Plurality of the Divine Nature part II

In the New Testament the divine name is used in the singular number. When the individuality of divine plurality was distinctly revealed, the more obscure Hebrew mode of expressing the divine name ceased. If the name of God in the New Testament be not used in the plural number, a plurality of singulars is used, to which divine nature is ascribed. This gives a clearer view of plurality in God than the ancient Hebrew form of expression. The New Testament was to be circulated among the Jews for the purpose of converting them to Christianity. As they believed in only one God, no form of speech would unnecessarily be used by the writers of the Christian religion, which would convey to them the idea of a multiplicity of deities. As it was also to be circulated among heathen, it was necessary to use the greatest care in the choice of words, lest encouragement should be given to their idolatry. As the forms of speech used in the scriptures naturally suggest the idea of more gods than one, or of a plurality in the divine nature; and as the scriptures declare in the plainest and strongest terms that there is but one God, it follows that there is a plurality in his nature.

The Hebrew language is remarkable for its simplicity, and for its significance. Proper names, as well as the names of a genus and species, are often expressive of the nature or properties of the person or thing named. Various names are given to the Supreme Being; and each name is significant of his nature, office, or of some of his attributes. In. the first verse in the Bible the Hebrew name of God is expressive of his power. When he is represented in the act of creation there is a striking propriety in giving him a name expressing his might. When God commissioned Moses to lead Israel out of bondage, he made himself known to him by a name signifying independent existence. At other times he revealed himself by names signifying government and excellence. From the peculiar significance of Hebrew names, especially the names of God, an appropriate sense is undoubtedly to be given to the divine name, when used in the plural number. It is hard to conceive what appropriate sense can be extracted from this mode of expression, unless it be a certain plurality in the Divine nature.

Plurality in the Divine Nature

After the apostasy mankind were exceedingly prone to idolatry. The heathen, in every age, have paid their devotions to a variety of deities. Even the Hebrews, who were enlightened by divine revelation, and were taught the existence of only one God, often departed from this knowledge, and - ascribed divine honors to objects of nature, and to works of men's hands. When God communicated to the world a system of religion, it might well be expected he would guard the human mind against this error; that he would distinguish himself from heathen gods; that he would communicate nothing which would give the least countenance to a multiplicity of deities, or to idolatry. When God wrote the moral law on tables of stone, he commanded first, that they should have no other gods before him. The distinguishing characteristic of Israel was, that they worshipped one God. Moses, who was under divine influence, and wrote agreeably to the pattern shewn him by the divine Being, guarded the doctrine of the divine unity with the greatest care, lest Israel should blend with surrounding nations; fall into idolatry; and lose the knowledge of the true God. His language is, "Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." That these words might not depart from their minds, he required them to bind them upon their hands; and that they should be as frontlets between their eyes. The other prophets adopted similar language. Christ supported the same sentiment, and the apostles copied his example.

Notwithstanding the unity of God is a prominent doctrine in the Scriptures; yet both the Old and New Testament contain many terms and phrases, which evidently convey an idea of plurality in the divine nature. The original word in-the Old Testament, for the name God, is used in the plural number. "In the beginning God created the heaven and the earth." This is the first time the divine name is used in the Bible; and it is used in the plural number, connected with a singular verb. When God was about to form man, he said, "Let us make man in our image, after our likeness." After the apostasy of our first parents, "The Lord God said, behold the man is become as - one of Us, to know good and evil." When God looked down from heaven and beheld the tower, which the children of men builded, he said, "Go to, let us go down and there confound their language." God speaking by the mouth of his prophet inquires, "Whom shall I send? Who will go for us?" Other passages contain the name of God in the plural number.

The Unity of God Part II

Cont'd from 9/30/15 Blog Post

3. There is abundant evidence that there is one God, eternal, self-existent and independent. He exists of necessity; that is, it is impossible that He never should have existed; and it is impossible that he should cease to exist. There is a primary power in the universe. It is impossible that this power should have created itself; and it is equally impossible that it should destroy itself; for this would suppose a power superior to the highest power. These things cannot be predicated of more than one power. There can be only one power necessarily existing. If an equal power be supposed to exist, it must depend on the will and pleasure of the first power for liberty of the least operation. If equals cannot destroy equals, they can counteract and neutralize each other. Consequently there cannot be two separate independencies; two separate self-existencies, nor two separate eternals.

4. The coincidence of the various parts of the sacred scriptures is a strong argument in favor of the unity of their Author. This volume was written by many hands; at distant periods; and at places remote from each other. Had the objects of the inspired writers been different, or had they been under the guidance of different spirits, a striking contrariety would have appeared in their writings. But, as their object is evidently the same, as there is a remarkable coincidence in their relation of the same things, as there is a perfect agreement between the prophetic writings and' the history of subsequent events, there is the strongest evidence that their authors were under the direction of one and the same Spirit.

Some parts of the sacred scriptures appear, at first view, to be inconsistent; and other parts appear to be dark. But when they are investigated, they appear consistent, and the religion of the Old Testament was remarkably well calculated for the Jewish nation till the advent of the Messiah. A knowledge of the ancient customs of the Jews, a knowledge of the idolatries of neighboring nations bring to view excellences of the Jewish religion, which are not discovered by a superficial observer. Those parts of God's word, which seem to militate against each other, are found to be reconcilable and harmonious. Those seeming blemishes, which appear on the pages of divine inspiration are only dark spots on the vision of the human mind. When the understanding is purged from moral darkness and corruptness, it will discover the perfections of our holy religion; 'the coincidence of its parts; the unity of its design, and the unity of its Author.