board takes “flesh” as a real, functioning automobile, so the wisdom/word of God was fully expressed in Jesus. Jesus is the most perfect demonstration of God in a human being, but he is not himself God, that is to say the Son is not an uncreated eternal Person.

There is only One such uncreated Person in the universe and that is the Father. No wonder the Father is called “the [one] God” (ho theos, in Greek) over 1300 times in the New Testament. The term “God” is very occasionally applied to Jesus as reflecting God. Remember that Moses was to be “God” to Pharaoh (Exod. 7:1). This does not mean that Moses was actually God, but that he was His spokesman. In a parallel way Jesus is the ultimate speaker for God, the supreme prophet and the chosen King of David’s royal line.

Over and over again the New Testament informs us that Jesus is the Messiah, the Son of the living God, a title applicable also to the converted Israel of the future (Hosea 1:10). Jesus founded his church on the firm belief that he was the “Messiah, Son of the living God,” and remember what Professor Brown of Fuller Seminary tells us, along with many other expert biblical scholars:

“To be called Son of God in the Bible means that you are not God.”

This is an obvious truth which can be searched out and confirmed by anyone. Simply note that Adam, Israel and men especially close to God are called “Sons of God.” Christians are said to be “Sons of God.” Jesus is the pioneer Christian, the perfect model of what it means to be “Son of God.”

Now listen to Paul: How does he define the One God in whom Christians believe? Paul repeats exactly the Old Testament One God texts quoted above: His statement defining the God of Christianity is based on the Old Testament words we have cited earlier (Deut. 32:39, etc.). Paul tells us precisely who that unique divine Person is:

“We know that there is no God but One…To us [Christians] there is but One God, the Father” (I Cor. 8:4-6). This is unitary monotheism.

(Why didn’t Paul write “There is One God, the Father, Son and Holy Spirit”?)

Paul also believed that “there is one God and one mediator between God and man, the man Messiah Jesus” (I Tim. 2:5).

Was Paul a Trinitarian? Hardly. He wrote: “God is only one Person” (Gal. 3:20, Amplified Version).

Paul’s and Jesus’ creed is strikingly different from the creed of contemporary churches which reads: “We believe in One God, existing eternally in three Persons.” Listen again to Paul:

“There is no God but One…There is but One God — the Father” (I Cor. 8:4-6).

The extent of the confusion about this most basic of all questions can be measured by the confident assertions of some that unless one believes in the “historic creed” (of Church Councils) that God is three in One, one is a “cultic figure” and “decidedly non-Christian.” It is to be regretted that Paul and Jesus would not qualify as Christian by the standards decreed by some of America’s “Bible answer men.” Something has gone terribly wrong!

Happily there are signs that a return to the God of the Bible may be coming. Evangelical fundamentalist John MacArthur rightly says: “There is no such thing as ‘the eternal Son’ in the Bible” (see his Commentary on Hebrews, ch. 1). MacArthur agrees here with famed commentator Adam Clark, who believed that the concept of the “eternally begotten Son,” central to traditional creeds, was not only meaningless but dangerous. A world-known systematic theologian of Fuller Seminary, Dr. Colin Brown, says correctly:

“It is a common but patent error to read John 1:1 as if it said ‘In the beginning was the Son….’”(Ex Auditu, 7, 1991).

Taken from: Who is the One God of the Bible?

The Earth - What is for? by Jim Kunz

The Earth - What is for?

by Jim Kunz

A short time ago an acquaintance, formerly in a scientific field, informed my wife and me that the earth was a result of the big bang, purely accidental.It follows that the inhabitants who, according to him, evolved on this sphere, are a result of time and happenstance too. Existence is a gigantic, mindless accident!

This reminded me that the secular world does not try to explain what the earth is for. Their hypotheses about the earth’s beginnings invariably leave things to random chance. This in turn makes the question, “what’s it for?” moot, irrelevant. If it is by chance, there is no purpose for its existence. It would seem a rather clever way of obscuring the truth about the real reason it exists.

“For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Rom.1:20, NASV).

But if everything is random, there is no way to know what the earth is for. Or is there?

The awesome complexity of the earth and its systems, the even more awesome complexity of life, right down to its simplest forms, still imperfectly and only partially understood, is surely the most remarkable set of coincidental, by chance accidents ever known or recorded by mankind.

Can we conclude, then, that the earth and the life therein are purely accidental and without purpose? By no means! No one has given irrefutable proof that the earth and life happened by chance. Many scientists, seeing the minute complexities and intricacies of “simple” life forms, have concluded that the earth and all that’s in it is by design and plan brought about by a cosmic mind. Chance happenings, in their minds, don’t have a chance. The odds are totally against such a thing. It is in the realm of impossibility. Henry Morris in The Biblical Basis for Modern Science says, “....there are now thousands of qualified scientists around the world who quite definitely believe in the full verbal inerrancy of the Holy Scriptures” (p 20).

Why does the earth exist? Perhaps we had better look to a far better source than the secular for our answer. The cosmic mind we spoke of is the awesome, eternal, creating God who does provide answers.

Genesis 1:1: “In the beginning, God created the heavens and the earth.” That’s no accident! Psalm 102:25 says, “In the beginning you laid the foundations of the earth, and the heavens are the work of your hands.” It was by plan and design. Therefore it must have a purpose, a reason for existence.

The major church denominations today believe Genesis 1:1 and Psalm 102:25. The one I attended when growing up, however, did not give a definitive reason for the earth’s existence. The subject was never even mentioned. The Kingdom message was ignored. It was taught that the immortal soul, upon death, went to heaven. The earth became somewhat unimportant. Our future was in heaven. Perhaps, again, a clever way of obscuring and avoiding the reason the earth exists. One secular, one religious.

Has God in His infinite wisdom given us knowledge about the creation of the earth, but withheld the reason for its existence? It hardly seems likely. Actually many scholars and students of the Bible have clearly seen its purpose. It is a major part of His revelation. And it is the centerpiece of Christ’s teachings.

A hint is given in Isaiah 45:18: “For this is what YAHWEH says — He who created the heavens, He is God; He who fashioned and made the earth, He founded it; He did not create it to be empty, but formed it to be inhabited…” (NIV). It was created to be inhabited. But there is much more.

George N.H. Peters in his Theocratic Kingdom of our Lord and Savior Jesus Christ, Vol. 1, p. 34, quotes from King Henry VI’s Catechism: “Before the Lord God made heaven and earth, He determined to have for Himself a most beautiful Kingdom and holy commonwealth.” To this quote, he adds one by Moll: “At the very creation of the world God looked forward to and made arrangements for the eternally abiding and unchangeable Kingdom of glory; and to the introduction of that Kingdom tend all the revelations, arrangements, and providences of God in the history of the world.”

This shows a remarkable depth of understanding of what the earth is for.

Christ’s ministry centered around the Kingdom of God teaching (Matt. 4:17, 23; Mark 1:14-15). He sent his disciples out with the same Kingdom-Gospel (Matt.10:5, 7). In Matthew 25:34 he gives a clear, concise reason for the earth’s existence: “Then the King will say to those on his right, ‘come, you who are blessed by My Father, inherit the Kingdom prepared for you from the foundation of the world.’”

This global sphere, then, is not an accident. It was designed and prepared for the Kingdom. Peters says, “‘From the foundation of the world’ is indicative that God purposed this very earth, when founded, for this Kingdom” (The Theocratic Kingdom, Vol. 1, p. 35).

The earth, as originally created, truly a crown jewel in the universe before it was cursed, was evidence of God’s intention to carry out His plan for His Kingdom. As Christ’s teachings show, this plan, though delayed through Adam’s rebellion, is still being carried out. The earth still exists for the coming Kingdom.

Isaiah 45:18 tells us that the earth was formed to be inhabited. As evidence indicates that the Kingdom was part of God’s plan before creation, so were the inhabitants of the Kingdom. In John 17:24 Christ speaks of the Father loving him before the foundation of the world. “For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you” (I Pet. 1:20, NASV). The citizens who are to inhabit the kingdom were also planned for before creation. Christ was the centerpiece of that planning.

“Just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him in love, He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph. 1:4, 5, NASV).

God pre-planned the kingdom, the Messiah, ... It is clear that the earth was designed and created as the location of the Kingdom of God. If you are interested in Christian destiny, get out an atlas and look forward to inheriting the renewed planet (Matt. 5:5).

We have seen what the earth is for. Let’s ask another question. Will God utilize it as it is when Christ comes to set up His government on earth?

As human beings must change and be prepared to become citizens of the kingdom (Eph. 2:19), so the earth must be changed too. It is not the flawless sphere it was at creation, “For the creation was subjected to futility, not of its own will, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now” (Rom 8:20-22, NASV). It has been cursed. It must be restored to be a suitable dwelling place for the glorious Kingdom and its inhabitants, “For just as the new heavens and the new earth which I make will endure before Me, declares YAHWEH, so your offspring and your name will endure” (Isa. 66:22, NASV).

The present degenerate and decadent system will be forgotten and replaced with a new heavens and earth (Isa. 65:17-18). The apostle Peter says, “even now we are looking for a new heavens and earth in which righteousness dwells” (II Pet. 3:13). Revelation 21:1 portrays the new heavens and earth. The former has passed away. The earth is restored to its original, beautiful, radiant, breathtaking glory, now suitable for its new inhabitants. God, Himself, in this opulent, royal setting, will dwell here in His full glory (v. 3). This is what the earth is for.

Taken from: The Earth - What is for?